unto thee arise take up thy bed and go thy way into thine house So that to preach the Gospel to the restauration of the soule from the policy that is from the fear terrors and tremblings of the law as at Mount Sinai to bring it unto Zion giving strength to take up that and carry it unto its proper place as that man carried his bed into the proper place which is his house which before had carried him extravagantly and diseasedly abroad wheresoever the Gospel exerciseth its power to raise up any to walk in the way of God before others in prayer or prophesie or any appointment of God according to the nature and season of it as that man is said to walk before them all to their admiration wheresoever the Gosplel is ministred to that effect there is also in that ministration power to forgive sin for the one is of like case and of like difficulty as the other is yea they are both in one act for he that can preach the Gospel to carry sin into its proper place which must be done or else the Gospel is not truly preached he must of necessity remove it from the chosen of God which is the true remitting and passing of it over unto another He that hath power therefore to preach the Gospel to the healing of the Conscience of the palsie sicknesse or tremblings of the law in the dead works thereof or works of death that man hath power to forgive sins on earth for they are inseperable and Christ in that place alluded unto makes them one for first he saith son thy sins be forgiven thee and in the rehearsall of it he saith his speech was arise take up thy bed and walk go thy way into thy house And we know that Christ saith to his Disciples whose sins ye remit they are remitted and whose sins ye retaine they are retained And again what ye binde on earth is bound in heaven and what ye loose on earth is loosed in heaven to walk and work therefore in the things of God according to the power intended by the word of God are of greater concernment then they would think for to preach the Gospel in the revelation of the minde and will of God as to an onely Son or to present our supplications to God as a father from the minde and disposition of an onely son are of no lesse authority and power then to to give sins for to pray with the spirit and to pray with the understanding also that is to pray according to the mystery of Christs meditation and yet with that wisdome and skill of expression as to unfold and explaine it in the minds of others that they may ascend up unto God together therewith as Manoa's Angel in the flame of the sacrifices this and to pardon sin are of like power skill and authority and a like weight lies upon both to whomsoever communicates in them For to pardon sin is not to change or alter the minde of God toward that party but to explaine and interpret the minde of God concerning that party which minde and will of God is the same in that one faith of the Son of God to all the chosen of God and wheresoever it is rightly unfolded and made manifest in the proclamation of peace and reconciliation of God and man in one if the Son of peace be there he accepteth and receivet the same as the right of his inheritance If the Elders pray or prophecy unto health therefore they pray or prophesie to the remission of sins in whomsoeve commucates in the same his sins are forgiven him To conclude this point it concerns us then to know what sin is that we may rightly conceive of it as it is pardonable and also as it not pardonable for there is a sin saith the Apostle John which is not unto death or which is not in death that is it is not in that way of death and there is a sin that is in death I do not say that you shall pray for it that is you shall not pray for the pardon of it because it is not to be pardoned for where Christ is once crucified in the spirit he never is to live in that heart according to the spirit no more then where he is once crucified in the flesh he never lives in that heart according to the flesh Therefore in the next place he exhorts us unto the confession of our faults in the true acknowledgement of them one to another Vers 16. Confesse your faults one unto another and pray one for another that ye may be healed the effectuall fervent prayer of a righteous man availeth much In these observe 1. An exhortation consisting of two parts 1. To confesse faults one to another 2. To pray one for another 2. The end wherefore That ye may be healed 3. A reason ground or cause drawn from the nature of prayer which is two-fold 1. It is effectuall 2. It is fervent 4. The qualitie of the person praying that is A righteous man 5. The issue or event of such prayer It avayleth much 1. ANd first for confession of faults sins or oberations from a law For where no law is there is no transgression for sinne is the transgression of a law or as the word is the withoutnesse of a rule Now there is the law of the flesh or carnall commandement which is the law of sinne and death and there is the law of the spirit or power of faith which is the perfect rule of righteousnesse or law of the spirit of life in Christ Jesus Now the carnall commandement or perfunctory and fading ordinances may be broken yea abrogated and nayled to the crosse as that which is against us and yet forgiven for every breach or piercing through of the sonne of man that is mans institutions and appoyntments composed by that carnall law shall be forgiven or are forgiven for the disannulling of mans wisdome and in that respect to become a foole is the establishment of Gods wisdome in the removall of all guilt and condemnation from the soule And there is the law of the spirit or of that holy Ghost which if a man speake a word against intentionally or blaspheme and pierce through that is abrogate or make a nullity of it It shall never be forgiven neither in this world nor in the world to come that is neither in the present mind and conscience of him that so doth nor in that holy mind and judgment of Christ from passing sentence against it being so remote and at such a distance from it and contrary unto it for the abrogation of the law of the spirit is no lesse then to disannull that wisdome of God in Christ by which device only the sin and guilt of the sons of men is taken away and no other way for else-where the redemption of the soule ceaseth for ever Confession of sins then one to another This phrase one to another is of like nature as
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
well as that of the Sonne of God who is the Lord our righteousnesse the very kingdome it selfe and the inlet thereinto also Yea there is a faith of Devils as well as the faith of the Sonne of God as the Apostle declares Thou beleives there is one God thou dost well the Devil also beleives and trembles The phrase of Scripture therefore without the scope and intent thereof is the common deceipt of all the world where the Scriptures are read and the rest have the substance thereof written in their hearts So that no humane learning which is but the Dilucidation or Lucifer of those principles can possibly give light to lead to the true knowledge of the Scriptures The mis-apprehending of this point running away with the phrase as men by their Concordance heap up phrases of Scripture to confirm their doctrine whereas every one is of severall interpretation never minding the intent but onely the sound of words is the very cause of all the principalities powers the rulers of the darknesse of this world and spirituall wickednesse or wicked spirits as the word is in high places which are so elevated consecrated and judged of such necessity in the world for from hence ariseth the unction of the King as being set in that office and roome of that King of Salem Prince of peace and from this is the Bishop consecrated and installed as bearing the office and place of that great Bishop and feeder of our soules and out of this mistake ariseth all those offices and officers respectively standing in relation to the one and to the other whereby the pure word of eternity comes to be prostrated and adulterated by bringing it into copulation with vanishing things which perish in the use Submitting it unto the glory of the creature and not the creature to the glory of him who is God blessed for ever Amen Note here that the laws and orders of men in the world standing upon the letter of the Scripture in sound of word and not in the sence in the history which alters in form and not in the mystery that abides for ever hence it is that they are built upon the sands as Christ reports And when any people comes to see into the defects of the foundation which another people stand upon they encourage themselves to pull down the building of another to make their own more firme so that which the world takes to be the strength and safety of it selfe comes in few years to be the depopulating and ruine thereof For it is as possible to give as good ground and argument for one way and order set up upon the sayd principles as for another as for water in baptisme and men of ripe years as wine in the supper and infants counted the seed of the Church debarred and for the cutting off the fore-skin of the flesh as wel as either of them both and upon this ground comes in that continued work and great imployment of reformation in the world and shall never be accomplished by the change of titles of officers and formes of institutions so long as they are placed upon the same foundation namely the bare letter of the Scripture but the best perfection it will be brought unto is to persecute Joseph for interpretting the dream In this point of the letter or phrase of the Scripture and the true intent and scope thereof consists that threefold temptation brought in by Satan against Christ and Christ his effectuall answer thereunto in the one stands the subtilty of the Devill and in the other the wisdome and minde of the Son of God 2. And hence he brings in the direction leading us to the Prophets as to a pattern how to come to the true knowledge of the minde of God that is to the true interpreters of the Scriptures for the Hebrew word Nabi and the Greek Prophetes signifies speaking interpretting and uttering words and Oracles that come immediately from God So that we have no true example copy extract draught or pattern of the law of God the order and composure of the kingdome of God but by having recourse to the true interpretation of the word of God And there is no true Prophesie of any private interpretation but holy men of God speak as they are moved by the spirit of God that is there is no true interpretation given of any part of the word of God when it is bounded to any particular time or age or confined to any particular time or age or confined to one particular person alone but as the spirit of God remains the same in its motion so doth the word of God in its expression and creating virtue accompanying the same in Christ and it is a thing too sublime to be congealed into inke too secret and hidden to be printed upon paper too precious to be piled up in Libraries and of too prince-like a spirit to enter into contract with or be subservant unto any school of humane learning For it is the spirit of the Sonne onely that knows the minde of the father and it is he and not another that must reveale it unto us So that if ever we receive that fiery law of the spirit we must ascend into the mount of God namely into the height of the condition of him who sits at the right hand of God being that whereby he manifests his wisdome and skill power and glory even as a man manifests his art and skill by his right hand which no art power nor policy of man can ever reach or attaine unto This pattern is set before us in the Prophets onely or in that one great Prophet in the interpretation and unfolding of the word of God or in the translation of the originall language that is in declaring how the things of God are transformed through the carnall conceptions of men into the principles and rudiments of the creature and so is in them become a profane Grecian which makes the Son of God so complaine that his vissage is marred more then any man and his forme more then the sons of men And this is a language will speak in Cain and all his posterity when inke and paper shall vanish as smoke There is also a skil to translate the spirit of man into the principles and excellencies of the Sonne of God as being thereby become that holy Hebrew of Heber yea the seed of Abraham and Sonne of God to speak according to that voyce of the blood of sprinkling which hath in it power to passe over the destroying Angell for ever if these were as truly translated or interpretted in the world as the letters and sillables of the Bible are into our native tongue wee should see more eminent and excellent Schollars appeare then now we do 1. And here the Prophets are described to be such as speak in the name of the Lord that is in the power and authority of the Sonne of God for to speak in the name of God is to speak in
against Christ in all ages yet it is not that wisdome simply considered as a work of God but as it hath through its own voluntary propensity sockt in and drunk up into it selfe the wisdome and word of God to the corrupting and falsifying thereof in it selfe and thereby doth truly become Satanical which condition is no proper work of God Even as fraile man in that way of Christ is become the potent and eternal son of God and not the proper seed and off-spring of man So that it is the spirit and power of Satan that the Saints kill and crucified in themselves and oppose in others where or in whomsoever it appears and not any proper creature of God and therefore the Saints onely are innocent sufferers that being all they suffer for Even as it is in the wicked it is not the spirit of a simple creature which they oppose and persecute in the godly and kill and crucifie in themselves But it is the spirit and wisedome of God which hath drunk in the soule of the creature into it selfe through the nullifying of all humane excellencies and glory in which the wisdome and glory of God doth consist so that it is the wisdome of God in this act which the world opposeth and persecutes the sufferings of the Saints therefore are onely innocent and miraculous for they go beyond the power of any nature considered onely in it selfe which suffering of the Saints he works up into one as a pattern of all the rest and that is the second point Ye have heard of the patience of Job 2. The sufferings of all the Prophets are here gathered togethe and composed in one namely in Job wherein we see the liberty of the Scriptures in propounding it selfe unto us either in the singular or plurall form and that in the grace of suffering wherein the Saints are made exemplary for the sufferings of all the Prophets are here gathered up and centred in one particular namely in Job For if the sufferings of all the Saints have unity in one Son of God and be all of like nature virtue and power in him then hath that one act of suffering of the Son of God once and for ever alike respect unto every particular Saint of God and hath its plurality in them being of like nature virtue and efficacy wherever it appears for whatsoever is in that great Prophet of the Church is of one simple and eternall act and is as unpossible to carry a differing nature or virtue as for God to change in any of his exellencies For it becomes the Captaine of our salvation in bringing many sons to glory to be made perfect through suffering so that there are many sons we see and yet there is but one onely son-ship which onely son-ship every one hath who is not a bastard and no son and is a son only by the virtue and dignity of that one son-ship and not of any other in any respect whatsoever And yet there is but one son because all have accesse unto the Father by one spirit and therefore it is that God is said to call his son out of Aegypt when so many thousands of Israel marched out from Pharaoh being but one body of Isral which is said to be done also when Jesus alone after the death of Herod returned being transported by Joseph and Mary as one of no strength without support a great difference in humane reason between that Infant and that Army that none of the Nations can stand before but in both consists that harmony which is in the natures of Christ therefore it is a faithfull saying that if we be dead with him or in him we shall also live in him if we suffer together or in unity we shall also reigne in unity so that the sufferings of Christ are as truly multiplyed in the Saints as the glory of his reigne and son-ship is And yet it is true that as there is but one son so there is but one sufferer for he him selfe bears our sins in his own body upon the tree that is in his body mysticall and not in an historicall body and of such nature is the tree whereon they are born He bore our sinne that is all that which is their sin in the worlds account namely the contradicting and abrogating of that law of the carnall commandement standing in ordinances which is done not on a wodden crosse or gibbet but in or upon that tree of righteousnesse where onely it is found to be abolished that we being dead to sinne might live to righteousnesse in which the stripes do consist whereby we are healed So that the sufferer is but one compleat and compacted body the place whereon this suffering is onely found is but that one tree of righteousnesse namely of the righteousnesse of God through the faith of Christ where the flesh is onely crucified unto an eternall strength and yet there are many sufferers and therefore it is the voyce of all the Saints of God that ever were are or shall be as one joynt acclamation or out-cry written in their hearts for ever For thy sake are we killed all the day long that is once and for ever and are counted as sheep for the slaughter We conclude then that the sufferings of all the Prophets Seers or interpreters of the minde of God are comprized in our mysticall and spirituall Job and the patient sufferings of Job are extended unto and of an examplary nature in all the Prophets that is of a teaching and leading virtue in every Saint of God fit to be imitated and worthy to be followed of all the rest otherwise due honour is not given unto Christ according to the nature and glory of those inestimable sufferings comprehended in his mysticall and royall body innocent But he is carnallized in the doctrine of the Crosse as in all other points the world deals with him in the matter of the Gospell 3. It is taken for granted therefore in the next place that the Saints of God have heard of the patience of Job or the sufferings of the hated one as his name signifies or one that endures enmity against himselfe as it is said of him whom the world hates even untill now Consider him that endureth such contradiction of sinners against himselfe least you be weary and faint in your mindes as knowing it is the portion of him always in whomsoever he really appears The word translated heard in this place signifies to know and that upon such termes of certainty as to become one with the thing known as it is said that Adam knew Eve his wife not onely to be made one in Contract and Espousall as Joseph and Mary were who yet notwithstanding know not one the other but to be made one individuall subsistance in their seed having one form and one spirit and life in it and so the patience of Job or the sufferings of Job yea of Jesus are known in the Saints of God that is they are one
of the Father of the faithfull who staggered not Therefore the end of this Crosse is manifested to be son-ship unto God as it is sayd My sonne my sonne despise not that is honour and embrace the chastning of the Lord in the cutting off of all superfluity of naughtinesse which mans nature is subject unto for the end thereof is that child-like disposition being naturalized unto the Lord. Yea Gods end herein is to receive and embrace us as his peculiar ones For whom the Lord loveth he chastneth and scourgeth every sonne whom he receiveth This is that through which we participate in his holiness and are possessors of that integrity which is in none but himself For hee correcteth in cutting off all superfluous branches to this end that we may be made partakers of his holinesse Yea the end of the Crosse is to invest us in our filiall portion for if you endure chastning God dealeth with you as sonnes for what sonne is he whom the father correcteth not and that for this very end namely to fit him thereby to exercise and bear up his own spirit nature office and authority Such is the Lords end and intent in our undergoing of the Crosse to bestow a double portion on us as he did to Job which is the proper right of the first borne of God appointed by the Law in Israel For where it is said the Lord gave Job twice as much the word is Added double The same phrase is used by Elisha where he desires to receive a double portion of the spirit of Eliah or that spirit of partition whereby to divide Jordan aright as his Master had done before him the word properly signifies the mouth exercising the part of two which is the spirit of Prophesie considered in a double or two-fold respect that is as it contayns the spirit of intercession in laying open and interpretting the state and condition of man-kind before God from which the Saints are freed and delivered as also the laying open before the sons of men the state and condition of the Son of God opening and interpretting that to which we are delivered both these were in Job the one signified in his praying for his friends that they might be delivered from unrighteousnesse and the other in the names given to his daughters declaring his present joyous and delightfull condition Likewise the spirit of Prophesie is signified unto us in that he seeth his seed unto the fourth generation which number foure hath in it the mystery of the extension of things as in the gathering of the elect from the four winds or foure corners of the earth so also in that four times ten or forty dayes fast of Christ his continued act of obstinance from the wayes of sin and death is signified as in that four times ten or forty yeares travell of Israel in the wildernesse declares the Saints sight and acknowledgment of the works and wayes of the Nations in all their performances to be unto them as a barren dry wild and way lesse wildernesse for ever Likewise Gods visiting of the fathers upon the children to the third and fourth generation of them that hate him is for ever for whom he hates once he hates for ever which visitation the holy man Job seeth his seed freed from by the spirit of Prophesie in this estate and condition of his restauration and eternall enriching by God in way of this double portion For as the office of Kingdome and Priest-hood are the inheritance of the first-born in the family so also is this double portion in Prophesie or mouth performing the part of twaine that is he hath the mouth to perform the part of the sonne of Man namely in exercise of the spirit of God in interpretting and laying open the state and condition of all flesh and by the vertue and authority of the high Priest of God which is done not unto terrour griefe or controversie but unto peace joy and reconciliation with God as one that is entered within the vale And thus the mouth and breath of prayer is opened and drawn out with boldnesse before the Lord at the throne of grace as coming in that name and authority of Jesus Christ who is a Priest for ever after the order of Melchisedech Againe in this double portion is the mouth of the Sonne of of God exercised as from heaven opening and interpreting unto the world the mind of the Father in that state and condition of Jesus Christ freely offering and making tender of the love bounty good will and mercy of God unto the Saints and this is done in that Princely spirit and bounteous riches and liberality consisting in the power and authority of a King which things are comprehended in the right of the first born and are the portion of Job in this his restauration wherein we see the end of the Lord and in whom the state of all the Saints is personate and involved and no other end is aymed at or effected by God in all the sufferings of the Saints but to give in exchange for transitory and vaine things an inheritance mortall and undefiled which fadeth not reserved for us in heaven or in the height of of that estate and condition of the Son of God For the confirmation whereof he brings in that argument propounded in the next place which is the fourth point For the Lord is very pittifull and of tender mercy To pitty spare or to be indulgent is to refraine from imposing any penalty or burthen it is to forbeare to vex in the least even as not in pittying or sparing a person or a people is to execute destruction to the uttermost This pity is exercised in the spirit of Christianity and of Christ as when the sonne of sorry man is acknowledged to be such as there needs no other weight but his own proper propensity to cast himselfe down unto death for ever nor any other subtilty but his own to intrap and ensnare him unto the will of Satan for ever then only do the compassions and pitty of a father move upon that heart so as to adde no sorrow thereunto Againe to pitty or commiserate is to redeem release and deliver from whatsoever might annoy or disquiet the party which is subject to distresse therefore it is sayd that in his love and pitty he redeemed them and bare them as out of the reach of any harm all the dayes of old So that when the heart declineth the help of all creatures as insufficient to lend a hand from any of their proper abilities to help or rescue out of trouble and that wretchednesse whereunto all flesh is by nature subject then doth the pitty and compassion of a father as being author of all tendernesse and compassion move upon that soule effecting Gods end by suffering of the loss of the abilitie and power of the creature For when Job abhorred himselfe as being but dust and ashes then the Lord stirs up himselfe to release him not only
Satan sets in the state of death cruelty and wrath in the seperation from God therefore of greater weight and concernment then all things besides 3. Consider the terme he gives them my brethren as if he should say in more words except yee be of my fraternity that is of the proper off spring and brotherhood of the Son of God flesh of his flesh and bone of his bone ye will never yeeld over your selves unto this inhibition nor observe this charge given by God for none but the off-spring of God wil disingage themselves from the language of this world framed and contrived according to the reasonings thereof in the wisdome of man no more then there is any to be found but the seed of the Serpent that will disingage disjoynt and dislocate themselves from the language and oracle of God contrived and uttered by that wisdome of God in Christ prove your selves therefore by this whether you be the brethren of Christ belonging to one and the same Father possessors of the same inheritance for otherwise no heirship of heaven no share in the tender compassions of a father no virtue nor grace of the spirit no crown of life laid up onely for them that waite for and love the reality of Christs appearing in the vanishing and not appearing of all corruptible things at the brightnesse of his glory alone in what thing relation or act soever they may seem to stand in unto us so as not to be engaged unto any of them for explanation whereof he gives an instance what we are not to sweare by first particularly and then universally 1. And first we are not to swear by heaven By Heaven or height as the word imports in this place is meant Principalities powers dominions the rulers of the darknesse of this world which the Apostle stiles spirituall wickednesse or wicked spirits in high or in heavenly places such as are eminent and glorious in the eyes of men according to the judgement of humane wisdome now the Saines of God are not to swear by any of these for however the oath of man swears by the greater yet the oath of God which is onely upon the Saints of Israel cannot be by a greater then himselfe so that he is not engaged to any of these but all are subservant unto him and he is above them all for he is King of Kings and Lord of Lords as it is written upon his vesture and upon his thigh or joines as in his strength and ornaments of his power and authority it doth appear therefore Christ gives the reason why we are not to swear by Heaven because saith he it is the throne of God Now the throne is at the service of him who fits thereon and not he to be engaged to the throne so that the Principallities and powers of worldly Governments are the very thrones or chariots wherein the Son of God sits for the excecution of his wrath on the world and they all stand ingaged to be at his service as that proper matter and instrument wherein the wrath of the Son is kindled and executed For there is a throne whereon Christ sits to rule with a rod or scepter of Iron wherewith he breaks to peeces as the sheards of a potters vessel as well as there is a great white throne that from the presence of him that sits thereon this heaven and earth which are not to be sworne by do fly away and no place for them in that dominion is to be found For Ashur is the rod or scepter of his anger and the staff in their hand is his indignation unto these high places the Saint of Israel is not to be ingaged for they are all subservant unto him and thence it is that Nebuchadnezzar that great King performed that peece of service to Daniels friends for the destruction of such as were his immediate actors therein for the manifestation of a miraculous deliverance through the appearance of the Son of God in his powerfull presence with his people when as they would not swear or be ingaged to the authority and power of that high place or great King the like was in Pharaoh whose wrath Moses feared not because he saw him who is unseeable and in Hero d whom Christ looked upon as a Fox fitter to betake himselfe to the holes of the earth in his carnall power and policy then to hinder him in that worke the wisedome of the father of lights had prescribed him in the doing of which work he denies his mother to have any interest in him in that way of the earth saying Women what have I to do with thee my houre is not yet come that is my time is not to come under any carnall command or authority whatsoever Note in this point how contrary the practice of the common ministry of the world is in seeking to be ingaged unto earthly power as to sit under that shadow and protection as their onely defence having confidence therein as though there were no other safety so that if they can but stand with acceptation by the elbow of a great man and watch for a nod or a beck to signifie a permission to give thankes pray or to preach they count it their chief honour and hapinesse and take it for a proper inspiration of the spirit unto them and so it is of that spirit whereby they are led 2. The second particular by which we are not to swear is the earth Neither by the earth The word translated earth signifies a base degenerate stock such as in the judgement of man are as persons illegitimate not being borne or brought forth unto the excellency and desired priviledge of the Sons of men in and of the world These we are not to be ingaged unto or to swear by whether in respect of the state and condition of persons or of any thing base in the worlds account the Saint of Israel is not to be taken as bound over or ingaged unto these things as for their defence government supply reliefe release or redemption and deliverance in any respect so as to be required and laid claime unto by the world as their right due or as a debt from his hands no more then Satan can lay claym unto any thing that is in Christ for the Son is free from paying tribute unto the world in all the children of the kingdome onely as time place necessity occasion conveniency and expediency gives and frames a fitnesse and opportunity thereunto so do the Saints act or refraine from acting in all things which the spirit of the world ingageth it self unto as being bound and yet most free that is they are all firmly bound over in themselves for the liberty and propagating of the Gospel of God and they are free likewise from whatsoever is out of that state and condition of the Sonne of God from yeilding any tribute or being any way so ingaged as that it should make any true challenge or lay any claym or title
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
to emulate decline and reject in all things the spirit that giveth life And at that Judgment-seat behold the summoning in and the assembling of all sin in the fight of God by the crucisication of Christ together with the manner of Gods execution of wrath for your acquittance and escape For in that throne is all sin summed up as in that King of Tyrus for corrupting the wisdome and prophaning the holy things of God see Ezek. 28. Againe in the acknowledgement of the breach and nullity of the law of the flesh appeal to the law of the spirit for it is the perfection and fulfilment thereof for the disjunction from all carnal and diabolicall things is the conjunction of God and man in Christ the crucification of Christ by the ministry of the letter in the world is the raising of him up from that death in the ministry of the spirit in the Saints for it is impossible that the Sonne of God should be held of death so as not to live his proper and native life If we expect unity with all the excellencies and virtues of God we must be loosned and disunited from all carnall relations and bonds and we must either have unity with all the things proper unto God or none for he cannot be devided therefore we must admit of a totall seperation from all carnal things that is such as fade have an end however we know that all things are lawful with due respect unto Gods call in the use of them yet are we not to be brought under the power of any thing as by a bond subjected unto it but to use the world as though we used it not to marry as though we married not and to buy as though we possessed not for the Son of God never acknowledged conjugation or copulation by any carnall tie or bond therefore when his mother told him at the feast that they had no wine he saith unto her woman what have I to do with thee mine houre is not yet come as to have my works and times set and appointed unto me by vertue of any earthly or temporary relation therefore shee bids the servants look unto his time and his command saying what soever he commands you that doe Where the force of earthly relations takes place of the spirit of Christ that state or place of honour shall never succeed well Againe when one told Jesus that his mother and his brethren stood without to speak with him he answered and said to him that told him Who is my mother and who are my brethren and he streched forth his hand towards his Disciples and said behold my mother and my brethren for whosoever shall do the will of my father which is in heaven the same is my brother and sister and mother all relations centred in one also when his mother found him in the Temple Questioning the Doctors saying why hast thou thus dealt with us behold thy father and I have sought thee sorrowing but he answers how is it that yee sought me wist you not that I must be about my fathers businesse as acknowledging none but that one father of eternity and in such relations stands the band of a Christian and therein is the acknowledgement of his ingagements But from this point it will be gathered by carnall spirits as of old then let us do evill that good may come thereby whose damnation is just if this be true then let us endeavour to undermine extirpate root out and bring to nought all naturall relations and consociations amongst the sons of men 1. To which we answer that no such consequence followes upon the spirit of Christianity for the abrogation of the law of the flesh is to repeal and abolish it compleatly and it confists of an affirmative and negative part the affirmative is to set up adorne and maintain all things honourable in the fight of man according to the nature manner and constitution of the place where it is exercised and to avoyd and abandon the contrary shame and this is but one administration or law for they are inseperably joyned together even as the honourable sentence of the Judge of a Size unto death and the shamesull office of the hang-man are but one administration So that from the office of the Judge you bring in the office of the Hang-man and from the act of the hang-man you include the office of the Judge or else the law is not compleated in that point right so in the abolishing and disannulling of the law of the flesh that it takes not hold as being any yoak or bond upon the Saints it is compleatly repealed and made voyd both in respect of all things that the world makes and accounts honourable and likewise of all things that are dishonourable and shamefull in the same account so that it becomes nothing else but a provocation unto them to guard and fortifie themselves against the one and the other for they are one intire and undivided law or administration The Saints therefore cannot go about to establish that which they abolish for the shamefull acts of the world are nulled unto them as well as the honourable no more then the wicked in making voyd unto themselves the law of the spirit can possibly go about to set up or advance the crosse of our Lord Jesus in the true vertue and power of it 2. We answer that to such a conclusion from our freedome from the carnall command or way of the letter of the Scripture is to lay a hard thought and deep censure upon the spirit and power of God for shall the wisdome and institutions of man that shall vanish and come to naught have power in them to provoke to dilligence to preserve in peace to keep in temporance chastity gravity and moderation in all things and shall not the spirit of God or law of that spirit be sufficiently wise and able to preserve men in modestety chastity gravity and moderation in all things with wisdome care and deligence to use the creature of what kinde soever according to time place and occasion as becomes the nature end and use thereof without lisentious and lascivious liberty surely those that so judge never found nor felt the virtue life liberty and power of the spirit of our only Lordship and salvation Jesus Therefore the reason of our thus appealing follows Namely that yee may be healed The spirit of God makes this manner of appeal the possession to purge out all superfluous humors the soveraign salve to cure all deseases the cordiall medicine against all crudities of soule and peccant humours of spirit this is health to thy navell and marrow unto thy bones If when we see the breach os the law of the spirit of Christ we carry it unto the law of the flesh and observe how that is onely established thereby and when we observe the repeal of the law of the flesh as made of none effect we carry it up into the law of the
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
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
doctrine from Libraries School-distinctions and from a serious observation of the carriage and demeanour of one creature towards another only bringing God into the account by turning the glory of the incorruptible God into the similitude of a corruptible man and of birds four-footed beasts and of creeping things It is not Universities books and Libraries that can transfer the spirit of the Scriptures no nor the skill in those Languages wherein they were originally written without the same spirit comment upon them in our hearts by which they were first indited It is the spirit that indited them that gives the meaning of them and not the hand that writes or translates no more then paper and inke can doe it Without which spirit let us use all meanes and industry that possible we can it is but to pick at the bark and rinde of truths and cracking of a shell voyd and destitute of any kernell better then a gale of bitterness to be found in it and such as compose their Sermons of such stuffe their prayers are no better however they may shew the zeale of Baals Priests in the uttering of them But true prayer carries the force of the Doctrine of the Gospel in it by judging of the want and supply according unto God and true doctrine hath the power of prayer going forth in it for the effectuall performance of the things that are taught and neither the one nor the other consist of any form or statue that any book or Library can possibly bring and represent unto us for the visions and operations of God are never found in the same form and time as at another all circumstances duely weighed and considered Yet may we not deny but the same words may be used often and again in prayer or doctrine but with a various respect as this wonder of Eliah is brought in with respect to years months dayes and poynts of time so Christ prayed in the same words thrice but with variety and eternity of respect for the cup for ever passeth by him and toucheth him not as man is eternally saved in that blessed condition of the Son of God and it takes effect at the Sonne of God is transformed by the world into the cursed state and condition For if we make the death of Christ according to the true mystery of it wherein salvation doth consist to be of lesse continuance then eternity wee shall annihilate Christ and make salvation it selfe of no longer continuance for if Christ once dye unto the flesh in the godly he never lives unto it any more And if he once be dead in the wicked in respect of his proper spirit and life it is never repaired in them agayn for then there were not eteranll perdition which the word of God hath commended unto us upon like grounds of certainty that it hath done everlasting life That word translated was dead and is alive is read is dead and is alive as the same word I am an Apostle is used in the present tence Doctrine and prayer are inseparable companions even as Kingdome and Priest hood are as here in the way of Christ even so in the world in the way of Antichrist and thus the connexion of the next point is brought in Vers 19 20. Brethren if any of you have erred from the truth and one hath converted him c. In which words observe 1. A proposition consisting of two points As 1. Errour from the truth 2. A restauration 2. Observe an injunction and that hath two parts also 1. To acknowledge or make a confession of an estate or act 2. The party that is so to do and that is He that hath turned from errour 3. The state and condition or act done and that consists of two things 1. Death 2. The hiding of a multitude of sins BUt first observe the terme or appellation he gives as before he hath done Brethren By brethren here is meant a like brother-hood as in Esau and Jacob which are often so called Was not or is not Esau Jacobs brother saith the Lord Yet I have loved Jacob and hated Esau and layd his mountaine wast for ever So the Apostle hath respect to the wicked as brethren in a true sence to the godly because they consist of the same matter and substance that is God and man made one in the wisdome of the flesh as the Saints consist of God and man made one but according to the wisdome of the spirit If one of you or if any of you If one of you that is as a Nation considered collectively in Esau as the Oracle said to Rebecka Two nations are in thy womb or any of you that is distributively or distinctly and so it comprehends all the Apostates and Revolters from God or all vertues or excellencies in the Saints from which they are fallen and have erred and gone astray If any that is man and man one or other or thing and thing one and other whatsoever is in the Son of God Erred from the trueth that is gone astray and wandred from that which is the reality and substance of all things which is Christ the Son of God And to erre in this place is not simply for a meer creature to declyne and go away from his Creator but to pervert mis-apply and wrongfully to interpret the very things of God themselves turning his glory into shame his truth into a lye therefore they erre from truth as having been in it for that which was is and ever shall be righteousnesse and holinesse of truth they have perverted unto prophanesse and wickednesse by interpreting the things of God to be such as the proper spirit of a creature naturally brings forth so that it is a diabolicall spirit which this errour is formed into The particle if is not here to be taken as making questions or doubt whether there be such a swerving from truth but as a certaine affirmation that such there are as the Apostle explayns the Prophets meaning where it is sayd Vnto whom I sware in my wrath if they shall enter into my rest which the Apostle expounds They shall not enter into his rest as an absolute certainty And so there is of one converting or turning from errour into truth in that wonderfull change that the Sonne of God makes in our nature for it is impossile that he should be held of death but as certainly as he layes down his life in the wicked so must he take it agayn in the godly otherwise there were an annihilation of him who is the Author and strength of all things which is impossible And in this change or turning we are not to take it as the simple and single spirit of a creature turned but the compleat spirit of him who is the Son of God for as the Apostle speaks of prayer We know not how to pray as we ought but the spirit maketh intercession for us It is not the spirit of God without the spirit of the creature for
writing unto you being at such a distance is any abatement of my love and respect No it hath rather kindled my heart and filled it with employments otherwise towards you which hath not ceased continually to passe over the great Ocean to converse with you in spirit with God Almighty on your behalfe whom I love in the truth and it would be the joy of my soule to heare of your prosperity therein which I may not doubt of or call it into question And it would not a little revive me if the Lord pleased to cut out a way thereto to see your faces before I fall asleep and cease to converse with these terrene things I cannot in the meane season but commend these few following lines unto your Christian consideration which if they were the last words I were to breath out in this world I could as a legacy freely commit and bequeath them unto you You may please to see in the former Epistle what occasioned them to come so farre abroad and not to seem to abide within the confines of a few despised people as the rest of our poore endeavours seem to take up and make it their aboad Vouchsafe your payns to read them I beseech you as a token of my unfeigned love and listen unto God for interpretation who wil not faile to be a light unto you and in them You shall see what manner of food my soule lives by in this remote wildernesse which I doubt not but will be relished by you though in a populous Town or Citie Now the God of peace fill you with all peace and joy in believing Amen So prayeth he who is ever yours S. G. AN EXPOSITION UPON The Fifth CHAPTER of JAMES FIRST Observe the Coherence and connexion of this Chapter with that which goeth immediately before wherein our Apostle tells us what is the proper spirit and practice of the men of this world who are described unto us by their seeking after carnal and corruptible riches in the neglect of the durable and unfading treasury Therefore they resolve in the latter end of the former Chapter to goe out into such a City and to buy and sell and get gaine that is to cast themselves into such a forme and order wherein through their exchange and traffique in the things proper to a creeature they may get an advantage to advance themselves as such as are more excellent and eminent then others and yet in the meane time are ignorant of the event and successe of things for they know not what will be to morrow that is what issue is inevitably annexed to their works and endeavours For he declares unto them that they are as uncertain of the issue as they are of their life which is but as a vapour or as a breath as the word signifies that vanisheth in the ayre and comes to nought So uncertayne is every carnall man of his owne spirit what it is or what will become of it though it grows up with him and is of him and he cannot be separated from it yet knows he not what it is nor the thing whereby he maintains it being the very vanishing of the life and spirit of the Son of God through the insinuations and wiles of that Serpent and evill one of whose constitution spirit and practice he himself is preferring things subject to carnall sence of greatest excellency and most to be desired Whereas they ought to say if the Lord will we shall live and do this or that that is the thing to be sought after is the will or law of God even that law of the spirit of life which is in Christ Jesus our Lord whereby we live and receceive ability to do every good and acceptable thing But contrarily they glory in their boastings that is they glory rejoyce and make it their only treasure to praise themselves as the word boast signifies that is they count the things proper to the creature to be their chief treasure and excellency and not the things of the Creator All such rejoycing or glorying saith he is evill that is to say is of that evill one namely the Devill Whence he infers That he that knows to do good and doth it not to him it is sinne that is he that cannot but acknowledg that the things that are of God which fade not nor vanish away are the chiefe and principall good to be desired and sought after and preserved above the things of the Creature and accordingly to be rejoyced and gloryed in in the possession of them and yet notwithstanding he chiefly prefers and glories in the things of the Creature more then they this is the sin of the world that idolizing of the Creature and setting it in the place of the Creator which is not to do or not to be that goodnesse that is of God but is properly the evill of that wicked one For who knowes not that it is good to seek after and to have erected the best Citie order to be possessed of the richest treasure to be encamped in the strongest Host to be invested with the wisest Councell and to be honoured with the most Princely dignity And yet who is it that prefers and principally endeavours after in all his travells and negotiations that order composed of God in Christ Jesus that Citie of the living God the chiefest and most eminent order that ever was who is it that trades for those treasures consisting of those divine and supereminent excellencies compiled and topped up in that inexhaustible Store-house of the Sonne of God and who is he that imbodyeth himselfe in that Army consisting of that hundred forty and foure thousand following the Lamb on mount Zion bearing the flagge of their Fathers power and authority written in their fore-heads openly proclaiming their courage and magnanimity to be of God and not of man and where is he that prefers and is found in that generall Assembly of the first born of God as the choisest counsell and most grave advice extant having an equall Royalty and interest in all things that concern the government of the Kingdome and of that Citie having a foundation whose builder and maker is God In a word put all these things together and whatsoever is really and eternally good in that one Christ of God who is the fountaine and also the Center to which all things tend and stand on tip-toe to stretch themselves unto him that are of God And who is he that knows not that Christ Jesus who is God blessed for ever is the chiefe and most desirable good to be gloryed in and yet do it not such are concluded under sinne by the verdict of the spirit of God in our Apostle that is such as know the best thing is to be preferred and sought for though with the neglect and losse of all other things as he that found the pearl in the field sold all that hee had to purchase that field even so he that cannot but confesse God
to be best of all and yet prefers his traffique in some other things before his attaynment of that yea causing the things of God to stand aside and give way to his vaine and lofty lusts of what nature or kind soever to satisfie them That man doth not the good which he acknowledgeth or as the word will beare he is it not that is he is not of the faith of Jesus he is not stated in the condition of the Son of God who seeks only to do the will of the Father and prefers and glories in that above all things and he that doth not that he is of that evill one and doth the things that are proper unto him being under the state and power of sinne which is as a transition into the fifth Chapter Wherein observe two things First The generall scope Secondly The particular parts of it 1. For the scope or end to which the purpose of the Spirit is directed and that is the death or crucification of the Son of God that Just one as he is intitled vers 6. And he that shall take the scope and drist to be otherwise he misseth of that mark which the Spirit of God directs unto and shoots his shafts in vaine and this death is layd down unto us and for us in a double respect 2. For the parts of this Chapter and they are properly four 1. The first sets down unto us the death of Christ as he is crucified in the world by wicked hands or corrupt administrations through the lusts of men unto the decay and death of that law of the spirit of life which is in Christ Jesus our Lord in and by the men of the world as once the body of Jesus was crucified and killed doctrinally by those wicked Jews and all sorts of people then united in one and this is contained from the first verse to the seventh 2. It containes the depth of the Lord Jesus as he is crucified to the world in respect of the flesh that is to all carnall and corrupt things contained in the law of the carnall commandement and hand writing of humane Ordinancs which is against us and therefore nailed unto his Crosse And thus he is slaine in the Saints even in all the Subjects that appertaine and belong to his Kingdome which consists not of the matters and affaires of this present world and this is expressed from vers 7. to the 12. 3. It gives out an eminent and universall Prohibition backed with an exhortation together with the danger ensuing the not observing thereof and that is contained in verse 12. 4. It sets beforre us or rather romidgeth our hearts to finde out in us and to bring forth by us those excellent and admirable fruits which spring up in the godly from the death of Christ and observation of the prohibition abovesaid The Irradian beames whereof are shed forth from verse 12. to the end of the Epistle And first of the death of Christ as he is crucified in the world in respect of his proper spirit and vertue that by wicked hands and administrations both of Jewes and Gentiles that is such as are strict in Religion according to the literall command and historicall notion being engaged thereto by that spirit of bondage and of fear and others loose and licentious not having the bond of the spirit of God upon them But using the liberty of the Gospell as an occasion to the flesh surreptitiously encouraging themselves thereby to all excesse of ryot in the inordinate use of carnal and vanishing things that perish in the use and this is done by men of all ranks and qualities that are not become one in that chiefe and principal goodnes reckoning themselves as nothing in account but as themselves their place authority and dignity takes its being and is summed up in that State office and dignity of the Sonne of God otherwise they are such as glory and boast in themselves which rejoycing is evil namely of that wicked one wherefore he saith vers 1. Vers 1. Go too now yee rich men weepe and howle for your miseries that shall come upon you OUr Apostle here expresseth himselfe to the wealthy of the world as rich men or collectively Rich man as of all in one that is man of Sin or men of Belial who greed and gripe after all manner of good falsely so called in the neglect of that one and alone goodnesse in Christ that one thing necessary that better or best part which can never be taken from him who chooseth it as his chiefe and only treasure But to make choise of and to rejoyce and glory in as an only and rich trade and treasure besides that is to stiflle in themselves and suffocate the life and spirit of the Lord Jesus which is thereby extinct and in them breaths not He bids them therefore Go too now or come on as if he would encourage them in their course A like phrase is used Gen. 11. at the building of Babell Go too now or come on give a word of exhortation and encouragement one to another for the furtherance of your worke As if he should say Take your liberty use your accustomed trade and traffique to get and gather in abundance of your corruptible riches that moth and rust can seize upon and spare no pains misse of no opportunity to make your selves excellent and glory in it only with this proviso namely that you will assure your selves of the income and proper return together with your adventure and this your practice upon that condition take your best advantage and full swinge in your course for the just resists you not as is expressed verse 6. For the Gospel of God is not a hinderer of wickednesse in the men of Belial no more then the sop which Christ gave to Judas together with his speech thereupon What thou dost do it quickly hindered him not in the execution of so trayterous an office for it is a savour of death unto death unto the unbelievers and of no lesse power to accomplish it through that spirit which is in the world then it is of vertue to be a favour of life unto life in the Saints through that spirit which is in them And it is as unpossible that one member of that body of sinne should come to the knowledg of the truth as it is that any one of the chosen of God should be deceived with errour and wiles of Sathan which Christ affirms it is unpossible they should be deceived For as Christ keeps his family intire and compleat So that none of them is lost but that sonne of perdition that the Scripture might be fulfilled in point of wrath proportionable to grace and mercy which sonne of perdition comprehending all the children of destruction was lost once and for ever Even so doth Antichrist mayntaine his interest in all the seed of the Serpent and parteth with none only that lost sheep of the house of Israel as a brand is
plucked out of the fire being found to be one of the flock of God once and for ever No marvell then though our Apostle saith Go too now unto the wicked and wealthy in point of Pharisaical excellencies for as the state of death and darknesse discovered by the Gospel doth sharpen and provoke the godly unto joy thankfulness for their deliverance and escape therefrom Even so doth the state of life and peace discovered in the Saints by the same Gospel sharpen provoke the wicked to enmity and despair which is the expelling of the spirit of God quenching the same in themselves Therefore he bids them weep howl for the misery that cometh upon them hereby and by weeping he signifies unto them the departure and loss of all good even that life of the Lord Jesus whom they crucifie afresh unto themselves and make a mock of him in whose life all goodnesse is treasured up and comprehended which unto them is vanished as a vapour therefore he bids them weepe for the losse of good causeth tears and by howling he minds them of that present wrath and torture which abides upon them and possesseth them which however it may lye as Dormant for a time yet this sin of killing Chrst in the Spirit is the same with that of Caines killing his brother and lies at the door as the proper and only in-let of the deluge of Gods wrath into the soule and indeed into the world For it cuts off the Sonne of God from being propagated and brought forth in the world according to the spirit and power proper to himselfe as that wicked act of Cain cut him off from being brought forth in his geneologie after the flesh in the way of Abel and so makes a nullity of Schin that makes all things and therefore must have all guilt in it which is the doore and in-let for execution of vengeance Therefore he adds for the misery that shall come upon you or as the word may be read in the present tense is come upon you For in these twain that is to say in the losse of all good and the possession of all evill perfect misery and wretchednesse doth consist The word translated Howle in the Hebrew is Shadad and signifies to destroy of which Zadai is derived a title given unto God signifying power or Almighty and here is an elegant allusion unto the etymologie of the originall phrase used by the Prophets signifying unto us that no less then Gods Almighty power is exercised and put forth to the utmost in the scattering and destruction of all such as stifle the Son of God in the breathings of his holy Spirit in themselves by preferring glorying in other things before it or as it is in others by vilifying contemning and persecuting it whereupon the next phrase is brought in viz. Vers 2. Your riches are corrupted and your garments are motheaten THat is all the substance they enjoy boast of and glory in is putrified and changed from that which otherwise and else-where it is for they adulterate the holy word of God unto themselves by subjecting and prostrating the same unto their owne lusts of pride cruelty and vain-glory as though such things were the naturall fruits of it they bring them forth and also nourish and foster them by it as a Harlot doth a child in an adulterous way that is after the way of the letter that kills and not in the way of the Spirit that gives out the life of the Lord Jesus Therefore it is that above he calls them adulterers and adulteresses telling them that the love of the world is enmity with God that is that which the world counts love in the height and top of affection is the proper malice and enmity of Caine whereby he kills and crucifies him who is not ashamed to call his Saints brethren being flesh of their flesh and bone of their bone And we must know that there is a unity in the Harlot as well as in the true Espousall For hee that is joyned unto an harlot is one flesh for two saith he shall be one flesh By twaine there is not meant creature and creature joyned together but God and the Creature are become one in that way of the harlot that is they are become one carnall corrupt and sinfull estate for there is as neere a unity between God and man in that man of Sin unto all unrighteousnesse in prophaning all the holy things of God unto destruction in which the holy one is cleare from being a proper actor or agent in any of them all as there is in Christ that man of God unto all righteousnesse and holinesse by setting sinfull man apart to all honour in salvation whereby being joyned unto the Lord is made one spirit with him that is they twayn are but one holy happy and righteous estate and condition wherein man is excluded from being any proper agent or actor as in any thing proper and naturall to the Creature So that man putrifies and corrupts the Son of God in himselfe through principles and aptitudes of mind proper to a Creature but not unto God subjecting the things of God to the law of the carnall Commandement naturally ingraffed and written in mans spirit which is the law of sin and death And God sanctifies and makes holy man in himselfe through principles and aptitudes proper to the Creator himselfe and not unto the Creature by subjecting it to the will of God according to his wisdome which is that state of righteousnesse and law of the spirit of life which is in Christ Jesus our Lord. The proper riches and excellencies of the world then are corrupted and are become the proper mammon of iniquitie for however they may count upon truth to come within the compasse of their estates and reckonings to advance their excellencies thereby yet it is corrupted unto them for they have changed the truth of God into a lye Indeed they lay claime to Jesus as a Saviour on whom they hang all their vanishing carnall and Spider-web like hopes But he is corrupted and as a moth in them being become Shadad or Shedim a waster and destroyer They monopolize Churches and Congregations of God unto themselves but they are corrupted and are become Synagogues of Satan and an assembly of evill doers For they are no true Church of Christ or congregation of the first born of God whose names are recorded in heaven that so expound the word of God as they can but apply some one part thereof as their present ornament and furniture for they may as well as indeed they do lay aside some part of Christ for the present and so divide him and make a nullity of him as to lay aside some part of the word of God as not in present use in their dayes being a garment not holding proportion with their composed body But the true Church knowes that the end of the Law is Christ and can tell how to adorn it selfe in
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
it is exprest in Ver. 6. For as the use and exercise of the law of the spirit in the declaration of the virtue of Christ Jesus the contraction and Emitto whereof is the splendant brightnesse of Christianity testifying unto all men that therein consists the crucification of the flesh in all the affections and lusts of it Even so the exercise of the law of the flesh in the contraction and sending forth of the desires and affections thereof testifies unto all men that therein consists the crucification and death of Christ Jesus according to the spirit testifying an eternal guilt upon an act of such nature as that is which is of no lesse concernment then the kissing of the Son of the eternal God Secondly It eates their flesh as fire now we know that as rust eateth and consumeth the mettals in which it breeds so doth fire consume and destroy the fuel in which it fastneth it selfe and taketh hold and without fuell the fire ceaseth for take away fuel and the fire goeth out Now the proper fuel wherein the wrath of God kindleth it selfe is the wisdome of the flesh so that take away that and the fire thereof goeth out it is not without that no more then fire is without fuel and therefore no creature in the world is capable of the eternal wrath of God but onely mankinde no more then any can be in a capacity of the consolation of God but such as are indued with his wisedome For as the consolations of God kindle themselves and become extant through that wisdome of God which hath given it selfe so glorious and an eternal forme in all the virtue relations and respects that are between God and man in Christ without which the consolations could not be no more then the eye can see without light or a house stand without the pillars and joynts of it even so the jealousie and wrath of Almighty God kindles it selfe becomes extant and in exercise through the wisdome of the flesh setting such a forme on the operations relations and respects as are conversant in the state of Antichrist between God and man For the wisdome of the creature or carnal law is wrath unto execution against such as use cruelty to the innocent especially in the highest degree and when the proper operations of the word according to the carnal law are made manifest it shall appear that they have exercised cruelty against the innocent Son of God that then in the highest degree in putting him to death in all that livelyhood and operation of his holy spirit which is not permitted to exercise it selfe or breath in them whereupon they must of necessity by that their wisdome judge condemn and execute wrath upon themselves which could not hold proportion with this their fact but as the power of God kindles it selfe therein yet so as the proper power and spirit of God is not any cause or original thereof that is of their torment but man himselfe is the proper cause and fountaine thereof out of which it for ever floweth For as the soule of man is kindled and inflamed through the wisdome of God with the love and consolations of God yet the soule of the creature is no proper original or fountaine thereof for they are the love and comforts of the Creator and not of a creature yet is the creature conversant and active in them even so the power and spirit of God kindles it selfe through the wisedome of the flesh the literall voice of the Scriptures written in all mens hearts in wrath and displeasure and is conversant and infinitely active therein yet is the spirit and power of God no proper original or fountaine of wrath but the wisedome and spirit of the creature is the proper cause and fountaine of it therefore it is sayd of the Lord fury is not in me We must remember then that when the Scriptures ascribe unto man love joy peace grace mercy glory power and virtue proper unto the Saints they are such as God is the fountaine and cause of and not the creature yet are they the excellency of the Sonne of God who is not without the creature though he be God blessed for ever So likewise when we see the Scriptures ascribe unto God anger wrath fury displeasure and vengence which are proper unto the wicked they are such as the creature is the proper fountaine and original of and not God yet are they not without God but are the proper exercise of that man of sinne and sonne of perdition yea of that Shadad or Shedim that destroyer of man kinde who is the God of this world the Prince that ruleth in darknesse which is accursed for ever And as for such devils as are composed through that conjuration of academicall Nations from literall expressions of the Scriptures as connexions of the dictates of their own hearts we skill not but give glory to God both in mercy and severity in the exercises of them and so the rest is an infallible testimony and witnesse of the nature and practice of Satan himselfe the God of this wicked world therefore the Apostle saith We know that we are of God and the world is of that wicked one as the word is that is of the Devill the off-spring and seed of the Serpent accursed from the beginning 3. He addes therefore in the third place Ye have he aped treasure together for the last day To heap treasure together is to augment increase inlarge and so to fill up as nothing more can be added which is impossible unlesse it be an infinite Treasury and then he who onely is infinite must be in the store so that almighty and eternal God is in the wrath hoarded up against the day of wrath and revelation of the just judgement of God for there is a fulnesse of sin without vacuity either in respect of time place or action for the sinne of the Amorites must be full when Abrahams seed possesse the land or else the fulnesse of our deliverance in Christ appears not for there is a fulnesse in or fulfilment of the letter of the Scripture in that way of Judas in his betraying of Christ unto death as there is a fulnesse in that law of the spirit or fulfilment of the Scripture in bringing forth unto light and of that Emanuel God with us For as Christ being true man naturally mortall is filled with eternal life in the excellency and purity of the Son of God so Antichrist being true God in the unity of his creation immortal becomes filled with eternal death through the lusts and corruption of man for it is whole Christ that dyes and not a part of him he dyes in the Saints unto sinne Satan and all corruptable things So that when the Prince of this world cometh he findes not in him to joyne himselfe with or lay claym unto and he dyes in the unbeleife unto all things of the spirit acceptable unto God and in this doth that ransome consist
wherein the Sonne of God hath given himselfe unto an eternal death to deliver his chosen ones into that eternal life proper and peculiar to the lord alone His dying unto the flesh in his Saints is the life and resurrection of it in the men of the world and his dying unto the spirit in the wicked is the life and resurrection of it in the Saints of God for neither of them must be annihilated but as man at the first was made in the Image of God and the word was made dust that is in that work of God both the wisdome proper to a creature was to be found and that wisdome also proper to the Creator these twain must remaine extant for ever that is the wisedome of God extended to the uttermost in that curious workmanship of the mysticall and glorious body of Christ And also the wisdome of the creature must be extended to the uttermost in that composure of the body of sin and death which is only the curiosity of that confusion in the building of Babell there is a heaping up then and an absolute fulnesse of corruptable treasures and riches in the wealth of the world But For what is it heaped together that is for the last dayes by dayes here is to be understood times and seasons and the word last signifies the least or basest dayes and times as often it doth in the Scriptures so that this treasure rightly reckoned and justly summed and cast up amounts to the worst and basest of days a time wherein the Sonne of God exists not nor is he therein found a day not of salvation but of destruction a season of death and not of life days of sorrow and not of joy base times of famine not of plenty of pestilence not of health of war and not of peace times of murther and cruelty and not of love and freindship days of enmity pride and diabolicall policy and not dayes of that meeknesse of wisedome that is in the Sonne of God In a word the heaping together of the fruits of the flesh as our only treasure is to the bringing forth of such times and seasons wherein the policy and power of Satan ruleth and not the simplicity that is in the wisdome and virtue of the Sonne of God unto which season the oath of the Angel hath respect that stands with one foot on the sea and the other upon the earth and swears by him that lives for ever that time shall be no more that is with respect unto that foot that stands upon the troublesome and tumultuous estate and condition of that sea of evils of the world he swares that no jot nor tittle time nor moment of the life or day of Christ shall ever be found there he ceaseth in them for ever and a baser time can never be then to be voyd of him even as that time is most precious and glorious and those onely are halcyon dayes wherein he appears and Satan or ought of him is not found in them no not for a moment He shews in one particular wherein the basenesse of these dayes consists and that is in the fraudulent detaining and keeping back the hire of the labourer Vers 4. Behold the hire of the labourers which have reaped down your fields which is of you kept back by fraud cryeth and the cryes of them which have reaped are entred into the eares of the Lord of Sabboth Wherein observe 1. The note of aspect and looking up Behold 2. Who the labourers are that reap down the fields 3. What the labour and reaping is 4. What the hire of the labourer is 5. What the cryes thereof is that cryeth 6. Into what the cryes enter that is into the eares of the Lord. 7. The title or tearm of honour given unto him that is the Lord of Sabboth ANd first of the note of aspect Behold which signifies to look up in the observation of a signe or wonder which is now to appear and it is of like nature of that of the Prophet Jonah given unto the Jews that crucified Christ which was a signe of their destruction in that the Sonne of man was to lye buried three dayes and three nights in the heart of the earth that is to be perfectly and perpetually dead and buried in their earthly and carnal hearts never to exercise his life and spirit in them which is a signe and wonder that the Son of the living God should be mortallized in them it is a like signe and wonder here that the Sonne of God should become a hireling defrauded of his hire For it is a like miraculous thing that the Son of sorry man who is sayd to be a worm an object a vapour a vanity to be made Lord of Heaven and Earth Judge of quick and dead as that he that is Lord ruler and possessor of all things to become a hireling So that the mystery of iniquity is not without signe and wonder no more then the mistery of God is and both reall though the one be a lying wonder and the other a true wonder the one confirms the faith of God the other the faith of Devils The one promiseth salvation for the confirmation of Pharaoh in the hardning of his heart unto destruction which is a thing contrary and therefore a lying wonder as it appears in Pharaoh and his host drowned in the sea the other promiseth salvation and deliverance unto Israel in Moses and Aaron which brings forth the thing promised and therefore a true and not a lying wonder as appeared in Israels marching triumphantly out of Aegypt Now there must be in a miracle or wonder that which goeth beyond the power of any nature else it is not a wonder and that is both in the one and the other of these miraculous signes for in point of salvation by Christ no simple nature can bring forth salvation for there must be in salvation both a Saviour and a saved else it is not full and compleat which neither the nature of man no nor the nature of God simply and disjunctively considered can be or bring forth Behold then a wonder in that which transcends and surpasseth any nature to be or to bring forth therefore it is said that we have a Mediator is made higher then the heavens that is the office of his mediatorship is of that super-eminent dignity that no simple nature can be or attaine unto therefore of twain he makes one new man in himselfe and so creates peace which otherwise could not be 2. Againe there is a wonder in destruction which goes beyond any simple and single nature also For the nature of God simply considered cannot be involved with the confines of destruction who is almighty and supream Lord over all neither can mans nature simply and disjunctively considered be in a capacity of an eternal destruction being a creature subject to the limits and precincts of time therefore God man are to be joyntly considered in that wonder and
fruit nor profit ariseth For he is cut off from the land of the living in the world and hath made his grave in the wicked and in the rich of this world is his death For the Son of God hath expended his life in Antichrist unto no fruit or profit of the Spirit but unto corruption as the Son of man hath expended his life in Christ unto no utility or fruit of the flesh but unto purity and holinesse 4. Therefore in the fourth place they are said to keep back his hyre the hyre of a labourer is to return unto him a reward proportionable to his worke The word hire signifies to gather together as a Master gathers to himselfe a servant to be answerable one to another by contract which the world in that unity of the harlot denyes unto Christ for he that is holinesse gives and unites himselfe unto them but they return no such thing unto him but only corruption He who is love in himselfe is united unto them but they return nothing but enmity He who is truth gives himselfe to them but they return a lye unto him He who is eternall life gives himselfe to them but they return eternall death unto him and so hold no proportion with him unto whom they are contracted nor bring they forth any thing for his supply sutable in the least to his nature and quality Whereas the Saints make return to God with things which are of God holding proportion with him with whom they are in contract For they are increased with the increasings of God for of his fulnesse we all receive and grace for grace It is the love of God shed abroad in their hearts which is the love by which they make over themselves in contract unto him and become Espousals together with him and can say with David that beloved one All things are thine and of thine own we have given thee Which the world falls infinitely short of yea is in direct Antithesis unto the same therefore they are said to keep back by fraud deceit or guile because they give that unto themselves and things of the creature which belongs unto the Lord and things that are of him they give unto themselves wisdome power and glory which is the prerogative Royall of the Son of God defrauding him of his right for they give their sons unto Moloch or unto the King that is unto the Kingdome and glory of the world wherein there is as absolute a change of the word of God from its proper nature and operation to become sinfull and diabolicall in them in that way of Antichrist as there is of sinfull man from his naturall properties to become that holy Son of God in the way of Christ therefore they that gave their sonnes unto Moloch that is to the reign dominion and counsell of the flesh they are said to sacrifice unto Devils and not unto God no greater fraud then to give that to the Devill which is pretended to be given unto God and it is the proper work of Sathan to bow the heart to the glory of the creature whereby hee keeps back and retains to himselfe that honour which is proper to the Creature These persons defraud the Son of God of his livelihood who only lives by his labour for where there is no operation and work of Christ there is no life of Christ no work of faith no labour of love no patience of hope no breathings of Christ he is dead in that heart for the Religion of God is not notionall but efficatious The Lord Jesus lives by his labour the world defrauds him of it detaining it in their own sinfull and selfish operations whereby they with-hold the truth in unrighteousnesse the titles given unto Christ as of a person King Lord Prince c. As of an office as Mediator Advocate Intercessor Or of relations as Father Husband friend or the like are carefully to be taken up and assumed by the Creature as they do concern the honour office and relation of this life yet they may be assumed in that respect as we may eate and drinke marry and give in marriage which all perish in the use provided that they be assumed as we are to buy or as we are to marry that is as though we possest them not and as though we assumed them not for the fashion of this world passeth away that is that which men may form unto themselves to be excellent and praise-worthy may at another time or in another place become odious and abominable as we have seen in the name King Bishop Priest having many wives and keeping only to one have been But to assume them or teach men so to do as things appertaining to the dignity office or relation of a creature not considered in Christ but as it concerns creature and creature to be the ultimate end scope and drift of the Scripture in any Title Office or Relation whatsoever is satanicall and wicked for the end of the law is Christ therefore the scope of them all and every particular is God and man in Jesus Christ and thither it is to be brought and there centred or else we defraud the labourer by detayning his due unto our selves or rather giving it unto Satan himselfe In which the cry of the defrauded one doth consist which is the fifth point propounded in order 5. And this cry is the cry of the blood of Abel for the exercise of wrath in wrong done unto the innocent whose life as it is taken away by force and cruelty of Cain that man-slayer from the beginning so is it taken away by guile and subtilty defrauding by the Serpent him of the proper meanes of his living which is his owne operations the fruits of that tree of life by giving the glory and vertue to make wise unto the tree of knowledg of good and evill which is a preferring the law of the flesh above the law of the spirit the wisdome of man above the wisdome of God For as the wisdome of God in that law of the spirit through its curious device of the joynting of God and man to be one estate and condition carries in it a sufficient and prevalent argument to move the tender compassions and bowels of mercy therein as in an only beloved son even so the wisdome of man in that law of the flesh craftily insinuating the glory and power of the arm of flesh to be the glory and power of God giving unto it what is only proper to God hath in it a sufficient acclamation and argument to move the exercise of Gods wrath in the soule as in one that is guilty of an infinite deceipt of Serpents subtilty Yea as that life-blood of sprinkling of the Lamb slain according to the flesh in that house of the Israelite struck upon the door-posts and Lintels thereof that is upon all the wayes of egresse and regress into and out of the same hath in it a sufficient testimony and cry of restraint
in the destroying Angel to cause him to passe over as not having any employment there Even so the blood of Abel shed by the cruelty of Cain as a Lamb slain from the beginning according to the spirit or by the subtilty of Judas betraying him with a kisse hath in it a sufficient cry in the destroying Angel to move the exercise of wrath upon the first born of Aegypt the beginning top of all that strength wherein they trust who cruelly and fraudulently keep back Israel from his advance unto the land of Canaan The one hath in it the voyce and language of peace reconciliation and agreement with God as his first-born and onely beloved The other hath in it breach of brother-hood and fellowship the voyce of a vagabond flying from Gods presence and the glory of his power as in Caine and wrath unto self-murther and destruction as in Judas Iscariot that Confessor or Preacher for hire as his name signifies in whom the word of God in it selfe Lord over all is changed and transformed into an hireling 6. This cry enters into the eares of the Lord for as there is a certaine propencity in the eare of a man to take in any sound that moves the ayre and to give it a true and proper form his heart ecchoing the same thing whether it be matter of joy or matter of terrour Even so there is nothing that moves either in the proper sphere of Gods displeasure or of his acceptation and love but there is a proper and immediate aptitude in his wisdome and power to receive and give a true form thereunto according to the nature thereof ecchoing the same thing in returning an answerable and proportionable measure of wrath or mercy into that heart in which it moves where he hath place of a boad either in way of mercy as man by unity is become the Son of God in Christ or else in wrath as God is by unity also become the sonne of perdition in that way of Antichrist 7. And therefore that terme and title of honour is given him namely the Lord of Sabboth or Sabboths plurally for that which the Prophet Isaiah writes the Lord of Hosts plurally the Apostle to the Romans writes the Lord of Sabboth that is the Lord of Rest or plurally Rests and this declares unto us that wonder of Gods rest or cessation from his work and labour in the beginning and and how he worketh also even untill now For God rests and there is an absolute cessation of all works and operations proper to the Son of God in that way of the fall eating of the forbidden fruit or exercise of the carnall commandement in which no vertue motion or operation of the spirit is found but an utter and absolute cessation from them all and so the earth is sayd to enjoy its Sabboths by Gods laying of it wast from its inhabitants and in this condition the operations of the flesh and power of Satan are found and frequently in exercise Againe God resteth and ceaseth from labour for we never understand the name God in a good and proper sence but with respect unto God in Christ by whom the worlds were made and in him God rests and there is an utter and totall cessation from all the works of sin and death fruits of the flesh and operations of Satan which mans nature is subject unto there is a perpetuall rest cessation and sabbatizing in the Son of God from them all but there is a most glorious operation of the spirit and powerfull work of the Son of God in that estate and condition of Jesus Christ who is that rest that yet remayns in the people of God therefore it is said hitherto the father worketh and I worke and therefore the word Saba in the Hebrew tongue signifies either Sabboth a Rest or an Host or Armie and sometimes the Apostles in Greeke translates it Lord God Almighty to declare that there is an Almighty power of conquest in whomsoever the rest is found for there is an Almighty power of the whole host of Satans enmity in conquering and subduing the spirit and vertues of Christ in themselves resting from them all And there is an Almighty power of the spirit of grace in that Army of Heaven and order of the Son of God in vanquishing and subduing of all the power of sin and Satan unto that perfect rest which ever remayns in that only and beloved Son of God And truly the world may as well preach the temporall sword to be the Rescue Reformer and Conservation of the Church as the best and greatest Councell Synods Synodrians and Assemblies that ever were or can be gathered together only in the strength and power of humane learning wisdome experience and policy for in such the Lord is in array as an host and in rest and cessation but it is to do that work that strong worke of wrath not proper to the Son of the blessed whereby he rests from all his owne operations as the ensuing words do declare Vers 5. Yee have lived in pleasures on the earth and been wanton yee have nourished your hearts as in a day of slaughter YOu have lived in pleasure on the earth as Dives or that rich man did that is you have taken delight and made it your very living to exercise your selves in earthly and temporary things all your dealings and commerce is in such things as your selves cannot but confesse must have an end and cease to be and therefore earthly as your bodily fasts and humiliations your bodily feasts and verbal thanksgivings for vanishing things your Sabboths only in cessation from bodily labour your earthly victories and honourable achievements these are the food you feed on the things wherein your delight and pleasure is set and must they not have an end If so then are they earthly because they fade and vanish as the flower of grasse Nay the order of your Churches and Elderships the ordination and institutions of your Oracles and Orators will these stand with the Assembly and Church of the first-born of God whose names are enrolled in heaven where every one hath a like share and equall right to all the offices orders and priviledges of the kingdome if not they are earthly composed by the ministery of the letter that kills and not by the law of the spirit of life Add further what is your faith your prayers and righteousnesse are not these earthly and carnall as held and practised by you Can you tell what use to put them unto in your professed world to come I tro not for for any thing that ever I could learn from the common Priesthood of these dayes they have no use of the imputed righteousnesse of the Son of God when once their sanctification is compleated nor of their faith when they have attayned the end of it which they say is at their coming to heaven nor of prayer when they shall need no more to converse with or have supply of
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
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
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
brother-hood which is in Christ who is not ashamed to call us brethren whereby he declares their disjunction and separation from the men formerly spoken of as not being naturalized or having any part or portion in that manner of death formerly expressed nor any allyance thereunto 2. Whence he infers the exhortation Be patient therefore that is as the Son of God suffers himselfe to be deprived and laid wast of all spirituall glory vertue and operations of his spirit in the world to rescue you and deliver you there-from even so do you suffer your selves without any resistance to be routed and dispoiled of all humane transitory and fading excellencies of the world that as he fully suffereth in the wicked in point of the spirit as being layd waste of all the things thereof for there is a fulfilling or fulnesse of the Scripture in Judas and the Jewes in putting Christ to death in regard of the letter of it So do you patiently endure to be dispoyled and layd waste of all that carnall and temporall glory of the world in whatsoever it may seem to consist for there is a fulfilling or fulnesse of the Scripture in the man of God also even in that Emanuel God with us or in us in regard of the true spirit and life of the word of God therefore the flesh must be abolished that so the fulness of the spirit may appear which otherwise it cannot do The word translated patience is the same where the Apostle John saith I John even your brother and companion in tribulation and in the kingdome and patience of Jesus Christ or in the Kingdome and under-abiding of Jesus Christ as the word is truly rendered that is a suffering of the losse of all things carnall and transitory through that Princely power of the spirit that reigns in the kingdome of God that so Christ his suffering in the flesh may be as full and compleat as that in the spirit that so the form of the Cherubims on each end of the Mercy-seate may answer one to another from between which the Oracle of God ever utteteth it selfe and else-where expresseth not it selfe in the Sanctuary and hence is Christ said to come or spring up in this place and that is the third point unto what this suffering tends and whereunto it serves and that is to the coming of the Lord. 3. The word translated coming signifies to spring grow up or ascend teaching us hereby that this is the way of the resurrection of Christ and his ascention into all spirituall and heavenly glory for he gives himselfe unto death in respect of any life of the spirit being or existing in the world or any glory of his presence in point of his divine grace ever to appeare there that is in the wicked and this is as a compleat and unvaluable ransome whereby he purchaseth unto himselfe miserable and fraile flesh in that way of his Saints to be possessed for ever in the power of his spirit in all the fruits of righteousnesse being cloathed thereupon with the glory of the sons of God and heyrs of his Kingdom this patience therefore is to the coming of the Lord into unity and brother-hood with fraile man The argument then stands thus If Christ suffer death in the spirit in the men of the world freely giving up himselfe thereunto without resistance to an eternall separation of his spirit and glory of his power from that which he himselfe is namely man Do you in like manner suffer your selves to be deprived of all the excellency glory of this world and freely lay down your life in respect of any living thereunto without resistance for it is not unto separation or departure but to the springing up and coming of the Lord that you may ascend into that which he is in himselfe namely into the state and condition of an only son Let the world take notice that if the Son of God give it its full scope without resistance to set up and exalt it selfe in riches power policy and all wantonnesse and lasciviousnesse what a shame is it to the world to deny him liberty and freedome in his Saints to exercise himselfe in all his vertues offices and operations of his spirit in his house and kingdome but they must be judging him to be factious seditious pernicious erroneous and blasphemous and that by such as are most properly sealed up unto carnall and humane principles in Schools of humane learning so as they dare not give an Exposition upon the word of God but so as it may be consonant to the rules of humane Art unlesse they receive it at second hand by some approved Author that passeth for currant in the state where they live While the world walks and works in this sphear we shall see nothing among the sons of the mighty but meerly Babels confusion For the most curious Artist destitute of the spirit of God exercising in the word of God brings forth the greatest confusion for he is bound to preserve and maintayn the flesh which in all poynts lusteth against the spirit and is contrary thereunto So that it is the division of language for his tongue is divided from God in all expressions if hee be understood according to his true intent 4. The amplification follows by an elegant allusion to a Husbandman with respect to his seed-time and harvest We all know of what nature the patient waiting of a husband-man is with respect to his seed-time and harvest Let us therefore take out the meaning of the allusion wherein is contayned a mystery implyed in this word Behold noting unto us the appearance of a signe or wonder as was formerly sayd of the same phrase Now the Husband-man is the Son of God who sowes good seed in his field But the enemy in this his sleep of death unto the spirit in the men of the world or man of sin sowes tares for it is the word of God that is sown in the world but being received and formed by the would composed of the principle and dictates of humane wisdome which hath in it the very characters of the letter of the Scriptures which is the compleat form of the law of sin and death even as the wisdome of the spirit hath in is the compleat form of the law of the spirit of life and being received and formed in that mould it becomes a pernicious and unfruitfull tare In like manner as the spirit of the creature being cast into that mould of wholsome Doctrine doth through that wisdom of God become in it the true seed of immortality to increase with the increasings of God In the allusion or metaphor we have to consider 1. A wonder noted in the word Behold 2. A patient waiting or abiding The husband-man waiteth 3. For what that is for the precious fruits of the earth 4. The time is with long patience 5. The meanes of receiving them and that is The former and latter raine FIrst for the word Behold
implying a wonder note thus much in the distinction of it from the former expression for the word of God in every phrase hath its peculiar and distinct lustre In the former Christ is brought in as an hireling in his death in the spirit here as the Husbandman or Lord of the harvest in his dying unto the flesh Whence we observe That it is a like wonder and miraculous act and deed for the sonne of God to be made an hireling in the world or kingdome of men as it is for the sonne of man Enoch sorry and base man made of the earth to be made Lord of the harvest ruler of heaven and earth Let this be the only use of it to carry newes to all men that he that knows not the mystery of the one cannot unfold the Chidah that hidden matter or riddle of the other for the spirit of Joseph can interpret the dream of Pharaoh's Baker as well as that of his Butlers 2. The husbandman waites The word implyes a wayting as an over-seer to give things their due and to keep from harm hee tarries and abides by his field to see that nothing be wanting nor that any tare be pluckt up to the hurt or disadvantage of the corne but will have them grow together till harvest Whence we observe That there can be no true and acceptable division made betwixt wheat and tares just and unjust but by the perfect growth and ripenesse of them both the man of God must be brought forth unto perfection so also must the man of sinne Yea the seed of God sown in that great field of the world not in one age but in all ages thereof as also the seed of the Serpent or tares sown by that evill one must be opened unto the full measure of sin and righteousnesse in the one and in the other or else no man can rightly divide between the precious and the vile He cannot pluck up a tare otherwise but he hurts the wheat for no man can scant a wicked man of the fulnesse of sin but he besmears the Just one that holy one of God with what hee keepes back from the wicked for if it be not brought unto the wicked as to its proper seate in its perfection it is left unto the Son of God as he yet abiding under it This Lord of the Harvest therefore waits as a carefull and diligent over-seer that no such great inconvenience and evill befall his field or hinder the right and joyfull in gathering of his harvest They therefore that go about to gather in the wheat or binde up the tares before they be waiters and over-seers unto fulnesse and perfection of both that they can truly say the harvest is come which is the end of the world namely of all worldly excellencies of the Saints these are those unskilfull servants which know not the mind of the Lord nor is their enterprize acceptable unto him 3. He waits for the precious fruits of the earth and tarries and abides to preserve all things in order and place to the appearing of them which are the abundant and fruitfull exercises of mercy and justice which spring up in the just and unjust These are they which the Psalmist speakes of when he saith Mercy and truth are met together justice and peace have kissed each other For these are both alike innocent and guiltlesse precious and of like difficulty to be found out as they are gathered together and exercised by the wisdome and power of God who thrusts in the sickle of his wrath and displeasure as well as of his love and good will when the regions are white unto the harvest in the one respect and in the other For it is alike precious thing in God to redeem and deliver the elect by man and yet to free man in point of his own proper nature and ability from being any cause or furtherance in the work thereof as it is to condemn and destroy the wicked by the Son of God and yet to free God in point of his own native properties and operations from being any furtherance of the work thereof and without both the one and the other of these brought to light the words of wisdome are not justified In the one he that glorieth or as the word is praiseth himselfe it must be in the Lord for the boasting of all flesh is excluded In the other he that is shamefully dishonoured and blasphemed it is only in man for the Son of God is most glorious and excellent for ever and most precious fruits of justice and mercy ariseth from each of them In the one the Lord alone is our salvation and our strength and in the other Oh Israel thy destruction is of thy selfe The fourth point is the time of waiting and that is with long patience The length of this patience is answerable to the long suffering of God in the dayes of Noah who suffered himselfe to be mortified in respect of all spirituall and holy things in Cain even as Abel was by him slaine and put to death for in Cain the life of righteousnesse never appeared for he was destroyed in his seed in the deluge in that respect never to live onely none is to put him to death nor diminish him in his living unto the flesh in which respect he lives to this day in those that wander in the way of Cain as the Apostle teacheth and so Abels blood speaks wrath in him untill now And Abel is never to live after the flesh nor bring forth an off-spring in that way and yet speaks in that voyce of faith and life of Christ in Seth that set one in his stead of whom Christ came as an offering acceptable and of sweet smelling savour before God for ever This patience then hath the length of eternity in it for he that cannot expect the reception and rising up of these fruits at an eternall distance as fresh and new in exercise and execution as though they had never taken being before both in mercy to the godly and in terrour to the wicked he can never perceive nor rightfully enjoy the present being of the one nor the other For if we look upon them according to the dimentions which God gives unto them then are they to come unto eternity both the destruction of the wicked in our ransome as the salvation of the just in their purchased possession and they are both of them really present in that act of expectation even as the Son of God is one that is and is to come So that in patient waiting we possesse and in present possession we patiently waite else things are not looked upon as having God in unity but only as Creature in relation to Creature but the Apostle testifies that Abraham in wayting for the Promise had the present enjoyment of it and that as the father of all the faithful who only inherit accordingly and in no other way and thence he brings in the next point Which is
the fifth in order and that is the meanes of receiving of them and that is the early and the latter raine This early and late raine the Prophet Hosea calls it the first rain in the second implying that the reality of them both is in one act as the Son of God is sayd to be the first and the last and yet but one Christ Now we know that in point of husbandry the first raine gives properly the seed to put forth root downward and the second or letter raine causeth to put forth into blade eare and full or ripe corne in the eare Therefore the Prophet Isaiah saith that the escaped of the house of Judah shall take root down-ward and bring forth fruit upward Now the rooting which the Saints give both unto just and unjust is from eternity otherwise we give them not the proper meanes of their growth for the Psalmist affirms that the birthdew of Christ is from the womb of the early morning and the ground hereof is as hath been said because the eternall is in the united and therefore he is sayd to be a dew unto Israel that he may cast forth his roots and branches and grow as a lilly and as the root goes down into eternity in point of time past else no proper meanes of growth so the branch in the height of it and full corn in the eare to the ripenesse of it is unto eternity for time to come else hath it not the perfection of its growth And it is an act of like nature in faith and of like necessity to salvation to give it selfe a being from eternity as to give it selfe a being to eternity and hee that misseth in the one and sinneth in the other for his eternity to come is but from tradition For without the fetching up of himselfe from the one and stretching out himselfe unto the other he hath not the proper and essentiall being of a Christian therefore Christ is described in whomsoever he appears to be he which was and which is and which is to come Note here that the mistake of this point is the ground of all that deceitfull doctrine at this day so acceptable in the world namely that such excellent times and also miserable dayes and places have been which are not now to be found in the world as Israel considered both in Canaan and in Aegypt also and such excellent times are to come as were never yet attained unto as in that new Jerusalem calling of the Jewes or Christ coming to reign a certaine space on the earth as the sole Monarch of the world taking the letter of the word in which death consists to be their proper guide and directory whereas the proper scope and intent is by an historicall narration of things which have been to fetch up things of an eternall nature to give them a present and reall being both in just unjust from a time so early as none can ever descend beneath to present it otherwise And also when the Scriptures speake in way of Propheticall prediction of things that are to come men take occasion thereby to carry us up in a phanaticall conceipt to look after that which never yet was whereas the scope is to fetch down things that reach unto eternity to give us the present enjoyment of them which never any can get beyond or climbe higher this deceitfull spirit of was or will be but is not in present existence could never endure the present appearance of Christ But if he be truly made manifest it is a torment unto them and they say in heart he comes to torment them before their time But to conclude this point we affirm that present precious fruit together with patient waiting for is the proper inheritance of the promise containing both sowing and in gathering in the kingdome of God and to separate them is to divide Christ who is ever in unity and never without the sayd respects whereupon he brings in the next words as an inference Vers 8. Be yee also patient stablish your hearts for the coming of the Lord draweth nigh In which words observe 1. The renewing of the exhortation Be ye also patient 2. An enlargement thereof drawn from the former metaphor or amplification in these words Stablish your hearts 3. The ground or reason of it For the coming of the Lord draweth nigh BE ye also patient that is do every one of you state himselfe in â—he condition of the Husband-man and personate the Husbandman in himself that so in patient waiting for you may enjoy the harvest of the promise in the precious rare things of God in Christ and in the present enjoyment of them you may expect the coming of them in like glory power and virtue for ever The earth brings forth sufficient for its inhabitants in one year but it hath not spent its virtue but hath a new glory and store brought forth the next also continuing its virtue and ability therein from the beginning and shall we think that ever the Sonne of God shall be so comprehended and grasped up together in his glory and virtue that he hath it not to bring forth a fresh both in mercy and justice as though it had never before appeared not so for in his presence is society and fulnesse of joy that is perfection thereof at present and at his right hand are pleasures for evermore that is a delightfull and pleasant renewing of them for ever Note here that those persons that preach a defect and imperfection in Christianity they ever hold a time to come when there shall never be more attained though not at death yet at the day of their carnallized judgement which is all one as to hold that the Sonne of God may be exhausted and drawn dry in respect of his virtues as though he were not that living fountaine that runs afresh for ever or as though the eternall were wrapt up in the bounds of time and that infinite were now become fioite this is the glory and top of such mens religion that teach or hold an imperfection in the state of Christianity and it is only tradition that keeps them from preaching it in Christ also for otherwise they know not his perfection 2. He ads further in the exhortation grounded upon the former doctrine Stablish your hearts that is settle fix and confirme your spirits upon this foundation or two-fold piller in the Sonne of God namely the reality of his immediate presence compleatly and perfectly and that he is no lesse compleatly to come therefore it is that he comes in preaching peace to them that are afarr off to them that are nigh alluding to the history of the Jewes and Gentiles but the body and truth is in Christ for it is no parradox to faith to say Christ is the nearest and also the farthest of for faith is the subsistance of things hoped for that is it is the present being of things that yet are not for hope which is
and that in way of wonder behold the Judge standeth before the doore THe word brother in this place comprehends not onely the brotherhood of the Saints of God as in the next verse where he adds my brethren but also a certaine relation in brother-hood which is between the saints and men of the world set forth unto us in that between Jacob and Esau which the Scripture so often expresseth and alludeth unto Was not Esau Jacobs brother saith the Lord yet I have loved Jacob and hated Esau and have laid his mountaine wast and his heritage for the Dragons of the wildernesse For Christ ariseth and is brought forth out of as near a kinn with the men of the world as Jacob was unto Esau his brother who had both one father even Isaac and one mother being both begotten at one going in of Isaac to Rebecca as the Apostle reports unto the Romans Even so Christ and Belial God and the Devill spring out of one act of union and conjunction of God and man which must of necessity have in its divine wisdome and humane else God and man are not existing therein For the wisdome of God transcends all creatures and it is the excellency of man-kinde that his wisdome transcends all creatures on the earth besides himselfe So that without the wisdome of God and the wisdome of a creature the creation of man is not for he is made in the Image of God Therefore in the propagation of the Sonne of God there is the wisdome of God subjecting and prostrating mans wisdome unto it selfe which is the bringing forth of Christ the Sonne of God Also the wisdome humane subjecting and prostrating the wisdome of God unto it selfe as the Serpent did the wisdome of the woman who was made in the Image of God is the bringing forth of Antichrist the seed of the Serpent the sonne of perdition So that it is God and man conceived and brought forth by the wisdome of God which is Christ the Sonne of God the Saviour of man-kinde And it is man and God conceived and brought forth according to the principles of humane wisdome that is Antichrist the sonne of perdition and that destroyer of man-kinde So that they are one in conjunction and unity of God and man in the root as near as Jacob and Esau were in that one act of generation but in the springing up and perfecting of them they are as different and at as great a distance as Jacob and Esau were in those two nations of Israel and Edom. And here note with me my good freinds that man cannot be known no not that man of God nor yet that man of sin in a simple act of creation without respect unto generation nor in one simple act of generation without respect to that act of creation For as it is in nature that all the wisdome in the world in the act of mans creation cannot expresse or set forth his multiplication and continuation on the earth but with respect unto the act and virtue of generation nor can it in the act of generation set forth and declare mans beginning and originall but with respect unto that act of creation even so no man can truly preach Christ in that work of creation as we are Gods work-manship created in Christ unto good works but with respect unto the act of generation as he is the seed of the woman begotten and borne of a virgin Nor can he be truly known in the act of generation but with respect unto that act of creation as the spirit of God carries up his geneology which was the sonne of Seth the sonne of Adam the sonne of God For the wisdome of God and the wisdome of a creature are both in the unity which is as that unformed Chaos in the beginning but Christ is onely propagated according to the wisdome of God and Antichrist is generated by the wisdome of a creature which is the giving of every thing a forme and virtue out of that confused and deformed Chaos So that without generation creation hath no off-spring and without creation generation hath no beginning or originall Therefore the Son of God is voyd without the one and the other and so is that Son of perdition Note therefore that in that unity or act of creation of God and man to be one workmanship there is a kindred between Christ and Antichrist as near in all respects as that of Jacob and Esau considered in that lawfull contract and act of Isaac and Rebecca But in that act of conception and springing up according to the wisdome of God and the wisdome proper to a creature there is that infinite distance and disproportion as is between Israel and Edom Christ and Antichrist the son of God and the son of perdition Our Apostle therefore doth with good advice exhort the Saints of God not to grudg against the men of the world and that in the relation of brethren saying Grudge not brethren one against another Grieve not or groane not as the word is that is let not the enmity that is in the world be vexatious unto you But behold in that way of sin and death Gods wonderfull device for the in-let of wrath and execution of justice in the world and know that without that way of destruction salvation had never been For if the Son of God had not beene made sin in our nature and yet so as not to know sin that is never to approve thereof or be stained therewith in the least for never was guile found in his mouth being that Immaculate and spotless Lamb of God altogether pure without superfluity or defect So that his nature in whatsoever is proper unto him is free from all guilt and staine although he be found in a true sence in that condition which is sinfull Otherwise our nature had never been made the righteousnesse of God in him for whatsoever is proper and naturall unto man knows no such righteousnesse nor can it approve of or be satisfied therewith therefore can wee never receive and accept thereof but with the losse and denyall of all things proper to the nature of man as considered in that off-spring of the earth which he is changed and renewed from by the wisdome and spirit of God being turned from darknesse into light fram Satan unto God a change which all the Saints participate of therefore can no flesh boast for by this meanes boasting is excluded our owne works are utterly renounced Even so the Son of God is become darknesse in the men of the world as absolutely as man is made light in the Lord therefore it is said that if the light which is in thee be darknesse how great is that darknesse For if that which makes light be become darknes there is nothing left to cure that darknesse so also if mans nature which is in it selfe is darknesse be made light it selfe in the Son of God as he affirms of the Disciples that they are the light of
the world the same that is sayd of himselfe what is it that can impaire or diminish that light So that as wicked men have changed the truth of God into a lye and have changed the glory of the incorruptible God into an image made like corruptible man so they have changed the light of God into darknesse in themselves And herein Christ hath given himself as a ransome compleat and every way proportionable for ever unto that condition which man-kind is brought back and redeemed into which is to be the son of the eternall and living God to dwell with him in that inexcessible light which no flesh can approach unto and it is alike holy and precious act in God to give his holy Son to be judged condemned and executed in the world and yet be no proper cause thereof as it is to save man by nature sinfull and God himself the plenary cause thereof for to justifie the wicked condemn the just are alike abhomination yet God hath found a way wherein the Just one by nature is and ever shall be so in the Saints is in the world condemned and also that wicked one who is and ever shall be so in the wicked is justified and saved in himselfe that is in the Lord. Grudge not therefore brethren by unity and contract in creation one against another though in act of conception and springing up from that one Embryon or formlesse substance you become thus un naturalized and divided into two Nations in direct antithesis one to another quarrell not against the work of God herein but admire his wisdome who hath hereby brought to passe our salvation by the stopping of the mouth of all flesh that glory may for ever redound to him and not to the creature For it is as voluntary an act in the wisdome of man to choose the way of death in the preferring of the things proper to a creature before the things that are of God as it is in the wisdome of God in Christ to prefer and make choise of things proper to the eternall before those which are momentany and mortall so that the worke shall never say to the work-man why hast thou made me on this fashion For nature would not give in exchange its own nature disposition for another because its life and being cleaves thereunto which the nature of another must of necessity be death unto it which is declined by all things Do not murmure then nor grieve let not the works of God be any way vexatious unto you but behold with joy and admiration that wonderfull wisdome of God in that comely order of his justice who hath adorned himselfe with as glorious ornaments of wrath in the execution thereof on the world as he hath done in the distribution of his grace and mercy in that way of his onely Son in the one is the thing given as a purchase and in the other is the thing purchased Our father Abraham was well acquainted with this poynt when he bought that burying place of the sonnes of Heth for him and his to be buryed out of sight he would not take it as a gift but gave out the just proportionable worth thereof in money by weight for he knew according to the truth of Justice that as there was a valuable consideration given for a place wherein to be buried out of sight as Abraham saith of Sarah a like riches and dignity should be in the inheriting and possessing of the land by his seed to teach us this point that according to the worth of that which is given to be buryed in the world which is the Son of God where none of his vertues nor graces is declared alike shall be the worth of that estate and condition of such as are risen again in Christ according to the rule of justice which is no lesse then Son-ship unto the eternall and living God This was in the heart of David moving him not to accept of that kind offer of Araunah the Jebusite concerning that threshing floor oxen and instruments but would pay a valuable price for them because he would not worship the Lord in offering of that which cost not a valuable price And this is written according to the letter as all other Scripture is in every mans heart and utters it selfe if not stifled through desire of gaine in all merchandizes of the world Such therefore as have critically brooded upon the Scriptures to hatch a temporary and humane death only to be the death of Christ Jesus the Son of God telling us of an ayry vertue or efficacy thereof meerly imaginary for they know not how any reality thereof should reach unto us through ages past for say they his death was so long ago and but of part of three days and three nights continuation for whole ones they cannot make them all and it was only the humane nature that dyed which is only a separation of soule and body and neither separated from God By which doctrine it follows that mans resurrection and life is only a rejoycing of soule and body without any unity or conjunction with God which is the overthrow and destruction of the doctrine of Christ and so of the state of the Sonne of God and of salvation For there is as reall a departure from God in the day of the wicked whose state and condition consists of God and man otherwise no eternall wrath as there is a coming to God in the way of the Saint of Israel whose state and condition consists of God and man otherwise there were no eternall mercy and favour the doctrine of the world therefore teaching a monarchicall Christ and a kingdome bounded by time at least in point of time past it is of proper use to whet and sharpen the spirits of men to hunt and seek after a State and Kingdome of that nature and constitution which man exerciseth and not the Sonne of God These men have tyed all sin originally to one man in the fall as they by tradition call it but yet know not how nor by whom the entrance of sin came But carry us to imaginary Angels sutable to the rest of their doctrine neither know they the way of the derivation of it which is of so great concernment Even so they having tyed all righteousness unto one particular and individuall man in his resurrection compassed and surrounded by time but are ignorant of the way and manner of the derivation of it for it is whole Christ derived or else salvation is imperfect and maymed But the spirit of Christ or as some mince it the influence of the spirit without the body compleat is but a part of Christ the Son of God divided as by this way of derivation he is is as sound a doctrine as to say Paul was crucified for you To conclude this point therefore the work of God in ordering of the state of the wicked truly known and rightly judged of is of no more disquiet grief or vexation
unto the Saints of God then the work of God in our salvation is no though our brother the Lord Christ be so given up unto death in them as never to live in them any more for it is our ransome the justice and equity of the purchase payd for the eternall release of our soules for the salvation of God holds firm in all respects wherein the heart of man or subtilty of Satan can put forth it selfe that as there is compleat salvation free without money or money-worth as also in conquest by force and strength so also in point of strictnesse of justice in giving a valuable and considerable price in way of purchase The spirit then of grief vexation and anguish cleaves unto as it is the proper portion of the brother-hood considered in Edom and not in Israel found in Mount Seir or as the word signifies the mount of the Devill and not in Horeb the mount of God Therefore the argument against grief and vexation at this brotherhood is added viz. Lest ye be condemned that is fretting grieving and vexation at the wonderfull work of God is condemnation and properly is the practice of that Fornicator and prophane person Esau when he hath so lustfully and prophanely parted with the birth-right to satisfie his corrupt and carnall desires bred and begotten in hunting after the things of this life which is to pursue that hinde of the morning as the Psalmist calls Christ to put him to death for the glory of the flesh and of God cannot subsist and stand together The word Lest in this phrase is not used as a supposition but as a certain affirmation as where one Prophet saith lest Hezekiah deceive you Another expounds it Hezekiah doth deceive you So also where one Evangelist reports the words of Christ Lest the people faint in the way Another repeating it saith The people will faint in the way So in this place lest ye be condemned is yee are under condemnation whosoever so doth for that is the condemning spirit that frets and grieves at the works of God which is ever found in the world who can never endure that way and manner of the translation of the right of inheritance from him which is born after the flesh unto him which is born after the spirit but vowes the death of the Son which ever puts an end unto mourning for the death of the father also now to be condemned is to be pronounced and held guilty as to justifie is to acquit and make righteous as the Apostle opposeth them It is God saith he that justifies who then shall condemn that is it is God that acquits and makes righteous who then can make guilty and sinfull To be grieved and vexed then at the wickedness of the world is to be under guilt and condemnation that is when men cannot justifie and give excellency unto that work of Gods justice in his execution of wrath on the world and rejoyce therein through that ransome given to rescue out of that condition as well as he can be glad of that exercise of mercy in that inheritance and possession which he is put into for the glory of God in our salvation consists in the one as well as in the other and is alike glorious and to be approved of in them both according to the nature and manner of Gods operations found and conversant in the one and in the other and in them both compleat salvation is made manifest Nor is it the proper state and condition of the wicked simply considered in it selfe that makes wretched but as it hath respect to the state of the just for with respect to both is condemnation compleated Note here then that he that cannot be freely willing that the spirit of grace and of God should suffer losse in the men of the world of all its proper life vertue and operation as it is that whereby the men of God live move and act in all things That man can never give consent that that wicked spirit of the world which by nature is proper to all flesh should ever be made in the excellencies of the Son of God or furnished with the strength and operations of God Hence it is that men have carved out unto themselves a better thing then Ish the man of strength vigour and courage and a worse then Enosh the man of basenesse and sorrows that is they teach a better estate and condition then that of man which is only in God himselfe and so they make Christ not to be very God which is to destroy Christ unto themselves and they set up a worse thing then Antichrist which is the Devill and in the one and the other the form the faith of Devils in themselves which is to believe tremblingly that there is one God but to believe that of twaine he is made one new man in Christ that wisdome and confidence they attaine not So they conclude a God-head out of Christianity and then it is out of Christ the wisdome of God and so he is properly the tormentor of the world and they conclude a Devill out of man and then he hath not the wisdome and corrupt will of the flesh and that is none but the Son of God the Saviour of the world whom they account not only as one having a Devill but as Belzebub the prince of Devils which is no more then to preach Christ for Antichrist and Antichrist for Christ and these are taken as men fit to make Preachers and able to correct all errours in the world for as it hath been in Councels and Synods even so it is now but herein lies a great point of the deceipt and snare wherein the world catcheth it self And these are the men that groane grumble and grieve at the works of God both in just and unjust for they can neither endure the work of God according to the excellency and top of perfection as it is in Christ nor yet the work of God according as it is in that man of sin Antichrist who goeth about as a roaring Lyon seeking whom he may devoure but they cannot abide to heare that he that is men is that man slayer from the beginning and so grieve that Cain should have his proper due And when ever the Gospel appears in the truth and reality of it they hold it comes to torment them before its time For either it vilifies that which they exalt or else it exalts that which they so vilifie and the time is never seasonable to them neither for the one nor the other And such as hold a state and condition between the sonne of God and the son of perdition which is a reall condition proper to the sons of men they have it from the same principles from which the place of Purgatory doth spring which the same men seem so zealously to condemn and approve as Doctors of that kingdom which cannot stand being divided in it self but is in the way of the sall and not of
the resurrection and so much for the argument drawn from the danger Lest ye be condemned The second follows which is the readinesse for execution and that in way of wonder Behold the Judge standeth before the doore Behold that is admire and wonder at the appearing of this signe also namely that the righteous Judge of all the earth that renders to every one according to his work hath no other door to come in at no other way of entrance whereby to passe sentence of absolution or condemnation no way to quit the just or condemn the wicked no way to exercise mercy or severity but only through this two-fold estate and condition of man-kind namely the crucifiers of Christ according to the flesh and the crucifiers of Christ according to the spirit Therefore he that finds a condition way or act wherein God is only as a bare spectator or else exerciseth some-what besides or out of the way either of mercy or wrath among the sonnes of men let such conclude of another estate in man-kind besides these twayn But let such know that they are not of the spirit of Abraham the friend of God for he acknowledged freely the Lord to be Judg of all the earth in that destruction of Sodome and deliverance of just Lot which these men deny if there be another way of the administration of the Creature whereinto the Lord enters not for he hath no way of entrance in the way of his administrations among the sons of men but only at this two fold door either of mercy or wrath Let such look to this point who makes a good and commendable way of administration in meer civill affayrs wherein the grace and favour of God is not properly exercised in that way of Christ neither is the wrath of God in exercise as in that way of Antichrist But such will find that he who is not of the faith and works of Abraham hee is of the law of the flesh and spirit of the world and he that hath the spirit of the world hath not the spirit of Christ And whosoever hath noth the spirit of Christ the same is none of his and they that do not the works of Abraham they are not the children of Abraham but of their father the Devill whose workes they do and will do For this two-fold door is the only way of entrance in all the wayes of administration belonging to him who is that righteous Judge of all the earth Therefore he is sayd to stand before the doore or as the word may be read with the doore that is hath setled and confirmed himself to be Judg of all with this way of entrance for administration for the word stand in this place signifies to minister as in the administration of the Priests and Levites in the house of the Lord It is said that Judah rejoyced that they stood before the Lord So the Prophets are sayd to stand before the Lord when they Minister with power and authority from him And the word translated Before may be read with by the allowance of the spirit of God for where one Prophet saith I am a stranger before thee as my fathers were Another reports the same thus I am a stranger with thee as all my fathers were And where it is translated to be the speech of the King to Haman he will force the Queen before me in the room Another translates he will force the Queen with me in the room and many the like for the Hebrew words ethpenei and liphenei are both one of the same signification and put one for another in the Scriptures To conclude this poynt the wonderfull and miraculous power of the Gospel in being a savour of life unto life and a savour of death unto death consists in this two leaved gate as the phrase of the Prophet is and here it is a door of a double or two-fold entrance of one eternal act in the distribution of mercy and justice For behold the Judg hath no other entrance but with respect of opening this two-fold work of the mystery of God and the mystery of iniquity for the performance of all the workes which have been are or shall be exercised and done among the children of men the truth whereof is ever repined at by such as are under the power of condemnation from whom he separates the Saints whereupon the next words are brought in as holding a consimilitude among themselves Vers 10. Take my brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience In which words observe 1. A reiteration with an addition of the terme Brethren My brethren 2. Adoration leading them to the Prophets for a pattern who are described unto us 1. By their speaking of the word of the Lord. 2. By their suffering affliction and patience therein 1. HE gives the terme brethren here as he did before but in another respect for he excludes that brotherhood as having respect to that of Esau therefore he speaks unto them conjunctively and assumptively my brethren So that it is not the phrase of Scripture that is onely to be minded in the understanding of the will of God but what it is that God intends in that place by using such a phrase so accompanied with its coherence otherwise we may take Antichrist for the true Christ and the true Christ for Antichrist and the God of this world for the true God For sometimes the word Gods in the plurall number intends Idols as the Apostle teacheth there are Gods many and Lords many that is Idols cut out unto places and offices in the world created and set up by men but unto us saith he there is but one God And sometimes the plural Gods Elohim signifies the true God the Creator and maker of all as it is sayd In the beginning God created the heavens and the earth c. And sometimes the same word is taken for the holy and godly Judges in Israel as when the servant after his seven years service would not depart from his master he was to be brought to the Gods the word is Elohim that is to the Judges to have his eare bored through to serve him for ever So also the Scriptures makes report of false Christs in the plural number and the true annoynted is given in the plurall phrase also where the Psalmist saith Touch not my Christs and do my Prophets no harme and so Antichrist stiles himselfe Christ in the singular phrase as well as the true Christ is so expressed as the Evangelist reports many shall come in my name and shall say I am Christ and shall deceive many there is joy in the stony ground where the corne withereth and never comes to good as well as in that harvest which is ripened in the kingdome of God where they return with joy bringing their sheaves with them there is a righteousnesse of the Scribes and Pharisees which enters not into the kingdome as
the authority and power of God which comprehends not onely speech but action also that is those signes and wonders and mighty works which accompany the preaching of the Gospel in the confirmation of it testifying the presence of God accompanying the word making it good by act and deed according to the expressions thereof For the word of God is never truly uttered without the appearance of a signe and wonder and a great work no lesse then such as holds proportion with God for the confirmation of the same Now we know a wonder is a monster in nature such as no nature in its proper instinct brings forth it goes beyond the bounds abilities and precincts of any naturall confines whatsoever and without such works signes or wonders the Gospel is never truly preached for if it should Christs promise would faile but heaven and earth shall faile before that one jot or tittle of the word of God come to corruption So that there is no speech or doctrine of the Gospel but in its expression it frames constitutes and brings forth a work of such nature as no simple nature whatsoever can bring forth therefore a wonder and a signe to be admired yea truly miraculous for no nature can reach thereunto in the utmost extent thereof For as it is true that there is no operation of the spirit of God in the way of Christ but it is above and goes beyond the nature of the creature having the power and glory of the Creator in it nor is it attainable by any or by all creatures So it is true also that there is not any work or operation of the Gospel which the divine nature simply and abstractively considered can be sayd to be in any capacity or possibility to attaine thereunto but the possibility of God to do all things stands in his making himself to be such a one otherwise it is unattaniable in the nature divine simply and singly considered because there is no work of the Gospel without man considered in it no more then there is a Christ without mans nature who is the subject matter of the Gospel And as Christ is not without mans nature no more is any work of the Gospel for as the divine nature cannot of it selfe simply and solely considered dye nor ascend neither descend being incomprehensible No more can the humane nature considered simply in it selfe have in it eternal life comprehend all things or be omnipotent but in that unity of the Gospel the Sonne of God they are all brought to passe and all in act and being in that one Christ nothing in him therefore whatsoever but being set forth and brought to light there appear a wonder a miracle is wrought a signe set up for the confirmation of the Gospel such as no nature simply considered can attaine unto or bring forth so that if the true word of the Prophet or of interpretation be spoken this true and miraculous work must enevitably appear transcending all nature in the utmost capacity thereof And therefore that saying holds firme that we have a Meditor made higher then the heavens a work and wonder above all nature simply and solely considered and therefore Christ is that new creature yea the beginning or head of the creation of God for God is one in the work not onely in making but as one made in Christ And thus the Prophets are invested with power and authority to speak in the name of the Lord not onely in word but in work also a signe and wonder accompanying the word at all times which makes them most noble and God-like to the cutting off of the spirit of Princes becoming terrible to the Kings of the earth 2. Whence he brings in the second description of a true Prophet as the means whereby this power and authority is attained and that is through suffering affliction and long patience By suffering affliction in this place we are to understand a being cut off from being supported by any earthly power carnall policy or any temporall glory whatsoever with respect to friends or alies or any earthly relations which fade and vanish away which human spirits seek unto and rely upon for the promoting of themselves For onely in the losse and laying aside all these things a true Prophet comes to be invested into the power wisdome and excellency of the Son of God in whom is found all friendship all offices and all relations whatsoever not onely compleated but also eternized to abide for ever in whose power and authority by this means they go forth By this means it was that Moses became so great a deliverer for he refusing to be called the Son of Pharaohs daughter choosing rather to suffer adversity with the people of God in the losse of all such kinde of glory as Pharaohs Court afforded became an effectuall instrument to manifest that power and glory throughout all the land of Aegypt in the deliverance of Gods chosen and overthrow of his enemies Again take Eliah for an instance in this point comprehending all the Prophets as he did in his appearance with Christ in the transfiguration and you shall finde him complaining that he is left alone as cut off from all relations from carnall apostatized Israel and his life sought after to be taken away also by the policy and power of the whole kingdome of Israel under the Government of that wicked Ahab For a true Prophet is to endure hardnesse as a good souldier of Jesus Christ and no man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier For no superiority dignity or advance no place of office or atendance no conjunction or relation of this life but must suffer wrack and ruine in the true prosecution of the authority and spirit of a Prophet otherwise the name of God is not called upon as Christ witnesseth saying For whosoever of you he be that forsakes not all that he hath he cannot be my Disciple The bond of family with respect to wife and children must give way to this the bond of trade and imployment must give way to this the bond of office and place to uphold this tottering temporary order amongst men must give way to this the bond and tye to particular congregations of tittuler Pastor Teacher or in any other way hireling ministry which are much alike to family cares relations and employments to maintain a temporary credit and lively-hood in this life the power and spirit of Eliah breaks them to peeces if the spirit of God breath it snaps them all like Sampsons bands which were but as flax when it smels the fire though the world in the losse of the lock by its Dla's who hath bewitched them to stand ingaged unto it contrary to the expresse word of Christ which sayth If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life
may marry but so as though he had no wife he may use the world but as though it were of no use unto him at all and he may buy but so as one that never intends to possesse for he makes no store or treasure of any thing that is of a perishing nature no not of the worlds ordinances of Christ as they call them being of such nature as are onely comprized within the narrow confines of this mortall life which they cannot extend nor draw them out beyond and therefore things that perish as bodily exercises which profit not So that whatsoever a true Prophet makes use of in the world he abides under suffering of the losse of it and is disjointed from it in the enjoyment of it in point of that spirit wherewith the men of the world pursue and make use of the same thing becoming a pilgrim and stranger to whatsoever the common spirit of the sons of men account themselves at home in and is no more contracted or affianced unto the things of this life then he shall be when in respect of this mortall life he is no more to converse with these transitory things and affaires Whereupon he brings in the next words in way of answer to a question might arise as thus If the Saints of God suffer affliction under so long continued patience wherein then doth their rest and comfort consist the answer is Vers 11. Behold we count them happy that indure Ye have heard of the patience of Job and have seen the end of the Lord for the Lord is very pittifull and of tender mercy In which words observe these particulars 1. The esteem had of enduring and suffering Behold we count them hapy that endure 2. A pattern thereof propounded Ye have heard of the patience of Job 3. The end God aimes at and attains therein And have seen the end of the Lord. 4. The ground reason of the effecting and accomplishing thereof for the Lord is very pittifull and of tender mercy FIrst for the esteem and account had of suffering it is brought in by way of admiration and wonder Behold it is no lesse then a miracle that all happinesse should consist in durance and suffering for the Saints of God upon true account can sum up the blessed and hapy estate and condition in one continued act of suffering which all the world is so much afraid to undergo that is they suffer the losse of that exercise of spirit in its enjoyments wherein the honour riches praise and proper prosperity of all flesh doth consist naturally considered which is the desire and support of all the men of the world in the losse whereof the Saints are made partakers of that spirit and life of the Sonne of God which springs up and exerciseth its virtue and power in them wherein all true happinesse doth consist and exercise it selfe Which all carnall men decline detest and abhor for they will never accept nor receive Christ upon his own terms and conditions but contrarily reject and cast him off preferring the pleasures of sinne which are but for a season before those riches and treasures stored up for ever in that Son of God It is a wonder and miraculous that afflictions and sufferings which all men are so fearful of should be filled with the victory joy and tryumph of a Saviour therefore it is that the Apostle saith being well acquainted with this point God forbid that I should rejoyoe in any thing save in the crosse of our Lord Jesus Christ whereby the world is crucified unto me and I unto the world Yet all men cannot but have an honorable esteem and high account of an innocent suffering as having praise-worthinesse therein Behold wee count them happy that endure Yea the integrity of the silver tryed in the fining pot and the soundnesse and solidity of the gold in the fornace are precious in the sight of all men Who is the man but when the the suffering and the sufferer seem both to be removed out of the world will not seem to approve of the work Abrahams departure from his fathers house to go to a land he knew not whether and his abode in the same land as a stranger and sojourner not enjoying a foots breadth thereof as the martyr Stephen reports is approved as an excellent thing by all now in our dayes but would be counted great folly to give it a present being in a Prince to for sake his royalties to undergo the crosse of Christ So also his seed going down into Aegypt and suffering hard bondage under cruell task masters with their tediousnesse and dangerous travel in the wildernesse enduring so many cruell assaults of the heathen and in their entrance into the promised land by those seven nations greater and stronger then they The dispertions and persecutions of the Prophets Apostles together with the sufferings and death of Jesus born of the Virgin these being all taken onely as things past turned as into humane history out of which may be collected carnall experiments and policy who is the man that wil not lend an eare unto them and seem to approve them yea the very Scribes Pharises and hypocrits cannot but trumpet out the fame of the Saints in this point of suffering saying That if they had lived in the dayes of their fathers they would not have persecuted the Prophets as they did but in the mean time do nothing else but build the Sepulchres of the Prophets by their erecting of temporary ordinances carnal governments humane institutions and appointments formed and framed from the pattern of the bare letter of the Scripture under which they keep buried the very spirit and life of the Prophets Apostles and Christ him self stifling thereby the very virtue and power of those spirituall and heavenly appointments of the of God among the sons of men In those eternall extentions and operations thereof then the which a greater cruelty cannot be attempted or maintained for as the blood shed in all generations from Abel to Zacharias comes justly upon that present age people who thus deal with the Prophets even so that compleat power glory and presence of the Prince of peace and innocent Lamb of God which hath appeared in any or all ages of the world ought according to the law of truth justice and equity to be set forth made manifest and acknowledged in the present generation and age of the world who is Jesus Christ yesterday and to day and the same for ever though the world know him not nor will acknowledg him so to be Note for conclusion of this point that onely the sufferings of the Saints of God is an innocent suffering for they do not wrong unto use cruelty against or contradict any of the proper creatures or workmanship of God who is the Creator of all things For how soever it be true that the wisdome and subtilty of man be the proper instigator and stirrer up of all perscution and cruelty
entire simple and undivided act in him and in them also bearing the same forme containing the same virtue subject to the same reproach by the men of the world as also of like joy and acceptation as of old unto the godly by whom it is said Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem behold thy King cometh unto thee he is just saving himselfe lowly and riding upon an Asse and upon a colt the foal of an Asse Consider the word of God brought not forth in the begining the sun moon and stars or any creature upon the face of the earth to be of one nature and virtue in one age of the world and of another nature and virtue in another time or age thereof no more doth the word of God bring forth the sufferings of the Son of God to be of one kinde and virtue in one man of God and of another kinde power or virtue in another man of God or in one age to be really present with the Disciples and in another age to be far remote for they are all one individuall act in that one multiplyed Saint or holy one of Israel And so are the sufferings of Christ according to the spirit in the man of sin and sons of Beliall which crucifie the Son of God afresh unto or in themselves putting him to an open shame it is not one in Pharaoh and another in Herod it is not of one nature or kinde in Cain and of another in Judas it is not one in the Scribes and Pharasees and another in the wicked Lawyers and Souldiers it is not of one nature and kinde io that Antichrist and son of perdition and of another nature and kinde in the Devil and Satan But it is one simple and eternall act of that one man of sin multiplied into many Antichrists which are now working already in the world according to the power of the Prince of the ayre the spirit which now worketh in the children of unbelief unto which Christ speaks as unto one saying what is thy name the answer implies both the singular and plurall number my name is Legion for we are many For we must remember that what soever the law saith it saith unto them or as the word is in them who are under the law that is whatsoever the law of the spirit speaks now the law of the spirit of life is in Christ Jesus according to which he submits to the will of his Father that ancient of days in all things as also rules over all temporary and carnall power for there is nothing in Christ as wherein he submits but it hath the virtue of authority therein also and whatsoever this law saith it saith it in all that are subjects unto the same and gives being to what it utters as the word did to all things in the beginning so that if it speak of faith in any it speaks without respect of persons according to that impartiality which is in it self so that where it utters faith it is in the powerfull work of faith as a work wherein the Son of the eternall is involved in whom it hath its virtue and power if it utter alone it sheds it abroad in the heart in the labour of it as that wherein God dwels who is composed of it if it speaks of hope it is not deferred but springs up in the soule as that tree of life in the Paradise of God and if it speak of suffering it creates the Crosse not in any other form and virtue but in that wherein it takes its being from the beginning even as it was at the first with the creation in the operation of the word in bringing forth all creatures to exist and have a being When it made the Sun it formed it in that virtue that abides the same in all ages and so it is with all creatures receiving their being and virtue by that word even so whatsoever the law of the spirit saith it gives the same being and virtue thereunto in all that are under that law whether it concerne humiliation or exaltation death or resurrection the being of the Lord the Saviour or the saved of the Lord. For what or in whom-soever it speaks it saith it to the reallizing of it selfe in the thing spoken and that without exclusion of any one particular or including any one more then the rest which are found under the same law For as unto us there is but one God so there is but one Image of that God which is his wisdome made manifest in Christ which is the proper and perpetuated form of Christ wherein soever he is manifest and of all true Christianity in all ages of the world We must therefore either take Christ or a christian forme being under the law of the spirit and then there is no other seat to set him in but under the dominion of the flesh that law of sin and death or else the Crosse expressed and maintained according to that law of the spirit is the same in Christ and in every Christian in all respects For it is that circumcission made without hands that is without any wisdome or ability proper unto or atainable by man namely the cutting off of that superfluous foreskin of the flesh which is superfluous to the fulnesse of Gods wisdome and power which is the proper hinderer and obstructor of the propagation of the Son of God Therefore this circumcission is to be exercised upon every male in the family of God and that by divine institution that is upon every one who have that masculine spirit of the Son of God to acquit themselves like men of God by faith conquering and overcoming the world for this circumcision onely brings the soule of man into a capacity of having the power of God to be exercised therein in which is that fulnesse and perfection that all things natural or proper to a creature are altogether superfluous and therefore it is said to be Circumcision or cutting round so as no beginning or end of this virtue can ever be found out for it is eternall Againe there is also the law of the carnal commandement or the carnall law and whatsoever that speaks it saith it onely in them and in all them respectively that are under that law And this consists in carnall and temporary ordinances and institutions such appointments as fade and perish in the use such as abide not with man or he not with them for ever and what this law saith it saith it in all and every particular that are under the same that is it reallizeth it selfe in every heart wherein it speaks forming and framing a work therein according to the word gone out for she word of God speaks that language in a figure which mans heart naturally speaks taking that by viewing it by his own light to be the substance and reality of the minde of God in his intent but is but a shadow a figure or signification thereof thereby carnallizing
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
from the bitternes of his friends but repayrs all his losses with the right and priviledges of the first-born of God Such is the tendernesse and pitty of the spirit of our good Shepheard gathering the Lambs into his arms and carrying them in his bosome and gently leads such as are with young yea layes downe his life for his flocke And this is the state and condition of all such as find themselves fatherlesse in respect of any love pitty or compassion exercised towards them by the spirit of the world of whom it is sayd Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands yee are our gods for in thee the fathers find mercy For he is not only pittifull but of tender mercy whereby the day that springs from on high hath visited us Or that morning Sunne which is the light and glory of the world is risen up upon us to give light to such as otherwise fit in darknesse and in the shadow of death even that light of prosperity joy and gladnesse peace and plenty which ariseth out of the light and inheritance of the first-born unto whom the full inheritance belongs with whatsoever the Father was is or shall be in all his enterprizes and operations For the nature office and operation of the Son of God is ours through these tender mercies bowels and compassions of a Father which cannot with-hold from an only Son not only freeing us as a mercifull high Priest from all evill and sin but as a most bountifull and liberall King supplying and furnishing us with all good for if we see the end of the Lord in our suffering the losse of corruptible things we are sure to feel the tender mercies of a compassionate Father communicating himselfe with us in all the things incorruptible and eternall without which he is not and therefore is ceased to be mercy and tender pity in the world that so as a Father is in his Son he may be what he is only in us Whereupon he brings in an eminent and universall prohibition backed with an exhortation together with the danger of not observing the same contained in the next verse Vers 12. But above all things my brethren swear not neither by heaven neither by the earth neither by any other oath but let your yea be yea and your nay nay lest you fall into condemnation Wherein observe these particulars 1. The necessity and weight of the charge in these words But above all things 2. A loving insinuation to move unto observation My brethren 3. The charge it selfe or inhibition Swear not 4. An instance in particulars not to be sworn by that is 1. Not by heaven 2. Not by the earth 3. A universall comprehending of all things contained in them both Neither by any other oath 5. An exhortation consisting of affirmation and negation But let your yea be yea and your nay nay 6. The danger ensuing the not observing hereof Lest you fall into condemnation AND first of the charge Sweare not By swearing in this place is meant any Covenant Contrract or betrothing unto a thing as to be engaged as subservant thereunto that is when we are obliged and bound over as being under the authority or command of any thing further then it is found in or serving unto the compleating and setting forth the mysticall body of Christ that son of eternity Now a man is under the command and power of a thing when he waites thereupon so as to observe and answer to the time and opportunity thereof In the rejection or neglect of any other thing which might take up the opportunity and hinder or obstruct the time whereby that his Commander might be defrauded of its interest in him whether it be office dignity allyance relation slothfulnesse or operation And first for office and dignity throughout the confines and government of a Kingdome they ought not to captivate a Christian but must be subservant to the kingdome and call of Christ whose kingdome is not of this world or things therof When did Abraham that high father of the world Isaac and Jacob who were heyrs with him of the same promise settle and establish their Scepter in any part of the earth as tyed by place and office there and were not as pilgrims and strangers standing in readinesse as that righteous one of the East to answer Gods calls and to follow the Lord at his foot who made the nations as stubble unto his sword and as driven stubble unto his bow Or where did Moses King in Jeshurunn pitch his Tent to make his abode longer then it pleased that cloud of witnesse to exercise its abode upon the Tent being ever ready to depart with the motion thereof Which bore witnesse in its two and forty removals in the wildernesse to those two and forty generations or resurrections of Christ from Abraham to the womb of the Virgin as also to the over-shadowing of the Virgin by the spirit of God in that conception of the Son of God from all the scorching reys and sun-shine of mans glory and subtlety in that day-time of our salvation as also unto that fiery light of the spirit breaking forth in Israel through that Crosse of Christ as in a night so dark and obscure unto the nations And to what people or places were any of the Prophets of God or Apostles of Jesus Christ tyed or engaged by any temporary or terrene band except imprisonment by the adversary that so the vertue of the Crosse in its courage constancy and Princely resolutions might appear and make it self evident Or were the Judges and Law givers in Israel tyed to dayes times seates and circuits as men making merchandizes of mens estates credits and lives that in case an Oath be bidden and given in exchange delivery must be made without controversie and many times the cause is as currant as when the strongest caries away the purse on the high way though a possibilty may be to finde out the falshood of the oath afterwards when there is left no hope of redemption And as for that mercinary and belly-god-like bond to be engaged to places and people under the names of Pastor and Teacher to evade the troubles and travels of Prophets and Apostles Let that suffice which hath already been sayd only let such look themselves as in a glasse in that young man of the house of Judah and yet a Levite joyned unto their congregations as he to the family of Mica Read Judg. 17. and let them read the effect of their Ministry in that strange kind of Levite who is of mount Ephraim joyned unto his Concubine of Bethlehem Juda according to what it brings forth between Benjamine and Israel set forth unto us Judges the 19. and 20. Chap. Againe in point of family as in kindred and relations the words of Christ holds firm and are to be valued at the same rate we set upon him and he
saith He that for sakes not father and mother wife and children for my sake and the Gospell is not worthy of mee And againe He that hates not father and mother wife and children brethren and sisters yea and his owne life also he cannot be my Disciple The reason hereof is because all naturall relations brought unto the highest pitch which they tend unto is to idolize the thing by setting it in the place of God requiring a due respect and observation thereof in the neglect or contempt of what ever might hinder the promoting thereof which cannot stand with a due observation and respect of that relation as it is ordered and eternized in Christ but must make a nullity of it for the coming of Christ in all things is glory to God in the highest and not to the things of the creature When the man called by Christ desired first to go and bury his father that the earthly relation may have chiefty and come in the first place Christ answers Let the dead bury their dead follow thou me intimating that these relations are dead and are to be buryed unto us in the call and relation of Christ For Christ is about his Fathers businesse not when he attends on Joseph and Mary but when he is disputing and convincing the Doctors of the carnall Temple at Jerusalem But earthly relations in their proper intent without which the life of it is let out ever set themselves in the first place for what is a Husband or a Wife unlesse they make each other the highest pitch of their love which is the pointed up pinacle which the Devill sets Christ upon according to the flesh wherein the strength of his temptations consists and where it takes it is the presumptuous sinne which our spirituali David is freed from for who dares not to love wife and children to the highest poynt thereof without feare of sinning being the proper sinew to â—ye them together and the life-blood in the veynes to give motion and agility in all conjugall respects making each other the object of desires hopes observation diligence care and motion that nothing no not life it selfe shall hinder or be thought too deare to maintaine the credite comfort and well-being of one another And here it is to be noted that when the Scriptures take up any of the Creatures in their nature relation operation or in any respect it is not done but with respect unto the wisdome and spirit of man for whose use all things were made and are and that to declare thereby either the mystery of God or the mystery of iniquity or both And that allusion cannot be of a capacity to signifie unto us the mind of God wrapt up therein whether a thing terrible to nature or lovely unlesse wee extend it unto the farthest poynt which it intends or inclines after and that is Satanicall as for example when it takes up a Lyon to expresse it self by a Dragon Tyger Wolfe Leopard Beare Fox or Serpent we must look unto the proper pursuit of the creature to the utmost extent of his disposition and practice which being centred in man as the scope and intent of all Gods works it must be found there in the greatest cruelty subtilty and tyranny which is no lesse then the Devill that roaring Lyon seeking whom he may devoure Againe when it takes up lovely relations as Husband to wife and wife to Husband Father to son and son to Father we must carry them unto that point which nature depraved pursues in this world For in the Kingdome of God there is neither marrying nor giving in marriage and then it idolizeth the party beloved sets it in the place of God and so becomes an idolatrous affection yea it is that love of the world which is enmity with God having the spirit of the Serpent in it and therefore to be hated For it swears and engageth unto the things of this world contrary to the charge of our Apostle given in this place and so is a true metaphor and in way of dissimilitude or antithesis holds direct proportion with the things of God and so fitly sets out the nature of the love of God in the Saints Whose temporary relations or lives are not deare unto them for the cause of Christ in mayntaining those that are reall and eternall in him and in this true sence of the height and intent of them are all hated for Christ and no bond at all to hinder them in their course in the promulgation of the Gospel For where find we any of the Prophets or Apostles of Christ entangled with wife or children friends or famlies as a tye to hinder them in the pursuit of the things of God Indeed the Apostle saith Have not we power to eate and to drinke to lead about a sister a wife and power not to worke as other Apostles brethren of the Lord or in brother hood of that Lordship over all things Yet did they practice or desist in doing or not in doing these things only as the progress and propagation of the Gospel might be furthered and promoted thereby But it is the policy and practice of the world to adjure conjure things so together by humane tyes and bonds knowing that all carnall relations flye for refuge unto a Diabolicall engagement even as every spiritual relation flyes to that bond and oath of God For thereby the spirit of the world sets persons and places together to claym mutuall interest to the neglect and vilifying of that bond of the spirit which is in Christ prostrating themselves to the service and use meerly of each other But the doctrine of Christ saith on this wise Yee have heard that it hath been said of old thou shalt not for sweare thy selfe but I say unto you sweare not at all that is take not an engagement upon thee so as to submit unto or be at the service and command of any thing whatsoever that is not the proper state place office relation operation or condition as it is founded in Christ or conducing thereunto By which and in whom we are made Lord of all things and so subject to none besides him alone For of him and through him and for him are all things and to him the glory of all appertains and belongs Therefore it is That the sabboth is made for man and not man for the sabboth for the sonne of man is Lord of the sabboth And hence it is that it is sayd that the woman was made for the man and not the man for the woman that is all things more weake and effeminate whatsoever they be are made to be subject and of the service of that masculine spirit of the man of God and not the man of God to be subject to any thing which hath not the strength and authority of the Son of God in it Now in that Christ was not made an high Priest but by an oath and yet gives strict charge not to sweare at all
we are to consider wherein an oath doth consist which the Apostle to the Hebrews describes in a two-fold respect that is the oath of God and the oath of men The oath of men is never taken in the way of Christ but without the oath of God he exists not the oath of God is never taken in the way of Antichrist but without the oath of man he never was And first for the oath of God we are to consider the speech of the Apostle where he saith That when God made or built the promise in Abraham because there was not a greater to sweare by hee swore by himselfe where he transforms the promise into the oath making them as one thing 1. For the Promise of God the Covenant of God and the Oath of God are but one intire act or state of the Son of God only differ in variety and reall distinction of glory The promise being Gods voluntary and free tender of himselfe in Christ together with mans acceptation in a voluntary and free return of thankfulnesse It is in God voluntary without compulsion free without any restraint in himselfe or desert in man It is the tender of himselfe else could not have in it the bounty and benignity of God And it is accepted by man in a thankfull acknowledgment thereof in Christ which is voluntary without compulsion for the Son of God is not compelled to acknowledg the bounteous liberality of the Father and it is free without restraint of himselfe for he makes a compleat surrender of himselfe unto God and without any desert in God as considered in the vilification of the spirit in the men of the world wherein is no desert or thanks worthy at all but in himselfe and exaltation of the same spirit in Christ most worthy of all renown and acknowledgements as the author and giver of all things Even as the unworthinesse of man consists in that state of the exaltation of the flesh in the man of sin or men of the world but as it is submitted unto God in Christ so the man Christ is he to whom of due desert every knee shall bow and tongue confesse the worth and dignity of that Lord Jesus the man of God and Saviour of the world 2. Again for the Covenant of God it is a mutuall and conjugall engagement of God and man in the faith of Christ whereby they become mutually and reciprocally at the service and use of each other for therein is that speech made good and fulfilled The man hath not power of his own body but the woman neither hath the woman power of her own body but the man God vouchsafing unto the Son of man all that help and glorious supply that is in himselfe and man bringing forth and making manifest in himselfe all those glorious excellencies and vertues which are in the Son of God and so is due benevolence given with respect unto all conjugall duties appertaining and belonging unto that holy Covenant and Contract in that Espousall of Christ Jesus the Son of God 3. The oath of God is the immutability and unchangeable condition of this estate of our spirituall Abraham taken into the promise and hopefull expectation of God taken into the Covenant and present enjoyment of God taken into the oath of confirmation and unchangeable estate and condition of the Son of God wherein it is impossible that ever God should faile or forget himselfe as not to abide and remayn the same so that he sweares by himselfe wherein Abraham is a party else it cannot be an engagement and so is involved in the same condition with God for where it is said God sware by himselfe it is word for word If I blesse thee not that is if thou be not blessed I am not blessednesse my selfe Therefore he saith Surely in blessing I will blesse thee and multiplying I will multiply thee that is if I be blessed then thou art the same if I be multiplyed in my vertues and excellencies then thou also art and dost the same Note from hence that a Christian and God-like oath never swears by a thing greater then he that swears for if he do he divides himselfe from Christ divorcing himselfe from God in falsifying the Covenant in adulterating that holy and perpetuated bond And therefore he adds the oath of man to be such as swears by a greater then himselfe which is to make God and man to be two estates and conditions which is that which hath ever made a nullity of Christ who is one and holds the soule in a state of unbeliefe and is properly that oath which God swears in the way of his wrath which excludes men from ever entring into his rest in the one man is in the oath but no cause originall of the unity and contract between God and man and in the other God is a party in the oath but no cause or originall of that breach or separation from God exclusion out of the land of the living or undergoing of wrath The one is the shutting of the gate of heaven unto the world by that close and undivided estate of God and man being the same condition the other opens the grave for the Rebels in the wildernesse that Hades and state of death by separating God and man from being the same existence and so ever look after a greater then themselves for the obtayning of whom they return back in their hearts into Aegypt seeking shelter and protection in the power and authority of the arm of flesh exercising it selfe in the men of the world It stands the world upon therefore to maintayn engagements between creature and creature as the intent of the word of God and so in all things to have a respect to one greater then themselves which must be another and not their condition which is the only strengthning of the arm of flesh and buckling of the joynts of the kingdome of darkness together to become their only refuge Even as it doth the Saints of God to maintayn God and man to be one and the same condition in Christ in the knitting together of that mysticall body of Christ in the perfect supply of every part unto a perfect man and so make that undefiled and all-sufficient Son of God the only place of their refuge The oath of man is framed by the wisdome of man and is the very top and pinacle of his prefermens and perfection And the oath of God is framed by the wisdome of God being the master-piece of his work the beginning or head of his Creation The wisdome of God is his counsell held or advice taken with fraile man arguing from cause to effect and from effect to cause concluding both in one individual act and being the result properly springing out of divine nature which comprehends all times concluding man together with it selfe in the same condition and that upon such undenyable principles as cary in them the bond of an oath of the most highest and most eminent
nature which the Apostle calls the oath of interposition because that in this state of Christ he comes between the blessing and the curse in such sort that nothing of true happinesse can possibly passe by or transfuse it selfe into the cursed condition for the vertue and excellencies springing out of divine nature being the glory of the engagement all things tending to happinesse repayr thither and gather themselves into one there even as all light is gathered into the body of the Sun and is all the seale and signet of God to confirm all true happinesse to take its beginning and make its abode there for ever being an immutable thing or word abundantly declared in all the heyrs of the promise Again the wisdome of man is that counsell held and advice taken with the excellency of God arguing from cause to effect and from effect unto cause ever concluding a distance in the one from the other the result properly springing out out of mans nature and aptitude which mouldeth things in the precincts of time and concluding God to be concerned in the thing as being the cause of all cause and so argues a distance between the cause and the effect God being before as the cause and his word afterwards as an effect the divine nature in Christ before from eternity the humane after in time but the Gospel is a mystery and such argument is naturall and humane to make God eternall and man in time but the Gospel eternizeth man in God and makes God in time in the son of man 2. This wisdome argues a distance in place of cause and effect as the vertue of our salvation is in Christ as a cause being only such a person as lived in such an age of the world only but the effect is in a Christian being another which is a meer humane speculation and no mystery of the Gospel 3. Again it argues a distance in point of eminency and principality as the cause being more principall and the effect lesse principall as though the birth and bringing forth of the Son of God in the royalty of his operations were not a thing of like worth and dignity that the conception and framing of him is according to that pattern of the law of the spirit seen only in the Mount So that this wisdome ariseth from and carryeth in it principles undenyable to keep a distance and loof between God and man and therein the point of unbelief consists which is the state of death in which the son of God is made a curse in the men of the world as man is made a blessing in the Son of God in Christ and this also is an oath of interposition for hereby the Son of God being made a curse for us interposeth himselfe between the curse and the blessed state So as nothing bearing the nature of a curse sin death or any unhappinesse can passe by or defuse it self into that happy state and condition of Christ but all attracts it selfe unto that which hath so vilified and made a nullity of the Son of God and this is an immutable word or thing even the word and state of the curse which abides for ever which God explains and makes manifestly to appear unto the heyrs of Promise which stand upon this ground of the impossibility of God to lye or faile to remayn and be for ever that which once he is without alteration or change therefore in these two immutable words of blessing and cursing or immutable things of the state of death and the state of life God hath founded our salvation that wee might have strong consolation as the Apostle testifies And this wisdome or reason of man is as a seale to confirm the soule in its separation and deverse from Christ being that signet the high Priests and Pharisees set upon the stone which covers the Sepulchre of Christ and keeps him in the state of death in the men of unbelief that his glorious resurrection is not found in the men of the world from the beginning thereof unto this day and is a principall product of the Schools of humane Learning for the more refined reason is voyd of the spirit of God and the closer tyed to Grammar-rule in constructing the word of God the more are such sealed up in the word of the Curse so that you shall seldome see a great Artist embrace the simplicity of the Gospel in that Crosse of Christ And with respect to the oath of man Christ saith in a word for ever to be observed Sweare not at all which our Apostle accords with in this place saying Above all things my brethren sweare not Note from hence that he which holds himselfe under a greater bond to utter truth having taken the oath of men then he is without the same who never knew what the power and vertue of the oath of God is And if the weightinesse of a cause require an oath and not required in a thing of lesse moment then men hold the preaching of the word of God either to be but a triviall thing or else why do they not tender an oath to the Minister when he goeth about to speak thereof Note again that as men hold themselves under a greater bond have taken the oath of man then they are without it even so when they are invested into offices and places thereby they account and reckon of themselves as being better and of greater account and esteem then others of their brethren the sonnes of men To conclude this point wide is the difference between the oath of God and the oath of man the one forms and sets in place and office the Son of God the other forms and officiates the son of perdition The one swears the Lord liveth in him in truth in judgement and in righteousnesse and onely glories therein and the other swears the Lord to be another thing state and condition besides himselfe the one swears with Jacob by the feare of his Father Isaac reverencing the state of Isaac to be one with God as Abraham was and the other swears by the God of his Father Nahor the idolater who ever worships that which is acknowledged to beanother and not himselfe The Saints are ever to swear in the name authority of God but never to swear by the oath of men the world ever swears in the name and authority of men but never in that name and authority of the Son of God 2. The weight of the charge therefore is to be considered in the next place in these words above all things swear not We conclude then that it is a thing of greatest worth and weight in Heaven or in earth never to swear by the oath of men but to receive our authority and confirmation in all things by the wisdome of God and not by the wisdome of the world for the one invests as a sonne into the Preisthood and way of reconciliation of God and man and the other as a slave and vassal of
into the state and condition of Christ or else it is not an acknowledgment and confession of faith And so sin is confessed upon the head of the Scape-goat to be carryed into the wildernesse which is desolate and way lesse unto the people of God neither is he nor it that is the goate nor the sin in that true respect found in Israel any more and so sin it set on its probase and place of its perpetuall aboad not only in time to come but past also that is in Babylon in the land of Shyner the place of confusion wherein note that the strictest order composed by the wisdome of man which is in truth and substance consonant to the letter of the Scripture men being tyed thereunto as a rule to walk by is that proper confusion of Babell unto a Christian unity because it makes man the fore-runner and not the Lord Christ who only enters within the vale where the true oracle is uttered even as it is true that when the will of God according to the law of the spirit is the most distinctly made manifest it appears to be the only confusion in a carnall mind because it layes wast those proper principles whereby it adorns it self with all its ornaments Note here how necessary it is for mans wisdome to moderate it selfe in the making of Lawes and binding men under penalties to take them as rules for all to walk by And here we propound a question whether one Law of God be not of like weight as another for that distinction of the first Table being more eminent then the second is meerly humane for doth not Christ center both in two commands and affirms them to be of like weight and the Apostles bring all into one saying love fulfils the whole law So that the two Tables do teach unto us the unity of God and man and that both according to the letter of the Law and also of the spirit and therefore the Law is broken by Moses at the foot of the Mount as considered in the Leviticall Priest-hood exercised in the Rebels in the wildernesse and the Law is preserved and kept by Moses in the Arke unto this day as the Scripture affirms as it is exercised in that way of the Spirit in Joshuah or Jesus who leads into the land as that Captain of our salvation But however the question stands concerning strictnesse of Law in two commands of the second Table which are of the same weight and importance to every Christian the one as the other and that is the not killing but preservation of life and the not committing of adultery in the preservation of chastity Is there not then a like care to be had and provision made for the preservation of life in respect of its existance and being as there is to preserve chastity that so man may appear in honour and temperancy If there be a like care to be had in both then I demand how it comes to passe that men make a law to execute death upon that fact of adultery which reacheth unto the very Embryon and unformed substance of man in the womb that so they may prevent a Bastard-like brood and that impure and incontinent conversation of men in the world Why are they not alike carefull to ordaine and execute a law upon men in case man and wife know each other when there is no possibility of conception whereby the life of man seems to be destroyed and cut off as considered in the very same capacity and principles and so upon the like ground murder committed This case may seem to be the very point of Christs argument brought forth by his practice against the Scribes and Pharisees who stood so strictly upon the letter of Moses writing when they brought that woman taken in adultery unto him who in pretending the fulfilment of the Law out of a malicious spirit seeke to ensnare the Son of God to kill him and put him to death which murthering litterall spirit of theirs he convicts them of and acquits the woman in that double act of his in writing on the earth having respect unto the writing of the two Tables of stone signifying unto them that killing letter bearing sway in themselves whereby they sought to take away his life rather then the womans by putting the force and dignity of the Law to stand in carnall and fleshly observance and so convicted them in his first writing upon the earth as having broken the Law as Moses did the first Table and therein their consciences accuse them as guilty of murder and so they absent themselves from Christ And in his second writing on the earth hee signifies that law of the spirit which is for ever kept and preserved in himselfe wherein is found no condemnation but an acquittance from all sin and unrighteousnesse and therefore the woman escapes without condemnation when none but Christ according to that law appears with her A Commentary might be writ of this point but thus much only as closely as may be in way of caution to prevent men in their so confident prosecutions formed from the letter of the Scripture as they piece-meale it out of the wisdome of man left it prove no better in conclusion then the wisdome of the Serpent that whilst they entice to the eating of the fruit of one tree because of the fairnesse and benefit of it they do not corrupt and destroy another in themselves in so doing before they be well aware of it For if such mens wisdome and wills had taken place in the dayes of Juda and Thomas they would have made a breach in the Geneology of Christ And if they say they would have stopped execution till the children had been born then they would not have stoâ—d to the glory of the Law which after it be truly discerned stands in seleritas inexequendo Wee are then to attend the mind of the spirit of God in this namely that our yea be yea and our nay nay wherein the scope of the Scriptures do consist being the state of man-kind with respect unto God which is in one act and for ever and not in the relation of any one Creature or Creatures with respect unto others that is to any meer creature or creatures which may now be yea it is and immediately nay it is not but in Christ it is not so who is the end of all law the scope of all relations and the very end which all operations drive at presse unto as he is crucified according to the flesh or else according to the spirit in which respect yea remayns yea and nay remayns nay both in the way of Christ and in the way of Antichrist So that he that teacheth another thing to be the intent and meaning of the word of God what ever it is that may one time be and another time not be in the same state condition of man-kind considered that is a doctrine under the state of condemnation Therfore
were corrupters of the Law walking according to the oldnesse of the letter and not in the newnesse of the spirit for arguments of that nature are not consistant with the doctrine of the Gospel and faith of Christ Jesus For to affirm that man is sometimes in Christ and sometimes out of Christ in the same individuall is all one to affirm that the Sonne of God is sometimes in favour with the Father and sometimes out of favour with him which is no lesse then to say that sometimes Christ the Saviour of the World is true God and sometimes he is no God and then no Saviour at that time at all And note here for the conclusion of this point that the doctrine of the Gospel is not yea and nay but yea and Amen once and for ever That the Son of God never was nor is considerable knowable or speakable but in the compleatnesse of his mystcall body in the contriving and device whereof the wisdome of God doth properly yea solely consist for all other things point as with the finger thereunto So that to deprive Christ of that work-manship at any time first or last is to deprive God only and infinitely wise of that his wisdome then the which greater Sacriledge cannot be What change therefore may be concluded to appertain and belong unto the Son of God the same also belongs unto the Saints of God and that is once for ever For as there is but one death of Christ so there is but one change as one eternall act and as death is considerable in a two-fold respect so is the change and are of the same rise in point of time past and of the same race or duration for time to come No marvaile therefore though men cannot calculate the time when Angels according to their Doctrine were created or when the Devill as they form him took his beginning and rise But a word of the next point objected against this eternall Gospel which that Angell that flyes through the midst of heaven preacheth being at a like distance from every part of it all things being beyond comprehension and he is a like neare unto all for the midst of heaveen is the center of the world where all points of the heavens meet and unite themselves in one And this second Objection consists in the Confessions of the Saints of God and is a confirmation of the poynt for which we will instance in one for all and that is the Apostle Paul who is said to be first a Saul and afterwards a Paul who first breathed out slaughters against the Saints and afterwards payers Behold he prays once sayd to be the chiefe of sinners and againe not inferiour to the chiefest Apostle of Christ once a persecuter of the Church and afterwards a Preacher of righteousnesse in the constitution of the Church once a blasphemer and afterwards utters the high prayses of God once engaged to the high Priest of that carnall and degenerate Synagogue of the Jewes by letters received to execute their enmity on all that call on the name of Jesus and afâ—terwards so engaged to the Saints of God as to be sacrificed or poured out as a drinke-offering upon the service of their faith To which we answer That whatsoever is said of this holy Apostle in point of evill with respect unto that vitious and depraved nature of man it is spoken of him only as personated in that corrupt course and condition of the carnall Jew so as to declare and set out unto all the world that stock and race of which by nature he comes even as all men spring out of the dust which is the proper meate of the Serpent wherewith he is nourished and kept alive according to the flesh and according to the proper bent and propencity thereof brings forth nothing but enmity corruption and subtilty For it is dust and Gods image which are the materials of mans being in his Creation for there is the seed of mans wisdome as a creature as well as the seed of Gods wisdome as a Creator which twayn are mayntained for ever or else Gods workman-ship should faile and come to nought but it is to abide in both respects and that in the height and eminency of each of them which could never be in one and the same subject undivided for they are inconsistant therefore man-kind cannot be known but with respect unto seed and generation and so these are both found in their height in Caine and Seath who is set in Abels stead and in them the whole work is brought to light which before lay but as in the Chaos or Embryon in the man and the woman so that neither is to be annihilated No man shall kill Caine a mark is set on him by God as a seale to confirm his life to the flesh the very prints and characters of humane wisdome turning it selfe as seale to the wax to the word or wisdome of God So that as the Sun which hath dominion of the day and the Moon having dominion of the night shall never faile but are those faithfull witnesses of heaven so the sight of Gods wisdome hearing rule in the day of salvation and the wisdome of man as that other great light ruling in darknesse over all those Lucubrations of the men of the world are those faithfull witnesses of Gods mercy and severity for ever Paul therefore sets forth himselfe that is what he and all men are with respect unto that wisdome exercised in that legall and literall worship of such as put Christ to death namely the carnal Jew thereby declaring unto all men from whence and from what the word of life hath rescued and delivered him in whom the state of all the Saints is personated and involved for the word of God is not of that narrow scantling and capacity as to center it selfe only in one particular man but it takes in all men that belongs unto that proper inheritance which it intends in its expressions The scope of the Scripture then in Paul as in all other of the Saints is to preach Christ and centers not in any particular man otherwise and so declares from what he is changed as he is man to be made the holy one of God for ever Not that Paul was in any time of his life of that corrupt and carnal spirit of the wicked Jew for blasphemy against the spirit of God shall never be forgiven Also he saith of himselfe that he was called and sanctified from the womb and that hee saw Christ as one borne out of due time or as an abortive that is he reckons himselfe in the wisdome of God which gives him his being and makes him to be that which he is as one born out of time that is before all time for no time can comprehend that and as one that never saw the Sun that is the glory of the Creature to place an excellency therein but only in that light which shined round about him in the
way to Damascus So that we may not give these execrable things any being or time or abode in the Apostle of Christ no more then we can give unto him to be a servant of sin at that time when he saith So then in my mind I my selfe serve the law of God but in my flesh the law of sinne which things are inconsistant in one individuall subject For the word of God is an eternall word and expresseth not it selfe but with respect unto an eternall act it is not a transient and momentany thing when it saith of Christ I am a worm and no man an object a scorn a bubble a vapour a vanity a nothing to be in the belly of hell and in the heart of the earth to be shut up and cannot get out These things are not momentany expressions and transient acts for the word and work of God is no such thing according to the true and reall intent and operation thereof But they are reall manifestations and declarations of what the world hath really made of the word and wisdome of God in themselves And so are these expressions of Paul true manifestations what the condition of a carnall Jew is and how they deal with Christ the wisdome of God and ever will do in whomsoever he appears from which spirit that glorious change wrought once and for ever in Christ hath freed all the Saints and set them in the liberty of the Son of God which otherwise are no better but by nature the same with others So that it is not creation of man in being made one with God wherein blessednesse doth properly consist but it is that generative vertue of the immortall seed bringing forth unto God together with that act of conjunction whereunto true blessednesse is annexed therefore Christ is truly sayd to be made and also to be begotten For out of that act of Creation in the unity of God and man not only the wisdome of God makes it selfe manifest in giving form unto Christ the seed of the woman but also that wisdome of the creature namely of man which gives form to the Serpent who was more wise then any beast of the field which the Lord God had made And that is the seed of the Serpent so brought forth that is in consulting with the wisdome of God from humane principles This is a faithfull saying then of Paul and worthy to be embraced of all men so as to utter the same language That Christ Jesus came into the world to save sinners of whom I am chiefe For he that cannot acknowledge himselfe to be the first or chiefe of sinners that is to say in his grand Ancestor being made one in that act of Creation as he comes of the earth and so in that way of the unbeliever is the first perverter of the word of God to destruction though in himselfe in his proper subsistance in the way of the generation of the Son of God hee is once and for ever freed therefrom in that deliverance made by Christ so that it is none of his inheritance or portion otherwise no man can ever acknowledg himselfe to be blest and possessed with the first and chief righteousnesse that ever was namely that righteousnesse of God in Jesus Christ nor know himselfe to be a first-born of God an heyr of the promise and an inheritance of life that lasts for ever And so we come to the fourth part of the Chapter contayning that fruitfull and wholsome benefit which spring from the death of Christ in all true Christians the first whereof is layd downe in the next verse Vers 13. Is any among you afflicted let him pray is any merry let him sing VVHerein we are to observe a two-fold proposition layd down interrogatively together with a two-fold answer given thereunto The first whereof is this Is any among you afflicted let him pray By affliction in this place is meant diminishing or weakning as the word imports and so Pharaoh afflicted Israel in Aegypt to weaken and diminish them lest they should grow in multitude and so wax too strong for him and his people but God makes use of that his dealing with them to increase and multiply them exceedingly for that which weakens men in the worlds account proves through Gods device to be the strength and power of the Saints of God Therefore our Apostle puts us upon this question Is any among you afflicted Being that he had told them of what nature the death of the Son of God is in the godly namely to bereave and dispoil them of all the strength glory excellency and goodlinesse of man so as it becomes as the withered grosse or decayed flower of the field when the spirit of the Lord breaths upon it yea though they be weakned and diminished in all such respects so as they have nothing of that nature to trust or betake themselves unto which can stand them in any stead As if hee should say hath the Gospel and word of the Kingdome made spoyl and prize of all things among you or in you hath it routed and layd you wast of all such transitory wayes and perfunctory worships as the carnall and litterall Jewes do commonly boast themselves of and comfort and content themselves in of which Paul sayth If any man might boast of he much more circumcised the eighth day of the stocke of Israel of the tribe of Benjamine an Hebrew of Hebrews as touching the law a Pharisee concerning zeale persecuting the Church and touching that righteousness which is in the law blamelesse And where shall we find a Church extant in these dayes which speaks by any other spirit then this which runs in the sincke and channell of such externall and extrinsicall institutions ordinances genealogies pharisaical righteousnesse persecuting zeale and tribe-like division of rule and government But what saith our Apostle of all these things But what things were gaine to me that is as the very wealth and riches of a carnall Jew those I counted losse for Christ yea doubtlesse and I counted all things but losse for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the losse of all things and count them but dung that I may winne Christ And for this losse diminution or affliction our Apostle prescribes the cure and remedy in whomsoever it is suffered in this his answer given Let him pray The word Let hath a like Emphasis as that of the Creation at the beginning Let there be light and it was so and hath in it the very force and vertue of creating the spirit of prayer and intercession in that heart in which this losse diminution or affliction is found for it signifies as much as Amen so be it or so it is or so it shall be so that it fits the soule with the spirit of prayer as the world was furnished with light by the same phrase in the beginning without which spirit or breath of prayer the soule is without
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
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
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
supplicant humbly prostrates the cause in the necessity of and with respect unto supply which is the glory of its office so to doe And the suppleo yeelds relief and supplies the necessity and it is the glory of its office so to do and if either of these be wanting in a Christian spirit it subsists not because it is not the spirit of the Son of God in whom is power to forgive sins as well as to make supplication for pardon So that the glory of the speaker in prayer or pleader of the cause before the Judge of all the earth is one reall glory and the glory of the sentence passed thereupon is another real glory but both but one act of the law the glory of the speaker in prayer as Daniel calls it is to open the cause holding plea upon true principles unto the point of issue now Christ is the end and issue of the law in all points of relation and causes depending between God and man whatsoever Againe the glory of the Judge is to passe sentence according to the law in the point of issue so that the cause pleaded and Judgement given is but one act of the law which is Christ and in case either of these be wanting in a Christian he ceaseth to be that law of the spirit of life which is in Christ Jesus our Lordship and is become that law of sin and death So that the party praying and the party prayed unto are one in point of hypostacis and being and the party or office of prayer and the party or office of hearing or answering are twain in point of the variety in reallity of glory for God and man are compleatly in unity in them both else Christ is divided Even as it is said that it is a more blessed thing to give then to receive which the Apostle affirms to be the saying of Christ though we finde no such place in Scripture in so many words so that it may seem that the whole Gospel or speech of Christ is summed up therein namely in giving and receiving as he saith to his Disciples in sending them out to preach freely you have received and freely do you give so that it is a more blessed thing to give then to receive that is it is another thing a further glory a various vertue in the Sonne of God as if he should say it is a blessed thing to receive moreover or furthermore it is a blessed thing to give for the one is the blessing of giving and hath its reall and peculiar blessednesse really consisting therein and the other is the blessing of receiving and hath its reall and peculiar blessednesse really consisting therein and one of these cannot be without the other for no giver without a receiver and no receiver without a giver and each of them hath whole Christ exercised therein that only blessed one therefore as the hearingeare and the seing eye are both alike of the Lord so it is true of giving and receiving and the difference stands onely in the variety of glory even as in the three witnesses that bear record in heaven no other disproportion can be found For a naturall man can neither perceive so as to give nor effect so as to receive the things that are of God for they are spiritually to be discerned and apprehended and said hold of for none knows the things of God but the spirit of God no more then any other creature can know the spirit of a man but onely he that is of his own kinde And it is the Son of God onely that knows the father and it is the Son only that reveals him for no man knowes the father but the Son and he to whom the Son reveales him We conclude then that prayer consists of whole Christ and that both in point of petition as also in the answer otherwise it is not this prayer of faith and therefore it is that prayer is of that validity and force as to do such mighty things as are here attributed unto it As First saves the sick it hath the vertue and power of salvation annexed unto it which can be ascribed unto nothing but unto Christ alone who never was nor can be known but in the exercise of an office for it is the vertue and power of the spirit of God that makes manifest the Son of God and it is he alone that saves for he hath salvation Therefore it is said deliver my soul from the sword my darling or as the word signifies my alonely soule as having no copartner from the power of the dog and it is he that comes meek and lowly as the Prophet Zachariah saith saving himself and not another for as the father and the Son are one so is the Lord and the Disciple one the Saviour and the saved are one else Christ should not be God-man Salvation then is in prayer as the Scriptures testifie and the time is come that every one or whosoever call on the name of the Lord shall be saved many teach that salvation is only by faith that neither know what faith nor salvation is for faith hath salvation in it onely as it is that hypostacis and subsistance of the Son of God and so Paul teacheth faith without works that is without the works of the law which he calls dead works because the life and spirit of the Son of God is not in them but our Apostle James ascribes salvation unto works and declines faith as being the beliefe of devils that is such faith as hath not the powerful operations of God working in and together with it so that there is compleat salvation in any proper work or operation of the Son of God as well as in faith therefore Christ concludes that the great work and operation of God to be in faith for faith is not without the works of God nor the works of God without faith We are also said to be saved by hope as well as by either faith or work there is salvation also in love for it is the fulfilling of the law and where the law is compleat and full there can be no condemnation but perfect acquittance and salvation yea God is love and he that dwells in love dwells in God and God in him which canot be without salvation yea salvation is in patience for he that continues to the end shall be saved so that we are saved by it Furthermore we are saved by wisdome for the poor man by his wisdome saves the whole City of God though his wisdome be despised and his words not heard by the wise of the world And to conclude this point salvation is in prayer it saves the sick because it is the subsistance of the mediator-ship of the Son of God which is ever one and the same where when or in whom-soever it appears although it be so little in use and so lightly accounted of in these days wherein we live Secondly it hath in it the vertue and
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
when Moses cast down his rod on the earth of Aegypt it became or as the word is it was to a Serpent when it was on the ground it was a Serpent a quite contrary thing then when it is in his hand or Ministry the one declaring the Dragons fury in that government of Pharaoh in Aegypt and the other that rod or scepter in the rule of Christ as that Shepheard and feeder of Israel as the word rod signifies a Scepter So that when we confes sin that is the breach of the law of the spirit in the world through the observation of the carnall command where Christ is bereaved of all his proper vertues operations of his spirit it is unto another that is that state is become another thing as Moses rod was then the son of God for it is that son of perdition even Sathan himselfe though under the figure of an Angell of light in the eye of the men of the world Again when we confesse sin that is the breach or abrogation of the law or carnall command that Christ is bereaved and dispoyled of all glory power and vertue of the arm of flesh so that his own arm saves and gets the victory not by might nor by power but by my spirit saith the Lord of hosts We confesse this sinne against the carnall command unto the unity of the spirit and the fulfilling of the law of Christ or of that rule of righteousnesse that is by faith in him which is to another that is to another thing state and condition then that of the letter that stands in outward observations temporary engagements and performances and this is that one and alone good thing desirable that Christ of God that carrieth and abideth for ever To confesse sin therefore or to make profession of any thing that is to praise or acknowledge it is to give the thing its nature and properties unto the utmost extent and so it must be here to an utter contrariety vast and perpetuated distance of the law of the flesh and that of the spirit otherwise we contradict the command of God by plowing with an oxe an asse together by wearing a garment of linnen and woollen and by sowing our field with two kinds of seed Quest Here ariseth a necessary question Whether in the acknowledgment of the nullity of the law of the carnall commandement unto that unity that is in Christ a Christian doth not thereby reckon and accâ—unt all the vertue of the Son of God to be his own proper portion and patrimony as also whether in acknowledgement of the nullity of that law of the spirit unto the unity of the harlot he doth not as necessarily reckon unto himself as his due and proper right and inheritance all those vicious abominations that rest and abide in the bosome of that man of sinne which is Antichrist Answ To which we answer that there is a like truth and reality in the acknowledgment of the one as there is in the other taken in a due respect as the mind of God commends the same unto us where he saith So then with my minde I my selfe serve the law of God but with my flesh the law of sin For a Christian must be plain down-right and reall in his acknowledgments before God whether of sin or of the fruits of righteousnesse yea in the root and originall both of the one and of the other Object But a Christian by faith professing the fruits of righteousness and fountaine out of which they flow is endewed with the life and spirit of them according to their native property in that blessed subject of Christianity else his confession of them is but as a fire paynted upon a wall or the picture of a man carved out of wood or stone that wants soule and spirit the ground of motion and operation For what is it to professe or acknowledge the love of God unlesse it be kindled in our hearts to a flame that many waters cannot quench neither the world drown or to confesse the power of Christ unlesse through him we be able to do all things or to praise the Kingdome Priesthood and propheticall office of Christ unlesse we have the power of rule reconciliation and interpretation in us Will it not then also follow that if he deale faithfully and sensibly in the confession of sin as that he hath not the understanding of a man that he persecuted the Church of God that he is the chiefe of sinners that the terrours of the Almighty are upon him that out of the belly of Hell he cries unto God that he is shut up and cannot come out If he deale playnly in that and be reall will it not follow that he hath in him the vicious desire of the flesh the state of the Devill if he be the chiefe of sinners and partaker of the terrors of Sathan sensibly if he cry out of the womb of hell that if the creature man participate of joyes celestiall and eternall in confession and acknowledgment of them So the creature or man must partake of all abominations of sinne and state and condition of the Devill if he be reall also therein in his acknowledgments Answ We answer in the name of God that no such consequence follows upon a reall confession of sin But through the wisdome and device of God it proves an eternall separation of the spirit of a Christian from all such sins and sorrows justly and really acknowledged in and upon man-kind or that matter whereof a Saint doth consist and this is proved by a true and reall distribution of man or of the creature according to the word of the Lord gone out in the disposing of it as a reall subject of mercy and severity of love and wrath We are to take a man in a two fold respect according to the intention and expression of the word of God which rightly judgeth and determineth all things 1. As it speaketh on this wise All power is given unto him in heaven and in earth because he is the son of man Againe whether is it easier to say Arise take up thy bed and walke or to say thy sins are forgiven but that ye might know that the sonne of man hath power to forgive sins So also blessed is the man or oh how happy it is and well for us that man going right forward not turning aside to the right hand nor to the left The Hebrew word Ashrei imports that simple and immixt condition of man which is only found in that man of God Christ Jesus who is God blessed for ever being that beginning head or fountaine of the creation of God that new creature and in this sence is man or the Creature considerable in the answer of this objection 2. We are to take man also in another sence infinitely remote from this where it is said man being in honour abideth not but is like the beast that perisheth and wo unto that man by whom the Son of man
is betrayed it were good for that man if he had never been born also if an enemy had done it I could have born it but it was thou Oh man my familiar I speaking of the trechary of Achitophel and Prophecying of Judas into whom Satan entred which is that man of sin that Antichrist and deceiver of which spirit and power there were many in the Apostles time but the Preisthood of our times have collected them into one man only and crowded him up only in that corner of the world called Rome that so notice may not be taken of their opposing and rejecting of Christ to the deceiving of the people as that spirit ever doth into him or into them Satan enters or takes his beginning in them for as the Son of God hath no beginning but in man so Satan or the Devil hath no beginning but in man even in that man of sin and son of perdition for as the Scriptures give the word of truth a being from the beginning for in the beginning was the word even so it gives Satan to be a lyer from the beginning and one that abides not in the truth and this two-fold estaâ—e man to be taken in else know we not how to acknowledge sin nor how to praise God for our deliverance into those fruits and happy estate of righteousnesse by Christ We answer then that when a Christian confesseth acknowledgeth or praiseth the excellencies of God in Christ giving them their proper and full vertue and extent as love joy mercy gentlenesse kindenesse bounty power and eternall goodnesse man participates thereof the creature really and sensibly possesseth and enjoys them in the unfeigned and just confession of them that is the man of God the new creature which is that work-manship of God in Christ Jesus and man-like Son of God standing in that one alone sonship of God not found extant but in Christ that annointed one But man or the creature that is that man of sin made to be taken and destroyed ungodlike men that man of Beliall that vaine and empty man of faith without works of which beleife the Devill is yea that Antichristian spirit wherever it is that molds the worship of God into a form tying him to appear in the same figure and posture Againe we say that man or that creature hath no fellowship with the things proper to the Son of God as peace joy love nor any of the fruits of the spirit which are by Christ he is a stranger unto them all and therfore intermeddles not with the joy of the saints though they be reall forceable and effectuall in the man of God or saint by calling when ever they are uttred or expressed Even so there are the terrors of death vexations of spirit guilt of sin condemnatory sentence of conscience that ever accompanies the sins confessed by a Saint really beyond any shadow or semblance and that not bounded by time but are eternall and yet the man or the creature that is the man of God or the new creature participates not in the least in any of their distresse guilt or fear no more then the wicked partake in the joys of salvation in Christ he hath no taint or tincture of the enmity of the Serpent nor sence unto pangs and vexation of the guilt of corrupt and defiled conscience and yet saith truly and unfeignedly this is my sin this is my death and this abomination is in me that is in my flesh or in that carnall estate out of which I am taken where dwels no good thing but is a cage of all unclean and abominable filthinesse and wickednesse So that in a true confession of sin according to faith not onely it but all its appurtenances are carried forth and set upon their proper base that is in that land of Shiner which is Babylon that confusion gone over all the earth which is that strict composure of things by mans wisdome according to times places persons and temporary respects whatsoever which makes a nullity of Gods order who is a God composed thereof and all things therein are illimitted not any thing tyed to time place person or any temporary or fading bond whatsoever otherwise it is not the order of the Son of God but a device and inventions of man unto confusion whether the Epha of wickednesse is carried and is the house built for it where for ever it shall remaine and abide Thither all sin and sorrow in true confession is carried as fully as all righteousnesse and peace is carried onely into that happy estate and incomprehensible order that is of God by Jesus Christ the carnall minde or man therefore is onely sensible of sin in the way os Gods displeasure but not of that vertue of reconciliation and the spirituall minde or man is onely senfible of all righteousnesse in way of the peace of God but not of that horror which comes through that breach of the everlasting Covenant And yet is neither the one nor the other voyd of sence with respect unto the others condition For the wicked from the sight of the Saints being lifted up in that holy unction and taken into an everlasting reigne and authority by unity with an omnipotent and all-sufficient power are filled with fear and terror at the fight and apprehension thereof as having the glory of a righteous Judge also the Saints of God beholding themselves lifted up and taken out of that fearful and abominable state and condition of the wicked rejoice thereat with joy unspeakable and full of glory even as Noah when he saw the waters over-whelm and destroy the world was by the same waters lifted up to heaven as sase from all rocks mountaines or hills that might annoy him so the Saints seeing how the Son of God hath given himselfe unto death in the world never to live the life of the Son of God in them as a ransome whereby he is lifted up unto the throne of Gods glory in the Saints everlastingly which carries with it a holy shout harmonious and melodious singing and rejoycing for ever to see the terrors of death captivated under eternall darknesse which can never seize nor intrench upon that Sun of righteousnesse which shineth in the saved of the Lord. The second part of the exhortation is to pray one for another or appeal one to another the word for and to are indifferently taken as you may see by the difference of translations One saith a Psalm for the sons of Corah and another saith a Psalme to the sons of Corah so that here it is taken for one to another that is in your confessions of the nullity and breach of the law of the spirit by that wicked one do you appeal to the law of the carnall command which is of sin and death which is thereby established and confirmed in the world whereby the men thereof are effectually bound over under that spirit of bondage to walk and work according to the letter that kills and
spirit and know that it is established and confirmed for ever thereby This is the Medicamentosus without which no prayer can be made acceptable unto God for if prayer confirme not the law of the spirit it bindes not over the Lord to be our supply if it comprize not his mercy within the bounds of its proper place which is Christ our boundlesse and common salvation This appeal or prayer must also confirme the law of the flesh or else it carrieth not all sin and sorrow into its proper place of aboad which is Antichrist or Satan that slayer of the Sonne of man from the beginning even as Caine slew his brother because his own works are evill and the works of the Sonne of man good and in these twain stands the health of our souls and is by them preserved for ever viz. a place of the reception of all wickednesse where it abides exercised in the curse for the acquitting of the Saints for ever And a place of reception into righteousnesse and residence of that blessed estate of the Sonne of God in the love and delight of the father for ever in the just condemnation of all enmity The third point is the ground of this sound and healthfull condition by this appeal or prayer and first it is effectuall or forceable without let or hinderance the appeal is made upon such grounds as nothing can stop the bringing of the cause thither either for the stating of sin or of righteousnesse of the curse in the confirmation of the law of the flesh or of the blessing in the law of the spirit of Christ in the one and Antichrist in the other No Supersedias can be sued out no counter-command can be given no obstruction can be made to stop or recall the stating of all abominations in the exercise and practice of the carnall command and all the vertues excellencies and dignities of God in Christ in that law of the spirit for Satan the God of this world which is the wisdome of the world the subtilty of the serpent as he is a murther our from the beginning in slaying and putting to death the Lord of life and glory so is he a lyar and abode not in the truth so is he sacrelegious robing God of his glory making himselfe to be God adulterating the word of God turning the glory of God into shame and is the sole and proper opposer of God in all his excellencies therefore nothing can hinder no law or evidence gain-say but that state is the proper sinck and center of all wickednesse and so of all wrath Also in its appeal to the law of the spirit which is the proper order and composure of the Son of God what can obstruct but that in him are all those dementions of height depth length and breadth of the goodnesse mercy truth life power spirit and love of God for ever therefore this prayer or appeal is most forceable and effectuall it passeth through without let or hinderance for the performance of its work in rendring to each his right in the perfecting of the cause of its appeal 2. It is fervent hot without any intermixture of cold the word signifies to boyle which admits of no cooling thing to come there such is the nature of true prayer it admits no chilly or cold thing to be cast into the love and zeal of God in Christ but findes the coles thereof to be fiery coles yea to have a vehement flame Neither can the spirit of prayer admit of any cooling mixtures in the fume and heat of Gods wrath in the wealthy of the world named above for a fire is kindled in mine anger which shall burn down to the nethermost hell But the Academists of our age they know how to moderate the love of Christ in those whom they call Saints by some cold and decaying humor of the spirit of the world yet tradition is of that strength in them that they dare not impute such to him that was borne of the Virgin but for any sound knowledg they have of him they might as soon do it to him as any of that mysticall body and would for advantage if they had been brought up in Schools of such principles for they have nothing but what they receive from man Likewise they can cool Gods infinite displeasure against sin with graduall distinctions of it as good part in nature some good works wraught some remainders of Gods image in the wicked such sleights of Satan we skill not but are confident the path of fervent prayer never lay in that way nor shall ever be beaten out or found in it by all those carnall and superstitious cuttings and fleshly launsings of the Priests of Baall to uphold Ahabs Throne in all the Statues of his Ancestor Omry The fourth point is the qualification of the person praying and that is a righteous man Now a righteous or just man is he who gives every thing its proper right and due which appertains and belongs unto it if we speak of any thing of God give unto it arise arraign and scope appertaining to God if we speak of any of the ordinances of God give them the vertue property duration and continuance of the Son of God who abides for ever else we give not the Son of God that great ordinance and fountaine of all holy ordinances his right and due who is holy spirituall just and good otherwise they are human and perishing things and we are found unjust in not giving Christ his due the spirit of prayer and this effectuall appeal resides not there Againe if we speak of any thing as not having the Sonne of God in it then give it the spirit and power of the Prince of the aire the spirit that now works in the children of unbeleif or disobedience for the scope and end of all things is Christ in the exercise of mercy in the faith of the Gospel or in the exercise of wrath in that way of Antichrist for we know that we are of God and the world is of that wicked one namely the Devil therefore if we speak of sin give it its due the guilt of making a nullity and falcification of him that made all things in truth If we speak of sinners give them the state and condition of their father the Devill whose works they do and will doe Either clear the innocent whom God in Christ justifies once and for ever and so give them their due belonging unto them and condemn the guilty who reject the manner and way of his acquitting of his Saints or else no person quallified for prayer if you speak of death bring it unto the scope either death unto all transitory and carnall things in Christ or else death unto all spirituall and durable things in Antichrist or else we give not right unto it and so are not that righteous man whose prayer availeth and is the event and issue of this prayer which is the fifth point that is it availeth
the seale of the Doctrine of the Gospel and any particular or all outward forms which Religion is represented unto us in to be the Religion of God as well as any or all of those former miracles wrought to be the seale of God 3. Furthermore to conclude the historicall act of wonders wrought to be the sign of confirmation is to darken yea to annihilate the vertue and power of the Gospel for in this wonder of Eliah to make the heavens as brasse and the earth as iron is here a fit allusion in the judgement of the spirit and we are to heare what the spirit saith unto the Churches in the teaching of the death of Christ and the operations thereof considered in the world and also in the house of God whose house we are if we hold fast the confidence and the rejoycing of the hope firm unto the end And thus the allusion is unto a three yeares and sixe moneths forbearance of raine and afterwards to raynein great plenty This allusion is also used not in the terme of yeares but of two and forty moneths which is the same length of time but in a farre differing respect and differing doctrine in regard of the severall beames and lustre of the Gospel For there he teacheth that in measuring of the Temple the Court-yard is to be left out and not to be measured because it is given unto the Gentiles And the holy Citie shall they tread under foot two and forty moneths which is this three years and six moneths It is also alluded unto in poynt of dayes and so the same mystery is called a thousand two hundred and threescore dayes which are not properly yeares of famine but rather of fruit for it is the time of the prophesie of the two witnesses of the Gospel it is alluded unto likewise as consisting of three dayes and a halfe which is the time of the witnesses dead bodies lying in the streets of the great Citie which is spiritually called Sodome and Aegypt where also our Lord was crucified not suffered to be put in graves This wonder wrought by Eliah is alluded unto also as points or monuments of time in which the time of the womans being in the wildernesse is taught a doctrine farre differing from any of the former and that is for a time times and halfe a time on the division of time Now if the three yeares and sixe moneths drought and afterwards rayne were the substance and intent of the miracle and in that the wonder to lye for the confirmation of the Gospel how fiâ—ly could the spirit of God bring it in as an elegant allusion in all these severall respects Those therefore that would have the Gospel confirmed by miracles of like outward form as have been done in ages past they annihilate the Gospel by denying the truth substance and reality of the signe to be extant only in Christ Like friends to the Gospel are they who look to see Christ coming from heaven confined in one individuall man as the Disciples saw him go up to reign on the earth as an only Monarch for the space of a thousand yeares and then and not till then we shall see good dayes as those Doctors affirm The fourth poynt is the effect of his prayer And it rayned not Concerning the historicall form of this wonder all men know what it is to rayne and not to rayn But few know the mystery thereof which is substantiated in the Son of God and consists in that death of his reallized in the men of the world and in the men of God The spirit therefore and office of the intercession of Christ centring in and gathering it selfe into that one holy and mysticall body in the utterance and manifestation of it selfe affords not any of the raine of Gods liberality and bounty nor of that dew which causeth Israel to grow as a lilly unto that body of sinne that state of Ahab Jezebel and apostatized Israel but leaves it fruitlesse and barren like those mountains of Gilboa where Saul slaw himself c. to declare that his unction according to the works of the Law of the carnall command with all the glory arising there-from and the terrours of God are never separated nor upon that height and dignity doth ever rayn nor dew according to the intent of our Apostle in this place fall or descend to bring forth any fruit unto God but are like the heath in the parched wildernesse and as the dry dust which the winde of Gods fury driveth away 2. The spirit of intercession comprized and exercising it selfe in that Elijah the strength of our being or existance dryeth up that mysticall body of Christ that no rayne nor dew nor any moysture producing fruits according to the flesh falleth upon it or descendeth thereon And this is declared and signified unto us in Eliah who goes to the brook Cherith or the brook of slaying and mortification of the flesh with all the lusts and affections thereof intimated unto us in the drying up of the brook by that drought and he is fed by no earthly thing but only by the fowls of heaven Also when he sits under the Mulbery trees as one bereaved of his life as his fathers before him also were To the things of this world there also an Angel or Messenger heavenly only makes provision for him in his ascention to Horeb the Mount of God in the strength of which food once received though in a two-fold respect he travels forty days and forty nights the like time that Moses and our Lord fasted where he complayns to God that he only is left alone destitute of all help of man as an out-cast from all claym or title to the Kingdome of Ahab and backsliden Israel to idolatry For there is no rayn nor dew which makes that earthly condition fruitfull that falls upon him for the Famine is as great unto him in poynt of the wisdome of the flesh yeelding any food to Eliah as it is in respect of the wisdome of the spirit in yeelding any refreshment to Ahab the one being the heaven of God of Israel and the other the heaven or god of the world To conclude this point let us insert that word Selah which hath the signification of lifting up do but exalt the word of God as it is in Jesus and behold it is extant and lives in both these respects at this day and thence comes in the time of this restraynt of rayne And this is the fifth poynt which is for the space of three yeares and sixe moneths For the opening of this point we know that the number three as it hath the mystery of a true and reall distinction in it in the same individuall as in the three that beare record in heaven the father the word and the spirit and these three are one So also the mystery of fulnesse and perfection as the number seven hath for three witnesses are as a thousand they answer the Law compleatly
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
then there could be no want to be supplyed so that the whole spirit of Christianity prayeth viz. God and man in unity so it is here the spirit that turns is God and man in unity and is as true a change from that which is and ever shall be Satanicall as the wicked erre from that which is and ever shall be holy and righteous and they are both of one and the same time in the rise of them For in the beginning was the word and that word is with God and is God And Satan is a lyar from the beginning and abode not in truth no more then Christs soule was left in hell or that holy one suffered to see corruption but was ever taught in the way of life and in that reall presence at whose right hand there is fullnesse of joy for evermore Therefore the Prophet saith that Christ comes meek and lowly saving himselfe that is compleatly and not apart only and therein the worth and dignity of salvation stands that it hath that weight substance of account and reckoning in it and upon this ground the Disciples are comforted against all feare whatsoever where it is said Are not two sparrows sold for a farthing and yet one of them falls not to the ground without the good will of your heavenly father of how much more worth are ye then many sparrows Can you set a price and rate of so mean a thing and doth God take care for the preservation of it Of what esteem price and respect then is the state of a Christian in which not a part but the compleat spirit of the Son of God is involved and by a ransome given and payd in the world proportionable thereunto purchased This point contains a mystery which the common Priest-hood of the world so far as I have heard or seen in books is altogether ignorant of though life and death yea the spring and originall fountaine of all things is involved in it So much for the proposition the injunction followes Le him know or acknowledge c. The word let is of like signification here that it is in the beginning Let there be light let us make man c. having the power of a command and vertue of propagation to bring forth being of the nature of the word Amen so be it or so it shall be without all gainsaying or contradiction having in it a creating power and vertue to give being to the thing uttered That is that the party thus turning or turned for both are true and the word implies both one that turns and one turned for both are in that state of Christ and he that preacheth any thing but Christ and him crucified he goes beyond our Apostle as far as the common apostacy The word Let then establisheth in the heart of him and no other that turneth a sinner from the errour of his way a certaine power of acknowledgment of such a condition or royall and noble acts which here follows but first see here the nature of the confession or acknowledgment of sin it is his way that turneth naturally but it is confessed to the change or converting it unto the state of the Sonne of God even as truth may be sayd to be their way naturally who are in errour but they have perverted the same into falshood turning the truth of God into a lye and his grace into wantonnesse so that their way with respect to that which they have perverted is holinesse and is and ever shall be so in Christ but there remayns nothing but sin and wickednesse in the perverters thereof So also a Christian may confesse that the evill of sin and errour is his way with respect to that which is converted and is and ever shall be so in the wicked but in that state of the turned and converted there is no sin nor errour to be found at all there is then a reality of the Saints confession of their sin but it is to the removing of it to another where it abides for ever as there is a reall confession of a holy one in the wicked but it is ever in removing it unto another which they are not which is the proper spirit of Python that unperswaded or unfaithed one as the Apostle gives the wicked the title of Apeitheis unperswaded or disobedient so that their acknowledgment of holinesse in another subsistance is the unfaithing or unbetrothing of the soule from God it is its proper and perpetuall divorce So that he that knows not how to clear the state of Christianity from sin and fill the world with wickednesse he will come to make a bankrupt-like account when ever his estate comes to be discovered Therefore the wealthy estate noble acts and royall prerogatives following are only entailed and made over to him that turns the sinner from the errour of his way errour collectively as all considered in one otherwise Christ is not cleered and made the holy one of God and then not risen from the dead We are yet in our sins the substance of the common doctrine at this day in the world The first point or act of honour given to him that turns is that he saves a soule from death not as the world thinks by preaching the terrours of the Law and frighting men from some grosse and bruitish acts they have thereby converted and saved souls the most part of those that thus save did strive to pluck men out of the hands of the Bishops that the people might be instruments to lift them up into the like seat if not worse no such conversion coms in here it is abhominable but it is a true and faithfull distribution and opening of Gods righteous and holy manner of working in the absolution of his holy son made sin in being acquit from all sin and the just condemnation of that wicked one who in being made Lucifer the morning starre became the Prince and power of darknesse From such an originall we must fetch salvation and destruction or else all our doctrine of the decree of election and reprobation will prove no better then reprobate silver not passing for currant in the Kingdome of God 1. But the thing to be acknowledged by such a one as turns or is turned is he saves that is the power and spirit of the Saviour is there when once we know of what nature the spirit of the world is namely that wee are of God and the world is of that wicked one then wee shall learn to acknowledg that salvation never appears but there is the Saviour wee thinke to honour Christ by binding him up in one individuall man in point of the mystery of the Gospel it is a carnall and humane honour not beseeming the Son of God the common Priest-hood hath blinded and besotted the world in this point setting up an idoll in mens minds and not the mystery of life that is by Christ but it is taken for blasphemy in these dayes to talk of the Son of God
or a Saviour any where but as lockt up in a humane body in heaven that men may stand here in his room till he return from thence to suck up all the glory of the earth It was not so in ages past and men spirituall for Joshuah Moses Minister was called Jesus a Saviour as the Apostle interprets his name and the Lord acknowledgeth in raising up Judges in Israell that he raised up Saviours unto them And Paul was not affraid to tell Timmothie that in taking heed to himselfe that is how God hath composed salvation in his consisting in Christ and unto learning or doctrine that is how it ought to be layd out and distributed to others that in so doing he should be a Saviour of himselfe and them that heare him 2. A second point is what he saves that is a soule or a life this is not meant of the life of a meer creature but it is the life of the Son of God as our Apostle affirms Now I live yet not I but Christ lives in me and the life which I now live is by or in the faith of the sonne of God So that a Christians life is the life of Christ and there is no life of man-kind but either the life of the Saviour or else the life of Sathan that destroyer for heaven and earth conspire together in the making of man Let us speaking with respect to that plurality in our image that is in our image earthly as well as heavenly for there is a heavenly body and there is an earthly body and God is as just and righteous in the making of the one as of the other and every way as honourable the one in mercy and the other in severity And man cannot be known in a simple act of creation for that multiplies him not but propagation or generation must be brought in also else the son of God nor the seed of the Serpent can be known so both are brought forth in that first act of generation in Cain and Abel wherein the seed of the Serpent appears in the same act as in Jacob and Esau together with Christ in Abel dead by Caine in the spirit and in Seth that sett one in life for evermore who is set in the room of Abel crucified in the world So that the life of Christ and of Antichrist are both from one act even from as early dayes the one as the other and without the true knowledg of that we know neither of them and for other life in man-kind we know none worthy the name of life beyond other creatures but as it serves to the setting forth of the one or of the other of these and so they transcend the life of all other creatures as far as the image of God did the frame of any other creature or that earthly image descends below them all even to a bottomlesse pit which no other creature is subjected unto but only man 3. There is a third point what he saves from that is death namely a death that holds correspondency with that infinite and eternall life of the Son of God in way of Parathesis in all points for Christ is saved from whatsoever Sathan is hath or undergoes and Sathan is destroyed from whatsoever Christ is hath or is advanced unto therefore that conceit that Sathan was an Angell that is a meere creature at the first and in acceptation with God is a meer humane tradition and philosophicall fiction and is a point of greater concernment then men are aware of for it is as safe to say that the son of God was for a time out of the Fathers favour as to hold that the Devill at any time was in acceptation with God for whatsoever is out of Gods favour can never return into againe and what is accepted of him for a moment caâ— never be rejected 2. A second royalty or act of fame that is to be acknowledged by him who turns the sinner from the errour of his way changing him into truth it selfe that is the covering or hiding of a multitude of sins This is taken from the speech of Solomon Hatred stirreth up strife but love covereth all sins which our Apostle calls a multitude of sins the word signifies the deep of the troubled ocean intimating that huge multitude of torturing and troubling trespasses proper to that great gulfe of the bottomlesse pit Now to turn from the error of a mans way is to turn to truth and no man can turn to truth but by that unity that is in Christ none turns to truth but hee that becomes truth for there is no terme or title given in Scripture but being rightly interpretted and rightly applyed the truth substance and being of the thing is there for God useth no expression but he intends under that the truth and substance of the thing expressed To turn to truth is not only truth in word but truth in act also yea to be that very thing as Christ saith I am the way the truth and the life Now that unity that is in Christ is the fulfilment and compleating of the law of the Spirit for if the love of Christ be in us and constrayn us to all acknowledgments of him we know that love is the fulfilling of the Law and where the Law is fulfilled there sin utters not its voyce nor hath it a face to appear it is altogether hid and covered for ever Christ is the eâ—d and scope of the law for righteousnesse and more it aymes not at nor more it cannot require for it is the sonne of God that is justified who then shall condemn him The law is fully satisfied from what ground then shall any accuse yea our Apostle saith that the righteousnesse of the law is fulfilled in us that walke not after the flesh but after the spirit No hiding of sin therefore but by fulfilling of the law but what law not the law of the carnall commandement generally taught in the world by which no flesh can be justified but it is the law of the spirit of life which is in Christ Jesus or which consists in that unction office or spirit of the Saviour Againe how do the wicked hide righteousnesse that none appears in them but only the spirit of the wicked one namely by walking according to the law of the flesh For he that walks after the law of the flesh he cannot please God so that all righteousnesse is hid and covered in them yea even by fulfilling the law of the flesh for the more they conform themselves thereunto the more their condemnation doth appear for it is not because men cannot perform all the works of the law in that respect that they cannot be justified thereby but because they do any of them for it is against the nature of that law of the carnall Commandement and every part thereof to justifie for it is its proper nature and office to condemn for we may as well say that the law of the spirit of life which is in Christ Jesus is a law of sin and death as to say the law of the carnall command can give life or peace no not in the compleat performance of it For every part thereof is a breach of the law of the spirit And whatsoever is a breach of the law of the spirit is a crucifying of the Son of God afresh and putting of him to open shame so that every performance of the law of the flesh according to the intent thereof is a breach of the same law of the spirit and he that breaks one breaks all therefore all righteousness is hid and covered in the wicked even so the true keeping of the law of the spirit of faith in any part of it is a nullifying of the whole law of the carnall Command therefore no law of sin and death is found in them all sins and sorrows are hid and covered therefore the man is blessed whose trespass is forgiven whose sin is covered Blessed is the man and he only unto whom the Lord imputeth accounteth or reckoneth not iniquity and in whose spirit there is no guile Amen By Sam Gorton Professor of Christ FINIS