to pray or to believe or the grace of remission of his sins expressed and declared in those glad tidings For the grace of Christ is as truly collective in the subsistance of it as distributive whosoever therefore receives freely that party hath a like vertue also freely to give Moreover the world who by wisdome know not God teach by that wisdome that a Christian may be possessed with and have the enjoyment of the spirit of Christ that holy spirit of the Son of God and yet the humane nature of Christ not present but wholy absent and remote in another place these men may aswel upon like ground professe themselves to be members of Christ but not of his body for of his Saints he saith Ye are flesh of my flesh and bone of my bone not of another So that the two natures in Christ according to the mystery of salvation in the Gospel are of the same extent that his mysticall body is and are co-apparent to the wisdome of God in whomsoever it is For the spirit of Christ never uttered or manifested it selfe but as the son of sorry man utters and manifests himselfe in and by such principles and abtitudes as are proper and peculiar to the living and eternall God taking their being and form from the wisdome and power of God and not from the policie and power of a creature for without the Coagulation of these twayn there is no spirit of Christ made manifest nor is it in its operation Therefore to separate the spirit of Christ from the humane nature of Christ in any of its operations is to make a nullity of Christ the faith of such persons is vaine their holy garments of the Ministry are moth-eaten their righteousnesse is the righteousnesse of the Scribes and Pharisees which enter not into the kingdome and their proper holinesse is the purification of the flesh purging themselves of all the operations of the spirit of life that no ray or beame thereof be found upon them which a wicked man is as careful of as the Saints of God are of being stained and spotted with the flesh For if we gather not up and take in true man into all the operations proper to the spirit of God wee dis-unite and separate that which the wisdome of God hath so curiously embroydered and wrought up together for the spirit of Christ and of God quickneth only to that blessed estate and condition of the Son of God and not to any other even as a rationall spirit filled with artificiall principles to find out the nature and cause of things quickneth only unto that state and condition of man-kind and not unto the condition of any other creature upon the earth Vers 3. Your gold and your silver is canckered and the rust of them shall be a witnesse against you and shall eate your flesh as fire yee have heaped treasure together for the last dayes AS Gold and Silver are the most precious and durable mettals in the account and use of man so righteousnesse and holinesse are the diadem and duration of the Gospel of the Kingdom the son of God and they are reckoned here as their Silver and Gold who crucifie the love of life and glory no otherwise but as sinne is reckoned upon Christ where it is said that he was made sin for us who knew no sinne even so these are made righteous that know no righteousnesse of God in Christ For the just and unjust are made of like yea of the very same matter for God and man are really to be considered both in the one and in the other and otherwise the true state of life and death canot be rightly composed neither is the gospel and faith of the Son of God preached For in what tone sence or respect man may be said to be in that worke of salvation wrought by Christ and participate in the power and glory thereof In like sence may the Sonne of God be said to be and is in that work of destruction and participates in the defect and shame thereof For as the wisdome of God in that way of Christ purifies and cleanseth that earthly and corruptible nature of man in its taking of it into unity from all sin and uncleanesse unto a state and condition becoming the Sonne of the holy and eternal God even so doth the wisdome of man or of the flesh in taking hold of and searching into the things of God corrupt and defile unto or in it selfe that holinesse and puritie which is in the word or Sonne of God unto a state and condition proper and peculiar to that man of sinne and son of perdition for the world by widome knows not God that is through its proper wisdome and Serpentine policie is blinded and become ignorant of him So that there is a true and reall proportion between the mistery of God in Christ and the mistery of iniquity in Antichrist else the state of the wicked could not have in it an Almighty power of wrath and displeasure as the state of the Saints hath in it an allsufficiency of mercy and love for the proper Original and fountaine of each is in themselves and not in another that is to say the proper fountaine of love and mercy is in Christ and not else-where to be found and the proper fountaine of wrath and displeasure is in Antichrist and not founded else-where So that righteousnesse and holinesse of the word of God or Sonne of God for it is not the word but in its creating virtue as it frames it selfe in Christ and this word is canckered in the world for God and man in a mistery are become a corrupt estate and condition in that way of Antichrist directly contrary unto that oriental Gold and seven times purified silver that is in Jesus Christ and that party who is ignorant of the mistery of iniquity in the corrupting and adultrating of the word of God may talk of the unity that is in Christ Jesus purifying making chast mans nature in that word of God but it is onely as he hath received it by tradition from Libraries Councels and Accademical courses but the revelation of the spirit he knows not the onely means of the conveyance of the knowledge thereof The purest mettal thus changed becoms rust and that is first witnesse against them secondly It eates their flesh as fire Rust we know is the putrifaction and filthinesse of mettals contracting it selfe and arising from the not using thereof even so the not exercising and putting into use the righteousnesse and holinesse of the word of God that royal law of the spirit is the contraction raising up of the vision and corrupt desires of the flesh which is the very cancker spot and staine of the soule that it becoms reprobate Silver thereby not to passe for currant to any in the kingdome of God First and this rust by this means contracted is a witnesse against them that they have put the just one to death as
brightnesse thereof in the one we see from what we are eternally delivered and in the other to what we are eternally delivered so that the three dayes and halfe is the same with that time times and the division of time in which the woman is sayd to be in the wildernesse it is for a time that is one simple time or act of eternity it is times plurally that is there is a time of the Son of God wherein nothing of the son of perdition is contained and there is a time of the son of perdition wherein nothing proper to the state of the Son of God is contained And there is the division of time that is in one simple individuall act of eternity they are everlastingly separated and divided infinitely remote from each other in all things which appertain and belong unto them If this Candlestick were not removed for it is but one by the testimony of the Prophet Zachary with seven bowles and this oyle and light extinct in the world and these Prophets or this Prophet killed the men of Belial could never glut themselves with the things of the flesh nor so send abroad and communicate the gifts thereof one with another as now they do holding only to the word of the beginnig of Christ and cease not there-from or the elements and rudiments of Christ or if you will the letter of Christ or literall Christ as the word imports that historicall Christ contained in such a time of the word and not else extant confined to such a place else-where not really present visible onely in such a particular person or else not apparant nor to be found These men that are ever laying againe the foundation of repentance from dead works faith towards God of the doctrine of baptisme and laying on of hands of the resurrection from the dead and of eternall judgement having them still to begin as in a subject out of Christ not placing them all in that one eternall act of God in forming of Christ as in that common faith once and for ever delivered unto the Saints but have ever a new fabrick to set up which is not yet raised and an old house to pull down not yet demolished whereas the summe of the Gospel is onely to proclayme what is Ad sum these men never attaine that perfection which the Apostle there onely exhorts and leads unto These men will never suffer the carkasses of the Prophets to be buried for their dead bodies must lye in the streets of that great City where our Lord is crucified that is they must set up a livelesse form of an eternall estate to allure and terrifie the world but take away that proper spirit and life that is the onely agitator and mover in each of them giving a livelesse form to a Church Ordinances as also the world and practices thereof with no more substance of the proper spirit of either then there is the vertue of fire in a shadow thereof painted upon a wall which to see a company of men to stand by and diligently turning themselves to warme in extreamity of cold would make a wise man admire Such is the care and zeale of most Churches if not of of all erected in these dayes they have taken away the life of the Prophets but keep a dead form as the Pharisees built their Sepulchres They have barked my Olive tree as the Prophet complayns that no sapp nor oyle can ascend And they have taken away the seven lamps and pipes from the top or head of the Candlesticke that no light can shine in the Sauctuary And as it is the greatest shame and abomination for man not to bury his dead his own kind out of sight when his nakednesse doth appeare being disroabed of all humane abilities even so it is the abhomination and shame that the world glories in to keep that great body politick of humane wisdome unburied in the Churches which it that which gives form and being to all their temporary Institutions and Ordinances which is as voyd of life proper to the wisdome and spirit of God as a dead body is when the soule is departed And therefore cannot move nor breath out the reality of the being of that estate both of the just and unjust to be as truly without beginning as without end for the world doth not eternize the Son of God by that common of trinity in unity and unity in trinity in the divine essence for he is not Christ that annointed son of God but as he is considered in both natures nor is the eternall wisdome or work of God beseeming himselfe who is infinite and eternal extant but in that workmanship of Christ for it is true that as the seed of man propagates not his kind but as considered in male and female even so the immortall seed of God produceth not his off-spring but as considered in God and man in Christ therefore they have killed the faithfull and true witnesse the head and top of the creation of God by not giving him the reality of being from eternity therefore he is sayd to be one that was dead and is alive or as the word is he is dead in the present tence as in the wicked and is alive that is in the Saints for the word translated was is the same where the Apostle faith I am an Apostle in the present tence And here let us adventure to insert a word of the nature of the unity between God and man which eternizeth the estate both of just and unjust seing there is in both mans nature which is temporary made and brought forth in time being a reall and proper creature For the unity that is in Christ which is a being joyned unto the Lord and becoming one spirit or one mystical and spiritual estate and condition together with himselfe Consider with me that there is in the eternall an aptnesse to do or to be and a proper principle or fountaine from which he doth or is such a thing For doing and being the thing done are conjunctive never seperated but where the one is there is the other to do the law of God is to be the law of God and so the Saints are a law unto themselves as well as the profane Gentiles the one not having or doing the law of the flesh no more then the other hath or is the law of the spirit God therefore is apt and prompt to know to be wise prudent to debate determine and conclude to love to pity to have compassion to be at peace to be kinde joyous and salvation but he doth or is these from that principle or fountain of goodnesse and bounty wherein hee communicates himselfe unto another in the being and exercise of them all wherein is such infinite fulnesse that that which is proper unto the principles and practice of a creature is superfluous in every one of them So that in whatsoever a christian is united unto or comunicates with God in it is properly
filling them with the things of the creature so as they become unmeasurable not bounded by any time or season but take in the vast space of eternity and so the state of the wicked is also evelasting in that son of perdition as well as in that Son of God and yet that which is born of the flesh is flesh and that which is born of the spirit is spirit but both perpetuated of like race in respect of time in the sight of God and all that judg and discern according to the spirit of God for as it is affirmed of that eternall word that it was in the beginning In the beginning was the word and the word was with God and the word was God So it is affirmed of the wicked one that he is a man-slayer from the beginning and not to abide in the truth but is a lyar and the father of it There is therefore a change and a reall change in Satan for the truth of God is turned into a lye in him but it is in the number and act of his being so that it is as true and reall that he was never otherwise and therefore he is said also to be the fountaine and father of it as he that is so originally even as Abraham that high Father and ancient of dayes is sayd to be the father of the faithfull as the originall and propagator of them all And without this unity of the harlot prostrating and adulterating the word of God unto the lusts of men Satan is not known but works in and by and is conversant with man and man knows it not It is true also that there is a change and a reall change in Christ the son of the blessed for mans nature is changed from its visiosity and vanity proper to the wisdome of a creaeure to become the undefiled of God in the blessing and reality of son-ship but this change is from the manner instant and eternall act of his being so that it is as true that he was never other but that undefiled and reall son of God blessed for ever with respect to time past and that which is to come So that the Son of God is never alive in the spirit but Satan is dead in and to him nor is Satan alive in the flesh but Christ is dead in and to him and by his slaughter the world nourisheth its heart and feasts it selfe so that the mortification of the spirit of the Scripture or word of life is the revivall of the letter which becomes the proper nourishment of the carnall minde which is that state of death for to be carnally minded is death So also it is true in Christ that the mortification of the flesh in the abrogating of that carnall law of sin and death is the slaying of that Leviathan Sea-Dragon or man of Sin who is given to be meate for Gods people in the wildernesse that is it is the revivall of the spirit which becomes the proper nourishment of the sons of God and is that bread from heaven that perisheth not and food of eternall life which abides for ever And as food becomes one with that body that feeds upon it in the nourishing of it so doth the spirit and life of the living and eternall God become one state and condition in that man of God and mysticall body of Christ Jesus our alone Lordship and salvation And so also doth that spirit of death and destruction in that the truth of God is turned into a lye become one state and condition in that man of sin that vile body and mystery of iniquity wherein that eternall death only consisteth and remayneth for ever In the next verse he declares who it is they have killed and the manner of it Vers 6. Yee have condemned and have killed the just and he doth not resist you Wherein observe 1. The act of the wicked Yee have condemned and have killed the just 2. The demeanour of the Just He doth not resist them Their act is two-fold 1. They condemn him 2. They kill him 1. BY the just here as hath been declared is meant the Lord our righteousnesse or our justice as the Prophet calls him Whose path is as the shining light which shineth more and more unto the perfect day that is hath all manner and motions of glory in it as from the rising of the Sunne unto the height thereof it is he onely in whom perfect justice resides which consists in a Justifier and a justified which is only found in Christ out of whom no perfect justice is found for if the Justifier be one and the justified another individuall or substance there is a fraction in the act it admits of default and imperfection you cannot find it whole in either of them Christ therefore is only just and hence it is that seates of Judicature must either condemn him in the world or else they cannot justifie themselves to have the perfection of the Law so they are sayd here to condemn the just or that just one To condemn implies the giving of sentence as by law for there must be a discerning wch is by a rule or else sentence cannot passe and every thing hath its proper and peculiar law whereby it seeks to effect the conservation and safety of of it selfe in its proper condition and where the wisdom of the flesh and carnall mind gives the proper being unto the condition it hath a certain law bond or engagement upon it in way of argumentall and legall reasoning for the safety and conservation of it selfe in its own principles and achievements and to condemn and sentence whatsoever makes for the bane and overthrow of them and unto that stands bound and engaged in it selfe as to its ruler or god Now the Crosse of Christ in the crucification of the flesh and order of that law of the spirit doth confound humane wisdome in the way of its being and all its enterprizes making it the proper folly of the world for it is written I will destroy the wisdome of the wise and will cast away the understanding of the prudent Where is the wise where is the scribe where is the disputer of this world hath not God made the wisdome of this world foolishness Therefore the wisdome of the flesh or carnall law doth bind over under penalty of destruction of it selfe to convent arraign convict condemn and passe a finall sentence upon the Son of God that law of the spirit of life otherwise it cannot reteyn and conserve it selfe So that we may as soon and with better acceptation perswade a rationall and ingenuous spirit to lye downe and utterly forsake the nature and activity of his wisdome and to become a beast of the dullest capacity as to perswade a carnall mind where the son of peace is not upon the true and proper conditions of the Gospel to become a son of God It is no marvell therefore though the world love their owne and hate such as are taught of
God condemning such as justifie the words of wisdome which only sets forth the folly of the world or else it appears not And they only love the works of darknesse and dare not come to the light least their deeds should be discovered 2. They do not only condemn but they kill the Just one and that in a two-fold respect First consider that a thing is said to be killed when it is expelled the proper place of its aboad so it is slain in way of negation and denying it its right and due Deny a fish the water and it is killed take a plant out of the earth and it withereth take water out of the Sea and it moves not in ebbing and flowing and deny any thing the benefit of the ayre and it cannot live no not the water nor the fire it selfe Now man-kind is the proper place of Gods residency and abode in the exercise and manifestation of his wisdome delighting himselfe in the habitable parts of his earth even in the sons of men But where the wisdome of the flesh beares sway and makes its abode there the wisdome of God is denyed any place of residency therefore Christ who is the wisdome of God and the power of God lives not there in any of his operations and vertues for as Jacob said of Joseph he is not that is he is not living in that heart 2. He is killed actually by laying violent hands or administrations upon him to the quenching of his spirit whereby he becomes life-lesse in the world haling him to the places of execution for Christ never appeared or was known in the world but by vertue of an office and institution For how can a King appeare but by vertue of his inauguration or a Prophet but by or in the spirit of a Prophet Or what is a Priest if he have not somewhat to offer for he cannot be a Priest without Christ appears not but by vertue of institution and commission to execute perform and do the will of the Father therefore he saith I come not to do my owne will but the will of him that sent me Now to institute temporary Ordinances and offices vanishing and fading not holding correspondency with the nature and constitution of Christ it is to destroy and thrust out the proper spirit and authority of Christ as it not having a being in the world For to frame an Office or Ordinance of Christ and not to have the spirit of Christ is to destroy and abolish unto themselves that mysticall body of Christ even as a naturall body deprived of the soule that gives it life is thereby abolished and turned to putrifaction Let us consider then how to form Ordinances and establish offices and Officers of Christ for if they have not in them the spirit of Christ they will prove no better then those legall and Jewish services taken up from Moses as representing the letter of the Scripture and accordingly practiced in the dayes of Christ by Herod Pontius Pilate Scribes Pharisees Lawyers and Souldiers and the whole body of the people who cryed out crucifie him crucifie him away with him When water in the River or Pond hath the spirit of life from God in it then we shall count it as an Ordinance of Christ when bread and wine on the Table have the spirit of mortification of the flesh and quickning power of the resurrection of Christ in them then will they prove spirituall Ordinances of Christ beseeming the son of the living God For there is no office exercise or ordinance proper to the kingdome of God that is voyd and destitute of the holy spirit of the Son of God who is that great ordinance of God in whom every particular is wrapped up and infolded and not one of them barren or destitute of the same spirit of life from God otherwise all Ordinances and offices taken up from Christ and his Apostles are of the same nature of those taken up from Moses in Christs days and shall prove of the same effect when ever Christ appears for the one stands upon the proper letter of the Scripture as well as the other and Satan can alledg the Scripture to back his temptation as well as Christ doth for the confounding of him Now if the spirit and life of such Ordinances depend upon the Priests and Elders the Instituters and Conservators of them why should they then contend with those which they call Papists but joyne hand in hand as being one with them Let us remember therefore that If we bereave the body of the proper soule and spirit of Christ we abolish and destroy the Just one and turn him to corruption unto our selves 3. The next poynt is the demeanor of the just And he resisteth you not that is he doth not stay or hinder your project violence from execution he doth not detain nor keep back himself from you but patiently suffers himself to be dispoiled of all his vertues and excellencies in you which are the native and proper operations of the Son of God ceasing from his own work in you that you may take your full swinge in that which is proper and naturall unto you as to exercise your pride and policy your principalities powers of darknesse your spirituall wickednesses in high places according to the Prince of the power of the ayre That wheresoever any heart is empty and destitute of she spirit of God hee insinuates himselfe to be the fulnesse of it that according to that plenty of wickednesse the wrath of God may finde fuell to kindle it selfe upon and so he freely without resistance layes downe his life in the wicked as a ransome that he may take it againe in his Saints and in them live for ever And so much for the death of Christ according to the spirit in the men of the world who crucifie afresh unto themselves the sonne of God and make a mocke of him And from this our Apostle infers an exhortation consisting of divers particulars which do concern the death of Christ according to the flesh as he is considered in the Saints and that is the second generall head in the Chapter which is contained to the 12. verse And with respect unto death in both these respects the Apostle Paul saith God forbid that I should rejoyce in any thing save in the cross of our Lord Jesus Christ whereby the world is crucified in me and I am crucified in the world Vers 7. Be patient therefore brethren unto the coming of the Lord behold the husbandman waiteth for the precifruit of the earth and hath long patience for it untill he receive the early and latter raine Wherein observe 1. The terme or kinde appellation Brethren 2. An exhortation in these words Be patient 3. How long or to what end To the coming of Christ 4. An allusion to a husbandman with respect to his seed-time and harvest 1. ANd first for the term given unto them Brethren which is with respect unto that
the word by transforming it into the similitude of a creature and not into the glory of the Creator so that the imaginations and dictates of his own heart give a temporary forme unto an eternall word which is that carnall law of sin and death in himselfe subjecting himselfe thereunto so that whatsoever the letter saith which kils it saith it in him who is litterall and hath the power of engagement and binding that party over to the onely acknowledgement and practice thereof and so the word of God becomes a tormentor unto man for it being held or imprisoned in this unrighteousnesse or narrow and strait confines of humane principles and capacity and yet in it selfe infinite and eternal cannot possible move therein but must have respect unto its own nature which is infinite incomprehensible and eternall whereby the soule of the creature is set upon the rack hanged on the gibbet laid under an intolerable presse cast into the flames overwhelmed with the flouds being extended and intangled with that which is infinitely above as also below and beneath and in all respects beyond the reach of all humane abilities and so continually deviseth and frameth out more ways of torture and torment unto it selfe then ever mans heart in any tyrant could invent for the shame and horrour of the body In which respect that compleat condition ceaseth to be the state and condition or to be led by the proper principles of a meer creature or workmanship of God and becomes Shedim as the Caldean phrase is that is the destroyer of mankinde in humane and satanicall So that the dictates of such a heart are the proper suggestions of Satan and its operations the proper works of darknesse and the onely path wherein the wrath of the Almighty treads for ever Note also that there is in them who are under the law of the spirit a direct Antithesis unto this expressed of the wicked For the spirit of man being taken into unity with the word and so gathered up into the wisdome and power of God works nor moves not but by principles proper unto God which are of an eternall and incomprehensible nature and yet the spirit of the creature cannot move but with respect to the precincts of time in which it is but it goeth forth in and by eternall principles so that there is in the Son of God distinct operations yet every one of an eternal nature and race The one giving delight to the work through variety change of action and the other gives liberty ease and freedome unto the soule therein having so large roome and so spacious a sphear to walke and exercise it in the bounds whereof can never be troden out like the Sun in the firmament whose progresse none can hinder nor stop or prevent the health under its wings from the exercise of it self nor can any take out of order those fixed stars of the morning that fight from such an eminent and noble distance in their courses for the destruction of this wicked Sisera even those bright morning stars that sing together sons of God shouting for joy in those Nobles of Israel in laying of the first foundation of the earth so as it shall never be removed who are as far above the power and dominion of Satan as the heavens are above the earth out of the gun-shot of being insisted with any corrupt doctrine or of being hurt by any of the tyrannical practices of this present world Such is the state and condition of that mysticall body of our Lord Jesus the dictates of whose heart are the motions of that spirit of holinesse and power and his operations works of the Son of God And of such nature is the law of the spirit which is in Christ Jesus and of all such as are under command and in the authority thereof The Saints then or brethren of our Apostle know the patience of Job not at a distance but in the nearest conjunction so as being made one with it it being an entire and undivided crosse and suffering and is brought in the next sentence viz. And have seen the end of the Lord. Under the word seene is comprehended the exercise of all the sences which is usuall in Scripture as being filled in them all by the Crosse and sufferings of Christ as if he should say yee have seen ye have heard ye have tasted relished and felt the sufferings of Christ for his name is an oyntment poured out the sweet savour and scent whereof fills the whole house so that your hands have handled the word of life in this point as really as Thomas handled the humane body of Christ when he put his finger into the print of the nayles which fastned him to his Crosse for the confirmation of his faith of such reality is the Crosse of Christ as to make us to see touch and tast for our satisfaction the power and vertue of the Lord otherwise we can never handle the word of life to minister and serve in the same as Ministers of the Sanctuary and as able Ministers of the Gospel not of the letter but of the spirit for the letter kills but the spirit gives life So that our hearing or knowing of the patience of Job namely our being one with Christ in his Crosse alike as we are one with him in any other grace or vertue is that which opens unto us the scope of the Scriptures so that we see Gods end and aym in blasting unto us all carnall things is the same that appeared in Job to give double in that which never failes for we never read of any more losse unto Job but as though he were enriched for ever We see therefore Gods intent and end in the Crosse so as to make it our joy and consolation so that we rejoyce in persecution in tribulation and reproach knowing that Gods end herein is only to make his power manifest in us for in all these things we are more then conquerours knowing that our victory stands both in being the Rescuer and the rescued so that the glory and joy of them both is made one in us which no earthly Conquerour can attaine So that our laughter is that spiritull Isaac the joy of the whole earth for howsoever we know our selves in mans nature simply considered to be like Sarah barren of all the fruits of righteousnesse and destitute of that immortall seed of God and also our Lord simply considered to be past age for being brought forth and made manifest in time in one that is but of yesterdays continuance who in himselfe is that Ancient of dayes Yet the end and intent of the Lord in the conjunction of these by visiting of us in that way of the promise is the bringing forth of Isaac according to that time of life proper to the Son of God who is the joy and laughter of all that heare it so as to approve of it and give credit thereunto according to that unwavering faith
another is the wisdome of man that perisheth and comes to nought and not the wisdome of God which abides the same for ever and is that light which guides unto the Elders who are the onely governours and rulers of this universall Church called into communion and fellowship with this sick party and they are the first borne of every tribe having upon them the office of King Preist and Prophet in every family and inferiour to that dignity doth not this sicknesse call for any to come to visite it knowing all others to be Physitians of no value for this kinde of sicknesse summons none but the first borne of God into communion and fellowship with it that call which Cornelius gave to Peter that Elder of the Church was like unto this that when he spake of that unction of Christ the spirit of God descended upon those that heard it insomuch that Peter challengeth all men whether they can forbid water that those should not be baptized who had received the holy spirit as well as themselves as if he should say can any deny the signe of unity between Jew and Gentile which is communion and fellowship seeing they have the ground and substance thereof namely are partakers of the spirit of God that holy anoynting which is the truth and substance of all community whether we be present or absent in body we are one in that spirit of the Lord. The word of Prophesie therfore which is ever accompanied with prayer as in Cornelius or that word of true interpretation of the word of God knows how to give summons unto and call in the life and spirit of kingdome and Preisthood into fellowship with it selfe which is that healthfull spirit or unction that is by Jesus Christ Add further this sicknesse is the very foot of the throne upon which that great Elder even the ancient of dayes sits for when Daniel beholds through this spirit of interpretation he sees thrones set up or as the word will bear thrones cast down at you may see how the translators give it in both phrases signifying thereby that the power and glory of the world is cast down wheresoever this great Eldership is set up which is of no lesse antiquity then is the eternall that gives Judgement into the hands of the Saints of the most high and possesseth them with the kingdome for none but the eternall can give an eternall inheritance and he gives it not but as he sits on this throne namely the glory of man cast down and the gravity of this ancient of days set up whose garments are white as snow and the haire of his head like pure wooll and such is the royalty and authority of the Eldership here intended who are not brought in by any other call but by the Prophesie or interpretation of the minde of God therefore it is that the vision speaks so punctually and particularly where and with whom Peter is to be found Note here that even as the life of the flesh through the crucification of the spirit admits none into unity nor invests any into its proper condition but onely such as are of its own kinde so the life of the spirit which is in Christ Jesus through the crucification of the flesh admits none into fellowship nor invests any into its proper state and condition but its owne kinde For what is born of the flesh is flesh and what is born of the spirit is spirit and therefore none but the first-born of God are of this Eldership or callers of them into the exercise of their proper virtue and authority even as it was with the Apostles when they pronounce peace if the son of peace be not there their peace returns upon themselves and their abode is not in that house of family 3. By these Elders then in the third place we see what we are to understand by the Church they are of that is that unity and fellowship which the selected and chosen people of God are of and have in that fellowship and faith of Jesus Christ as they are considered not in one age much lesse in one Parish or company of people gathered together but as they are universally considered in all ages and times of the world For such as is the extent of the spirit by which every Saint lives and of those offices of Christ by vertue whereof the exercise of such extent is the true Church ever to be held and taken otherwise the Church is carnallized and cast into the mould of the letter that kills and not into the mould of the spirit that gives life So that to thrust up Christ as into a corner as in one age of the world or to monopolize him amongst a handfull of people is all one as to put him in the grave though with Nicodemus a Ruler among the Jews and that rich man Joseph of Arimethea both night Disciples for fear of the Jews they may seem to differ from Herod in that they perfume the dead body and wrap it in clean linnen being affected therewith but it is but according to the custome of the Jewish Sinagogue for they put it in the grave and roll a great stone thereupon as men without hope or desire of the resurrection having that common spirit that now lives in the world to beg leave of the Pilates and great men thereof before they dare adventure to trim up the dead body of Jesus and fit it for the Sepulchre But this universall Church of which these Elders are is called by the Apostle mount Zion the City of the living God the new Jerusalem the generall assembly and Church of the first-born which are enrolled in heaven And such as constitute and set up a Church not of this nature and comprehension they build it up upon mount Sinai under the terrors of the law and sprinckle the instruments and officers there of as with the blood of Abel speaking from the ground or earthly heart of Cain and not on mount Zion in that blood of sprinkling which speaks better things in that peaceable agreement and reconcilement of God and man in Jesus Christ Note here that where two or three are gathered together in any part of the world or at any time we deny it not to be the true Church of Christ but what is it which gives it its capacity to be that Church of Christ is it not he who is in the midst or in the heart of them as the word is who is no lesse then that everlasting father or that ancient of dayes what bounds then can be set unto it lesse then that which gives it its capacity to be such a thing who extends himselfe to the whole family of heaven for unto him all faces looke and every knee bowes and if once it be so in our selves we see it in the whole family and flock of God in all the elect So that the true sum volume of all their doctrine and prayers is of no lesse extent then the
all the Sains of God that ever lived or shall viz. For thy sake are we killed all the day long and counted as sheep for the slaughter There is none of those severall afflictions which the Saints of God have undergone but rightly understood one of them is as extensive as another and it must needs be so for the sufferings of the Saints is the Crosse of Christ and not the crosse of any particular creature but of the son of God therefore he saith In all their afflictions he was afflicted and therefore he saith also in the behalf of the believers and prayers in Damascus Saul Saul why persecutest thou mee Therefore it is when the Corinthians seemed to cleave one to one man and another unto another though all sound men and good one is of Paul another of Apollo another of Cephas and another of Christ that he calls them carnall because they take not every way or manner of the administration of the grace of the Gospel to be the same universally through the whole body what saith he Is Christ divided was Paul crucified for you or were you baptized into the name of Paul I thanke God that I performed no such particular act but to such as understood the mystery of it for that is the effect of his speech and cause of thanksgiving The ground of these particular and nominall Religions as Independent Presbyterian Anabaptist Papist Generallist for they all stand on one root is because they limit and infringe the grace of the Gospel both in way of the sentence of absolution and condemnation mincing and fashioning things according to the judgment or discerning of man and not according to the light and revelation of the Son of God Hence they are affected with manlike expressions and so cleave unto man and not unto the Son of God and if the mind of God be expressed unto them they hammer it into their own shape as the Corinthians did and so make rents and schismes Now the grace of the Gospel in whatsoever it expressed it self as King or Priest Prophet or Victor father or son Master or servant Lord or Disciple Apostle or follower is as that leaven which the woman hid in three pecks of meal whereby the whole lump was leavened or like that unction poured on Aarons head which run down unto the coller or hem of his garment for the oyle contayned in that honourable vessell of the Gospel filleth compleatly all vessels that are brought into unity or love with it Of such nature and extent are all things appertaining unto the Gospel and so the afflictions of the Saints the Crosse of Christ takes not its latitude nor longitude from the dimentions of a creature but holds correspondency with the son of God for the crosse of Christ is of the same extent and continuation that his Crown and kingdome is By this we may take notice of what nature the Crosse of Christ is that it stands not in or consists of any temporary relation or operation of the creature active or passive but is the proper suffering of the son of God in the wicked as deprived of all livelihood and proper operations of the spirit in all wayes of motion and relation and in the Saints in being deprived of all livelihood and proper operations of the flesh in all the wayes of its motion and relation It would seem a great cross to a man if the world were vacant of a rationall spirit and none but beasts to converse with of no lesse but infinitely greater is the disproportion of the wisdome of God in a Christian and the wisdome of this world in the wicked yea if they be as crafty as Achitophel or as subtill as the Serpent the wisest beast of the field Yea in the world we have lost our proper life spirit and power and all vertue proper to a Christian in poynt of heavenly things Further it would seem a great affliction and suffering unto us to see the world take all our strength our wisdome honour riches peace friendship c. and leave us nothing but that wee should depart from and forsake father mother wife children c. and thus it is with a Christian The world ingrosseth power authority wisdome riches c. and leaves us as the scum and out-sweepings of all things Nay we forsake our nearest relations in all respects as the law of the flesh in its true sense calls for and go to a place we know not whether by any wisdome or understanding of the creature which can never be done but by the instinct and operation of the spirit of God opening unto us the power wisdome riches and all relations that are reall substantiall and eternall And if the spirit of God be there it never appears but in the faith and unity of Christ therefore they are the proper sufferings of Christ and not of any particular creature And when we know and judge of the sufferings of the Saints wee shall not lament if the world take all temporary things from us nor rejoyce in what it can cast upon us for God forbid that I should rejoyce in any thing save in the crosse of our Lord Iesus Christ whereby the world is kill'd and crucified in me and I in the world If once we know how to loose our lives in the world in all things of the spirit and how to loose our lives in our selves and body mysticall in all things pertayning to the flesh we shall then take is lightly in whatsoever the world can give or take away from us By the nature of these sufferings we know of what spirit and power of what nature vertue and comprehension this act of Eliah is which is the third point And hee prayed Whence we note That the act or spirit of prayer hath in it sufficient honour power and authority to memorize and register the name of a christian for ever that it shall never be put out but continue in the records of the house of God For 1. Prayer hath in it the vertue and power of prophesie for in the history treating of the act of Eliah he prophesies unto Ahab saying As the Lord liveth there shall be no raine nor dew for these years but according to my word So that this prayer comprehends the whole Prophesie of Eliah and Eliah is brought in as comprehending all the Prophets as Moses comprehending the whole law in the transfiguration of Christs appearing in the same form and glory that Christ doth so that all prophesie and noble acts of the Prophets are involved in the spirit of prayer By the spirit of God in this place his reproof of Ahabs wickednesse his slaying of all the false prophets of Baal his bringing fire from heaven to slay Captayns with their fifties his dividing of the waters with his mantle his giving of his spirit to Elisha his binding up and flopping the bottles of heaven and loosing of them at his pleasure his rebuking the earth and drying it up to
mistery of iniquity also which properly makes and gives being unto the God of this world which is no lesse then Satan himselfe who attempts through his arrogating insatiable spirit to tender unto Christ all the kingdoms of the Earth and the glory of them the one of these is a wonder but a lying one because it brings not forth what it promiseth as the righteousnesse of the Scribes and Pharises is a righteousnesse but not that which enters into the kingdome and the other is a wonder and a true miracle because it brings to passe the things it promiseth even as the righteousnesse of Christ enters into the kingdom and sitteth in safety and honour at the right hand of God And they that preach not the Gospel as accompanied with these signes in the ministry of it according to the variety of the work proposed the speaking and creating word of his signes is not sent unto that people for their release and deliverance out of the house of bondage and yet it is true that tongues are for a sign not to them that beleive but to them that beleive not that is an unbeleiver ever expects that a signe should speak in the same form which formerly it hath done or else he takes it not for a wonder wrought by God but then there should need no interpretatiin the Church at all without which tongues are not of use unto edefying The worlds expectation of signes to accompany the preaching of the Gospel for the confirmation of it in the same forme as formerly is the expectation of Infidels such as follow Christ to be fed with carnal things bread that perisheth in the use like them that after they had been fed miraculously with the loaves and the fishes they persue and follow him to have a signe that he is a man of God and conclude that Moses was a man of God that could give bread from heaven but this not coming in like for me but from the Earth though in that wonderfull multiplication and increase is as nothing unto them But the signs wonders and mighty works accompanying the grace of the Gospel never appear twice in the same forme so that a man may as well expect the water that now bubleth up in a living and swift running fountaine to tarry and abide for him till his return to it againe as to fit down by a wonder wrought by God till it appear in the very same forme againe it coming out of that inexhaustible fountaine and swift running current of that infinite variety of his wisdome and power Moses miraculously fasted forty dayes and forty nights and is in the mount with God and hath in that fast the law the perfect pattern of all truth and holiness presented and shewed unto him and againe Christ fasted forty dayes and forty nights but was in the wildernesse among wilde beasts and therein had the temptations of Satan the proper platforme of the power of darknesse represented unto him which differs much from the pattern of salvation and kingdome of light Eliah also fasted forty dayes and forty nights but was miraculously fed before in the strength of which food he went into a cave by the mount of God and there had apparitions voices manifested unto him wherein God made himselfe manifest and also such wherein God appeared not at all one forty dayes fast not but in variety of wonder one death of Christ but a diverse signe in it he is slaine at Jerusalem and our Lord is also crucified in Sodome and in Aegypt true in both with respect to flesh and spirit And so much for the word Behold implying a wonder wherein observe the deceitfull sleights and cunning devices of the Magissians the Jannes and Jambres of our dayes who have erected for the confirmation of Princes great signes of honour and Godlike prosperity Kings Chappels and pulpits of State State-prayers and state-like officers in the Church for forming of them that they may carry their virtue by whomsoever uttered state-religion and state-like pompe in the exercise of it as though the Kings of the earth should be thereby declared to be not onely the off-spring of the almighty but the deputed Gods In what doth the successe and issue of these Doctors indeavors end in differing from those Magissians in Aegypt in the confirmation and incouragement of their King first born and his alies 2. The second point is who the Labourers are or the Labourer for the word may be read either singular or plurally as it usuall in Scripture to use words of active and passive signification as also such as may be read either in the masculine or feminine gender without wrong to the Text so also such as will beare either the singular or plurall number and so it is in this place To take the word therefore in the singular acceptation it is Christ collectively considered in that one intire and mysticall body of his comprehending all the Saints in all ages of the world Againe take it plurally Labourers and it is Christ distinctly distributed and given out in all the parts and members of that body for he is that Labourer or Husband-man that sowes good seed in his field though the evill one sow tares in the time of his sleep or when and where he is dead to all things of the spirit which is in that evill one only upon whom they grow He sowes with his owne hand as he is that one fountaine and giver out of the seed in all ages yesterday and to day and for ever the same And his seeds-men sow also as he is a participator and the receiver thereof for he receiveth the spirit though not by measure for it is immence 3. The third point is what the labour is in reaping down the fields By reaping here is not meant cutting downe but in gathering also as the word-imports Christs reaping therefore is the cutting downe of all those riches and ripened fruits of the flesh those superfluous branches from the true Vine that they be not found in the field or upon that hand of Emanuel which else-where is said to be the crueifying of the flesh in the affections and lusts and the slaying of the enmity in himselfe which are the proper in gatherings of the worke and that whereof their harvest and Vintage doth consist whereby their regions become white unto the harvest that is it sets them in a capacity to be cut downe by an eternall destruction and in these the labourer is defrauded who hath spent his strength in them in vaine or unto emptinesse and laboured for nought as he complains by his Prophet or in the Prophet Isaiah In them he hath lost his time as a labourer hath who is deprived of his hire for his time and age is not extant in them the time of grace is expended the day of salvation is not found in them his generation is ceased in them and is no more even as a labourer hath lost his time so spent as no
the things of this present life and are not these carnall and vanishing then as held and practised by the Doctors of our dayes together with their followers and Pupils where then shall we find the men that take not their delight and place their pleasure in earthly and vanishing things whose religion is not vaporous Whereas the truth is there is nothing of Christ which hath not the nature divine in it or else it is not an ordinance act exercise or vertue becoming the Son of God who in all things is holy and pure and there is no holinesse without the spirit of God therefore they may as well hold and teach that the spirit of God vanisheth and comes to an end in the Saints as that any Ordinance Office Act Exercise or Vertue of Christ vanisheth and comes to an end in any of his mysticall body For if the unity of the Spirit cease in them in any respect then the wisdome and power of the Spirit ceaseth and then that new Commandement or law of the Spirit is abrogated and made voyd which the Apostle saith is true in him and in us because the darknesse is past and the true light shineth which is the substance of the Law in every point and particular of it And where the light of God once shineth to expell darkenesse in us it ever abideth yea in that imputed righteousnssse or righteousnesse reckoned together with us in faith prayer or whatsoever it abides firme and stable as the Son of God is firm and stable And as for eating drinking marrying and giving in marriage with all things of like nature transient having an end they are no proper parts of the Kingdom of God nor any thing whereof it doth consist but are useful in their time and season to the Saints of God and may be exercised with a holy respect unto the Kingdome for the promoting of it therefore it is said Whether yee eate or drinke or whatsoever yee doe let all be done to the glory of God Therefore when they asked Christ that question whose wife she should be in the resurrection who had had seven husbands his answer is that they erre not knowing the Scriptures nor the power of God for in the resurrection they neither marry nor are given in marriage but are like the Angells of God in heaven Therefore it follows And beene wanton That is they joyne with these earthly pleasures wantonnesse they are become effeminate womanish having estranged themselves from that heroicall and masculine spirit which the Apostle exhorts unto Stand fast in the faith quit you like men be strong that is behave your selves as men of God going forth in his strength and not in the strength of the arm of flesh which is true weaknesse and womanish But these are become wanton and lascivious doting upon transitory and vanishing things letting the substantiall passe being subdued and overcome with pictures shadows and semblances of things that have no substance nor validity in them and not with the things themselves being taken by the sight of a wandering eye and the hearing of a sensuall eare as the woman was by the words of the Serpent and shew of the fruit in the beginning These Siberificall persons being widdows in respect of any espousall with Christ for they are such as wax wanton against Christ and wil marry in making contracts with forms of earthly Governments forms of Churches forms of ordinances and exercises wantonizing in their carnall copulations with bread wine and water oyle spittle and cream so devoutly that none must intermeddle with their minnions but such as do it by contract according to their law of Carnulentia and if any conceive by any other seed then by their pulse and lentiles which onely serves to make red earthly or Edoms broth that profane fornicatour such persons are presently counted breakers of covenant pernicious persons Hereticks Schismaticks and blasphemers of their gods These have forgotten that ancient and masculine spirit of wisdome and gravity so skilful in geneology and chronology that it can reckon it selfe up together with eternity see Prov. 8. from v. 22. to 31. Which takes its delight and solace only in the compasse or circuit of his earth or of his land which the Prophet stiles the Lords land therefore he presently interprets it and saith his delight is with the children of men where he dwels and in whom he makes his proper abode This spirit threfore in whomsoever it is takes delight in nothing as to place its pleasure in it but in eternal things which God in the Messiah onely is and all other creatures relations and operations are but as so many letters or figures to lead unto and point out what man is in Christ in whom the delight and pleasure proper unto godlinesse is onely set Because nothing else as delightful can be eternal for eternal truth we know none but onely in Christ for he is that way that truth and that life of eternity besides whom nothing can hold correspondency with God so as to be the object or subject matter of his delight and pleasure And howsoever there is in the godly man that which is a creature made within the bounds and precincts of time yet that unity is eternal because in whatsoever the unity doth consist is properly of God who is eternity and not of the creature which is in time if it be love it is the love of God and not of a creature if wisdome it is of God and not of man if it consist in power it is infinite and not finite so that that state and condition of God and man in one is eternall and not temporary it lives the life of God it walks and works by the wisdome of God and not of the creature We know the body of man hath life and wisdome as well as the soul while it is in conjunction with it not another but the same that is in the soule much more hath the soule of a christian life and wisdome in and of God and not another so long as it is in conjunction with God which is for ever or else his Sonne his proper off-spring should not inherit and be posessed with the nature of the father If the mortallists of our dayes knew the way of salvation by Christ they could never conclude like beasts that the soule of man dyes with the body like a beast for God is not onely in unity with the soule as a worker and Creator but hee is also one in the workmanship which is made for the Son of God is as truly said to be made of woman and made under the law as he is said to be the Lord and maker of all things And it is the Image or wisdome of God that gives being and forme unto that glorious workmanship of God in man so that if the soule dye there is not a nullity of the work but also of the Creator the maker of it who gives the proper being and form to the
and originally of God and not of the creature as his Sonship is of God and not of the proper off-spring of man being begotten not of mortall but of immortall seed so are all the lineaments of God and man in Christ if wisdome joyne the Tabernacle that God builds and not man it is the wisdome of God if love make the contract it is the love of God shed abroad in the heart and not the love of man which is enmity with God if faith establish the heart that it wavour not it is the faith of God which is the power of God to salvation wherein consists the great work of God which is in beleiving as Christ tels him that asked what shall I do to work the work of God beleiue saith he for therein it consists for it was by the work of faith that Abraham was justified and not by that vaine or empty faith without works that is without the present power and operation of God for such faith the Devil may attaine unto who beleives there is one God and trembles but doth not consist in his power as made one of twaine in Christ So that whatsoever is in this unity is properly and originally of God and that from a principle or law of his bounty and goodnesse whereby he communicates himselfe unto another in all things which that law or goodnesse of his nature is apt and prompt to be and to do whereby he forms himselfe in his Son without whom or out of whom he never had being took form in any will or law nor put forth himselfe in any operation therefore it is said speaking of Christ God and man all things were made by him and without him was nothing made For if ever God had had being or motion so much as of minde and will out of man it had ever been so and then salvation had not been the Saviour had never appeared for salvation canot be compleat but in him that saves and is also saved and the Almighty never was but as he is a God of salvation yea in the plurality thereof as the expression of the Psalmist is the beginning of Christ therefore canot be fathomed nor spanned out no more then the beginning of the Almighty and eternall can though there be that in Christ which is in time yet he takes not his proper being from that no more then man takes his proper being from his body but from his rational soul and spirit which inliveneth acteth and moveth the same And in the one and the other doth the glory of the Sonne of God exist for God working in and by the faculties or aptitudes to do in the soule or spirit of the creature thereby his vertues and operations come to be distinct and so full of variety of glory being the spirit and life of the creature consists in change of motion or operation also here the works of God have their proper times seasons and opportunities which in the proper and simple eternal could never be Furthermore as man works not by the principles and properties of the creature but by those that are proper to God denying himselfe being resigned over unto God and so all his operations become of an eternal race and virtue and are in the true and reall account and reckoning of eternity of such nature is the condition of the Sonne of God therefore the Prophet saith who can declare his age he is the first and the last if he never end in being last he never had beginning as he is the first but is from eternity to eternity though that be in him which is temporary in it selfe even as mans body lives and understands though of it selfe it hath nor doth either as appears when the soule is departed Secondly concerning the unity of Harlots for he that is joyned unto an harlot is one flesh that is one carnall and corrupt estate in which all the ligaments thereof are such as properly the creature is the originall and fountaine of and not the Creator how then can this unity be eternall when the proper bond is of that which is mortall and temporary To this we answer that there are certain faculties or aptitudes to do or to be in the soule of a man as also a law or principle by which it is or doth such things and for the aptitudes to do or to be We may safely say that whatsoever the Almighty is prompt unto that through the sublimity and excellency that God hath made the spirit of a man to be of he is prompt unto the variety of operations and excellencies that are in the Son of God yea even to compasse the earth and comprehend all things and find out the causes relations and operations of them yea even to eternize himselfe on the earth by calling his lands by his name by living in his posterity by some great work wrought or monument set up to memorize him unto posterity and ages to come yea doubtlesse some States-men and Politicians of the world are apt to lay plots and platforms how to bring about accomplish and achieve things which they know can never be done in their dayes that their wisdome and policy may live and be in use when they are gone and of such use and from such aptitudes come humane Chronicles writing of bookes or the like to reach to eternity which God only wise is So that man works in and by the aptitudes of God but not from that law and principle proper to the Son of God For whereas God out of that law of bounty and goodnesse of his nature communicates himselfe in whatsoever he is apt to do and be whereby he doth it and is it in the creature The creature exercising it selfe in the way of mans wisdome in things which God himselfe is prompt to be and to do not by giving himselfe up unto God to be his and not his owne but by that principle of self-love and law of exalting the arm of flesh he arrogates unto himselfe and monopolizeth the things proper to God unto himselfe ascribing them unto the things of man to beautifie and to set up the things of the creature thereby attributing and giving unto the flesh that which is proper only unto the Son of God which is a turning of the truth of God into a lye a changing the glory of God into the image of a corruptible man and a worshipping and serving of the creature instead of the Creator who is blessed for ever Amen We conclude then that as God by that law of grace exerciseth himselfe in all his excellencies in the aptitudes of mans soul filling them with himselfe so as the things of eternity come to be distinct to have their proper season time place yea and person so as the Saints are truly distinct and the operation of their faith as the Apostle amply declares in that to the Hebrews Chap. 11. So also that man of sinn through that carnall law exerciseth himselfe in the aptitudes of God
also he cannot be my Disciple When did we hear of any of the Prophets or Apostles tyed unto wife children congregation or family who have spoken in the power and authority of the Son of God or what earthly relation was any of them tyed unto We read of Hosea marrying a wife of fornications for a sign unto the people and also of Peters wives mother which are but slender arguments to encourage men to sit downe and dwell by temporary relations and make them a sufficient fence and guard to put off all Gods calls and intimations to attend upon him in any other way if it make not for the support and supply of such engagements where is there a man that acknowledgeth a call from God if it make not for the promoting of himselfe in temporary things at the least in his expectation and if it prove contrary hee takes it up as a fore burden what ever becomes of the cause of God it must be subservant to these things no marvail though the world be voyd of the joyfull presence of God when wee rejoyce in nothing but what in effect the bruit beasts seek after Obj. But it will be said that how ever the Prophets Apostles and Christ himselfe went on in the neglect of all temporary relations yet how carefull were the Patriarchs in the preservation and mayntaining of them Answ To which we answer that the Prophets Apostles and Christ himseife teach in their practice how we ought to stand affected with these earthly things and how to demean our selves towards them in this our pilgrimage through the world And the fathers of old teach us by their demeanor what care and respect we are to have in the conservation of such relations which are spirituall and abide for ever as they are constituted in Christ and conversant in the family and house of God Obj. It will be sayd that men uniting themselves to particular congregations as Pastor Teacher Elders Deacons and Members is of divine institution and ought to be mayntained and contended for according to the practice of the Apostles and those seven Churches with their 7. Angels or Messengers particularly described and set forth in the Revelations Answ To which we answer that such as the salvation and faith is which we contend for and maintain such is the Church but we contend for the common salvation and faith once delivered to the Saints and so we do for a universall Church and congregation of the first-born whose names are enrolled in heaven once and for ever constituted that doctrine and prayer which is of lesse comprehension that it reacheth not universally to involve the compleat mysticall body of Christ it is a private spirit and not consonant to the doctrine and intercession of Jesus Christ which hath a like respect to all the chosen of God and that in all times and ages And for those particular Churches mentioned in Scripture they are all represented unto us in those seven Churches in the Revelations which all vanish in the opening of heaven in the fourth Chapter and are never heard of againe which only set forth unto us in their severall vertues and seven-fold fulness and perfection therein the state of that Church governed by him only that sits on the Throne adorned with those 4. lively weights and four and twenty Elders furnished with that Angelicall and fulnesse of Ministery set forth by seven Angels seven Trumpets and seven Vialls inriched with all those excellencies declared throughout that whole booke and the perfection of this one only Church is signified unto us in the vertue of those seven as the excellency of one spirit of God is set forth unto us in that report of seven spirits of God being about the throne and this one Church is signified and set forth in that of Philadelphia which hath nothing but commendable things found in her and no reproof uncomelinesse or imperfection at all Againe those seven Churches teach unto us that one Congregation or Synagogue of Sathan wherein is contained that seven-fold wickednesse and fulnesse of sinne in that Babylon the great the mother of whoredoms and proper seate of wickednesse in the land of Shiner to which it is all conveyed and carryed in that Evah which the Prophet Zachariah speaks of and this is signified unto us in that one Church of Laodicea commended in nothing but condemned in all things according to just deserts having atracted all wickednesse from that Angelicall Ministry by turning the truth of God into a lye and this Church is ruled by the Dragon the beast and the false Prophet in all those abominable practises and filthinesses set forth therein to the end of that Book He therefore that sets himselfe as a Pastor over one particular people or congregation and yet it is not without reproof nor doth his exercise in the word and doctrine comprehend all the flock of God concerns the state of every Saint of God particularly that man will be found a feeder onely of the mother of harlots and as a Dragon to devour the man-child with Herod when he appears and not as that good shepheard who gives himselfe for the flock not having that spirit of the Apostle that the care of all the Churches is upon him as all in one and one in all as the true Spouse saith draw me we will run after thee A single eye hath respect to all Saints alike hath a like care of them and they are a like precious unto him the Son of God never directed the virtue of his death or labour of his love to some of his chosen before others but men in these dayes have framed a pastorall charge to be a fat pasture for themselves or else the call of God speaks not therein But a true Prophet is under the losse and in the departure from all these things and thereby is invested with the power and authority of the Son of God speaking in his name words of wonder and admiration and not as the Scribes And they do not onely suffer themselves to be dispossest of these things but they have long patience or under-abiding in this condition it alters not what change soever comes upon them in this world for they are not lesse jealous of that which the world counts prosperity then they are of that it calls adversity and are as watchfull under good reports as bad knowing a like snare in both Not as such as seem to suffer for a time and are zealous against the common practices of the world till they have gotten some high place amongst men and then they come to comply with the greatest worldling and conversant with worldly affaires that can put forth it selfe to be a consociate or suffragator unto them Note for conclusion of this point that a true Prophet knows his liberty how that all things are lawfull but all things are not expedient all things are lawfull but he is not brought under the power and dominion of any thing he
and topped up height of all your places of worldly dignities have you picked out that common stamp in all your relations and operations which the spirit of the serpent sets upon them making them appear beautifull and desirable and are you diminished and corrected as having all such superfluous branches lopt away from you as yeilding no shelter nor glory or safeguard unto you Take it for granted that it is so yet here is a sufficient supply and remedy make your addresses and appeal unto God in Christ in whom they are all full and that in an eternall compleat and perfect supply as things that are onely proper and peculiar to the glory and duration of that eternall Son of God and not to that mortall fading and shamefull race and pedegree of the sons of earthly men whose breath as a vapour is in their nostrils for in Christ you shall have and be both king and subject and so shall never fail nor betray himselfe which no earthly man can attaine for he is that ruler in submission as the Apostle to Titus calls him for there is the truth of rule and submission in Christ as one and both in the utmost excellency thereof though men translate the word as a charge to obey magistrates Tit. 3. 1. To that effect the Apostle speaks I John who am also your brother and companion in tribulation and in the kingdome and patience of Jesus Christ or as the word is rightly rendred in the kingdome and under-abiding of Jesus Christ So that he is a companion in kingdom that is in power and authority and also in under-abiding or in a perpetuated submission to the will of the father so that in the state of Christianity there is all the relations acts and waits of administration of the kingdome all relations and mutuall respects are there in act and are fulfilled as in a kingdome of eternall glory and power and that onely in the losse and villification of nothing else but an earthly fading and corruptible Crown which Paul counts as dung and losse as the shame and undoing of man that he may win the Diadem and glory of the other Againe in it you shall have that mutuall relation of husband and wife in that glorious and happy espousall of Christ for he that is joyned unto the Lord is one spirit with him or one spirituall estate and condition in which is compleated and fulfilled all those mutuall and conjugal relations acts and operations of the married estate in the reality thereof in which the nuptiall day and joyful feastivity never ceaseth nor can time be found wherein it may not be said Behold this is the day of salvation behold now the accepted time yea this is the day which the Lore hath made let us be glad and rejoyce therein Moreover in the state of a Christian you shall finde the relation of father and son for the Father and I are one there is the language of the son of God and that in all the wayes and administrations oâ— Education donation resignation and inheritance of that purchased possession acted and done and ever in the act of doing betwixt the father of lights and that son of righteousnesse that great light that lightneth every one that cometh into the world so that in this appeal all losse of temporary condition is infinitely supplyed in eternall And further in it you have the state and relation of high Preist and people and that in all those severall respects of sacrifices services and oblations together with their respective virtues and operations in point of that reconciliation and agreement made between God and man in the multiplyed comfort thereof exercised in that house and temple not made with hands but is eternall in that heaven or height of happinesse in Christ who is that dwelling place of the most high But time would faile to speak of these things because they are infinitely uncountable and unmeasurable in all their relations offices respects and operations which are through that device of God in christ to be attained in this appeal because God himself who is infinite emence and eternall gives being unto and is the reallity of them all and yet man is really in the use comfort existance and exercise of them all even as it is true that the soul is properly the fountaine and cause of all the motions and operations of the body and yet the body is really in the exercise and hath the participation of them all For in this appeal is fulfilled that law of the spirit which Paul to the Romans saith is fulfilled in us so also speaks the Apostle John that the new Commandement is fulfilled in him and in us because the darknesse is past that is that which is proper and incident unto the creature and the true light shineth that is that which is proper unto God is broke forth and appeareth in us for a law cannot consist of one but must have respect unto twaine otherwise there is no bond therefore the law of the spirit is not contrived takes form or holds in any point thereof but as it consists of God and man in that faith of our Lord Jesus Christ in which or in whom stands all our Lordship and salvation for howsoever in the world there be Gods many and Lords many yet unto us there is but one Godhead who is Lord over all and one Lordship which abides and remains the same for ever Are we then at a losse in the world enjoying nothing that can abide by us as Abraham sojourned in Canaan as the land is carnally considered not injoying the bredth of a foot thereof as Stephen that faithful Martyr or witnesse makes report Let us make our appeal for in this off-spring and seed of God the whole inheritance in all its excellencies is perfected and compleated in us as the wole land was given to Abraham in his seed after the enduring of so great affliction So that in this appeal is contained a supply of every want a comfort against every affliction a restauration of every losse as being that year of Jubile or Jubel the time of carrying or leading along as the word imports into that ancient liberty rest and riches that are in the Son of God wherein wee finde an infinite augmentation and increase of all things wherein with respect to the world we are diminished And hence the second Query is added of purpose which naturally flows from this with the answer or direction annexed Is any merry let him sing By being merry pleasant or joyfull in this place is meant the joy of harvest or first fruits or that triumphant mirth and joyful feastivity and splendant liberty exercised in Israel in that year of Jubile when the land brought forth so plenteously of it selfe without the labour and toyle of the people or any means used by humane hands or administrations no not so much as to gather it in but feed upon the fruits where they were found naturally growing in the
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
this sick party if they be Elders having it by right of inheritance of whom it may be said Thou art my son this day have I begotten thee For the day wherein Christ is begotten or the day of salvation or of the Saviour as the word will beare is like the seventh day in the Creation whereunto neither evening nor morning are annexed as to the rest of the dayes for it is ever the same where in the Son is begotten even an eternall light or day Therefore this Eldership knowing it to be the birth-day of the Son of God in that resurrection of the dead they cannot with-hold the whole Kingdome nor any priviledg prerogative or royalty thereof from any one that appertayns or belongs thereunto The use and benefit of the holy unction therefore is not yet ceased for then the kingdome of God should cease for all things in it that ever were are or shall be in it taken and understood according to the mind of God are of the same duration that the kingdome it selfe is which must be as ancient as the King himselfe But the carnallizing of the word of God in that and all things is ceased unto us according to the Leviticall services the Kingdom Priest-hood thereof holding no proportion with the Kingdom Priest-hood of our Melchisedech For men may as well go about to divide the Red Sea with a materiall rod or wand as to poure oyle upon a sick body to give him health and forgivenesse of sins Let us know therefore that such as trade in materiall oyle water bread wine gestures and vestments they are such as serve in the oldnesse of the letter that kills its subjects and not in the newnesse of the spirit which gives life to them that are exercised therein And to make a difference between the histories of Christ and his Apostles as being more cleer and to be practised in the letter then the histories of Moses and the Prophets it is a meer trick and device to deceive the world for the one hath as great a vaile upon it as the other and needs the same spirit of interpretation to open it For Christ himselfe uttered his minde in parables and without a parable saith the Text spake be nothing We conclude then that every Saint of God having received that spirit of antiquity which only makes an Elder or Governour in the kingdom of God without which no true Saintship or holinesse being a spirit of Princely rule dominion undaunted courage and fortitude in the things of God whatsoever he may appeare to be in the eyes of the world and judgment of men yet he is one that sheds forth the holy oyle having the materials of which is consists and skill to compose the ingredients according to the device of wisdome or that word of God which he pours out in prayer and prophesie to the healing of the sick strengthening of the weak quickning of the dead and acquitting of the soul from the guilt of sinne in all such who finde themselves dead unto all such things as men naturally live unto as they are the proper off-spring of the earthly man and these Elders do ever acknowledg as great an excellency and no lesse miraculous act in him that receives the unction as in him that pours it out for none but the first-born of God whose right it only is can receive it nor can any of lesse authority or more inferiour off-spring shed it forth Object But some will say That this doctrine denies that order set in the society of man-kinde consisting of superiour and inferiour Answ To this we answer that the order set in nature in poynt of sexe age gifts place c. they are all as significant intelligencers of higher and more noble and durable things for as it was in the creation of all things in the beginning so it is now in this poynt there being respect had unto man-kind in every particular work of Gods hand for whose use and service they were all created and he the last as being the end and scope of them all who was indeed that Microco sinus in himselfe as the very sum and Epitomy of them all Even so man in himself considered or with respect unto any creature act or thing unto w ch he may stand in any relation whatsoever to things in heaven or in earth he hath therein a proper respect unto the Son of God Jesus Christ poynting at and leading unto him even as all other creatures had a proper aspect upon man-kind for whom they were made and whensoever the thing taught by which is the Son of God appeareth who is the truth and substance of them all then the shadows fly away and are of no more validity nor value to a knowing and inlightned mind which carries some resemblance of the body and substance but holds no weight value or considerable worth with the same therefore when ever Christ appears who is the end and substance of the law then doth the letter betake it selfe to its respitillian wings and is no more in point of any account or reckoning with the sonnes of God who weigh and measure all things according to that law of the spirit of life which is in Jesus Christ For the unity and conjunction of God and man simply considered is that reall and substantiall Chaos or unformed thing taught unto us by that in the beginning which no mind or heart of man can so light up it selfe as to give a comely form unto the same or deck it with ornaments pleasing unto a meer Creature that is that God should be made man and become a creature who is the Creator of all things or that man being a creature should be made the Son of God he that creates all things without whom nothing is made Now the wisdome of the spirit of God brooding upon this deep as in the beginning brings forth all the ornaments of Christ in his unity offices vertues relations and operations whatsoever who indeed is that Microcosmus furnished and adorned with all those super-eminent excellencies and glory of the son of God being that world whereof his kingdome doth consist which is the world to come or else it could not be happinesse unto the inhabitants thereof if it were not to come as really as now it is For as he was before the earliest time that can be reckoned or retreated and fallen back unto even so he will be or is to come beyond the latest houre that ever can be marched unto hereafter And in this Chaos drawn out unto these ornaments and beautified with these honourabe and eternall vertues in Christ the order of God or the God like order doth consist who is that God of order and not of confusion and the most eminent and strictest order in the worlds account besides this is reall confusion Yea that Babylon the great the mother of harlots which the Scriptures forewarns us of and this order ariseth and is drawn out of the Chaos of