it is common to carnal Israel in all ages to stand upon and imploy themselves in types shadows bodily exercises and temporary institutions that perish in their use Col. 2. 20 21 22. In this point of their doctrine let all men judge have these men that so teach more opprobation from God of the acceptation of their sacrifices in any of their offerings than Abel had Heb. 11. 4. Do men now walk nearer to God than Enock did who tasted not of any thing that savoured of death Gen. 5. 24. Heb. 11. 5. Have men attained to more skill in these dayes than Noah had who could make a house to contain all creatures according to their kind both clean and unclean Gen. 7. 7 8 9. and yet it is of no lesse difficulty to make one field to contain both Wheat and Tares Mat. 13. 25 26 27. Was ever man more in favour with God than Abraham with whom the Lord is said to eat drink to walk with him towards Sodom and converse with him about Sodom so as he will hide nothing from Abraham Gen. 18 who is therefore called Gods friend or familiar Iames 2. 23. Did ever man in these dayes stand nearer to God or attain a clearer vision and aspect of God than Moses who talked with him face to face as a man speaks to his friend Exod. 33. 11. had ever man more power with God in these dayes than Jacob had who as a Prince prevailed with God and with men and had power Gen. 32. 28. Can any man in these dayes in the finishing of his ministry attain to a more honourable Funerall than Eliah did or give a more effectual and honourable Legacie than he did in his departure 2 King 2. 9. â—15 It may seeme strange considering the voice of Scripture and the nature of the Son of God who is yesterday and to day and the same for ever Heb 13. 8. that men should beleeve such doctrine as proclames Christ to be nearer and more effectual and glorious in the Saints in one age of the world than in another but by this means we see they glorifie themselves and say we are not in so low and mean wayes of dispensation as our Fathers were and by this means hide the Devil in their doctrine by telling men from this ground that how ever so pure and glorious estate appear not now in the Saints nor those operations of the Spirit so plentifully powred out as the Scriptures foretell and make mention of nor that reall presence of Christ in his ordinances yet a time is coming wherein a more glorious Dispensation shall appear for the fulfilment and making good of all such Prophesieâ— and Promises as are recorded in the word of God Acts 2. 18. Mark â—6 17 18. and thus men have been deluded and the word of God falsified from the heginning of the World unto this day by mens vayn Tradicions with respect to time past conjecturall and meer imaginary hopes for time to come never yeelding unto Christ the reality and compleat blessing of his presence upon the Earth Exod 3â— 14. 15. but slanderously intreat and cruelly persecute him when or in whomsoever he appeareth Mat. 5. 11. Iohn 15. 20. Acts 7. 52. 3 Hence ariseth a third point in what they teach that is They falsly translate the matter to justify themselves in their present wickednesse as though they themselves were of that spirit which loves maintayns and justifies the Cause of the Prophets and impute the persecution and murdering of the Prophets only to their fathers to be an act done in their fathers dayes as though their time afforded no such thing And in like manner impute the spirit of wickednesse unto Christ and translate their own practice unto him to justify themselves thereby to be the holy ones of God whilst they are seeking the life of the Son of God to entrap and ensnare him as an evill doer a friend of Publicans and Sinners a gluttonous person a wine bibber a Samaritan and one that hath a Devil and works by the power of Belzebub the chief of Devils Mat. 11. 19 Iohn 8. 48. Mat. 12. 24. Thus they translate the state of the Son of God into the condicion of the Devil as being a practicioner of Devilism and the state of the Devill as the state and condicion of Christ a lover and maintayner of the Prophets which is the very way of all false interpreters of the Word of God who to varnish and colour over their deceitfull and cruell spirit and practices cry out against Hereticks Scismaticks Blasphemers and enemies of Church and State as themselves being innocent friends to Religion and upholders of State and all good Order and are no such persons as their forefathers have been out of whose loyns they are come and upon whose proper principles they do proceed these are men of close conveyance by sleight of hand in their Ministry the juglers of the Time the witches of the world in all the ages thereof according to the tru intent of the word of God concerning witchcraft for the Hebrew word Cashaph signifying a changing or turning intending properly false Teachers as our Apostle witneseth Gal. 4. 1. such as Iannes and Iambres were who withstood Moses alluding to the Sorcerers in Egypt which the Apostle met with in his dayes 2 Tim. 3. 8. such as change the things of God into things humane the Eternall Ordinances and Offices of Christ into such as are transitory Institucions of men Col. 2. 20 21 22. who delude men by proposing a false object and corrupting the ayer or medium of doctrin in the conveyance of the ey to the object For as the word of Blessing in all its expressions terminates it selfe as its proper scope in the playn and saving liberty of the Spirit in the Son of God so also the word of the Curse in all the manifestacions thereof terminates it selfe in that guilefull destructive enthraling spirit of entanglement of that son of perdicion which is the Reall Communion of the Woman with the Serpent whereby the off-spring of the Devill is brought forth as the other is the real fellowship of the Bride and Bridegroom whereby the Son of God that off-spring of Heaven is brought to light in his tru Office and Exercise and as these Ministers place the highest excellency of Christ now in exercise and being on the Earth in point of Regall Authority and Priestly Vertu in Officers made and appointed by men so also they place the basest degree of Satans Subtilty in simple women loaden with iniquity whom they can easily snare in the words uttered for their own defence with the help of som envious witnesse prejudic'd against them whilst they themselves do not only passe away in the croud as innocent finding out and revealing of the iniquity of the Times but also sit as judges of them and as gods over them for execution The third generall point noted in the Text is what these Interpreters are in point
the sight of all good men making it clear and manifest unto whom they belong and of what brood and off-spring they are 5 The fifth conclusion is that the word of God is of like concernment in all men and takes hold of them with like force whether it be laid in the way of the blessing or of the curse for it is of like concernment to maintain and uphold the principles of the Creature that it is to maintain and uphold the principles peculiar to God for if the principles of the Creature were not upheld to their height which argue themselves into the place office and seat of God 2 Thes 2. 3. 4. then there were no place for the curse and then the redemption of Christ were without vertue in that it delivered from no wretched nor cursed condition and then praise-worthinesse due unto God should cease having no matter nor cause from which to take place Again if mans principles were not maintained as well as the principles peculiar to God the word and work of God should faile and be extinct for the word of God never uttered it self nor did the work of God exist but in order to Gods wisdom framing the Son of man into its own likenesse making him in conformity with it selfe which is the state of the Son of God Iesus Christ as also the wisdom of man framing the Son of God into its own similitude and likenesse conforming him into the proportion of naturall and earthly principles which is the state of Antichrist that son of perdition and if either of these should fail the word and work of God should faile which are as durable as God himself Psal 119. 89. 90. The word of God therefore takes hold of all men yea of whole mankind with like authority and force both in way of the curse as also in the way of blessednesse for each maintains its own proper principles as upon life and death for in case mans principles and reasonings should take place and beare sway in a Saint the life and spirit of God should be extinct and if the wisdom and argument of the Son of God should take place and bear sway in any wicked man then the spirit of Satan whereby he lives would be extinct so that each of them hath the foâ—ce and authority of life and death upon them than the which a greater bond cannot be for if the force and authority of the word of God were not of like power in point of wrath in the way of the curse as to hold proportion with the word of blessing and peace then could not the word of God hold proportion with it selfe which must of necessity be in all things of an infinite and illimited force and authority 6 In the sixth place we conclude that the word of God hath ordained necessitated it self to come unto all men in way of interpretation and that in all its expressions and intimations whatsoever because it speaks and utters it self in mankind from divers principles and therefore the word must be interpreted or translated â—ut of one into another that is out of one proper speech or language into another and the very formings and fashionings of the heart is the proper speech or language of man therefore the abundance of the heart is that which he speaks Mat. 12 34 Now God hath taken up all things of man as he hath respect to all Creatures to utter and reveal his secret wisdom and counsel by in Christ the spirit of God therefore in the Saints takes out the minde and meaning of God from that originall Copy naturally written in the Tables of stone in all mens hearts and translates it according to that wisdom of God in Christ into the fleshy Tables of the heart fitted to receive the impressions of God by the removal of those stony strong and earthly apprehensions and conclusions which man naturally conceivs and concludes within himselfe from the word of God so that Gods true intent according to the dictate of his spirit being taken out of that husk or shell wherein it is expressed is no more the language of the flesh but of the spirit and this is of necessity to be done in the conservation of the Spirit and life of Iesus Christ the Son of God Again the spirit of errour and false interpretation takes out of that originall copy of the wisdom of G d that law of the spirit of life in Christ and translates it into principles and conclusions humane proper to the thoughts device and invention of a Creature terminating the mind and will of God in things limited by time place and person things transitory which cannot hold proportion with the Son of God and by means of this translation it is no more the language of the spirit but the language of the flesh and so the dictates of the Serpent the mind and will of Satan who captivates man by the lusts of his own heart 2 Tim. 2. 26. Furthermore the word of God is not the word of life without interpretation as it is translated out of death into life therfore he saith Thou wilt not leave my soul in Hell neither wilt thou suffer thy holy one to see Corruption Psalm 16. 10. Neither is the spirit of God a spirit of Revelation nor hath the honour of opening the mind of the father in any without this grace of interpretation whereby man is conformed unto the image and similitude of the Son of God Add further that man cannot lay claime to his proper being and prerogative as he is wicked namely to be wiser than the beasts of the field or to have dominion over the inferiour Creatures but as he translates the excellencies of God into his own humane principles and thereby exalts himself as Lord over all the works of Gods hand and by this his translation he interprets the word of God in direct opposition unto Gods true intent and proper meaning in that originall Copy of Gods wisdome in Christ presented unto the world and hereby are the principles of humane wisdom set up to bear sway in the world in the vilifying of the wisdom of God in Christ by which means the life of Satan is continued in the sons of mortall men And this interpretation is by translating one tongue and language into another which cannot be done but by presenting the originall Copy which by this means is cast aside and vilified as to be no more imbraced nor accepted and in this presentation of the original Copy of the wisdom of God which cannot but be acknowledged by all men ought to be magnified and submitted unto by all doth the answer of the question propounded consist for in this representation of the wisdom of God unto mankinde contained in such yea the same expressions written upon every mans heart herein doth the spirit of the Prophet the Wise-men and Scribes visit all the wicked of the world yea there where never good man bodily appeared a d in their rejection
never a true account of Stewardship brought in by any imployd about the things of God Thus much through infinite favour and grace God hath revealed unto us that wheresoever that spirit resides not which first framed the mind of the Son of God according to the eternal wisdom to judge of all things as God judgeth the love of God was never shed abroad in that heart for the spirit of faith works by love and where the love of God is not there is the love of this world which is of that wicked ones and the love of the world is enmity with God and the spirit of envy never makes good construction of the expressions of him it doth repugn therefore where the Spirit of Christ resides not there can never be good construction given of the words of Christ for he hath a name given him that none can read but himself and he is called the word of God therefore all other readers are false interpreters and that is the only in let and progress of sin and death in the world unto this day There be many who arogate a Call to interpret the word of God Some holding themselves set a part from the common affairs of this life in such sort as they are not to intermeddle with any temporary occasions but to have all things brought in unto them that concerns this present life by the labours of and means of others who stand not in that relation neither to God nor men which themselves do being men whose Calling is spiritual and therefore not to be imployed about any carnal things assuming Scripture for that purpose not only from the equity of that Law given concerning Levy but also as the Stand in the room of Christ who is of greater deserts to be maintained then Levy was There is one Scripture looks earnestly upon me concerning this Point which such men make great use of to prove their Apostolical Authority to require Tythes Stipends and Contributions together with the honour of the upermost Seats where they come with respect unto the dignity of their Calling and Office above others of the Saints of God in which regard say they all others are become debtors unto them to contribute both wealth and honour for which they aledge as one special ground for such supply as having divine Authority on their side 1 Cor. Cap. 9. Which form of words they deal with as they do with all other expressions in the word of God using it to mans ends and intents and not according to the mind and intent of the Son of God For that which they go about to prove their Calling by to be spiritual and heavenly is a direct Declaration given out by the Spirit of God to prove their Ministry to be carnal and earthly give me leave therefore as briefly as I can to declare from that Scripture what God seems as by his eye to direct and guide unto Our Apostle in the former Chapter sheweth the difference between Knowledge and Knowledge the one in way of the fall of man from God the other in the way of Resurrection and Ascension to God the one puffeth up as an empty blader filled only with wind above others the other is filled with love to edification which ever prostrates it self to the party known where or in whatsoever he appeareth the one sitting at meat or communicating in the Idols Temple the other refusing to eat carnally so long as the world stands rather then to offend the Brother-hood And having concluded that an Idol or an Idolathite for there is a generation of them is nothing in the world and that there is but one God in truth and verity though many do assume the names and titles of that one God yet an Idolathite is nothing in the world though they so assume and arogate the tearms because the Son of God who is the Maker of all things never contributed any thing unto the form thereof no more then it can be said that the holy Son of God did ever give out any thing to the being of the uncleanness of that unclean spirit namely the Devil which an Idol is concluded to be by the Spirit of God for whatsoever the Son of God gives being unto is a work of Creation but an Idol the Devils is that Abaddon and Apollion that is destruction which is nothing of the work of God in Heaven or in earth and so is nothing in the world Therefore but one God or power of Creation of all things for an Idol is the ruin and destruction of Gods proper creating vertue where it is erected which erection of an Idol is to terminate the scope true and proper intent of any part of Gods word in any thing whatsoever besides Jesus Christ and him crucified besides which our Apostle acknowledgeth he desires to know nothing For all other knowledge besides that or without that is thus explained by our Apostle viz. If any man or any thing see thee that hast knowledge or see thee knowledge or thee that art knowledge for such as mans wisdom or knowledge is such is the man for as it gives man his being above all other creatures so it gives distinctions of men among themselves Sit at meat in the Idols Temple that is continue and abide communicating in the word and worship of God as terminating any part of or thing in the Temple or Pallace in any carnal and fading matter or thing Shall not the conscience or shall not that knowing together in thee for there is a unity in Idols worship as certainly as there is in the worship of the true God in spirit and truth Of the weak that is of such as are sick or dead being without and destitute of that healthful Spirit of grace and life in Christ Be imboldned to eat things sacrificed to Idols that is what ever is in thee or belonging unto that assembly of evil doers shall be encouraged to yeild up it self to the Rule of such knowledge for all things in man are governed by wisdom and a spirit of teaching therefore all things concerning the sons of men make their addresses to the light set up in the mind of man of what nature or mind soever it be to take their form receive commission as also instruction for their progress in execution therefore thou Idolatrous knowledg set up in the Idols Temple art become the Authour of destruction for there was never any destroyed since the world was but by this thy knowledge which puffs up with pride as an empty bladder filled with nothing but with the wind of Satannical delusion where the substantiality of the Son of God never was nor never will be Therefore he saith Through thy Knowledge or through this knowledge for the party and property to know are never separated for man is not man but by ability to know and that with respect to a God to be communicated with and worshipped Shall thy weak brother perish for whom Christ dyed that is thou
art the proper destruction of mankind and for to save mankind Christ dyed so that all thy weak brethren sick in soul void of that healthful spirit of grace in Christ who were are or ever shall be thou art the proper inlet of destruction unto them all Yea all for whom Christ died or all in whom Christ dyes that is all in whom Christ dies in regard of all the operations of his Spirit he is dead in them and therefore he thus adds when ye sin thus against your brethren ye sin against Christ that is ye are not the Authours of destruction of such as are near creatures but ye are the Authours of the death and destruction of the Son of God in and unto your selves and all that depend on this Knowledge in whom the life of his Spirit hath no being neither takes it place being tendred unto you Whence our Apostle infers If meat offend my brother that is if communicating in the word of God carnally be the destruction of the Brother-hood as that sacrifices offered by Cain carnally was I will not eat flesh while the world stands that I may not offend my brother that is I will not communicate carnally in the word and worship of God unto eternity that so I may not destroy but save that brother-hood kinded and alyed in Christ as if he should say I will vindicate and cleare the state of the Gospel in the word and worship of God so as never carnal or transitory thing was brought in by God to contribute neither in point of being nor of beauty from the first to the last from the original unto the end thereof And from this our Apostle proves himself to be an Apostle or Leader and examplary by another manner of knowledge and Ministry according to that knowledge and wisdome which transcends the knowledge of all the Idolathites in the world opened and manifested unto us in the nineth Chapter Which he first propounds unto us in a four-fold interrogation Vers 1. Am I not an Apostle Wherein is first magnifical challenge given to all false Apostles or Leaders in that way of Idolatry to bring in all their allegations to the contrary and they shall see them all frustrate and of no value except to convince and condemn themselves thereby Secondly A tryumphant interrogation or confirmation hereof unto all the Saints who can bring in their testimony and be as so many witnesses of the truth hereof being led by the same spirit and therefore eye-witnesses of the same thing 2. Am I not free that is am I not freed from all intanglements of national Priviledges natural Geneologies Families Tribes and Ceremonial Injunctions with which Vers 2. If I be not an Apostle to others or in others that is Affirmatively I am not a leader in that way of the Idolathite which sits in the carnal and idolatrous Temple as the Authour of destruction and leader thereunto Yet doubtless I am unto you that is there is no question or scruple to be made of it but the wisdom wherein I express my self is the very Authour of and Leader of you unto salvation which he confirms by argument and divine reasonings For ye are the seal of mine Apostleship that is there is not any thing which passeth out of the Office of mine Apostleship but it is under the very Prints and Characters wherein the word of God hath impressed and formed it self in your proper estate and condition by Christ in this our Lordship and Authority So that a true Minister of Christ hath the witnes of the Saints of God in all ages of the world for the confirmation of the verity and authority of his Ministry which is That great cloud of witness which compasseth every Saint of God causing them to cast away every thing that presseth down and which hangeth so fâ—st on and to run with patience the race that is set before them yea they witness not only to the truth of the Ministry but also to the manner and form of it both which are only and ever found in Christ Who is yesterdy and to day and the same for ever and that is sufficient testimony and dignity to a Minister of the Gospel so as he rests content with whatsoever befalls him or his portion may seem to be in the things of this presnt life whereas such as terminate the word of God in any thing else besides Christ they will indeavour to invest themselves into any place or dignity amongst men which is above that which at present they are in either in way of Kingdom or Priesthood if by any means they can possibly by that aspiring spirit attain unto it for their Law concludes that the highest place among men is the nearest and likest unto God and therefore binds them over to conform themselves unto God by being invested into the highest place and Office they can attain unto Whereas the Saints of God are of the same Office and Dignity under the same Seal and Authority for there is not one of them but witnesseth the same good confession before Pontius Pylate that is they all oppose the power and authority of God against all power and authority of the wicked world which is of that evil one Vers 3. My defence that is my armour weapons fortress or garrison yea my prasidium that is all manner of defence provision and comfort to answer them that examine me or them that weigh me as upon scales namely the false interpreters or apostles for whatsoever such do to my doctrine they do to me for my doctrine and I are one whatsoever the principles of a mans spirit are the man is not another but the same thing so that they who purposly as by law burn mens doctrine published by printing it in a book they do in the truth of the matter burn the Authour it is good to take heed therefore lest the spirit of God was in the inditing of it so when they weigh doctrine by laying one reason against another and one scripture against another as upon scales such Jewish scales fell from the eyes of our apostle when Christ appeared in the ministry of Ananias when he was filled with the holy spirit whereby a true apostle or minister of the gospel propounds him who is all things in every point of doctrine yea all things that really subsist and exsist in the proper work and Creation of God in Christ and if â—o then what can all false apostles and teachers bring in and lay on the scales against it to try the weight of it surely nothing but vanity emptiness and distraction which can never hold weight with that truth and substance of all things comprised in the doctrine and incomprehensible principles of the Son of God My defence then is this that is to say the sequel of this Chapter or of this whole epistle To prove therefore that mine apostleship stands not upon carnal principles as the ministry of all false apostles doth but upon such as
for the bringing forth of such operations yet cannot but confess the time of them is past and at present is only assemblance of it So do false interpreters they pretend the primative of the church and yet know no more how to make this time the first time then they know how to make a Christian in these dayes to be the first begotten of God therefore meer counterfeiters of time 4. Stage players counterfeit places if he draw but a curtain they act as in the Kings pallace when it may be but in a stew or brothel house So do false interpreters draw but out wine and wafer or water and a person without vale or covering and the act as in the pallace of the king of Saints and in the mean time confess that his dwelling is in heaven where themselves never as yet came and thus false interpreters are the stage players of the world who dissemble the being of persons histories times and places and cannot but confess the reality of them is out of being in point of present appearance Whereas the truth of interpretation doth not only comprehend them all extending it self unto them but also gathereth them up into present exercise and that in the reality of their proper being For he that can look back upon the word and work of God he knows how to convey himself thither or else it is a dead letter unto him he also knows how to bring up convey that word and work to take place and give it self a real and present being in himself otherwise it is not become a quickening spirit unto him and the like skill that the spirit of the Scriptures hath to convey it self back to the original and foundation of things it hath also to convey it self forward to the accomplishing and finishing of them not only in after times but also in the time present otherwise it is as the word of man subject to times and seasons and not as the word of God that is ever the same as himself is Therefore it is that Christ saith before Abraham was I am and the prophet Hosea speaking of Jacob conversing with God saith he met him in Bethel and there he spake with us and the Lord hath set up this name as his memorial in Abraham Isaac and Jacob as being in them conveyed unto Moses and all the Saints of God namely I am that I am hath sent thee for if the sender had not been in him that was sent those great works in Egypt had never been effected for the memorizing of the name of God forever Wo therefore unto false and counterfeit interpreters of the law of God which wo doth not only concern such as know themselves to deal deceitfully with the Scriptures for advantage but also such as upon false principles are never so much perswaded that they speak truth whether they deliver it unto others or receive and take it in as upon their own account it skils not the matter is the same and hath the same acceptance and reward intailed The word wo is a voice of cursing as an edict or proclamation given out by Christ as ruler of all things which none can gain say or contradict containing the whole sum in every part and particular of that cursed estate and condition of sin and unrighteousness as brought in and continued among the sons of men by false and hypocritical interpretation of the word of God as being no other but the spirit of the serpent from the beginning who is said to be the dragon that old serpent which is the devil and Satan Revel 20. 2. And this woful and sinful estate and condition as the proper portion and patrimony of all false interpreters being the only spirit whereby they live in fostring and maintaining the deeds of the flesh is apposed unto that blessed condition of the Son of God the fountain and original of all happiness whose spirit is the true intent and proper scope of the word of God in which alone his life is preserved and maintained forever and therefore he is called the word of God and saith of his proper language the words that I speak are spirit and life therefore without true interpretation of the Scriptures no conservation but a crucification of the Son of God Therefore it is that Christ so often ingeminates and reiterates this word wo as the curse consisting in false interpretation being that and also those which put him to death the persons and the spears being one therefore the Prophet cries out unto God Rebuke the company of spâ—armen or the roor or the crew of the Canes or the wilde beasts of the reed as the word imports Psalm 68. 30. prophecying of those who gave Christ vineger upon a reed in his thirst upon the cross and put a reed in his hand and smote him on the head head with the reed Matth. 27. 29 30 34 48. Psalm 69. â—2 as such as make hollow the word of God emptying it of the proper spirit thereof which thereby becomes as a spunge to draw in sharp bitter and tart things to present unto Christ that is cruel and savage persecutions even unto death therefore the prophet calls them the mighty bulls and calves of the people that is the high priests scribes pharises and elders who falsly expound and apply the word of God to the putting of it to death of whom the prophet largely comments in that two and twentieth Psalme Now to describe a false expositour of the word of God as a general Maxim to hold true undeni bly and universally in the discovery of them in all times places and persons is this They deny the word of God its proper and natural rise and accordingly carry it to an improper and unnatural center First they deny the word of God its proper and natural rise that is they conclude that all things whereinsoever God hath expressed himself do not arise nor have their original in the word of God as considered and consisting in the unity of God and man no nor that any thing in the first act of creating the world could possibly arise out of such a fountain but say they that device of God and man being one was only brought in after man had sinned but in the beginning all things were good yea man himself in a goodness besides short of and out of Christ Whereas the truth is there was never reality of goodness to be found as coming within the account of God but only in that work of God and man being made one in Christ therefore it is that when the man said unto Christ good master taking him for a meer man Christ asks him why callest thou me good there is none good but God not denying himself to be good but that goodness doth not consist in the excellencies of the creature but in the excellencies of the Spirit of God that made all things and what work soever holds nor proportion with the mind of the maker hath not the
foreskin of the flesh which is the proper cause of the seed of immortallity it s not taking effect which must be laid aside or cast off as that which is the only filthiness and enmity against God 1 James 1. 21. This eternal wisdome therefore thus ingrafting it self into the stock of mans spirit doth by virtue of that nature life and spirit proper to it self transform and change whatsoever is in motion or springs up in the stock into its own nature and kind namely into things not of time but of eternity so that whatsoever springs up or fruit yielded by that whole tree consisting of stock and science are the proper fruits of the Spirit of God and not of the nature of the spirit of man though that whole tree of righteousness hath the virtue glory and benefit and is the proper cause of the abounding and bring forth of them all Christ therefore as he is the fountain and proper producer of all spiritual and eternal fruit so is the fruit thus brought forth the proper food and refreshment of the Son of God on which he feeds as his only delight and proper preservation of eternal life Cant. 4 13 14 15 16. Cant. 5. 1. Iohn 4 32. Iohn 6. 54. Wherefore the distributions and receptions of the things of God mutually in Christ is the only conservation of that one state being made of twain unto eternity Ephes 2. 14 15. Whence we may observe wherein that broad difference appears even in this life that is betwixt the holy ones of God and the wicked of the world though they may use the like expressions and perform like bodily actions which is not so visible but by the intentions and extention of spirit that is the Saints of God make it their only errant in their passage through this life to propagate and promote the things of eternity peculiar to that state of the Son of God with the villification of and sitting loose from all things of time as they being no part of their designe in their appearing in this mortal and transitory life and so demean themselves in all things of time if they abound they think not themselves the better nor place any of their delight courage or confidence in them Psalm 62. 10. If they be deminished they judge not themselves the worse because they reckon not their estates according to the value of any or all of them and therefore are not under the vexation of an incumbred spirit in the absence of them Iob 1. 21. by which they shew themselves plainly unto all men that they belong to another citie and countrey in which God is not ashamed but counts it his glory and honour to be called their God and proper and peculiar interest in whatever he is being they are but sojourners pilgrims and strangers upon the earth Heb. 11. 9. 14 15 16. Therefore Christ saith unto all despised by this shall all men know that you are my disciples or are taught and learned in me if you love one another Iohn 13. 34 35. that is if your love be shed forth only in the acknowledgment of that new law of relation and mutuall community which is only found in that mystical body of your Lord as nothing else being worthy to be the object of that conjugal love of the spirit as a mutual help meet for it Gen. 2. 20. then this shall be your badge and cognizance or cognominâ—s that you have my name upon you as a spouse the name of her Lord so that I will own and acknowledge you whereever you shall become either in respect of time people place or condition as my peculiar and exempted people from the rest of the world But the wicked and unbelievers make it their principal designe to propagate and promote the things of time and villifie and disregard the things of eternity and in respect of that wherein their true virtue and glory doth consist abhor them in their hearts only make use of them in way of adultery submitting them to their own lusts only to propagate and promote the things of time â—alsly calling the names proper to the eternal Son upon them and thereof weave a spiders web as the only garment to cover them after the end of this mortal life Iob 8. 13 14 Isa 59. 5. and in all their travels through the same their whole scope and indeavour is to bring forth promote possess and indeavour the continuation of things of time Therefore it is that they call their sons their houses and lands by their own name Psalme 49. 11 12 13. therefore the Psalmist in uttering of his parable wherein he shows mans mortal condition by nature and his baseness and brutishness in setting his heart upon temporary things he calls them inhabitants of time or dwellers upon transitory things saying here this all people give eare all ye inhabitants of time for so the word translated world doth properly signifie in the Hebrew phrase Psalme 49. 1. As a man therefore in his house and dwelling place all his indeavours are to maintain reform repair promote and honour the same yea and he is never at his proper home but when he is there nor in content nor at rest so are the wicked in point of the things of time being from home out of imployment seeing nothing worth promotion therein nor yielding satisfaction and rest when the proper home and imployments about the Son of God appear which are only eternal and fade not 1 Pet. 1. 4. 1 Pet. 5. 4. and the only imployment and dwelling place of all the Saints which are not only Symptoms but evident acts of separation between the just and unjust which he that runs may read where-ever they both appear And for conclusion of this point note this that as the wisdome of God is as a graft in the spirit of the creature so as to eternize it in himself even so also the wisdome of the creature ingrafts it self in the spirit of the Creatour to the mortalizing and temporizing it in himself for the wisdome of man beholding the visible works of God which were all made before him cannot but conclude of an almighty power and wisdome which gave them their being virtues and relation and seeing none below him fit to communicate his wisdome with seeks up unto God as the serpent which is the same thing did at the first and so in that way of the fall seeking for God in the light and ability of principles proper to a creature he doth ingraft his wisdome in the Spirit of the Creatour as a sciene into the stock which is of another nature by cutting of that Branch which springs out of a dry ground Isaia 53. 2. and not out of any moisture of mans wisdome submitting the stock to humane wisdom and conjectures coming within the capacity and proper sphere of a creature through which he doth as absolutely temporize and mortallize the eternal Spirit or word of God as the wisdome of God in Christ
expound the word so as it may be applied to poor silly women whom they can intangle and trap in their talk and so make such the guilty persons and authours of mischief But the Temple and he that dwells therein is one undivided and never was nor shall be separated whatsoever the pharises teach to the contrary which our Apostle elegantly declares saying and hath put all things under his feet and gave him to be head over all things in the church which is his body the ful ness of him thht filleth all Ephes 1. 22. 23. in whom all the building fitly framed together groweth unto an holy temple in the Lord in whom you are builded together for an habitation of God in the spirit Ephes 2. 21 22. Thirdly Christ useth another argument to evince the truth against these false interpretours which is an explication of the former saying And he that sweareth by heaven sweareth by the throne of God by him that sitteth thereon that is he that is ingaged and bound over as by oath unto heaven he is ingaged to the throne of God that is to the kingly authority of the Son of God Psalme 132 11 12. and to him that sits thereon to sit is to abide and continue or dwell Psalme 1. 1. Psalme 2. 4. in the execution of that authority the word translated seat or to sit signifies also an assize session or assembly for the use and skilful ordering and disposing of all things so the Hebrew word Moshab is taken in Psalme 107. 32. see what follows to the end of the Psalme the throne and him that sits thereon are one entire thing for the unction is upon none but Christ the anointed of God and the exercise of this unction cannot be found extant but in the Son of God alone And whereas he brings in heaven and the throne of God to be one and the same so that he that swears by heaven swears by the throne and him sits thereon it is to explicate his former argument that as by heaven here we are not to terminate our thoughts in these visible heavens or in any thing or place limited according to the bonnds of a creature but according to the throne or authority of the Son of God even so we are not to terminate our thoughts in a Temple or altar in what sence soever they may be taken if their edifice and form were either erected or shall pass away in time which is the doctrine of the pharisaical and false interpretours But true interpretours terminate the subject matter of their doctrine in that state of the Son of God who is the first and the last yea it is he alone who is and was and will be the same Revel 22. 13. Revel 1. 8. out of whom or out of which the heart of man can never enter into rest Hebr. 4. 6 11. And these deceitful prevaricatours of the law in dividing Christ in matter of doctrine they divide themselves from Christ by unbelief And thence is brought in the ground of the denunciation of the fift wo laid down in the 23 24. verses which consists in their tything of mint Annis and Commin and neglecting the weighty matters of the law wherein observe 1. First what they do they tithe mint annis and Commin 2. Their Neglect that is of the weighty matters of the law 3. Wherein these weighty matters do consist that is in judgement mercy and fidelity 4. Wherein their doctrine and practice out to appear that is in doing these weighty things not leaving the inferiour undone 5. A severe charge laid upon them to be blind guides 6. Their gross hypocrisie in straining at a gnat and swallowing a camel 1. For the first they take tithe and they also pay tithe as Matthew and like compared together declare for so the law appoints in tithing or taking the tenth two things are to be considered as the first born are known to be the Lords in that they first open the womb and none can deny but the right of inheritance belongs unto them Yea that first born of God Jesus Christ is known to be the Royal off spring of the most high by opening the womb of eternal life unto us or in us so that none can call into question the blessing of the birth-right being he is descended of God But the tenth as considered in the flock or in the field none can give a reason why the rod should pass upon this rather then upon that Levit. 27. 30 32 33. even so the sons of God as they spring out of the earth and are formed of the slime and dust of the ground Gen. 2. 7. no man can give a reason why the rod or scepter of Jesus Christ should fall into the hand of this man rather then that which God hath left in their sins and given up unto wrath for by nature in that refpect we are the same which they are Ephes 2. 3. 2. Again the word tithe or the tenth comprehends all of that kinde which is presented even as the whole law is comprehended in one of those ten words for so the phrase is Deut. 10. 4. which God spake unto Moses for it is fulfilled in this one word love Gal. 5. 14. Rom. 13. 10. The tenth also is taken for eternity by the verdict of the word of God the tenth generation is expounded to be eternity Deut. 23. 3. by the Spirit of God so that the tenth comprehends all times and all things which nothing but the Son of God can do who only is that all in all Ephes 1. 23. who is an inheritance falling by lot in way of tithe Psalme 16. 5 6. as well as in way of a purchased possession Ephes 1. 14. as really as he is a son by adoption taken out of the house of a stranger as he is man and a natural son the true off-spring of almighty God also as he is begotten of the father of lights Iohn 1. 13 14. Iames 1. 17 18. So that as the Hebrew word Mas is often used for tribute signifies sufficiency or enough and is so translated Deut. 15. 8. because it gives an interest in him that payes it and to all that he hath if occasion be even so the tithe comprehends an alsufficiency or enough of all thiugs whatsoever which is not elsewhere to be found but only in Christ Let earthly tithe-mungers who translate the Gospel into transient things weigh this point well and know they are these deceitful pharises 3. Add further that in tithes the priest is to pay tithe as well as to receive it for he is appointed to pay the tenth of the tenth Nehem. 10. 38. Therefore the Spirit of God saith by Matthew ye pay tithes of mint Annnis and Commin speaking to these hypocritical teachers or expounders of the law But Luke hath it ye tithe as taking tithe the Mint the Rew and all manner of green herbs Luke 11. 42. So that they receive inferiour and base things of the
the men which walk over them perceive not Luke 11. 44. Declaring plainly that men as they are indued with humane wisdome and secular learning may travel and walk constantly over doctrine springing from like principles and never perceive those gross and filthy abominations which lie hid under the same Christ therefore perceiving their outward trappings paintings and pargeting humane traditions with the name of God to make them acceptable for the deluding of carnal minds he openeth their inside unto the world and tells them that these graves however they may appear to simple men unlearned in the mystry of God yet in truth they are full of dead mens bones and of all filthiness and uneleaness 1. Now we know that when men rifâ—le into a grave where nothing appears but dead mens bones they appear in a confused heap there is no order nor comliness to be found among them they are scattered from the original unity of all things yea they are therefore Babylon with respect unto that Jerusalem which is compact and a city in unity with it self forever Psalme 12â— 3. such is the condition of all them where false interpretation of the word of God takes place there is not a jot of Gods order or unity to be sound amongst them 2. They are dead bones also being destitute of any marrow wherewith to oil the points for motion they move not in the way of God Psalme 115. 7. 3. Again they are dead bones without marrow to supple them and make them capable of conjunction with that which was their ornament such are false interpretours not having the Spirit Iude 19. they are not in any capacity of conjunction with that which is the only ornament of the sons of men which is the son of God Psalme 3. 3. no more then dead mens bones are capable of unity with flesh and blood vains sinews muscles arteries and the like 2. Secondly he tells them that as graves they are full of all filthiness and uncleanness wheresoever doctrine is not filled with the marrow of the Spirit of God there is a defiling and corrupting of all the holy things of God for as Christ sanctifies and makes holy mans nature in himself which otherwise is unholy and unclean even so antichrist by false doctrine in misconceiving of the word of God makes that unholy and filthy in himself which otherwise is most holy and undefiled Mallac 2. 11. Ezekiel 22. 26. For as Christ saith in like case if the light that is in you be darkness how great is that darkness Matth 6 23. for there remains nothing to inlighten it or cure it if the light be darkness it self So likewise if their paintings and pargettings their purity and cleanness in their whited tombs and glosses set upon their doctrine amiable and delightful in the eye of humane reason be nothing else in the truth of the matter but rottenness putrifaction and corruption how great is that uncleanness when there remains nothing to cure it for their cure is the proper corruption for their proper way of cure is to turn the truth of God into a lie Rom. 1. 5. by terminating the word of God in vanishing things which is to erect avain Idol for it is all one to deny the Son of God to be the only Authour of all things as to deny him to be the only end of all things For we may as well and safely conclude that something in the word of God comes from some other then the Son of God Iohn 1. 12. who is the only mind wisdome consistance and exsistance of the father as to conclude that any thing in the word of God points at any thing short of or inferiour to the same Son of God in its proper intent and scope then the which nothing can be greater Idolatry either in one respect or in the other for he only is that Alpha and Omega the first and the lâ—st the beginning and the end Revel 22. 13. All things therefore are from Christ as their Authour and to Christ as their end and in him in their exercise Rom. 11. 36. For we know that an Idol is nothing in the world 1 Cor. 8. 4. but a meer vainifying or falsifying of the word of God which is indeed the devil 1 Corinth 10. 19 20. 21. To conclude this point false interpretours are corrupt and unclean by defiling the holy things of God turning the glory of God into shame Rom. 1. 21. 25. by denying Christ the right of inheritance and present possession of all things whether office or execution within the confines of his kingdome which is no other then that Spirit of Saul that ever denies David the present right and possession of the whole kingdome of Israel in all the administrations thereof whatsoever Psalme 4. 2. for to attribute or design an office or administration to another beside Christ is to defame and callumniate the Son of God as though he were unworthy of it or wanted power and skill to accomplish and perform it or as one being in exile and not really present to undertake it which must either deny the incomprehensible vertue of his mystical body or else such officer must exclude the Spirit of Christ out of the world in their dayes and then themselves must of necessity work by another spirit then his body is quickned by Rom. 8. 9 10 11. 2. The second general point noted in this wo is the application of the Metaphor according to its real intent declaring the nature of the doctrine of false interpretours in the inside thereof not discerned by humane learning or the traditions of men therefore they are said to appear righteous before men because it is the letter that kils which they teach which comes within the capacity of mans wisdome according to the judgement and wisdome of God and therefore it can never stand before his tribunal Psalme 1. 5. however men of like principles judge them to be righteous which is only in appearance without the reallity thereof 1. For in truth they are full of hypocrisie that is deceit and guile being of the same spirit which beguiled Eve at the first as she is the mother of all living according to the flesh 1 Cor. 6. 16. 2 Cor. 21. 3. 2. Again they are full of iniquity unequal and uneven in all things they never reconcile the word of God so as to have alike weight and worth in it self all things and of like use in all the Saints of God who are all Kings and all Priests all first-born all servants and all freemen of the city of God Revel 5. 10. Hebr. 12. 23. 1 Cor. 7. 22. They cannot give like dignity unto the Son as to the father at all times and in all things as having received the inheritance and hath the disposure thereof in all things as truly it is the donation of the father which twofold act can stand together in Christ though not in earthly relation nor carnal mind and that perpetually they cannot
us read it in the woman and the serpent from the beginning Again if we say it is we as we are men that must be made better by our endeavours and use of means and not the son of God then we divide our selves from Christ making his condition one and our own another which is to divide Christ and hath ever been from the beginning that main bar of infidelity that shuts men out from entring into that rest of God Heb. 4. 1. 2. 7. which is to interpose some good thing yet to be attained by doing or suffering that is not yet in its perfection in the state of a Saint of God this is to reckon and account of our selves according to the proportion and measure of a Creature and not according to the dimensions of the son of God which is and ever was that great contest between the Angel of God and the Devil about the body of Moses or incorporated state according to law whether it is to be measured according to the periods and limitations of the Creature or according to the illimited and immense condition and incomprehensible state of the son of God Zach. 3. 1. 2. Iude 9. Again if we interpose a thing that is evil between God and the perfection of his Son or Saints as sin Devil fall of man terrours of the law spots and breaches in our sanctification stains of conscieuce and the like then we either adde unto the death of Christ who is a lamb sâ—ain from the beginning Revel 13. 8. who was made sin for us or in our nature in them that perish proportionable unto that righteousnesse of God which we that beleeve are made in him or in that nature divine which is infinite and therefore neither sin nor righteousnesse can admit of increase or diminution 2 Cor. 5. 21. 2 Pet. 1. 4. Christ then having perfectly suffered the just for the unjust nothing is to be added thereunto under the pain of making his death ineffectuall 1 Pet. 3. 18. which it is in every one who makes it not perfect infinite and all sufficient And if the evils we bring in be such as concern us and not the son of God then we take them up upon our selves as we being the saviours and deliverers of our selves being out of that proper state and condition of the son of God and so deny the death of the son of God to be that which it is namely to comprehend and comprize aâ—l evill whatsoever as his life comprehends all good and so take upon us to bear our own burthen in that state of death and of the damned for ever And thus false Interpreters bring in a Tree of the knowledg of good and evill to be communicated with in the perfecting of the word and work of God which is the way of the Serpent in his seed at this day which ever kils and murders the true Prophet in not suffering the life and Spirit of the word of God to come forth and appear which life is ever taken away by them to raise up advance and maintain the life of the flesh in all the lusts pride glory power and abominations thereof according to their present state as they can stand with the rank and station wherein they are set or serve in way of further preferment Therefore saith Christ Behold that is look up and wonder to your astonishment and overthrow for ever for so much the word Behold imports in this place I send unto you saith he Prophets c. the persons to whom he speaks here are false Interpreters who judge falsely of the word and work of God whether in themselves teaching and declaring it to others or approving it from others it matters not it is alike detestable in all the Serpent divulging and the woman approving is all one in this point and to parties of this rank and quality the son of God utters these words Behold I send unto yon Prophets Wise men and Scribes which are all taken in a good sense as good and holy men in this place sent from the Lord our righteousnesse from whence this question may be moved namely how the word of God by good men yea by the Son of God himselfe may be said to be sent to wicked men yea to false Interpreters thereof which spirit of falshood is never found but in the Devil himselfe 1 This point narrowly scanned may breed some commotion in the mind of man for if God send his word unto the wicked which hath salvation in it then if he deal plainly with them whose nature it is so to do his intent is to do them good therby and to save them and if so then salvation depends upon the will of the Creature in the approving or disallowing in its reception or rejection thereof 2 Again if God do not intend their salvation that is of these wicked Scribes and Pharisees unto whom he sends it then he may seem to pretend one thing in sending it unto them and to intend an other which is deceit and therefore he being a God of truth which cannot lie or feign a thing to be which is not it may seem that he sends his word only unto the elect of God which is contrary unto this expression of Christ but the son of God being one is at unity in all his enterprises 3 Furthermore the waters may seem to be troubled in this point in regard that the word of God was never sincerely expressed as the word of God sent from him but by one who is of the faith of Iesus made one with God by vertâ—e of that covenant of grace in Christ for in other way the Lord never sent nor uttered himself in his own language and upon his own proper terms for otherwayes it is not the word of God but the word of man which is naught and brings to naught Therefore if the word of God be sent by a Prophet a Wise man or Scribe men that are godly and holy as the word is holy being one with it for the word of Christ never appeared nor uttered it self but in and by the spirit of man for if it come not from him in whom God and man consist in one it is not the word of Christ how then can it be sent to all wicked men seeing as many men live and dye and a godly man never cometh nigh unto them yea it may be as is like people and nations if we look but upon the Moores Indians and Barbarians in these our dayes doubtlesse it is and hath been the case of many thousand men in the world never to hear a Prophet and holy man of God speak although Scribes and Pharisees may speak plentifully for their own advantage as also many Infants dying before they have the use of reason a godly man therefore can never be sent or expesse himselfe unto them 4 Add further the voice of Satan never uttered it self but as man was really considered therein so it was in Cain in whom
And as Abel hath a respect and a reall relation unto Cain his brother who takes away his life so as in a true sense it may be said of Abel as Iacob said of Ioseph he is not so also he hath a real respect and relation unto his brother Seth who is given or set instead of Abel Gen. 4. 25 in whom his life is upheld and preserved and there Abel is brought in by the Apostle speaking in the way of faith in Seth as well as in the way of terrour and wrath in Cain Heb. 11. 4. Gen. 4. 10. 11. In Seth being dead to the things of sin and Satan he yet speaketh and in Cain he being dead to the things of God speaketh also and accordingly there is a twofold vanity and also a twofold righteousnesse appearing in his blood and therefore it is said to be the voice of thy brothers bloods in the form plurall There is then a vanity accompanied with vexation of spirit as in Cain who is emptied of the glory and peace of God who fears that all that sees him will kill him Gen. 4. 14. And there is also a vanity accompanied with the breath and spirit of the Lord in the propagating of the Son of God in the way of Seth in whom the spirit of the Lord breaths in the blasting of all humane glory and emptying man of all carnal reasonings that the glory and wisdome of God may take place and become the fulnesse of that state and condition Isaiah 40 6. 7. 8. The vanity filled with vexation which is that evill spirit of Saul is man emptied of all the vertues proper to that holy Son of God which emptinesseis the filling of him with that evil spirit of Satan which is that enmity against Christ and if there were not through Gods devise a spirit a state and condition of this Satanicall nature corrupt and vile and that in all respects and eternally otherwise there had never been footing for the appearances of Gods glory in the salvation of any of the sons of men nor had his power and proper vertue ever been made known to the Creature to render to the Creator the praise thereof For if there were not a damnable and destructive estate and condition in man that is in man so depraved and corrupted there had never been deliverance of man into the glory and purity of the Son of God yea and that the destruction be of the same capacity and duration that the deliverance is otherwise there had never been ground for deliverance and salvation such as becomes the presence the onely Son and excellency of the work of an infinitely wise allsufficient and an eternall God For what is salvation in reality more than the destruction that it saveth from and how can the reality of mercy be extended further than the nature of the misery which it taketh the commiserated from and what is an acquitting and clearing either for sum or substance further than there is weight and duration in the guilt and condemnation Yea the glory of God vanisheth and comes to nought in point of any eternall salvation of man if there be not an eternall damnation and destruction of man For what thanks worthy is there to save from nothing for if mankind be not eternally destroyed then man is saved from nothing if no eternall destruction be and if man be saved from temporary evils then hath he only a temporary salvation and than the creature hath the glory of the salvation noâ— God for every Creature hath an instinct or skill to save it selfe that doctrin then of universall salvation makes man no better than a beast and is no better than grosse Atheism for denying a salvavation compatible to the Son of God is to deny God himself Therefore Abel is become vain and empty in his brother Cain though propagated of the same stock to the fulnesse of vexation in that spirit of enmity being in him made void and emptied of all that love life and vertue which is proper to the Son of God else were there no place for the glory of God in salvation to be found nor had it ever been heard of among the sons of men nor had it any ground or basis to stand upon and to enervate salvation is no lesse then to enervate the Son of God himselfe for it is he alone who is our salvation Psalm 27. 1. Psalm 14. 7. let such as hold a universall salvation of all men take notice of this point and let others observe their abominable lascivious and loose tenent that they hold in the truth and intent of their doctrine that there is neither God nor Devill nor man in better estate than a bruit beast Again there is a vanity in Abel as he hath respect and relation unto his brother Seth who is set in Abels stead in whom the image of the father is upheld and preserved Gen. 5. 3. and this is a vanity or emptying not unto vexation but unto salvation which is an emptying and a vanishing of all things proper unto that spirit of Cain or that first-born after the flesh that so all the things of God proper unto the first-born of God may take place and therefore Seth is reckoned in the Geneology as the only and first begotten of Adam Luke 3. 38. which emptying of Abel or of Christ personated in Abel of all carnall and cruel things which is the slaying of the enmity in himself Ephes 2. 15. 16. is the putting of them into their proper place for they are the proper right and inheritance of Cain that first born after the flesh and therefore he is called Cain that is a possession as the proper inheritour of corruption and all things pertaining thereto for as there is an inheriting of the promise Heb. 6. 1â— and blessing 1 Pet. 3. 9. so there is an inheriting of the threat and the curse Psalm 109. 16 -20 Ier. 16. 19. or as the Hebrew word following after his name signifies I have gotten Kanuhi a man of Iehovah that is according as all men judge that the prime and chiefe things of nature shall have preheminence and are most acceptable to the Lord. Faith therefore in its expression of vanity comprehends both the emptying of man of all the things proper unto man as he is made of the dust of the Earth and in that respect subject to corruption to the filling of him with all things peculiar to the Son of God which the Apostle affirms is the fulnesse of God Ephes 3. 19. Col. 1. 19. Col. 2. 9. As also the emptying of man or his vanity in regard of all things peculiar to the Son of God as man was made in the image of God and so capable of life and immortality to the filling of him with all things proper unto Satan which is that fulnesse of sin Gen. 15. 16. fulnesse of curse and bitternesse Rom. 3. 14 fulnesse of that deadly poyson of the Serpent Iames 3. 8. yea it is that
and the adjunct being but one yea even the Son of God is made vain and empty to the end he may fill all things and is made nothing that he may substantiate all things for so much is in those words translated he was made of no reputation that is he was made vain empty nothing as the word signifies that is he is nothing in point of the spirit and life in the wicked that they may be filled with horrour mortality and wrath and he is nothing in point of the flesh and glory of man in the godly that they may be filled with the fulnesse of God in immortality and eternal life and peace and so much for present concerning the word Abel together with the adjunct righteous Abel The second point concerns the manner of this fact of murthering the Prophets which either aggravates or extenuates an act and that is said to be from blood to blood that is from the blood of Abel to the blood of Zacharia By Abels blood here that is his slaughter we are to understand the sacrifice for which he was slain for Cain slew him for the goodnesse of his work or offering 1 Iohn 3. 12. now we know that Christ is the sacrifice offered as really as he is the Sacrificer that offers it therefore in Abel he is said to be a Lamb slain from the beginning Rev. 13. 8. also our Apostle affirms that Christ our Passeover is Sacrificed for us 1 Cor. 5. 7. where he concludes him to be the Sacrifice so that the slaughter of Abel is the unnaturall murthering of the true offering or that illegall enmity which Cain hath against Christ being brought in as the only acceptable thing unto God for he that hates his brother is a Murtherer and we know that no Murtherer hath eternall life abiding in him 1 Iohn 3. 15. For Abel bringing the firstling of the Flock which is the first-born of God not at Cain was the prime according to the judgment of the flesh as one judged who the Apostle saith was deceived 2 Cor. 11. 3. But he is the first born or he that opens the womb of eternall generation and true off-spring of God to appear in mankind and that by emptying man of all humane and temporary glory and excellencies to be filled and replenished with the glory of God only in the excellencies of his holy Spirit in all the operations thereof and the nature of that firstling Cain could never abide who is that first-born after the flesh and judgment of humane wisdome who builds Cities and severall Orders and Institutions calling them by the name given to his Son to glorifie himself in an Off-spring of mortall and carnall things Gen. 4. 17. calling this City Enoch or according to the Hebrew Chanoch that is catechised instructed or dedicated as the same posterity do at this day set up new forms and orders of Religion as Monuments to declare unto men that they are the initiaters into Religion and the only Chatechizers and Instructers of the World so as the posterity to come must keep their order and walke only in their steps as Cain made provision for his Son so to do Again Christ is not only made vain according to all carnall things in this his offering in his whole and intire mysticall body but also he becomes bereaved of all things of the spirit in wicked men who are void of all the operations thereof that so the depths of Satan may take place which is as much as to say the Creator and giver of life and being to all things is become death as also in that way of Christ that the Creature is become eternall life which can have no other sound in a carnall ear but as though the Creator were dead and the Creature become God which Cain in all his Off-spring could never indure to hear of neither of the one nor of the other for in the one the glory of man is consumed as the grasse Isaiah 40. 6. which humane wisdome can never indure and in the other stands the shame of Satan in the quenching of all the fruits of the spirit which the pride of man can never indure but utterly denies both the one and the other to be the true Off-spring and Sacrifice of the Son God yea rejects and contemns and is in enmity against them both which enmity is the slaughter of the Son of God as he hath given himself to be this firstling offered for the redemption of his chosen ones for he that hates his brother kils him 1 Iohn 3. 15. as well as he that lookes upon a woman to lust after her hath committed adultery with her in his heart already Mat. 5. 28. even so he that hath enmity against the sacrifice of God he hath strangled it in his heart already and not taken away the blood according to Gods order and appointment which is one of those great and unsufferable abominations of the world Acts â—5 20. 25. joyned with idolatry fornication and bloodshed And thus is Abels blood shed by every false construction and interpretation of that one only and once offered Sacrisice of Christ by such as wander therein according to the way of Cain Jude 11. even the men of the World those first-born of Egypt in regard of wealth honour and humane learning who would make men beleeve thereby that they are the first-born of Israel who bring earthly momentany and transient fruits unto God as an acceptable Sacrifice as Cain did therefore they rest not in their enmity against and deniall of the true sacrifice as that Lamb slain from the beginning but they proceed also to the taking away of the life of the Sacrificer who offers the Sacrifice wherein observe that Christ is as really the Priest that offers as he is the Sacrifice offered therfore he is said to be our high Priest as well as our Passeover Heb. 2. 17. Heb. 3. 1. Heb. 4. â—4 Therefore the blood of the Priest is brought in upon the same account against them who slew Abel that they have also slain Zachariah the son of Barachiah as being that holy Prophet and Priest of God the cause and manner of whose death is recorded in that second of Chronicles Chapter twenty four So that whosoever he be that dislikes and contemns the true and reall Sacrifice offered unto God he also contemns the true Priest and Sacrificer yea whosoever is officiated by the spirit of God to be exercised in and about the offering up of the same That Christ is a Priest and the only and alone Priest in all ages is most evident where it is said the Lord hath sworn and will not repent saying Thou art a Priest for ever after the order of Melchizedeck Psalm 110. 4. compared with Hebrews 7. 1. 2. 3. verses see also Hebrews 7. 15. 16. 17. Yea he is our high Priest in point of offering all true Sacrifice as well as the Captain of our salvation to lead us on into all conquest
Iaphet brought forth but also that cursed condition of Cham and Canaan so that Noah in this drunkennesse ceaseth from all carnall argumentation in the things of God even as a man drunk with Wine is bereaved of the use of naturall reason and common sense Noah therefore according to Gods intent and meaning is drunk in that sense of the Apostle where he saith be not drunk with Wine wherein is excesse but be filled with the spirit or as the word is be drunk in the spirit Ephes 5. 18. that is as Iohn is said to be in the spirit on the Lords day Rev. 1. 10. even as a man being in drink it hath dominion over his senses carrying him beyond the common operations of them therefore it is said that a man sâ—outeth because of wine Psal 78. 6â— Even so a man being in the spirit it carries him beyond all naturall reason common sense and humane argumentation to resolve conclude and determine of things according to the wisdom power and glory of God and not of the Creature therefore it is that the Spouse in the Canticles saith Eat O friends drink abundantly or as the word is drink and be drunke O well-beloved Canticles 5. 1. The truth is that the argument or wisdome of a Saint encouraging him to stand in opposition unto all the world which he cannot but do though there were not another to stand by him in the cause of God is to carnall reason liker to a man bereaved of his senses than one in his right mind and thence it is that C ham the youngest son of Noah or the least son being so diminished in point of Sonship that he comes not within the compasse of inheriting any part of his fathers blessing because he looking upon his father as being uncovered of all the ornaments of mans power and wisdome and so asleep or dead to them all whom Cham declares to his brethren as the shame of his father looking upon him with that unclean spirit of the Raven but Sem and Iaphet beheld not any shame in that nakednesse but know it to be the only capacity of their father to be clothed with those honourable robes of righteousnesse which they bear upon their shoulders as the Levites carry the Ark of God and go backwards unto their father a quite contrary way than Cham doth therefore Noah awaking unto God or being alive unto the spirit as really as dead to the flesh exercising himself in the wisdom of the spirit knows what his sons have done through this his sleep and drunkennesse ministring unto them according to their deed and therefore denounceth a curse against Canaan not naming Cham but Canaan his son wherein a deep mystery is couched namely that the curse doth not in the least arise out of the Ark wherein salvation is but out of a spirit propagated and ingendred by concluding that the glory of salvation consists in that which it doth not namely in the glory of the Creature and not in that glory which is immediately of God even as C ham lookt at the blasting of mans glory through the power of the holy spirit of God to be the shame of his father and not the true glory Neither doth the curse arise and spring out of any proper work or operation of God in any particular but from a false construction and interpretation made of that good work of God therefore the act of ingendring Canaan as accursed merchandizing as his name signifies by a false construction concerning our deliverance given by Cham comes between Noah and the blessing distributed to his sons and however Cham be not named in denouncing the curse yet he is included else the curse were not full in originall and off-spring even as the blessing is pronounced upon the root and originall of blessing and therefore he saith blessed be the Lord God of Shem but Shem the true off spring is included and so it is full in the root and branch also So is the curse denounced upon Canaan but Cham is included also else the curse were not full in root and off-spring and as Noah here in this place is not the immediate root of Canaan the accursed no more is the Lord of all the Earth the immediate root of any particular in the curse That spirit therefore that stands for mediate Ordinances and offices of God it stands for and upholds the proper propagation of the curse and as the curse goeth out unto Canaan the son of perdition including Cham the father of lies so Christ here denounceth desolation upon the Mother Ierusalem including all false Interpreters her Children in the Scribes and Pharisees as her proper off-spring and thus comes the curse to be propagated in all the men of the World and the orders thereof constituted and established if we may call it order established in all the Cities of the Iebusites namely by preferring the wisdome power authority and glory of man before the wisdome power authority and glory of God maintaining the wayes and operations of the Creature in the vilifying of the operations of the spirit of God as a shamefull thing in that way of the crosse of Christ and in this stands all those mother like conceptions in the orders of the World to produce and bring forth a brood and generation of false Interpreters as the orders of Ierusalem had brought forth these Scribes and Pharisees as her children ingendred by that bond woman or spirit of bondage For the orders constituted and established in the world beget false Interpreters as naturally as every Creature begets and conceivs its own kind for according to the form of order established in any nation Kingdom or jurisdiction such is the officer it brings forth for he must be produced and established according to that law or else he is a Usurper so that the immediate call and invisible vertue of the Spirit of God is thereby to be rejected in whomsoever it appears for the Officer must be a child of that order and law wherin he exerciseth of what order and constitution soever it be which this City order of Iebus or Ierusolem hath ordained and erected and herein she becomes murtherous and diabolicall in her self and in her children or the children are such in the mother and the mother is such in the children in that they reject all immediate revelation of Christ and his Spirit putting it off by their law to a time past or to come or to both and so kill it in the present time as these Interpreters did and as the City ordains and appoints such laws to bring forth children by so the children are bound to promote maintain and justifie that law and order by which they are brought forth Even as children do their Parents whilst they stand in that relation of children for when they are once betrothed they become a root in themselves and these two taken spiriritually according to the intent of Scripture are never separated whether in the mystery of
Christian is brought into a point of time as really as that act through the Spirit of God hath in it the extension of Eternity but this false interpreters will not be gathered into 2 They will not have Christ so to neglect himself in the world that there is no stamp of the Image and Spirit of God in wicked men as peculiar to his nature nor so â—o neglect himself as he is Man in the just that there is no excellency or glory of man in any reckoning or account in him that so he may in the fulnesse of God and vacancy and vanity of all the things of man make of these twain one new man in himself this false interpreters will not be gathered into Ephes 2. 15 16 3 They will not have the same life and spirit transfused into every Saint of God which is in the Son of God as he hath respect to the Father or not that however which is in the Father himself but some Secondary or mediate influence else it is not a wing for the children and the bond-woman earthly Ierusalem to come under they are all bound by law of humane learning and their School Divinity to keep with all care and study their Secundâ—m Idem which is a principall pillar set up by Satan to underprop the Nest they belong unto Revel 18. 2. 4 They will not have the form and fulnesse of Christ to be compleated at once where ever or in whom it appears but must have it made up gradually by peece-meal hating inconsistent to the increasings of God and impaires that Salvation that is by Christ for there is nothing peculiar to a Christian but Christ salvation Consists in it so that they will not have Salvation to be perfect it is a wing too sound and wholsome for the Scribes of the world to come under 5 They will not have the word and wisdom of God to be a compleat and all sufficient shelter unto a Christian to save and defend him from storms and tempests snares and intanglements arising from below or descending from above without the help of humane learning whereby to know and humane policy to consult contrive and determine as also humane lawes and Lawyers to maintain rights and interests otherwise a Christian cannot safely be Conveyed through this World we have known all these to come out against Christ and the servants of Christ in all ages but we never knew them take parts with the people of God but as God by his wisdome turned them to another intent than their proper sâ—ope and end was but for the word and wisdome of God simply and singly considered that wing false interpreters would never be gathered under for they say unto God depart from us for we desire not the knowledge of thy waies Iob 21 13 14. Psalm 119. 53. They will not have a Nest of his composure a house of building without hands onely eternall in the heavens they know nor for it is too apparent their Doctrine concerns the things of this life and so properly the state of the bodies of men and for the nature and state of the soul they Know not being void and destitute of the wisdome of God such as have not the spirit Iude 19. and therefore Christ in the words following brings in that affirmation and sentence against them 38. 39. Behold your habitation is left unto you desolate for I say unto you yee shall not see me me henceforth till that ye say blessed is he that cometh in the Name of the Lord. In which words observe 1 First a serious affirmation in these words Behold your house is left unto you desolate 2 Secondly a reason thereof rendred in these words for ye shall not see me henceforth untill ye say blessed is he that cometh in the Name of the Lord. First observe in the affirmation a note of admiration and wonder that the wisdome of God should speak and expresse it self unto men and they not give Credit thereunto Behold saith he and wonder admire unto astonishment and destruction that the prophecie which hath foretold these things is fulfilled upon you Habba 1. 5. which the Apostle applies to a like act of the wicked Iewes where he saith Behold ye dispisers and wonder and vanish away Acts 13. 41. or perish for the reiection and neglect of the wisdome of God presented unto the world and uttered in Christ is the proper condemnation and destruction of the sons of men therefore the Prophet saith For I will work a work in your daies yee will not beleeve it though it be told unto you Here is then a description of the habitation and abode as the proper brood and nest of all false Interpreters in opposition to that which Christ gathereth his own people into And this devastation here affirmed to be the portion of all false Interpreters is the very same which is prophesied of all Christs Enemies Psalm 69. 26. and is in particular applyed unto Iudas Iscariot that Confessor for hire Acts 1. 20. as his name signifies or man that praiseth the wayes of death as all such do to declare unto us that deceitfull treacherous and perfidious spirit as also that horrid destruction which ever attends the false interpretation of the Word of God which ever bereaved men of all Office and Apostleship of all Vertue and Operation of all holy Ministry and Service yea of all Life Spirit and Power that appertains to the House and Kingdom of God therefore Iudas is said to go to his own place as one estranged from that place and inheritance of the Son of God Acts 1. 25. So that this desolation and depopulation of the habitation of the wicked is the fulfilling of it with death and destruction and with all wickedness and abomination as in Simon Magus who valued the gifts of the Spirit of God according to an earthly estimation which is ever accompanyed with a destructive and perishing condition Acts 8. 20. For it is that unclean spirit which goeth out of the Man or out in a human manner in the things of God walking through dry places barren of the distillations of the Spirit of God seeking rest but hath none to give and therefore never finds it for the Spirit of Christ doth as truly gives rest as receives it But this unclean spirit consulting with it self preacheth a return to his house out of which he came that is he came out of the house of uncleanness and thither he returns for as the holy Spirit of Christ comes or proceeds out of a pure and uncorrupted Fountain as it descends from the Father yet as the spirit of man is in unity therewith there is a real separation and sanctification from uncleanness and all impurity which otherwise man naturally is therefore Christ is truly said to be made in us Wisdom Righteousness Sanctification and Redemtion 1 Cor. 1. 30. Even so that Spirit of man going out in the matters of God by human wisdom in that respect goeth
out of an unclean and corrupt Fountain or habitation for Earth holds no correspondencie nor hath any congruity with Heaven the Creature with the Creator but falls infinitely short in all things not a blemish forbidden in all the Sacrifices and Offerings but in that respect he hath the defect superfluity and defilement upon him yet doth he corrupt a pure and holy thing in himself and unto himself namely the holy Word of God in the false construction thereof so that as this unclean Spirit corrupts a pure Word of Eternity in it self mortalizing it by putting it into a human form so also its return is into an house of uncleanness of like antiquity in point of the state of death and mortality and so is truly said to go out of an unclean habitation which never was otherwise and yet he makes it unclean and desolate of all the things of God unto himself by false interpretation bringing the will of God unto the mind of the Creature and not the mind of the Creature to the will of God But the Spirit of Christ coming out of a clean Fountain even from God himself and therefore is said to come forth from God and go to God Ioh. 13. 1. yet doth he purifie in himself that which by nature is otherwise unclean namely the spirit of man else were he not the son of Man as he is called a matter of eighty eight several times in the Prophecie of Ezekiel and according to the eternity of that Word or Spirit that purifies such is the state and condition of the purified for they are no more twain but one Mat. 19. 6. And thence it is that Man who otherwise is mortal lives an eternal and immortal life being that the Wisdom of God hath formed his mind according to the Will of God and not to the will or law of a creature and so Man in Christ who otherwise is mortal lives for ever and knows no death no more than En ch did Gen. 5. 24. who was translated that he should not see death Heb. 11. 5. That is that he should never tast of it or feel the nature thereof so the Psalmist saith Tast and see how gracious the Lord is Psal 34. 81. And the Son of God who otherwise is immortal doth in that way of Antichrist dye an eternal death where never any life appears but a mortal state and condition of like time of him who is mortalized therefore they are said to go into everlasting fire which must have respect to time past as well as time to come Mat. 25. 41. Therefore Tophet is prepared of old or of antiquity or from eternity as the word imports yea it is prepared for the King the burning whereof is fire and much wood and the breath of the Lord as a River of Brimstone kindles it Isaiah 30. 33. So that as antient as the breath of the Lord is so antient is that place of abode for the wicked therefore a full measure of wrath in point of time as well as present torment So that unclean spirit is said to take seven spirits worse than himself that is fulness of uncleanness and vexation which a creature simply considered could never have therefore his going out in the matters of God in a carnal manner is the way of his multiplication of mischief in himself therefore his house is empty and swept of all the things of God but furnished with all uncleanness and wickedness suitable to that unclean and wicked condition therefore the end of that man is worse than his beginning for the original and proper ground ofthis abomination ariseth from the creature whichin it self is but a finite thing as all other creatures are but his end and scope being to adorn himself with God in making him like to himself as the Psalmist speaks Psal 50. 21. thence it is that God becomes a fearfull and infinite death and torment to him which all the creatures in the world could never be And of such nature and concernment is the house or habitation of these false Teachers which is left unto them or in them desolate of all the things proper to God and filled with all the things of Satan even as Iudas was to become his own Executioner and the bursting of him in sunder that all men might see his abomination and shame who is said to goe to his own place Act. 1. 25. as one laid waste of all Apostleship and Ministry in the Faith of Christ and therfore his proper inheritance or habitation yeelds him nothing that is holy or profitable to Minister but is voyd and desolate of all Neither hath he any life or spirit to move or act in the things of God though tendred unto him for he is dead and gone to his own place and office of an eternal executioner of himself And this is the desolation of the habitation applied to Iudas the false and counterfeit betrayer of Christ with a kiss which Christ applyes hereunto all false Interpreters of the Word of God in these Scribes and Pharisees who faun upon Christ in their Doctrin in all lowly demeanour to maintain uphold him in the ways of the flesh by things mortal momentary therby give a sign unto the world for the betraying of that life and spirit of the Son of God into the cruel hands of the wicked that the law of the Spirit or Christ taught after the Spirit wilnot be suffered or endured among them the habitation of such Confessors Pharisees or Preachers of Christ with Iudas is left unto them desolate without any in-dwellings of the Spirit of God with them or any building up of the House of God by them but ruination of themselves and others with Iudas who are their maintainers and upholders The Reason of this Desolation and Destruction follows For ye shall not see me henceforth Whence observe that the want of Christs sight and revelation in the world is the cause of all ruin and desolation of the world as Christ affirms Without me saith he ye can do nothing Ioh. 15. 5. It is alike true without me ye have nothing without me ye are nothing Christ is unto man that Microsmos or little world as the Sun in the Firmament is unto this spherical world take away and annihilate the one or the other and all things therin perish and come to ruin Want of true Revelation is the cause of all Desolation and Destruction By seeing here we are to understand the communication of the sences The Apostle Paul saw Christ when he went to Damascus even that light that shined about him clearer than the Noon-day for it is said he saw no man Act. 22. 26. Act. 9. 8. That is he saw no humane shape of Christ though he opened his eyes to see but Christ according to the spirit in his mystical body was revealed unto him therefore he saith Am I not aâ— Apostle am I not free have I not seen our Lord Iesus 〈…〉 Cor. 9. 1. Paul alâ—â—â—eard
false interpreters ever preferre Carnall policies and speak well of them in the vilification of that wisdom which approves of the Crosse of Christ preferring it as the onely thing to be rejoiced in Gal. 6. 14. 3 Whosoever comes in the certainty of truth as it is in Iesus fals interpreters prefer the certainty of Grammer Rules â—ogicall Reasonings Synods and Councills oâ— men before â—he Evidence and Demonstration of the Spirit and power of God 1 Cor. 2 4 5. 4 Whosoever comes in the authority of conquest and victory of the King subiecting all spirits unto the power of God either voluntarily or else by constraint false interpreters ever prefer the Conquest over mens bodies and subjecting their estates before that placing their chief if not only cause of thank fâ—lness in the success of the temporal Sword and therefore can never blesse praise nor speak well of the King Christ or of that Anoynting of the Spirit whose weapons of Warfare are not Carnall but Spirituall yea mighty through God to cast down holds Casting down the imaginations and every high thing that is exalted against the Knowledge of God and bringing into captivity every thought to the obedience of Christ and having ready the vengeance against all disobedience when obedence is full and Compleated which it ever was and is in the Lord Christ 2 Cor. 10. 4 5 6. We conclude therefore considering the premisses that it is a most righteous thing in Christ to pronounce this sentence against the spirit of false interpretation in whomsoever it appeares that it shall never bear that Vrim and Thumâ—im that Light and Perfection so to see the Son of God as to install into the office of the Priest who enters into the Holy of Holies and therefore shall never be authorised to blesse or speak well of such as come or spring up by the power of the Spirit in the Name and authority of the Lord that King of Saints and Holy one of God separated marvellously and exempted by signes of honour from all common and profane use to the exercise of holinesse and manifestation of Gods vertues for ever 1 Pet. 2. 9. whom the Spirit of false interpretation doth ever vilific preferring the Kings of the Nations round about Ierusalem that is above who are appointed onely to profane and common uses before that holy one of God Iohn 19 12 13 14 15. Acts 17. 6 7. therefore let that house be desolate and that spirit of false interpretation let it be for ever ashamed Amen So be it FINIS Certain Copies of Letters which passed betwixt the Penman of this Treatise and certain men newly come out of Old England into New Who when they were arrived at Boston in the Massachusets-Bay the Governour being informed they were such as are called Quakers he sent Officers to fetch them ashoar and being forthwith brought into examination what their business was into these parts they answered To spread the Gospel and to do the worke of the Lord whereupon they were all committed to prison both Men and Women there to remainâ— till the return of the Ship and then to be carried back into England the Master being bound in 500l with others for security with him to set them ashoar in England againe and that upon his own cost and charge lesâ— the purity of the Religion professed in the Churches of New-England should be defiled with Errour Warwick Septemb. 16. 1656. The Superscription To the Strangers and out-casts with respect to carnall Israel now in prison at Boston for the name of Christ these with trust present in Massachusets New-England Christian Friends THE report of your demeanour with some others of the same mind with you formerly put in possession of the place of your present aboad as is reported to us as also the errand you professe you come with into these parts hath much taken my heart so that I cannot with hold my hand from expressing its desires after you which present habitation of yours our selves have had a proof of from like grounds and reasons that have possessed you thereof under which in some measure we still remain in point of banishment under pain of death out of these parts a prohibition from that liberty which â—o Christian ought to be infringed of And though we have a larger room in bodily respects than for present your selves have yet we desire to see the prison doors open before we attempt to go out either by force or stealth or by intrâ—aâ—y which we doubt not but the boâ—s will fly back in the best season both in regard of your selves and us but we apprize more of the appearance of an evident hand of God exalting himself in his own way than we do of our bodily livelyhood for we fear not the face of man for God hath shewed us what all flesh is otherwise we would visit you in the place where you remain though we came unto you on our bare feet or any that professeth the Lord Iesus opposing his authori y against all the powers of darknesse If God have brought you into these parts as instruments to open the excellencies of the Tabernacle wherever the Cloud causeth you to abide no doubt but this your imprisonment shall be an effectual preface to your work to bring the Gain-sayers to nought which my soul waits for not with respect to any particular mans person but with respect unto that universall spirit of wickednesse gone out into the world to deceive and tyrannize and in that respect my soul saith O Lord I have waited for thy salvation the bringing to nought of which spirit is ever made manifest in the blessing of the Tribes for the Scepter of Israel is never erected but in bringing to nought the Crown of pride which Dan or true judgement ever brings to nought by our spirituall Sampson I may not presume to use a word of exhortation unto you being I had rather as having more need to be admonished by you not doubting but you are plentifully enabled to admonish one another let me make bold to say thus much to my self Stand still and behold the salvation of the Lord we are Persons lie here as buried unto the Sons of men in a corner of the Earth grudged at that we have this present burying place But our God may please to send some of his Saints unto us to speak words which the dead hearing them shall live I may not trouble you further at this time ouely if we knew that you had a mind to stay in these parts after your inlargement for we hear you are to be sent back for England and what time the Ship would set Saile or could have hope the Master would deliver you we would endeavonr to have a Vâ—ssell in readinesse when the Ship goeth out of Harbour to take you in and set you where you may enjoy your liberty Iâ— arvell what manner of God your Adversaries trust in who is so fearfull of being infected with errour or how they
AN ANTIDOTE Against the Common Plague Of the WORLD OR An Answer to a small Treatise as in water face answereth to face intituled Saltmarsh returned from the dead And by transplacing the letters of his name this is Smartlash Ascend into the throne of equity for the Araignment of false Interpretours of the word of God Summoned out of all ages to appear under the penalty of death challenging the consent or forbidding to gainsay the common approved pâ—iesthood of this age What hast thou done the voice of thy brothers blood cries unto me from the ground Gen 4 10. LONDON Printed by J. M. for A Crook and are to be sold at his shop at the sign of the Green Dragon in Pauls Church-yard 1657. To His Highness OLIVER Lord PROTECTOR Of ENGLAND SCOTLAND and IRELAND with the Dominions thereto belonging I Am in a strait in this mine attempt in daring to dedicate this small piece unto your Highness the spirit of man standing alwayes in such readiness naturally as a croking frog in those Magicians of Egypt to procure the favour of and gain interest in the most publick and eminent men only for private ends and self-respects But the simplicity and singleness of my proper intent is such in this designe together with the freedome of my spirit to prostrate my humble disires in publick view after the prosperity of your Highness in eternal things that I am born up and incouraged hereunto For God hath shewed me what all terrene and temporary affairs amount unto yea even of the greatest men not being used to promote the honour of that one only and eternally anointed For though a man may be but of a low stature even as a shrub in his age in the view and account of men yet if he run well with Zacheus and be take himself to the top of the Sycomore tree he may come to take a just and joyful view of him who is Lord over all though otherwise the press of such as are taller then he may seem to hinder him from coming nearer but if he know the way wherein the Lord passeth along he may take a direct and fruitful view of him notwithstanding the crowd I know not but that God hath made your Highness the mirrour of this age as a so exemplary for that to come wherein the greatest glories of this world in the men thereof may take a true view of their deformed faces and that in the several feitures and figures thereof For I could never learn that you have pursued the honour thereof but only have been constrained through the urgency of a mighty hand of God pursuing your self to yield your self over thereunto when necessitie hath clothed you upon and adorned you therewith Which is a thing rare to be found in this generation or in any age and therefore a myrrour to be looked into and admired with respect unto the best of men also No man can deny but that God hath made you an instrument whereby to work wonderful changes and that in high though transitory affairs making you a terrour to your enemies and in a covert from the storm un o such as profess friendship unto the cause of Christ I must confess that the reports which I have heard the things which I have seen that have proceeded from your own lips as also what I have sensibly felt and tasted of though in a remote corner of the earth have so dissolved my heart to take the impressions thereof that I cannot but perswade my self that your spirit profoundly looks into and is in honourable and skilful motion activity and atchievements in and about that only weighty and great change which concerns the life and death humiliation and raign of the Son of God a change of state carrying in it kingdom power and glory infinitely transcending the rule and protection of England Scotland and Ireland with the dominions thereto belonging For this hath in it reallity of all kingdones in their severall and variouâ— distinctions of glory and power not exempting one of all them which the common adversary the devil proposed unto Christ but the wisdome whereby he presents them would have falsified them unto Christ in point of that whe ein the reallity of power and glory is properly terminated and for ever stands which being truly erected and rightly ordered never departs from you no more then the glory of the conquest and victory together with his strength wisdome and skill to raigne departs from the son of God but abide upon him for ever I durst not presume this small piece to your Highness which was bu briefly uttered according to our poore accustomed indeavours in our dayly exercise without either Library or time to make use of any such things in this rude incumbring and way-less wilderness But that I think it hath in it those two mites which that poor widow cast into the treasury which proved of more worth in Christs acceptation then the offerings of Scribes Pharises and Elders and all the wealthy of the world for she gave out all her living which consisted in two mites the word mite is such a diminative as that it procures and gains all increase for she gives away the wealth and glory of her husband unto diminution which is the riches and glory of the creature in which tender gift or diminution doth consist the Cross of Christ in his death to all carnal and transient things proper to the life and law of the flesh And she throws in all the miseries of mankind which might arise and grow out of her widow-hood and loss of all her former suppl es and excellencies in the loss and diminution whereof the Son of God makes manifest his own riches and power and these are mites or diminutives yea they are individuals we cannot give part of either of them into the treasury according to the nature of an acceptable offering but we must give them all for he hath all our glory humane so as to consume and diminish it upon the altar and he hath all the miseries of man thus offered to diminish it also in the bearing of it away as upon the head of that scape-goat into the wilderness or land of Shiner to set it there upon its proper base Which twain namely temporary ransient glory and misery are all that man lives upon viz. upon his own bodily or humane exercise and doings thinking thereby to obtain the favour of God or else upon his own transient and humane sufferings whereby he hopes to escape the displeasure of God which twain make but one farthing or quadril that is one state or condition of man considered naturally and originally as springing from the earth or that first Adam consisting thereof But being thus cast into the treasury or storehouse of the Son of God it is that one state and condition of Jesus Christ in whose approbation we are received as that widow of threescore yeares of age or above into that house and temple of
are spiritual and heavenly I interrogated in the sequel of the Chapter wherein are involved so many effectual and undeniable arguments affirmations and conclusions which are without all gainsayings of any false apostleship or ministry Vers 4 Have not we power to eat and to drink that is have not we who preach the gospel and go upon Gods message and errant sufficient authority liberty and licence to communicate and participate in temporary terrene things for the comfort and sustentation of our bodies being that the earth is the Lords and the fulness of it the world and all that fit therein the interrogation is in the way of a strong affirmation that we have authority and power from God for that purpose Vers 5. Have we not power to lead about a wife that is a sister or women that are sisters that is shall not we enjoy the benefit of humane society for our comfort in companionship in our journeys if they be such as communicates in the faith with us shall any debar them from like authority with us to participate in things common to all creatures and apertaining to this present life doth not God deny us the greater as to be of the faith of Jesus and shall he deny us the less namely the things of this life hath he given us his Son and shall he not in him give us all things Have not we like priviledge as other apostles the brother of our Lord and Cephas who are ministers of the circumcision even brethren of the Lord or such as are kindred of alliance in that brotherhood Lordship proper to the Son of God who is made heir and inheriter of all things doth not our faith and apostleship in that spirituall and miraculous sight of our Lord invest us into his authority rather then any carnall society or naturall alliance as might be considered in James and John and also in Peter that companion of Christ in point of corporeal presence who is here called Cephas which signifies a stone or rock of whom it is said in point of that mutuall confession between Christ and himself that upon that Rock the Church is built namely of the Lord and disciples being one in the foundation and in the top or head stone also against which no power of hell can prevail it is therefore alliance in faith which gives true Lordship and authority in the use of all things and not any naturall distinction humane Relation or companionship whatsoever shall not such therefore have liberty and authority wherever they come to partake in terrene transient things seeing that the earth is the Lords and the fulness thereof that is shall not the state of a Christian be a sufficient testimony that all things shall be in motion to contribute to his conservation in the glory of God whereever he comes without any foreseen tender of the creature certainty of stipend or contribution nor any provision made before Elijah sits down under the Juniper treee if all things were not in motion to preserve that Sonship by faith God should fail of his end for otherwise he had never existed Vers 6. Or I and Barnabas have not we power not to work as if he should say I Paul who am rest and quietness from that spirit of breathing out slaughter against the Saints of God which remains in the carnal Jew or turbulent spirit of Sauls and am ready to give rest where I come and Barnabas joyned with me that Son or seed of consolation from whom springs and grows up comfort unto the Saints in every place where we come and the Son of peace appears have not we liberty and authority to refrain and forbear to labour or to trouble our selves with any other employment but what is of this nature or conduceth thereunto nay the power and authority of the Gospel stands in doing or not to do the same thing in point of bodily exercises according as the hand of God is pleased to present the same unto us Vers 7. Who goeth a warfare any time at his own charges who planteth a vineyard and eateth not of the fruit thereof or who feedeth a fl â—k and eateth not of the milk of the flock Vers 8. Say I these things as a man or saith not the law the same also that is I speak not these things as as bounding them within the confines of humane wisdome as man hath respect to eating drinking marrying and giving in marriage bodily labour rest or any such things for therein the law of God doth not consist for there is no proper law of God composed between man and any of the Creatures inferior unto man because the Spirit of God gives the relation of the law of God in all parts and it is not a law but as considered relatively but no creature did ever partake of that Spirit of God but that only which was made in the Image of God namely Man and therefore they are all put under his feet he being Lord over them all and not tied or bound unto any of them but the spirit of God gives the relation of the law of God in all respects as it stands between God and man whether as it comes down from God or goeth up unto God else no proper law of God and of Christ The law of God therefore consists of relation between God and man in all things that are proper thereunto else the law of God would suffer loss in the Saints when they cease to converse with these terrene things but one jot or title of the law shall never fail for it is the Spirit of Christ the Son of eternity which only fulfils the law in every respect and relation He therefore what ever he be that concludes the freedome liberty power authority peace or plenty of the gospel to consist in transitory eating drinking marrying giving in marriage in any bodily labour or cessation and rest in tithes stipends contributions or uppermost seats in the assemblies and synagogues that man propounds a carnal gospel to the world which is not another gospel but it is the gospel perverted ond carnallized wherein salvation did never consist but onely the state of the Curse although it may be brought in as by an angel from heaven in point of humane wisdom and Eloquence according to the judgement of humane reason viewing it For such fruits as we look to receive as the proper priviledges and crop of the gospel snch seed we sow and of such nature is the gospel which we preach if we expect any earthly and carnal priviledge as a fruit wherein the authority or the reward of glad tidings doth consist then do we preach from an earthly and carnal root and principle the very state of death and not that state of life which is by Jesus Christ Which is proved as also illustrated by this threefold interrogation First doth any man go to war at his own cost vers 7. It is taken for granted that he doth not
that minister stand or serve in the holy of holies or as the word is given by Moses in the holiness of holinesses Numb 18. 9. for that term he gives to the portion of the priests which is an excellency proper unto none but the Son of God to be the most holy or the holyest of all for none but he alone can be the Original and Authour of holiness and also a holyness constituted and made therefore he only is the holyness of holinesses in and of whom whosoever ministers lives only of the things ministred which are such things as appertain and belong by Divine appointment unto that temple made without hands being of no temporary constitution or humane frame not acknowledging any other livelyhood but only what comes within the proper confines of that temple which though the world destroy perfectly three dayes and three nights in the heart of the earth yet Christ builds it up perfectly in rising the third day ascending and living forever and of the things of this house true ministers only live and are ashamed to bring in any thing as food raiment and a worldly prosperous course to bear the place of a relative to any thing in the house of God and thus they live in distributing and giving out that holy one of God unto the world which gift of God is in perpetuall act as well as any point of his grace and favour else would our salvation cease therefore our ministry is of the time and term of our Melchisedec Again they live also in receiving and taking in the holy things of God therefore he adds and the which wait at the alter are partakers with the altar that is those that tarry and abide of the Sacrificatory or places of slaughter where all bestial things are slain in their appearance being appointed for that end in which the Saints watch for the incoms of God in the Revenues of the gospel with no less diligence and desire then they give them out not by poaring on books and perusing of notes composed but by lissoning unto god in what ever they reade here see touch tast or seem to understand readily to receive what interpretation he shall give thereof by the secret intimation inspiration and revelation of his spirit for this is an altar whereat they have no right or authority to wait who serve in the earthly and temporary tabernacles for the form and materials of this alter are no way nor in any thing inferiour to the son of God who abides for ever and so long we wait in the reception and living upon the incoms thereof for there is nothing wherein God ever did or shall speak perform or utter himself but it hath respect unto somwhat to be slain consumed and burnt up and therefore this altar and waiters remain forever so that the maintainance of a true and acceptable minister stands in such things as are so ordered and disttibuted as beseems him who is Lord of all and lives for ever unto whom only they are given out as also in such things as a e brought in and received by him who is of no less authority and continuance Vers 14. Thus hath the Lord ordained or even thus hath he who is Lord of all having all things in his dispose so as they shall never fail of their virtues or of effecting their ends appointed or avowedly confirmed as by law irrevocable that they who preach of the gospel shall live of the gospel that is they who truly publish the joyful tidings of salvation as it consists of halcyon dayes and all gladsome things in Christ which never decay such shall live of the same things so received and published as of a fonntain springing up in their own spirits for ever as also in a happy and plentiful return made of that fountain sent forth in its success and multiplication in and from all such as have joyfully imbraced the same And here note the extream folly and madnesse of all such Bedleâ—s and Gyrgathusians who are so fearful and full of fencing of themselves from errour left they should be infected from outward administrations of others who they say bring in new lights contrary to those orthodox grounds and conâ—â—usious they have received and so they have from their father after the flesh who is a lyer from the beginning and hath spoken unto them not only extrinsecally but intrinsecally and from within them gives the proper form and interpretation of whatsoever is commended or propounded unto them from without I might here insert for the conviction or just condemnation of such furious societies and that under Authory of sufficient commission to maintain it that it is alike dangerous to he infected with errour by reading the Scriptures as by the temptations of the devil in what instrument soever he appeareth for the letter of the Scripture in perverting the scope and the intent is that great engine which Satan ever hath enacted and magnified for the subversion and distruction of mankind which these men have made to be their proper bonds and chains wherewith they are tied and tumble themselves as wild bulls in a net it follows Vers 15. But I have used none of these things that is I have not accustomed my self to make use of any private interests of men as being any priviledge of the gospel or any part of the intent thereof therefore your selves may know that there is no such thing in any of them as to be any ordinance or appointment of God in the preaching of the gosyel for then I should not onely neglect but also violate and prove my self to be a prevaricatour of the decree law and ordination of God which hath ordained and appointed me to live of the gospel in this my not accustoming my self to refrain from labour in my own person and live upon the labours and indeavours of others therefore it is no natural or bodily maintainance that the Apostle intends here by living on the gospel and they that so expound and apply this Scripture do by the spirit of Satan pervert and abuse the word of God for their own private ends and gain making merchandize thereof as they do of all the Scriptures of God And whereas he saith I have not accustomed my self as in time past implying that it was never his custome so to do nor of any of the ministers of God so he adds in point of time to come Neither have I written these things that it should be so done unto me that is I do not transcribe translate or go about to register the word of God upon the heart of any man to any man to any such end as to purchase unto my self carnal things or to make any thing of that nature to be the fruits which are proper to the gospel to bring forth for the end the gospel infinitely transcends all such things and ever shall and therefore for time to come I disclaim them all as nothing of the end and scope thereof For
it were better for me to die then any man should make my glorying vain that is it were better for me to loose this natural and bodily life in the want of all necessaries tending to the support and supply thereof or it is better for me to die dayly unto them in spirit as he saith of himself in another place so as the want of them cannot Anoy me no more then it can anoy or trouble a man void of natural sence rather th n any man or as the word will bear then any thing should make my glorying vain or void and empty as if he should say I had rather be as a man dead then that any temporary or transient thiug whatsoever should be brought in as an ordinance of Christ or any part of the glory and fulfilment of the gospel for it being full and compleat of it self in Christ cannot admit of any riches honour wisdom or power but it s own as any means of its supply nor of any office institution Sacramental sign or relation which is not of the nature of the Son of God but in time ceaseth and vanisheth away for then my glory or my boasting or thinge of my praises which I only speak well of would admit of an emptiness and vacuities in it self in case it should have need oâ— supply and to be fulfilled with such things as are not of like worth and duration with any thing whereof it doth not consist and must of necessity suffer loss in the cessation of any such thing as should fade and vanish away in case it should come into the account of any supply or means of the glory thereof no temporary thing therefore whatsoever office relation or bodily exercise institution or order that vanisheth is to be named as any excellency of the gospel for then my praise and my glory namely the Lord Jesus should have an emptiness in him which is worse then death for an apostolical heart to give way unto Vers 16. For though I preach the gospel or thus for if I preach the gospel I have nothing to glory of that is if I faithfully publiâ—â— and declare doing 〈◊〉 embassage s ilfully concerning that good news came down to mankind from heaven then I have nothing of mine own proper to the sons of men in the of their wisdome counsels and indeavours to boast of or to glory in as if he should say the gospel is so full and compleat in the son of God who is filled with all the fulness of God that there can be no transitory thing subject to be bounded within the confines of this mortal life brought into the account and reckoning thereof for then man might have something to glory in or boast of which is altogether excluded that so all the praise and glory thereof may be of God which is immortal and fades not and not of the creature therefore to bring in things subject only to this life as parts and ordinances of the gospel is not to preach the gospel in the glory of it but to boast and glory in the creature and not in the things of God which is nothing else but abominable Idolatry For necessity is laid upon me necessity is twofold first in point of want and penury as if I should say I am destitute and stripped of all humane and carnal glory and excellencie such as the carnal Jew adorns himself with unto the putting of Christ to death of which stock I naturally come as I am made of the dust of the earth for by nature we are the children of wrath even as others so that necessity is upon me to exclude all boasting for I am laid waste and empty of all glory humane as the spirit of God hath breathed upon it and made it to appear to be vanity even as grass So also by nature considered in my ancestours the carnal Jew I am destitute of the glory and virtue of the Son of God for it is impossible that a creature simply considered should have any of those virtues and properties peculiar to the creatour as an eternal salvation and life my necessity in that point also stands in an utter devastation of all divine good yet is my necessity in point of being laid wast of all the wisdome and glory of the creature the proper and only capacity for the reception injoyment and exercise of all those eternal and unsearchable treasures proper only to the son of God Secondly there is a necessity of urgency and constraint so as the things of God are of that plenty virtue and motion that they inforce and constrain unto the devulging and promulgation thereof therefore it is said that the kingdom of heaven suffers violence and the violent take it by force for the things of the kingdome of God in whomsoever they please to convent themselves as an Original fountain and well-head and from thence to distribute and dispence themselves as a living spring there can be no more stoppage made in the outlet and dispersing of them abroad then there can be any prevention of their inlet and reception into the places appointed for them for as it was in the beginning when no dry land appeared or as in case of the deluge when the waters covered the earth the spirit of God testifies that they went up by the mountains and down by the valleys into the place which God had appointed for them even so it is in this case neither way of ascention nor yet of discention can hinder the Spirit of God those waters of the Sanctuary from the proper place appointed for their abode therefore he saith And wo is unto me or as the word is wo is in me if I preach not the gospel this word wo is a phrase wherein the tenure of the curse is expressed signifying a state most base trod upon as being beneath all things that ever God made having in it a deprivation of all good that ever God placed in the creature whereof the Image of the creatour is the sum therefore an utter loss and departure of all good together with the succession and real possession of all evils as houlding proportion in way of Antithesis in all points with that Image and goodness of God which is lost which cannot be less then of an infinit and eternal extent which is the ground and Original of all vexation and penalty in that way of eternal death And the not preaching of the gospel is accompanied with them both namely the loss of God and all goodness for he only is good and the possession of all evil which in that loss inevitably succeeds for according to the goodness of a thing lost ruinated or perverted through our own default such is the evil that succeeds this being written in all mens hearts therefore men proportion punishments for offenders as they judge of the nature of the fact wherein they preach a greater point then themselves are aware of it is well if it prove not condemnatory to
life no more is the gospel beholding unto or stands in need of any memontany thing whatsoever to add any thing in the least to the glory and virtue of it For as the holy Son of God contributes nothing of himself or heavenly thing to the form of Satan or to his being such an unclean spirit as he is so there is no earthly or corruptible thing whatsoever that contributes any thing to the form or fulness of the gospel and therefore free from being ingaged to the world in or for any thing No it stands in no need oâ— the riches of the world for it hath hiden treasures in it self in abundance nor honour from the world for it hath an exceeding and transcendent glory in it self neither hath it need of any power from the world for it is in it self a supereminent power and virtue no nor of any liberty of conscience as from any man or men of the world for it hath the freedome and liberty of the son of God in it self and if the Son make you free then are you free indeed all that I propound to my self in preaching the gospel therefore is to make it free that the world make not an apprentice or rather a slave of it unto themselves setting themselves up by it and above it That I abuse not my liberty in the gospel that is that I impair it not nor suffer any infringement or diminution of the authority and freedom thereof that nothing detract from it by setting it self so above it as it cannot be well without it whatsoever is not of its own nature and substance or enter into co-partnership with it as adding unto the stock and treasury thereof for then is a thing abused when it is villified and denyed to be that which it is when it is lessened weakned or deprived of that which is proper unto it and of right appertains and belongs thereunto but the gospel hath all things whatsoever both in point of form and substance that can properly be said to be the work of God therefore to add any thing thereunto that is not of its own nature hath been and ever shall is to abuse that great grace of the liberty and freedome of the gospel Vers 19. For though I be free from all men in these words the Spirit of God in our Apostle seems to change the subject of his speech in that whereof he treats transferring that unto himself which before he gives to the gospel for the liberty of the gospel he makes here to be his liberty saying for though I be free and that I abuse not my liberty which before he affirms that it is only the freedome of the gospel which he labours for giving us to understand hereby that the Saints of God are the subject matter of the gospel and not onely the Sainrs of God in general as that mystical and universal body of Christ but every one in particular is the same subject matter and of the same concernment that the gospel of God is for Christ cannot be divided neither can the spirit be received by measure nor can one lyne or letter in that book of the covenant be cancelled but the whole covenant is void and of none effect so that God hath respect to his Saints as collecting all into one and distributing one into all and therefore the whole and every particular are of the same concernment So that we cannot teach the true state of one Christian in any respect but we teach the state of the whole body in that respect and we cannot teach the state of the mystical body of Christ but we teach the state of Christ himself and if we preach Christ we preach the gospel and if we teach ought else as any point or particular of salvation we pervert the gospel to our selves and all that hear us with approbation to distruction For a true Christian and the gospel have one and the same form they consist of the same matter they have the same spirit and are of the same spirit they are of the fame degree and dignity and of the same respect and continuation before God yea Davids seed is as the sun that sure witness in heaven that faiâ—eth not and therefore the Apostles are said to be the lights of the world as Christ himself is truly delineate a Christian then and you truly discribe Christ villifie imprison reject and kill the one and ye villifie imprison reject and kill the other for Christ is the subject matter of the gospel not as a man alone or particular person without being composed and consisting of his mystical body even as one shed forth and defused into all and as all gathered up and united in every particular so that the Saint of Israel singularly or the Saints of Israel plurally is or are the subject matter of the gospel so that open and set forth one Saint or souldier of Christ and the whole host of heaven appears in the same rank and do you order and amplifie the host never so magnifically and it shall contract imbody and convey it self into one particular No man can describe a Christian but that which he takes his form from must appear which is the gospel or form of wholsome words nor can any man preach the gospel or set forth that form of wholsome words but as it or they give form to a Christian therefore the freedome of the gospel is the freedome of our Apostle and the freedome of an Apostle is the freedome and liberty of the gospel or thus as the word imports the power and authority of the gospel is the proper power and authority of a Christian and the power and authority of a Christian is the proper power and authority of the gospel For though I be free from all men or from all things as the word will beat without straining it as if he should say there is no man or thing that can lay claim unto me or hath any right or interest in me so as to challenge or countermand mine authority as a superintendent power being my freedome is the freedome of the gospel the subject matter whereof is the Son of God So that nothing can challenge any title in me save only the same spirit whereof I am or the same body wherein I consist because nothing can add any thing to the fulness of that one body nor can be of like nature or constitution to be joyned therewith by any ligament or bond whatsoever so also contribute unto me in any respect as having the least desert whereby to require any thing at all from me in way of requital as its proper right no all schools of humane learning never contributed any thing neither unto my being nor form for I received it not from man neither can they challenge right or interest in any point of doctrine in which I teach according to the nature and true intent thereof and however it be true that my freedome and authority be such
in way of humane genealogies O fools and blind shall we think that the genealogy and off-spring of the Son of God ended and was cut off in the Virgin Mary or that it was more carnal and bodily in onr forefathers then it is in our dayes is not the flesh of Christ though never a carnal and fleshly Christ conserved in his off-spring until now shall we think this word hath not eternity in it and is made good in his mystical body whereever any member thereof appears viz. My flesh is meat indeed and my blood is drink indeed and he that eateth not my flesh and drinketh not my blood hath no life in him or is this speech worn out so as that it comprehends not the whole body viz. My heart and my flesh rejoyces in the living God Is there no more mention to be made of this word My soul thirsteth for thee my flesh longeth greatly after thee is a land of drought Such as lay these things aside and count it blasphemy to say Christ is compleatly present in his Saints in these dayes in the reallity of whatsoever his body consists of and will but afford him only some certain spirit or rather rayes and influences thereof to be resident in his Saints to this end that the world may not want power to do what they please with their bodies these men are of that spirit of Antichrist which deny the coming of Christ in the flesh as the Spirit of God in his Apostle averreth for if it were salvation to confess Christ come in the flesh as born of the Virgin Mary in such an age of the world only then would that wicked sea and lake of Rome have as much salvation in it as thy people at this day extant who profess and describe him in that respect by so many abominable signs and Images for our Apostle affirms that that spirit which confesseth that Jesus Christ is come in the flesh is of God But this spirit which confesses Christ upon the same principles that Rome and the rest of the rabble of the world do who read the writings of the Apostles they do not acknowledge the insufficiency of man in that alsufficiency of the Son of God nor that disability of the creature in point of all humane help to be born up and carried out in that strength and desire proper only to the spirit of God In case therefore of the Jews in their strictness about genealogies and pedegrees I am as a Jew in all such matters and it is the only doctrine I teach whereby I find an ear in them to hear but it is to confound and bring to nought all carnal vain genealogies tribes kindreds and families as having respect unto God that the family and race of the Son of God only may take place of them all that so I may gain them all unto him or vanquish and subdue them all under him that the reality of them all may only be found in him as they are of any truth holiness honour or of any acceptation unto or in any respect with God at all and that all other are but vain and endless genealogies as our Apostle calls them Ignorance of this point in that obcaecoâ—n and pro-caxiouse spirit in the ministry of the world is the cause of that carnal conceit that a member of a church ordered composed and cast into a form by men and the children born in the confines of a church so framed are the true seed and off-spring of Christ and that all others are without any visible ensign of the true Religion and worship of God Again ignorance in this point of the true and compleat proceed of Christ whenever he appears really in any particular person or office is the very ground of that diabollical conceit that the Spirit of God operates in man here on the earth for a time and at his death man as a creature returns unto the earth both in regard of soul and body and is dissolved into the elements whereof natural bodies are made and composed and that nothing but simply God as an increated being is saved or returns to his ancient center these two opinions seem to be far distant but are both alike diabolical denying the truth and reallity of the Son of God and are deceivers of mankind causing them to be inamored with and dore upon the wayes of death and destruction in the villification and rejection of that salvation which is by Christ To them that are under the law as under the law that is to such as are under that Ceremonial bond and ingagement of being tied in the wayes of their worships to persons places times and terms of humane relations as necessary parts thereof instituting of churches creating of officers setting up seals signs services of time which in time will vanish away to these I declare my self to be under as strict bonds and ingagements as themselves be so as I move not in heart nor by hand utterance in tongue or gestures and demeanure in carriage But with respect unto this my ingagement which is the bond of the spirit binding me over unto God by freeing me from all ingagements and things whatsoever inferiour to himself in his Son Christ and not the spirit of bondage which ingageth unto the creature as being set in the place of the Creatour which is ever accompanied with trembling and fear because of the conscience of the insufficiency and uncertainty thereof And by taking up these their bonds and transitory ingagements whereabout as servants of sin they spend their time imploy their studies exercise their zeal in binding heavy burdens upon themselves and others seeking rest by the imployment of that unclean spirit but find none busying themselves in picking at the bark rinde husk or shell and never come to taste of the pith marrow or kernell and by opening of these rudiments and declaring what they be in their strictest injunctions which being followed to the uttermost of their intent in what they drive at and lead unto which is no less nor fall they short of an impossibility to please God thereby I do by these things bring out the reallity of the law of the Spirit of life which is in Christ Jesus our Lord which is the only freedome from this law of sin and death Which law of God hath all its relations operations and respects only in Christ and out of him it neither binds by any bond nor layes it any burden but hath in it in every respect the liberty freedome and authority of the Son of God And by this means I gain the truth and verity of all law bonds and ingagements to have their subsistance and being only in the Son of God being of the same degree power and continuation which himself is and ever will be which is the onely freedome and therefore the Saints of God are not bound unto but transcend and are far above all humane and transitory things from which God hath freed
them and set them infinitely above them once and for ever making them Lords over them all and not as slaves to any of them even as it is said that the Son of man is Lord of the subbath which goes beyond all pharisaical conceptions therefore they bow and kneel unto it as to aged of the continuation of foure and twenty hours Vers 21. To them that are without law as without law that is to such as have a spirit of such liberty as that they can give themselves leave to do any thing never having respect to any order or strictness of conversation to be injoyned by the word of God but stand aloof and a distance from all ties and ingagements thereby like the profane Gentiles with respect unto the strictness of the Jew To such persons I preach and profess as great liberty and more then they can possibly do as being free from all law bonds and ingagements whatsoever as not being under an absolute command or prohibition to do or forbear any earthly or transitory thing and in opening of this my freedome and authority I must of necessity declare how and upon what grounds I injoy and am possessed of this liberty and that is only in becoming one with him who is Lord of all things So that I acknowledge no bond but what is only found in him who is both the giver and also the receiver of the law or else I preach not Christ only but bring in some superfluous thing to joyn with him which sacrifice so brought is an abomination unto the Lord. But in him alone there is fulness of freedome and liberty and out of that freedome there is no true ingagement according to the law and will of God neither ever was nor shall be and hereby I bring in all true and lawful relations according to the mind and intent of God in all his expressions from things transitory to consist and to be only in Christ And therefore I bring by this means that spirit of extravagancy and licentious liberty to yield it self over and become subject unto that bond of the Spirit which is in Christ Jesus wherein all true freedome and authority doth consist in all such as are appointed unto life And this is done by preaching liberty from all carnal and earthly ties as not being under any law or absolute ingagement unto any of them all further then expedience and present oportunity calls for in the prosecution of the work of God whereby we bring the whole law of God in all points to stand in its true relation between God and man all other things being inferiour and infinitely to low to answer in point of relation in the spirit and state of a Christian so as to bear a part in the fulfilment of that Royall law of God which is only fulfilled in us namely God and man in the unity of faith and so in every Christian and in no other relation whatsoever no more then man could find a meet help for the production of his kind in all the creatures in the beginning but must have one as taken out of himself that so she might be flesh of his flesh and bone of his bone not only having his nature but bearing his name and authority aso as Ish and Isha only distinct with respect to Sex as it is in Christ in point of Creatour and creature So that by preaching freedome and liberty from all law in point of relation to things which fade and come to nought I bring to nought and abrogate that law or spirit of bondage and also gain unto my self that eternal law and ingagement of faith to consist only and wholly in the Son of God and therefore he inserts When I am not without law to God Intimating thereby that the true property or form of the law is only to face unto God and not unto any creature no not among the Saints themselves for the Spirit of God in each other as it is the Spirit of Jesus is the proper object of the bond of relation so that wheresoever a meer creature is made a relative in the law of God it is the adulterating of the word of God by that spirit of an harlot and of fornications as also an Idolizing of the creature setting it in the place of or bringing it in competition with the Lord for the Spirit or life of Christ though a man yet was never destitute of the Image wisdome and spirit of God so that God had never respect unto mankind as in unity and order of his law but with respect to that wisdome and Image of his own and not of a meer creature simply considered Therefore he adds But in the law of Christ or but under the law or within the law of Christ that is I am in or under that law of the Spirit as within the bounds and confines of it in all things namely that law of the Spirit of life which is in Christ Jesus our Lord out of whose mystical body or spiritual incorporation there is not any pieces or part no not a word or syllable of the proper law and will of God in any of the relations or operations proper thereunto for if any momentany thing or temporary office or relation should be that whereof any part of the law of God doth consist then would the law of God suffer loss and detriment when we part from all temporary relations and things And we may as well affirm that the almighty suffers loss of his Royal will and of his being that which he is in Christ as to affirm the least diminution of the law in any respect or at any time for one jot or tittle thereof shall never fail nor pass away no though heaven and earth should pass away yet the law of God shall never fail Vers 22. To the weak I become as weak that is to them who are destitute of the power of godliness in the exercise of these virtues and offices peculiar to Christ to such I became as weak that is I preach my self and all flesh to be utterly insufficient and altogether disabled to move towards God by any strength of the creature in any way of acceptation with him that is to say by means of any humane power or wisdome art or abilitie whatsoever and this universal insufficiency of all flesh where it is truly seen and rightly acknowledged I preach to be the only capacity of the reception of the Spirit of God wherein and through which it comes to move upon the mind of man as it is said to move upon the face of the deep in the beginning which insufficiency of the creature void of the excellencies and abillities of the Creatour naturely nor seen nor rightly and groundedly acknowledged is nothing else but that mysterie of iniquity the depths of Satan and the devil that great deceiver of mankind who is the proper fulness thereof therefore he is called the prince of the power of the aire because every vessel
the hearts of all men so as they may read it in themselves and therefore I obtrude the knowledge thereof upon you without all peradventure namely that they who run in a race run all that is divers are in motion therein as striving after the same thing even so God hath ranked the creatures universally in heaven and in earth that they are in a continued motion through Gods ordination as things pointing at looking towards or directing unto Christ as so many rivers in motion towards the same Gole or more particularly All men that ever lived do or shall upon the face of the earth they aim at and move after that which is more excellent then themselves or any simple creature can ever be and so are in continual exercise and motion to gain a price which hath no less then God considerable therein and hence it was that wicked Pharaoh though he would not acknowledge the God of the Hebrews yet he moved as in a race after a greater thing or power then was in himself and therefore fled to his Magicians as such as had a more eminent power to work by then himself had and when they could ease him of the plagues he seeks to Moses that he would me unto the God of Israel on his behalf so that he is in motion after a prize of more worth then all his present attainments So it was with the king of Babylon he also was set in this race moving toward a greater price when he could not interpret his own dreams he sought to the Southsayers the Chaldeans as having more skill then himself to interpret the same and when they could not attain thereunto they also move towards higher then themselves and told the king that none could expound or interpret such a matter unless the gods should come down and converse in flesh or with flesh so that all men yea the worst of men are in a race wherein they strive after a gole of more worth and greater excellency then yet they have attained and there is no true excellency upon just account to be found but only in the Son of God Jesus Christ and as in a race all men are striving to attain nnto that state of Christ but all cannot win the gole it is one only that gets the prize Note by the way the ignorance and vanity of such men that go about to bring men unto the knowledge of God by telling them stories out of the Scripture not analizing them with something written in their own hearts that by that living letter they may so converse with them as they cannot deny the truth of what is said to be in themselves and by the verity of that be gained to give credit unto the truth of the manner and form of the being and exercise of the Son of God brought forth and declared from that which is formed and written in their hearts for every one in this point of running shall be set in the race indeavouring to win a prize greater then yet they have attained from whence we are to declare who and what it is that only gets the gole for they who run in a race run all But one receiveth the prize that is to say Christ that one Son of God that mystical body in the unity of spirit that one whose feet are made like hinds feet and who is called the hind of the morning he that renews his strength as the eagle who runs and is not weary and walks and is not faint he only attaineth the gole winneth the prize and weareth the crown and he that is not of that one undivided being and imbodied in that one faith once delivered unto the Saints that man shall never attain the gole nor obtain the prize for it is only one that receiveth the same for it is but one wisdome which know the way and rightly valueth the prize it is but one strength which inableth to outstrip and over go all the rest and it is but one breath or wind of the spirit that can possibly hold out from the first unto the last that is from the first goings forth of the Son of God in the early morning or glory of his first appearance unto that late evening or setting of the Sun of all humane excellencies as the last or basest things with respect unto the glory and dignity of the Son of God it is only one therefore that receiveth the prize from which he inforceth this exhortation viz. So run that ye may obtain that is cast aside all carnal seeming excellencies every thing which presseth down as a weight to binder in the race and sin that hangeth so fast on even as the flesh cleaveth unto the bones which we are as unwilling to part with as from our natural life and run with all patience that is in the suffering of the loss of all transient things that you may accomplish and perform with great advantage the race that is set before you Again so run that you may obtain that is so gather up attract and bring all your abillities into one that none can go before you in point of true wisdome to Judge and discern bring only into one so also all true marrow and oyly substance to supple and supply the joints bring it all into one with all agillity power and abillity to continue and persevere state it all in one together with all ease of spirit in breathing livelyhood and courage bring them all into one individual subsistance and being of that mystical body of Christ in which you consist and out of which you consist and out of which you never were are nor shall be and so run as that only one who is indued with able power sufficient to take the gole from all that are not of him and he only to recieve the prize notwithstanding all other runners whatsoever if you cannot by that one spirit reckon and account your selves as that only one and not another you can never attain the gole nor receive the prize but shall fall infinitely short and that with shame and reproach perpetual Vers 25. And every man striveth for the mastery that is you well know that there is no man that playeth a prize or fighteth a combate but he gathereth up all his skill useth the utmost of his abillities taketh his best advantage both for offence and defence neglecting nothing that he may attain his end and therefore abstaineth from all things that might obstruct his strength impair his skill or abate his courage wife child nor friend inticeth his heart to draw it aside or divert it from the present act he leads not himself then with thick clay neither incumbers himself with the cares of this life no wanton dallience then takes place nor doth any sloth seize upon him to hinder his watch for his best oportunity and advantage nor is his life precious unto him in case the conquest be but gotten for other glory oâ— renown he expecteth not These things we
is the beginning and end of all things that Alpha and Omega therefore never from off the head of him who rightly runs in this race for he is never void nor destitute of that honour which is peculiar to the Son of the eternal a glory without compare ever accompanied with sufficient courage fortitude and confidence to gain the prize for time to come which is as certainly renewed in the continued act and exercise in the race as it is certainly injoyed in the present time for as the operations of the Spirit of God are in present exercise upon him so he knows that the Spirit of glory and of God shall remain and rest upon him for time to come through his suffering of the loss of the glory of this world which shall be the crown of all his exercise in the things of God unto perpetual aye and therefore he runs not as at uncertainties but upon present possession which gives us assured hope for time to come as it is certain that God is faithful and cannot deny himself So fight I not as one that beateth the air that is I give not my strokes in combate in my contending for the faith of the Son of God as one that woundeth not or as one that findeth not reality of matter for the weapons of my warfare to take place in exercising their force skill and accomplishing their ends upon but I deal with such as I accomplish like atchievments upon in the management of mine affairs in the gospel as David the beloved of God did in that 11. Psalme which is a true commentary upon this my warfare For I am not as one beating or fighting with the aire as with a thing of no substance I doing no real exploit nor it receiving any wound or foil from me but closeth up and healeth it self again as fast as it receiveth the strokes but contrarily I beat down and bring to nought that which hath in it the reality of sin and death which is the wisdome or law of the flesh As certainly as I guard and defend that which hath in it the reality of eternal life and peace namely tbat wisdome or law of the Spirit of life which is in Christ Jesus my Lord exercising it self in the one and the other in my soul and that no otherwise but as it shall be my life and peace spirit and power prowess and victorious imployment and conquest forever for the offices exercises and virtues of Christ are all of like honour worth and duration Vers 27. But I beat down my body that is the body of sin and death and it is my body as in the original and materials of it consisting of God and man as truly as Esau and Jacob came both out of loyns of Isack and Rebekkah so doth the body of sin arise of God and man being made one in that way of the body of death and also that mysticall body of life in Christ in the one the properties and heavenly disposition of the Son of God are crucified to the sin and Satan in the Son of perdition and in the other the properties and earthly disposition of man aâ—â— crucified to the life of righteousness and peace in the Son of God Again it is my body as I am considered from the earth and so have naturally in that respect the nature and disposition of all flesh as the gospel is my gospel as in the spirit of God I come down from heaven and so am one with the Son of God being of the same spirit with him who is both the authour and product thereof Again it is my body as I die thereunto dayly as the same Apostle speaks and also it dies nnto me so as it never hath any power over dominion or me or I any community or fellowship with it even as the body of Christ is mine as I rise and live in newness of life unto it and it unto me wherein consists my proper and only converse and fellowsh p. Again it is my body as I acknowledge the misery and wretchedness of all slesh destitute of the wisdome and Spirit of God and so it is gone over all in regard of the aptitude and disposition of all men naturally inclining thereunto and so I can say in that respect O wretched man that I am who shall deliver me from this body of death Even as I can give God thanks as in that body of Christ acknowledging by the spirit thereof my deliverance happy condition and salvation being inabled by the same spirit to bring that body of death into subjection in all things exercising the rule and authority of the Son of God over it so as it can never prevail against me but though the enemy may come against me as a flood yet the Spirit of the Lord lifts up a standerd against him to chase him away so that in my mind that is in the formings fashionings and framings of all things in my spirit I serve the law of God but in my flesh that is as my natural disposition is found in the men of the world out of Christ there it is under sin and death being a servant thereunto forever Now the ground and reason why I thus beat down my body and bring it in subiection and not the body of another is this viz. Lest whilst I preach to others I my self should become a reprobate in these words our Apostle doth elegantly as in a figure as he speaks formerly in this epistle in a like case transferring the state and condition of all false teachers of the word of God unto himself that thereby he may with modesty set them forth and make them appear in truth to be that which indeed they are Lest while I preach to others or as the word is lest while I preach in others the word lest is not brought in here as a doubt or supposition but as a thing of certainty as if he should say he who preacheth in another he is a reprobate or he is reproved rejected or is become a castaway as disallowed of God So that the Apostles argument stands thus he that preacheth in another that which he preacheth not in himself as being matter of the gospel that minister and ministry is as reprobate silver it is disallowed of God and never passeth for currant doctrine in his kingdome So that he which forms sin in such sort as that he inveighs against it and indeavours to beat it down in another and not in himself as being free from a sin of that nature as in or of himself that is a reprobate ministry he beats the aire and doth not beat down that body which is his that ministry therefore that forms sin so as to belong to one state of men and not unto another to be a sin in one age of the world but not in another or to belong to one six or age of man and not unto another that man doth not in all things beat down his own body that
that knowledge of which Christ speakes when he saith And this is life eternal that they know 〈◊〉 to be the only true God in Iesus Christ whom thou hast sâ—at John 17. 3. 2. 〈◊〉 â—â—d point in the cause of this wo they will not enter in themselves that is they will not pass through temporary and transient relations and operations to give the word of God its proper subject and intent to consist only in things that concern the kingdome of Christ which is not of this world Iohn 18. 36. but lodge themselves in carnal and sensual institutions and respects and will not enter into that knowledge or acknowledgment of that ministry of the Spirit 2 Cor. 3. 6. which saith henceforth we know no man or as the word is nothing after the flesh though we have known Christ Jesus after the flesh henceforth we know him no more 2 Cor. 5. 16. that is to say we acknowledge no temporary or transient institution or relation to be any part or parcel of Christ or Christianity no not in the most fined form that man can possibly mint or cast it into for if it should then would Christ sustain loss in the cessation thereof which is impossible the Son of God should do in his own body for then were he not one that saves to the utter most which the Apostle affirms he doth Heb. 7. 25. Therefore the scribes pharises and elderships of the world they enter not into the kingdome of God not having the saving knowledge of Jesus Christ which is evident in all their ordinations and institutions wherein they terminate the holy word of God and that by denying the proper center and object thereof for they may as well deny the Son of God to be the only sountain from whence the word flows as to deny him to be the only intent and subject matter unto which it goeth and in which and not else it terminates it self and there is a like denial of the truth of the word of God in the one as in the other Wo therefore unto all dissemblers of the word of God in this point who do avowedly not only shnt the kingdom of God against others but also voluntarily refuse to enter in themselves 3. The third point is that they will not suffer others that are entring to go in or as Luke hath it such as are entring ye forbid or as the word imports such as are entred ye forbid 1. That is ye deny and forbid any such way of entrance into the kingdome of God as disanuls and unbolts all temporary institutions and humane and carnal traditions without which your kingdome retains not its proper Spirit not can it otherwise maintain and preserve it self being properly the kingdome of this world 2. Secondly you suffer not them that are entring or entred that is such as are entred into that way of Christ according to that law of the Spirit of an eternal life you suffer them not to express and walk by the rules of that kingdome you suffer them not to institute such laws to authorize such officers to exercise such power as is sutable to that spiritual kingdome and eternal Son of God neither can you suffer them to reside and abide amongst you no if it were in your power not to have a place of abode upon the face of the earth the cause of the first wo therefore is apparent and evident in that it is the life of the innocent Son of God which we hunt after and seek for Luke 22. 2. Iohn 5. 16. 18. Matth. 2. 20. in all his Saints who have ever appeared in the world as the hinds of the morning hunted and pursued to be wurryed by wicked Jews scribes pharises and elders who stand strictly upon laws constituted by the letter and historicall narration of the Scriptures As also by profane gentiles who take a certain lycentious liberty unto themselves as though no command of God were come forth upon the face of the earth or religion to be exercised amongst the sons of men who live as without God in the world Psalme 22. see the title and also the whole Psalm Eyhes 2. 12. The cause of Christs denouncing of the second wo is expressed in the 14. verse in these words For ye devour widows houses under a colour of long praying wherein observe these particulars for the opening of it 1. First what the state of a widow is 2. What is the widows house 3. What is meant by this colour or pretence of long praying 4. How the widows house is devoured by this means of praying For the first the state of widowhood doth consist in these particulars First she is one who hath lost and is void of headship and authority therefore the Apostle saith the man is the head of the woman 1 Cor. 11. 3. Secondly a widow is desolate and void of a protectour for the man is the defence of the woman in all suits that come against her or challenge that can be made of her and therefore Abimelech saith unto Sarah concerning Abraham her husband Behold he is unto thee a couering of the eyes Gen. 20. 16. that is a defence unto thee whereever thou comest therefore Sarah is said to obey him and calls him lord 1 Pet. 3. 6. Thirdly a widow is destitute of one to provide for her therefore the Apostle stating it upon the man saith that if any provide not for his own especially for those of his house he hath denyed the faith and is worse then an infidel 1 Tim. 5 8. Fourthly a widow is destitute and void of an instructer and teacher for the Apostle gives that honour unto the man saying of the women If they will learn any thing let them ask their husbands at home 1 Cor. 14. 35. Fifthly a widow is destitute of means to multiply and increase the family therefore as she is a wife she is said to be as a fruitful vine upon the sides oâ— the mans house Psalm 128. 3. without which he is â—aid to dwell in solitariness Psalm 68 6. 2. The second point is what the widows house is now the widows house is properly and only that place where God is Judge of her condition that is where he is Judge by righting her in all wrongs offered unto her as also in discerning of all her wants and necessities for the supply of them and that the Prophet affirms God is unto her only in his holy habitation which is the proper place of his own real abode Psalme 68. 5. 3. The third point is what is meant by the pretence and colour of long praying or continued and extended praying that is when men interpret the word of God so as to draw out prayer or prophesie to be a continued act or exercise trade and calling of some particular men wherein they are bound to exercise themselves in the behalf of others more then the rest of the people of God be who as they say are to be exercised in other imployments
and affairs which themselves are freed from so that they only may be drawn out in prayer as a continned act office trade or calling belonging only in that point unto them as their peculiar calling and office this is a false pretence and meer colour and deceitful gloss set upon prayer to beguile the world when men ingross the holy and free spirit of supplication monopolizing it unto themselves by denying the rest of the Saints of God to injoy it in like extent and by as just and good right in the exercise of it continually and as not being of like concernment in every one of the godly as it is or ever was in any one or as thongh others of the Saints stood not so near unto God therein nor came into the holy of holyest by virtue of office as themselves do This is a meer pharisaical and hippocritical deceit concerning praying to delude the world namely to draw out prayer as a continned act and exercise and to be of more concernment in some mens calling then in others of the people of God for the spirit of intercession is of like virtue extent and concernment when and in whomsoever it doth appear otherwise the bloud of sprinkling should not be of like virtue to speak the same good thing in one of the Saints of God as it doth in another for it is the same eternal spirit by which he offereth up himself without spot unto God Hebr. 12. 24 Hebr. 9. 14 in all as one and in one as all And by this pharisaical and hypocritical deceit is the widows house devoured for whosoever he be that sets himself by office nearer to God then the rest of his brethren that man must of necessity exclude and shut them out of that holy place of Gods habitation and dwelling which is that state and faith of the Lord Jesus that habitation of God through the Spirit Ephes 2. 22. and so defrauds the desolate of that plentiful supply which God hath appointed for all such as come unto him by enterposing himself between God and them for he that sets one Saint of God nearer unto God then another he devours and spoils the habitation of God that is he corrupts the state of the Lord Jesus in which holy habitation God is only a father to the fatherless and a Judge of the widow For therein and not elsewhere is he become their head and only Lordship there is he their protection and defence there is he their provision and bountiful supply there is he their only instruction and instructour and there and not elsewhere is he that happy multiplication and multiplier of himself in all those fruits of righteousness which are of God by Jesus Christ Rom. 7. 4. Philip. 1. 11. Therefore Christ saith in opposing these false interpreters to all true disciples be not ye called Rabbi for one is your master even Christ or yet have one mastership even that unction which teacheth you all things John 2. 20. Hebr. 8. 11. and ye are all brethren or ye are all one brotherhood that is equal in any point of dignity and call no man father on the earth for one is your father in heaven You are not the off-spring of any earthly progenitour but are the royal seed of heaven and have alike fatherly authority in your selves to produce a like posterity therefore he saith he that is greatest among you shall be your servant that is the greatest dignity in any of the Saints is to be a servant unto all the Saints therefore did the Lord of all wash the disciples feet and wiped them with the towel wherewith he had girded himself to give them an example of performing the like service John 13. So Christ saith to the disciples Whether is greater he that fitteth at meat or he that serveth is not he that â—itteth at meat but I am among you as he that serveth Luke 2â— 27. 1. He then whosoever he be that in pretence of being exalted by the word of God into place and office above any of the servants of God that is such servants as are the Lords freemen 1 Cor. 7. 22. that man is a false interpreter of the word of God yea an hypocritical scribe and pharisee it is he that loves the uppermost seat in the synagogue for it is not the sitting in any seat but the love of a high seat that he may appear as the nearest to God in all acts of worship and to come more immediately from God in all his commands and exortations then any of his brethren Matth. 23. 6. These are they that devour the widows houses by setting themselves nearer to God then others and thereby shut the desolate out of the place of Gods holy habitation where only the Lord is the present and full supply of them Psalme 68. 5. 2. These are they who loved the uppermost roomes at feasts as being the proper cause of all festivity they being the only instruments of peace the procurers of plenty and chief cause of the joyful condition of the people and so interpose themselves between God and such as are in plenty also that the praise may redound unto them and so deprive God of his glory in their deceiving of the people Matth. 23. 6. 3. These are they that love greeting in the market place and to be called of men Rabbi Rabbi Matth. 23. 7. they love to be honoured as masters and lords of the market that is of all commerce and trade not only between man and man but also between God and man and so in the feasts also for who must be an instrument to feast thâ— soul but only they and who must rejoyce and sing when they see cause of mourning this point is not only practised amongst them who are raised bâ— the help and addition of school-divinity to their natural spirit for it is evident amongst these Indians the Barbarians amongst whom we live for if any of the superiours mourn if there be found any of the inferiours rejoycing if he escape with his life it is much if it be not taken away by one means or other But these must be masters and lords of the market also in that they appoint the place the time the manner of commerce for weights measures kinds of coyn with the value of it keepers of the peace quieters and stillers of the people and he that keeps not time comes to the place holding weight and measure acknowledging the rates and valuation set by elders of church or state that man is a sinner culpable of punishment what are they then who love to be called lord â—ord but such as are nearer God then others stand in the place of God which the rest of their brethren do not these devour the habitation of the widow by shutting the desolate out of Gods holy habitation where he hath related himself alike unto all in that judgement which he pass th upon all of them whose first husband the law of the carnal
into the account nor of any virtue or effect in that great work of deliverance of Israel out of thraldome which being stood upon and urged as any part of the intent of the word of God they become that which in setting up Pharaoh and his Magicians keep Israel in bondage 1. Therefore if men will be instructours whetters and sharpners of people in the historical narrations of the Scriptures in proverbial and parabolical sentences according to humane reason and art drawn out and acquired by schools and mans diligence if they call this speaking or preaching we gainsay it not if so be there be but this plainness and faithfulness adjoyned as to confess that this kind of learning in the highest attainment thereof is but the learning of Egypt of Mizraim and not the learning of the Hebrew Gen. 14. 13. that is of Abraham who is of Heber And that in this learning of Egypt Jacob and his Magicians are pregnant in and conversant about and that this kind of learning must be departed from as being no part of Israels deliverance or else we shall never attain to the deliverance unless it be to pass through the sea as an Ethiopian that Gods judgement may be made manifest in another way of execution by their carkasses falling in the wilderness as the Egyptians passed from one plague that another might take place and so Israel may be said to be brought out of Egypt as the Lord brought the Philistines from Caphtor and the Assyrians from Kir for the manifestation of a more eminent distruction Amose 9 7 8. If men would but confess these things let them preach to the drawing out of that humane bud to the furthest and whet it up unto the sharpest point otherwise they betray the cause of Christ when men say unto these things hail master and kiss them as their only Lord and beloved in so doing they betray the Lord Christ as Judas did by confessing him in a carnal manner and to a carnal end Matthew 26. 49. We conclude then that a humane ministry may be admitted in the world so that it keep it self within its proper confines professing that an Egyptian or Barbarian may attain the same but if it be professed to be instituted according to the faith of Christ then doth it become that Jewish priesthood which ever takes away the life of Christ not admitting him his due administration in the world 2. This bud of humane and depraved nature being broke forth and ripened to the thwarting of the common Society of mankind may be by humane ability curbed and restrained so be it the designe extend not beyond the limits of its proper bounds that is that the parties curbed be such as are as the horse or mule void of true understanding whose mouth must be kept or stopped with a reign or bit lest they come near unto us Psalme 32. 9. which brutish spirit is never found in any who are instructed in the wisdome of God Matth. 10. 16. So likewise the party exercising this authority in doing such an act must know that if there be not wisdome in him accompanied with eternal life Iohn 17. 3. his office goeth no further then that which a gentile a heathen or barbarian may perform and exercise as well as he whatever he may be called or however he may think or esteem of himself yea he is of the same brutish and untamed nature how learned or how costly soever the trappings of the horse may seem to be he is of the same nature which those are that seem to appear without any such costly ornament Therefore the Hebrew phrase used by the Prophet may be read either actively or passively whose mouth must stop or whose mouth must be stopped Psalme 32. 9. signifying unto us that the act may be appliable either to the agent or to the patient a like phrase is used by the Prophet where he saith that thou mayest be justified in thy saying and pure when thou judgest Psalme 51. 6 which speech the Apostle takes up and saith that thou mightest be justified in thy sayings and mightest overcome when thou art judged Rom. 3. 4. To Judge then in humane affairs is a thing necessary for the preservation of mankind upon the earth as eating drinking marrying and giving in marryage so that we use them as though we used them not knowing that the fashion of them passeth away 1 Cor. 7. 31. and therefore are no part of office or relation proper to the kingdome of Christ and therefore prove good or bad according to the spirit of him that is exercised therein for men may eat as making their belly their God Phil. 3. 19. and as these did that lusted after Manna and were destroyed whilst the meat was in their mouthes 1 Cor. 10. 31. And men may eat and drink and whatsoever they do to the praise and glory of God 1 Cor. 10. 31. But when men go on in the exercises and executions of humane and temporary things as being offices and ordinances as the law of God intends and in which it terminates it self as the proper scope or any part of the meaning that is no less then to disthrone the Son of God and set up Pharaoh justifie Herod and take parts with those heathenish and barbarous princes that ever did do or shall lift up themselves against Christ for they have all that principle written in their hearts to terminate the mind and will of God in point of approving or abhorring in temporary and transient things We conclude then that the matters of the kingdome of God are more eminent and so of higher concernment then to stand either in the extention or extenuation of any thing which hath its proper being and only exercise within the bounds and confines of this mortal life therefore it is that Christ saith my kingdome is not of this world John 18. 36. no not in any vocal expression or bodily exercise 1 Tim. 4. 8. but in the execution and intention of that eternall spirit whereby the Son of God offereth up himself unto God Heb. 9. 14. for if the kingdome of God should consist in any thing bounded by this mortal life then would it suffer loss in every Saint in the laying down of the body in the dust by cessation unto all these things which every man holds rather to be the perfecting of it But it stands in the meek and submissive reception of the word of eternity and power as an ingrafted word James 1 21. that is accord ng to the Metaphor the wisdome and will of God in his chosen hath from the beginning so cut the proper branch and topped the heighth of the spirit of man which it by nature otherwise brings forth and thereby submitted it to the reception of an eternal and higher wisdome which ingrafts it self as a science into the stock of mans spirit being a creature made in time through this cutting of it off from its natural growth as from that superfluous
doth eternize the spirit of the creature which by its own nature and property is momentany and mortal So that in this inocculation of the wisdome or word of the creature all the motions and operations springing up in the Creatour as being the stock which in it self is eternal are all translated and changed into temporallity and mortality and so the power of God works effectually in the way of death as the wisdome of God implanted in the weakness of man the creature comes to work effectually in that way of eternal life and that whole state or tree is but one eternal Son and Saviour And in that implanting of the wisdome of man in the power of God that whole state or tree is a state of mortallity and destruction and is but one son of perdition and law of sin and death because all that spring up and what fruit it yields is of the nature of the science and doth not savour of the stock at all but is become mortal and diabolical even as a man in that way of Christ is become eternal and the real son of the immortal God So long therefore as an eternal wisdome abides to draw forth the stock in whatsoever it yields according to the nature of the science so long shall the fruits of righteousness and delight appear upon the Saints in a blessed estate and condition And so long as the power and plenty of an eternal stock yields any motion or matter of growth so long shall that graft or science of the wisdome of the flesh mortalize it and change it into corruption in it self then the which greater indignity cannot be done unto a pure and immortal word or spirit so long shall that unhappy guilty and accursed condition of the wicked abide and remain so that both estates have their pereminency arising from the eternity of the holy word of God though the one be a state of the eternal life and the other a state of eternal death and the stock of each is no proper cause of the fruit which the whole tree yields and forever brings forth Take in also Christs inference and conclusion in these words therefore you shall receive the greater damnation Mat. 23. 14. The word damnation implies a disinheriting and binding over to distruction and by greater here we are not to understand it comparatively with respect to others damned but superlatively as the greatest measure of distruction so that false interpreters are in the grand condemnation that is they receive no less then damnation of the devil who is a murtherer from the beginning and abode not in the truth or inheritance Iohn 8. 35 44. a false interpreter therefore is the grand sinner and therefore receives the damnation of the devil for as the serpent set himself nearer to God then the woman as knowing more of God then she did Gen 3. â— 2 3 4 5. So do those false interpreters these hypocritical praâ—ers as though their calling were nearer to God then others of their brethren wherein they act the part of the serpent and are in the grand condemnation of the devil so in Scripture Language the eldest is said to be the greater Gen. 25. 23. the Hebrew word Rab whereof great men are called Rabbies as first or chief in place and office is translated by the holy Ghost in Greek the greater Rom. 9. 12. so that whilst men talk of Original sin speaking they know not what for mans sin cannot be Original if there was sin in the devil before they are in the very progress thereof and are in that act of false expounding of the law of God as truly the first bringers of sin into the world as the continuation thereoâ— for a spirit cannot be devided though the kingdome wherein it works may and they have the proper spirit of the serpent which is only to make false repo t of the word of God whether to a mans self or to others which may be comprehended in this bud namely that one Saint or Son of God is nearer to God and in more fâ—vour and respect with God then another or that God was ever or at any time or in any thing at one with himself out of mankind For a man to conclude that any Saint of God fails or falls short of the grace of God in any particular wherein another hath interest is that root of bitterness or gall of wormwood which springs up to the trouble of all the world for it is that which springs up as the Greek translates en cholee with gall Dent. 29. 18. and enochlee with trouble Heb. 12. 15. having both the bitterness of death in it being the bond iniquity Acts 8. 23. and the trouble and vexation of disinheriting in the loss of the first birthright therefore the Apostle brings in the fornication and profaneness of Esau thereupon as under the guilt of sin Heb. 12. 16. as also the trouble of his being disinherited as seeking a blessing too late with tears for there is no place of repentance found in the father Heb. 12. 17. or way to change his mind forever the Apostle concludes this to be the defilement of many that is to say of all the world for so the word many is taken Rom 5. 18. We would think that man a fool that went about to teach any humane art to another if he did not conclude that the principles thereof were wrapt up as in a bud in the disciple and he only indeavours the drawing of them out in their proper luster and use otherwise a man might as well set himsâ—lf awork to teach a dog or a horse humane arts who are altogether destitute of that proper nature in which they are only found and if we understand the bud we see the whole tree therein and wrong the bud if we give it not the glory of it And though a grain of mustardseed be one of the smallest seeds yet it hath branches for the fouls of heaven to make their lodging in the branch or under the shadow of it Matt. 13 31. unto which Christ compares the kingdome of heaven So that if we give not the whole glory of the kingdome unto the seed in which it is involved we give not the seed its proper right and due which belongs unto it but are faâ—sifiers of the word of God And no man can look upon a Saint destitute of the seed of God 1 Iohn 3. 9. nor void of the Spirit of God Rom. 8. 9. he therefore that gives not the seed the glory of the whole off-spring of God he wrongs the kingdome and is a false interpreter and he that denies the Spirit of God the compleat life and virtue of the Son of God he is a false expounder of the work and operation of God and so is under that grand condemnation Matth. 23. 14. of the devil That ministry therefore that spends its time study and care in seeking and hoping for the transfusing of the Spirit of Christ into such hearts
is said the word was made flesh or is made flesh and tabernacles in us as the words are and we saw his glory as the glory or as the word is verily the glory of the only begotten of the father full of grace and truth Iohn 1. 14. So that he maintains a Spirit of Christ early or late without the complete matter whereof Christ consists that man is ignorant of Christ and interprets the word in the denyal of him being that spirit denies that Jesus Christ is come in the flesh which is not of God but is that spirit of antichrist 1 Iohn 4. 2 3. for to confess Christ Jesus as born of the Virgin Mary only in the dayes of Herod is not confession which the Apostle intends for it that his coming in the flesh in the confession thereof were to speak by the Spirit of God I think then all that ever spoke the Latine tongue would prove speakers by the Spirit of God and then such as they stile Papists would be the most eminent confessours of Jesus which are so cried out against as hereticks for as concerning that act of his doctrinal coming in the flesh who have more images crucifixes Sacraments and Idolatrous monuments then they amongst whom there is no speaking by the holy Spirit of God at all but are such as compass sea and land walking to and fro without certainty and pitching the points of their circumference at such a distance as the coming of Christ in the flesh never admitted of the Jews propounded a time remote wherein he would come the Gentiles a time remote that he was here in the flesh and neither the one nor the other led by that spirit never would nor will acknowledge him his true and real appearance Psalme 2. 1. 6. 2. The second point in the pronouncing of this wo is the end for which they are in this care and travel and that is to make one proselite that is one religion to have all men of the same profession that so the arm of flesh might bear the sway without controul or disturbance this the world hath travelled in from the beginning thinking it can never be glorious and secure till it be effected at the least in great measure so as to be the major vote at the least to this eomes the study of reformation that great toil of preaching after the manner of the doctrine of the pharises that rigour of executions in carnal governments that all may come to be of one mind to make a glorious Church and state to have no gainsayers nor such as shall offend These cannot be content to give unto Cesar the things that are Cesars and unto God the things that are Gods Matth. 22. 21. but they will make Cesar to be God and so convert the devil and cannot rest till light and darkness Christ and Belial be made one 2 Cor. 6. 14 15 16. These men are remote from hearing of that voice my graâ—e is sufficient for thee for if they know that the power of God were only made manifest and perfected through the weakness of man that is by an utter cessation of all humane abillities in the matters of God they could not but know also shat the force of man by means of multitude can be no hinderance of the good successe of the Saints though never so few in number in any age of the world for that day of small things in the eyes of carnal contemners and dispisers break forth into those seven eyes of God or seven fold light of the Spirit which are about the throne of God Zachar. 4. 10. Revel 1. 4. together wit that plummet or plumm-line in the hand of our Zorubbabel to give a â—ight form unto all things belonging to the temple in the perfecting thereof then is the time for power to appear in the oxes goad Iudge 3. 31. and strength in the jaw bone of an asse Iudges 15. 15 16. then will terrour arise out of the whistling or the wind in the top of the Mulberry trees 1 Chron. 14 â—4 15. and fear from the appearance of Gidians Barley cake Iudges 7. 13 22. If men knew the manner of the resurrection of Gods power in the Spirit of a Saint how it perfects it self through mans own deficiency they would never be so industrious to make the world become of one religion for fear of a multitude of opposites Not but that the Saints of God may be furnished with abillity to know any art or science as well as any other man and have the practice of it only with this two fold caveat they know all humane and temporary things through the valing of them and the vanishing of them if they know them so as Christ is propagated uâ—to them by the knowing of them as he is the true end of all things Rom. 10. 4. Rom. 11. 36. So to know them is to vale them in point of all glory or excellency appearing in them heing so truly known even as Tamar was valed when Judah knew her in the propagation of Phares Gen. 38. 13. 13 14 15 16 19 20 21. of whom Christ came Matth. 1. 8. so that in knowing her he knew her not the Saints look upon the glory of the world as an inticing harlot nsing it as though they used it not and buy as though they possessed not for the fashion of it passeth away 1 Cor. 7. 31. Therefore in the second place they know the things of the world to the vanishing of them as a leaf tossed with the wind Iob 13. 25. Isa 34. 4. and as the flower of grass when the wind hath passed upon it Isa 4 6 7. even as Tamar was vanished when the kid was sent to receive the robes of honour from her Therefore the Apostle speaking of that glory which seems to be in the administration of the law which he calls the ministry of condemnation saith it hath no glory when the ministration of the spirit appears which he calls the exceeding or excellent glory 2 Cor. 3 9 10. To conclude this point those who see such excellencies to appear in the multitude as to use all their pollicy and industry to bring all into a uniformity they never saw the excellent glory but they are such men of renown as were in the beginning the Giants of the world who to bring forth a mighty and monstrouse generation bring into contract and covenant the posterity of Cain and Seth in the point and matter of increase abroad have been the ruine of the world ever since it existed Gen. 6. chap. the only composers of sea and land to the production of the deluge of Gods displeasure upon the sons of men 3. Therefore the third point is the issue when you have made him he is two fold more the child of hell then you your selves that is when false interpretation of the law hath begotten a spirit of pride and cruelty to execute according to those lying and dissembling dictates which is the bringing forth
are the ornaments of your offices unless the Church in your estimation prefer you and where are those treasures of gifts you have if the Church have not distributed them unto you Again ye fools and blind is not the Son of God he that makes holy as well as he that is made holy and are ye bound more strictly to the one then the other when as they are both one individual subsistance Hebr. 1. 2 3. Ephes 2. 14 15. neither is there any place of glory worship or holiness but in that mystical body in Gods account Ephes 2 16. nor is there any gift person place or office in that Temple and dwelling place of the most high that is preferred in dignity one above another save only as Gods oportunity calls for present use and exercise of any of them and that prefers every one or every thing in Christ our true and only Temple to be chief and have preheminency in its proper time and place Eccles 3. 1 11. Again whosoever swears by the altar it is nothing but he that swears by the gift that is thereon he is a debter that is say these false interpreters he that is ingaged to the altar may dispence with his being present thereat and his attendance thereupon even as there is a liberty in the alter it self to be erected not alwayes of the same materials for sometimes it is an altar of earth Exod. 20. 24. and it is also an alter of wood Exod 27. 1. Sometimes it is an altar of stone Exod. 20. 25. and sometimes an altar of brass Exod. 39 39. Yea and sometimes it is a golden alter Exod. 39 38. and yet the truth is the difference of the materials whereof the altar is appointed to consist gives not the least liberty to dispence with the bond or oath so as to be freed of or absent from the altar in any respect For the difference of the matter whereof the altar consists is only to declare unto us that when Christ Gods true and only memorial is erected and proclaimed unto the sons of men in the world when they through a misconceiving spirit and miscarrying womb Hosea 9. 14. do cast that memorial of God into a form carnal and set up a statue destitute of the life of God then are the Saints of God by his authority and appointment to erect the worship of God to consist in things as far differing from their carved form as wood differs from earth and stone from wood brass from stone and pure gold from brass and yet no declining nor departure from the altar in any respect Hence it is that the Spirit of God in its metaphorical expressions by the prophets in the appointments of the worship of God in holy Writ by its elegant allusions to things within the sphere of humane capacity concerning the ceremonies and services of the law which carnal Israel understanding according to humane reason framing and erecting forms unto themselves accordingly The same Spirit of God in the prophets thereupon inveighs against them cries them down and disanuls them as being mans meer inventions and no part of the scope of the Prophet nor any thing of the mind and intent of the Spirit of God Isaia 1. 11 15. Psalme 40. 67. Hebr. 10. 1 9 Again these false interpreters will confess that Christ is the true altar because the Apostle affirms so much Hebr. 13. 10 11 12. but their confession is meerly verbals for they say Christ is the altar only as he is God and the sacrifice as he is man when as the truth is there is no office or act appertaining unto the Son of God that can be ascribed unto a nature which is not of twain made one Ephes 2. 15. for if God at any time or in any thing had reckoned himself one of or absent from the son of man no possibility had been left to have cast up or found out another form for he is the Lord that changeth not Mallac 3. 6. But these men say however men may be ingaged to the altar yet they are not bound alwayes to attend uoon and be present with the Lord Christ who is the true altar for he now only resides in heaven a place remote from the Saints on earth as though Shâ—cinah according to the Chaldee phrase the divine presence or grace were so bound up in one Son of God as not extending it self to another as a first born of God also of whom our Apostle affitms that there is an assembly and Church of them Hebr. 12. 23. or as though humane nature in one of Gods holy ones were nearer to divine grace and fatherly compassion then in any of the rest of that stock whereas the Apostle affirms that through the great and precious promises we are made partakers of the divine nature 2. Pet. 1. 4. plainly shewing that the proper subject of the promise which Christ in us the hope of glory and the divine nature are never seperated which is the subject matter and mysterie of the Gospel Coll. 1. 27. 2 Cor. 1. 20. Wherefore to hold our selves not bonnd to the reality of the presence of the alter is to deny and falsifie the mysterie of the Gospel for the whole form and frame of the worship of God consists therein Therefore it is called in Hebrew Mizbeach and in Greek Thusiasterion that is the Sacrificatory or place of slaying the sacrifice as being that whereby the world is crucified unto us we unto the world Gal. 6. 14 15. therefore when the prophet foretels the calling of the Gentiles under the term of Egyptians he saith In that day the alter of the Lord shall be set up in the midst of Egypt and a piller by the border thereof unto the Lord and it shall be for a signe and witness unto the Lord of hosts in the land of Egypt Isa 19 20. that is it shall testifie the deliverance of the people from all wayes of Idolatry and their investment into the whole frame of the pure worship of the true God Somet â—es the altar is called Ariel that is the Lion of God Isa 29. 1. as that which devours all adverse power which opposeth any part of the purity of Gods worship as it is erected in Christ who is that true pattern shewed only in the mount Acts 7. 44. Exod. 25. 40. Hebr. 8. 5. therefore the altar is sometimes called Haâ—el that is the mountain of God Ezekiel 43. 15. as that which is lifted up and established above the heights and tops of the principallities and powers of this world the platform whereof cannot be seen by any but only him who is taken up into the mount to converse with God therein But the false interpretours affirm that whosoever swears by the gift on the altar he is a debter or bound and ingaged thereby that is such as are ingaged in the gifts laid on the altar or exercised in the form of worship as the gift of tongues the knowledge of arts the gift
conversant in as well as man these persons are such of what rank soever they may be as do debase undervalue and have in contempt the grand principles and main pillars of that law of the Spirit of life which is in Christ Jesus and prefer things which perish in the use before the things of duration wherein the grace of salvation doth only consist 3. The third point therefore declares wherein this grace and weighty matters of the law doth consist and that is 1. In judgement that is ability to discern and authority to give sentence of all things according to the nature and end of them designing them to their proper use not villifying or exalting not shortning or extending any thing above or below the proper nature and end thereof 2. These weighty matters of the law consists in mercy now this word mercy by conference of the Scriptures is of large comprehension the Hebrew word Châ—seâ— signifies a sacred affection of mercy piety grace piety grace benignity and bountiful good will to any without respect of person or reward sometimes it is taken for bountious and liberal exercise of mercy in giving sometimes for the mercy or bounty received for clemency commiseration compassion tenderness and love gracious kindness or glorious grace called in Greek sometimes Doxa glory 1 Pet. 1. 24. Sometimes Eleos mercy which are used indifferently one for the other as appears by comparing Hosea 6. 6. with 9. 13. and hence it is that a godly man is called in Hebrew Chasid that is gracious or merciful Psalme 4. 3. In the former they neglect and despise the law as it is concerned in the true and strict view and sentence of things as a righteous Judge and in the second they villifie and contemn the law as it comprehends all that tender care compassions givings and forgivings of a gracious and merciful father Of such like consequence is that mint-like washing in outward and bodily baptisme that cummin-like eating and drinking in that humane frame of the Sacrament of the supper that Annis-like gathering together a temporary congregation which men call a Church and that Rew-like sensure of excommunication out of such a corruptible incorporation with all the green herbs of such like nature which may be food for the beast as well as at the use and service of the son of man 3 The third thing wherein the weight of the law consists and that is fidelity which is ready seasonable equal just and fruitful disposure of whatsoever is committed to any in trust now God hath committed his word and law unto man to be interpreted wherein he alone himself is expressed and made manifest therefore mankind only expresseth and welleth out that Image and ingraven form of his subsistance Hebr. 1. 3. And to falsifie this word and law terminating it in trivial temporary and transient things and bodily exercises is to falsifie the Son of God in whose heart only the law is and is the very frame and form thereof Hebr. 10. 5. 10. Psalme 40. 6 7 8. which is no less then to disallow of the whole workmanship of God and to charge his Royal intention concerning the son of man to be that which it never was which is no less then to give that which is truth it self the lie Rom. 1. 25. but let God be true and all such interpretours shall be found liers Rom. 3. 4. 1 Iohn 1. 10. No man can deny but that the whole word and so the whole work of God is committed to every one of the sons of men for the management thereof even as certainly as the whole kingdome of Israels and not a part was committed unto Saul in point of government and it was the whole kingdome which was rent from Saul and given unto David 1 Sam. 15. 26 29. for the ordering and government thereof for it is the difference of unction that breeds the difference of kingdomes in point of acceptation before God Therefore it is that David desires that the head o l or the oyl of the head come not upon him as the words ought to be rendred Psalme 141. 5. that is that chief and principal ointment which is the headship of Sâ—ul my potent enemy Psal 140. 9 namely that wisdome humane in the glory of the flesh set forth in the sparing of Agag so honourable a Captive subjected unto him for glory and the beasts to offer in sacrifices to God as mans wisdome being as far from attaining the things of God according to his judgement that is the judgement of God as a beast is from attaining the things of man So that Saul hath the management of the whole kingdome turned into a kingdome of darkness by disposing of it by that oyly supplement of mans wisdome the headship thereof But as it translated unto David it is managed by the wisdome of God that unction which teacheth all things preferring the things of God in the villification of things humane things eternal not seen by the reason of man villifying things which are seen and transitory obvious to carnal sence 2 Cor. 4. 17 18. and upon Saul the anointed David will not lay his hand that it may appear unto all men that there is in that way of Rule sufficient matter of destruction in point of handling that sword of the Spirit which is the word of God Ephes 6. 17. turning it upon his own brest for his own voluntary ruine 1 Sam. 31. 4. 5. but when David cut off a lap of Sauls garment as a testimony that the honourable ornaments and robe of the kingdome was translated unto him through that holy unction of the Spirit he was touched in heart that is felt and was really sensible through that Spirit of God of that weight of the glory of God put upon him for the governing and ordering of all the things of the house and kingdome of God 1 Sam. 24. 5. as all the Saints of God are which partake of the same Spirit Phil. 1. 27. though the spirit of Saul think so meanly of Davids hold or cave that he makes it a place wherein to uncover his feet which base and mean spirit of Saul ends in the justification of Davids innocency and vindication of his glory and the just condemnation and shame of his enemy in the guilt of his own conscience 1 Sam. 24. read the whole chapter To conclude this point the whole word of God is committed to every man in trust for the interpretation of the whole as really as in any part for the law is full in one word as in all words Gal. 5. 14. and there is a vacuity and breach in all if in any one Iames 2. 10. He that interprets therefore by the rules of humane wisdome which education and bringing up in the Schools may attain unto he falsifies the word of God not only in point but in all and every particular that concerns the glory of God in mans salvation by Christ and whosoever interprets according to the wisdome
and spirit of God if he justifie the Son of God in any one point of the Gospel he is a fulfiller of the whole law even as John and Jesus considered in that one act of baptisme original and ministerial the baptized and the baptizer do therein fulfil all righteousness Matth 3. 15. Wo be to him therefore that neglects this weighty matter of the law namely fidelity in this trust of the word of God committed unto him the first stands in judging and deserning of all things the second in the bounty and goodness of all things and the third in the safe custody and right distribution of all things which Luke comprehends in two that is judgement and the love of God Luke 11. 42. to shew that the love of God opposed to the love of the world Iames 4. 4. is the very original and fountain of all bounty benignity goodness and mercy out of which love there is none to be found but every man seeks himself or his own things and none the things of Jesus Christ Phil. 2. 21. Again the love of God is the proper cause and fountain of all trust and confidence for true custody and conservation and right distribution and laying out of all things without which there is none from whom we may expect mercy nor in whom we may repose trust or have any affiance in at all 4. The fourth point observed wherein the doctrine of these scribes together with their practice ought to appear and that is in doing these weighty matters of the law and not leaving the other undone wherein is contained two points First that the matter of true information and light breaking forth from the word of God hath in it as real reproof and conviction to the wicked as it hath true justification and acquaintance therein unto the godly The splendour and shining forth of the light in the beams of the Gospel is the only way and means of condemnation to the enemies of Christ and that makes the friends of antichrist and lims of Satan so fearful of that day which springs from an high and so diligent to guard the world by humane orders left it should visit the same Luke 1. 78 Psalme 2. 1 2 3. Acts 4. 26 27. Secondly the due observation of the prime weighty and chief things in the law of God is the only way and means of regulating and bringing into orderly practice all inferiour things whatsoever whereas the preferring of mean and transitory matters is the devastation and ruine of the whole order and full intent of the law and work of God And whereas men think the invalliding of all earthly things is the inlet of all disorder it is nothing so but it hath the order of God in it as he is the God of order and not of confusion 1 Cor. 14. 33. For as God in creating of all things which are inferiour to his Son had respect unto him in them all not terminating his love and delight in all or any of them but only in his Son Prov. 8 30. all the rest of the creatures being as so many significant or Hieroglâ—phical intimations to point us with the finger to the Son of God even as the Star a night light directed the wise men of the East to Christ Matth. 2. For they are all of such nature that according to the eye which beholds them they either lead men to turn in to Herod to get intelligence as though Christ were of such off-spring and so to lean upon the bare letter of the Scripture which can never give satisfaction from his priests scribes and pharises therefore he commands the wise men to bring him word or else notwithstanding Herods command they direct as the wise men were as in a dream to turn from Herod and his priests and go another way And when man hath attained to the end of all things which is Christ he judgeth of all things not by mans day or light 1 Cor. 4 3. but according to the light or judgement of God not only of his own estate in Christ bnt of all things inferiour and subordinate unto that according to their nature end and use and is possessed with a disposition and heart to order and dispose of them all accordingly being freed from those bonds and injunctions which lie upon that spirit of the world in the exaltation or villification of them therefore neither monopolizeth nor dissipateth beyond bounds but can say with Agur Give me neither poverty no riches but feed me with food câ—nve ient for me Prov. 30 8. and therefore is disposest of that Spirit of contention about them that sore plague of vexation in the world 1 Cor. 6 1 7. Matth. 5. 39 40 41. which by setting their hearts upon that which is not every man becomes a vexation and tormenter of his brother yea man becomes a tâ—ouble and vexation unto himself and all is about means to accomplish their ends But whoever attains to the end of the law which is Christ he is the end of the law for or in righteousness in every one that believeth Rom. 10. 4. he also attains to the means to bring about that end for the proper end of the Lord in all and the means to bring about that end are all really and substantially founded reside and are in being and exercise in the state of Christ so that the beauty worth and dignity of and contention about all things is blasted unto him and are become as the flower of grass Isaia 4. 6 7. save only that state of the Son of God where all things are realized and eternized both in point of an end and means to bring about that end For Christ is the end finishing and topping up of all righteousness for he is that righteousness of God higher then which none can ever ascend Rom. 3. 21 22. Christ is also the means to bring unto this end for he is that law of righteousness which bindeth over thereunto Rom. 9 30 31. and so Christ is made unto us Righteousness 1 Cor. 1. 30 by whom all the seed of the promise do become righteous Secondly the end of the commandment is love 1 Cor. 1. 30. and God is love that is the Son of God is love who consists of twain without which love is not perfect nor can it be in exercise Christ also is the means to attain to love for it is the love of Christ that constraineth 2 Cor. 5. 14 and is the means to carry us on in all things for love suffereth all things it believeth all things it hopeth all things it indvreth all things 1 Cor. 13. 7. it never falls away rejoyceth in the truth 1 Cor. 13. 6 8. Thirdly Christ is that contract and covenant given for the people Isaia 42. 6. Set forth unto us in that marriage of Solomon and Pharaohs daughter Psalme 45. and he is also that means to bring about that covenant and contract as appears in all those solicitations invitations commendations and
strong provocations seâ— forth unto us in that whole book of the Canticles or songs of Solomon Fourthly Christ is that power of God that none can overcome and therefore he is said to sit at the right hand or in the right hand of the power higher then which none can ever attain Matth. 26. 64 for power there is taken for God himself Luke 22. 69 Christ is also the means to bâ—ing into this power therefore the Gospel is said to be the power of God unto salvation Rom. 1. 16. Fifthly Christ is the wisdome of God set up from everlasting from the beginning and before the earth Prov. 8. 23. Christ is also the means to bring forth this wisdome therefore the Gospel that brings men unto Christ is said to be the wisdome of God 1 Cor. 2. 6 7. Sixtly Christ is salvation therefore the Prophet cries out behold God my salvation and again say thou unto my soul I am thy salvation Isa 12. 2. Psalme 35. 3. Christ is also the means to bring about this salvation wherein is communicated with us that seal of the Spirit of promise Ephes 1. 13. Seventhly Christ is that Real faith or subsistance of the Son of God Gal. 3. 23. Heb. 11. 1. who as he is the beginning so he is the end of all things Revel 22. 13. Christ is the means also to bring about this end for we are saved by faith and we live by faith Acts 16. 30 31. Roman 1. 17. Roman 3. 27. Ye conclude then that a moderate orderly and inexcessive course of life in our converse with the things of this life consists in this namely only to value and esteem of the weighty matters of the law which is Christ the end of it and to invallid all things inferiour unto him whatsoever and if once we come to center our selves together with God in that Sonship of Christ we shall find therein all things come to their highest end glory and perfection as also all means alike glorious and full of virtue and efficacy to bring about those holy and honourable ends in their renewed and continued perfections which loosens the soul from all the snare and intanglements of this life to betake it self unto such ends and means to affect them as fail not but dure forever and so much at this time for the doing of the weighty matters of the law and not to leave undone ravel make spoil or misplace things of a far inferiour rank 5. The fift particular noted in this wo is a Severe charge laid upon these false interpreters calling them blind guides that is leaders without light in themselves or in any that follow them yea they are leaders or authorized persons of darkness having the power of the devils being the same spirit or off spring of the serpent that falsly expounded the word of God in the beginning Ephes 6. 12. and all their retinue are of the same brood and off-spring for he that teacheth and he that approves of the thing taught speaks the same thing and are under the same condemnation so that every one hath the same office and are under the same guilt of being the first opener of the gate or power of hell and made the first inlet of the wrath of God upon mankind being the proper authour and original of sinking all that ever did or shall descend into the pit of distruction for the guilt which is the condemnation of the wicked never departs from the devil that old serpent which is the spirit of the serpent which was that spirit of false interpretation is and shall be for ever So that every false interpreter is the ground original and cause of all guilt and wrath of the wicked and so the cause of the cruel crucification of the Lord of glory 1 Cor. 28. Observe also that whosoever truly opens the word of God according to the wisdome of God by that true and only interpreter the Spirit of God 1 Cor. 2. 9 16 there is in that the true honour of the first act and original opening of the kingdome of God the disclosure of the mind and opening of the first thoughts springing out of the bosome of eternity the graving of Christ his true form and bringing forth the Son of God from the womb of eternity having the honour of salvation upon it in all the ornaments thereof and without which act salvation had never appeared for it is measured according to the comprehension of Gods Spirit and wisdome and not to be limitted to any thing of the creature no nor confined to any presincts of time as within that compass to be effected for then it were not an eternal work the doing whereof gives being thereunto and the being thereof consists in effectual working and so the means of salvation and the end accomplished are never separated but in everlasting conjunction in that mystical body of Christ as sure as the Creatour and the creature are become one therein Hence the Psalmist saith To the Lord the salvation upon thy people thy blessing Selaâ— for so the words are rightly rendred Psalm 3. 1. that is salvation appertains and belongs unto the wisdome will power love mercy and compassions of God and not to any thing proper to a creature but he adds upon thy people thy blessing that is that blessing thanks or praise for so the word bless is taken Deuteronomy the 8. 10 and that which is called blessing in Matthew 26. 26. is in Luke called thanksgiving Luke 22. 19. So that that praise and honour due and peculiar unto God in point of salvation is upon the people of God for he communicates it with the son of man and yet gives not his glory unto another for as Christ affirms I and my father are one John 10. 30. Therefore the Prophet adds the Hebrew word Selah which hath the signification of elevation or lifting up that as man is exalted in the word of God so his mind is to be raised in admiration that God hath so made himself forever In conclusion of this point observe that antichrist is not to be confined to any one particular man or devil but every one of that spirit is the original and proper inlet of sin and inundation of Gods wrath into the world 1 Iohn 2. 18. 22. Neither is the disposition condition office and authority of the Son of God confined and limitted unto one man but every one that is of that spirit hath that Royall prerogative given or set in him to be the son of God even so many as believe in that name Iohn 1. 12. and he that hath not the Spirit of Christ the same is none of his Rom. 8. 9. therefore the Apostle concludes the mystery of the Gospel to be this Christ in you the hope of glory Collos 1. 27. that is the like glory wherein at any time he appears is really to be exspected throughout that his mystical body for time to come even for ever 6. The sixt particular observed in
this wo is their gross hypocr sie in that they strain at a gnat and swallow a Camel These kind of interpretors are very strict in straining out of some things of small value as very pernicious and swallow down great abominations as things of nothing like a man which hath great care to strain a mote or flie out of his drink but can swallow without let a mountain or powerful serpent They can strain out the gnat of dipping into or sprinkling with water in their entrance into their Church as also gestures and vestures in the exercises of their Church but they can swallow down that abominable idolatry in falling down before and attributing unto the creature that which God never intended who desires mercy and not sacrifice which will pass away as the early cloud and as the morning dew and the knowledge of God more then all burnt-offerings Hosea 6. 4 5 6. Yea such perfunctory services are nothing but rebellion against Gods command in the weighty matters of the law and as the sin of witchcraft unto the people 1 Sam. 15. 21 22 23. These men can carefully strain out of office such as have not been trained up in some university and attained to orders meerly humane but they can swallow down thousands that never came to the knowledge of the mystery of God nor the operations of his spirit only expressed therein and not elsewhere to be found Yea they can strain out by death of the parties an act of adultery committed between creatnre and creature as brute beasts and in the mean time swallow down that sin of iucest in bringing the holy and eternal word of God into copulation with earthly and transitory things as a temporary Church erected in time and in time dissolved offiâ—ers ordained in time and in time may be deposed or by death abrogated and void ordinances that may not only be changed in time from one form into another but also surcease in time and be no more as though the Lord by conjunction with things that pass away should conceive and bring forth his kind and native properties whereas the word of life hath only purified it self in that undefiled bed of the mystical body of Christ for in the Son of man it is not only a word of putrifying but also putrified and therein and not elsewhere conceives and brings forth its own kind and native properties in all the fruits of righteousness w ich are by Jesus Christ to the glory and praise of God Philip. 1. 11. and makes use of all other things as taking occasion thereby to express and declare the power and virtue which forever resides and dwels in that his mystical body for that end he preached in the Jewish Temple or Synagogue went up to their feasts conversed with the Samaritan at the well went to the marriage of Cana in Gallilee healed the man that was born blind and for that end the word of God hath respect unto in the expressing of it self all things that come within the compass of mans reason or found in the nature or operation of any creature not lodging it self in that but only visits it as a stronger in its going forth and return to its native home Add further these interpretours are strict to strain out bloud-shed in the several distinctions and degrees thereof but in the mean time can swallow down the killing and crucif iâ—g of the Lord of glory the Son of God by condemning the right of the first-born to belong unto that compleat mystical body of Christ and depriving it of the reallity of one and the same spirit virtue and acceptation in the sight of God in every part thereof having headship in whom or in whatsoever it put forth it self in present exercise for if the spirit of the Lord be upon any that party in that particular wherein it goes forth is the anointed of the Lord which infinitely transcends all transient things Isaiah 61. 1 2 3. And that doctrine that denies this glory to be the Spirit of Christ takes away and destroyes that wherein the life of the Son of God doth consist which is no other then the proper seed and off spring of him who is a murtherer from the beginning as also that lier who abode not in the truth Iohn 8. 44. as we are not to fear such therefore that can kill the body but have no power to torment the soul when that is done so we are to have in abomination that doctrine and those doctours which strike at the life of Christ in the Spirit of the Scriptures though they should never lay violent hands on the bodies of any of the Saints nor outward estates in point of their bodily well-being in the things that concern this mortal and temporary life Wo then unto false interpretours who highly advance mean and base things of no account in the records of God in neglect and villifying of the great and weighty things in his accounts and strain out and indeavour to clear themselves of such evils as are simply considered only evils in the judgement of man and thereby swallow up and devour as a thing of nought â—amely the things of God in Christ which is the breeding and bringing in the greatest evil yea the devil himself and hence Christ brings in the sixt wo laid down in the 25 26. verses wherein observe these particulars 1. First that there is a clensing pharisaical 2. Of what that is cups and platters 3. The manner how that is the outside 4. A manifestation of the inside and that is full of bribribery and excess 5. A taxation in these words thou blind pharisee 6. An exhortation in way of rebuke for their preposterous practice first cleanse the inside of the cup and platter 7. What would inevitably follow thereupon that the outside may be clean also 1. For the first observe that as there is a righteousness of the scribes and pharises which never enters into the kingdome of heaven Matth 5. 20. so there is a cleansing which is only the purification of the flesh in that sense as slesh and bloud cannot inherit the kingdome of God 1 Cor. 15. 50. and that stands in an indeavour to conform a mans self to the letter of the Scripture which is the proper character of all mens minds naturally according to the principles of humane reason under which as the kernel in the shell or the corn in the husk the will of God is devulged unto the world so that a man is exempted from the seed of the word of God only the conception of it makes it either a first-born or an abortive either the seed of the woman or the seed of the serpent and the more a man inclines after this purification Hebr. 9. 13. according to the law of the carnal commandment standing in outward ordinances Hebr. 7. 16. Ephes 2. 15. Col. 2. 14. the more he declines that simplicity and purity that is in Christ even as a spiritual minded man the
but that they dissemble the same in point of any present being of them Thus these Hypocrites in expounding of the word of God dissemble the Fall of man as a thing that was and is not the Concepcion Birth Life Death Resurrection and Ascencion of Christ as things past and now are not but only in Records and Histories These Stage players do not only pick the purses of their brethren but pick out their eys in beholding vain Idols not knowing the wisdom and power of God that hath appointed his Kingdom in Christ to bee alike present of like glory power peace and plenty and of like noble acts and operacions in all ages of the world where ever and in whomsoever the mystery of God in Christ appears and is made manifest Col. 1. 26. 29. otherwise let us only hear that Christ prayed but never pray in our selves and so in all things that Christ did or sayd for such is their doctrin The third particular noted in the Text is the Ground and Reason of this their wo wherein observe these particulars 1 First their act what they do and that is twofould 1 They build the Tombs of the Prophets 2 They garnish the Sepulchers of the righteous 2 Secondly observe their speech what they say that is If we had been in the dayes of our fathers we would not have partaken with them in the blood of the Prophets wherein observe 1 First they confesse blood or murder to be a capitall sin 2 Secondly that they have washed and reformed themselves and are become better than their fathers 3 Thirdly they translate and remove the cause or act of blood-guiltinesse from themselves unto their fathers 3 In the third place note what they are in point of their condicion or office in these words wherefore ye be witnesses unto your selves that ye are the children of them that killed the Prophets 4 Fourthly observe the extent of the thing witnessed unto in these words Fill yee up then the measure of your fathers The first is their act being twofould and first they are said to build the Tombs of the Prophets Wee have heard before that a Tomb is a Monument or Memoriall of that which is not in present and reall being and by Tomb in this place is meant the Historicall Narracions or Literall Form of the word of God as it utters it selfe in tearms comming within the capacities of the naturall and racionall conjectures of mans heart or words which mans wisdom teacheth 1 Cor. 2. 4. So that these men assume the word of God according to the literall form and verball expressions of the Prophets and therby build and erect monuments of Constituted Churches Offices therein Governments Orders and painted Excellencies in the world beginning and ending in Time not compatible to the Son of God thereby expelling the proper intent and minde of the Spirit which is the soul or life of the Scriptures and so set up a dead karkasse and livelesse memoriall void of the life and spirit of our great and only Prophet Iesus Christ Deut. 18. 15. For there is nothing wherein the heart of man expresseth it selfe by bringing forth som what wherein to employ himselfe for a time in this world being temporary But it is a grave wherein Christ is buried if the angell or messenger of God roul not away the stone or take away the difficulty guard props and defence thereof and sit upon it as an inferiour and subjected thing Mat. 28. 2. making it the footstool of his feet 1 Cor. 15. 24 25. Yea the Ordinance of humane Marriages is a grave to bury Christ in that he appear not in his espousall when the conjugall ty of the word of God is terminated there For it is in that point as it was at that Marriage in Canah of Galilee performed according to the Iewish Rites or the Dictates and naturall Ceremonies of mans heart where Christ came to declare that the proper power of the word of God consists not in such things no more than that water filling up those six water pots according to the purification of the Iewes was like unto that wine which Christ commanded to be drawn out of the same for when his mother taken according to the flesh offered to terminate the businesse of the day wherefore Christ was bid thither in that temporary feast or marriage teling him there wanted wine to have his power and presence to honour that his answer is woman what have I to do with thee my hour is not yet that is my time and authority consists not in these things But when his mother who brought him forth submitted to his will saying unto the servants whatsoever hee commands that do yee then Christ commands those weak and water-like Ordinances of the Iewes or of the sons of men to bee drawn out having the vigour and vertu of new and strong wine to admiracion Iohn 2. 1. declaring thereby that transcendent power and glory that is in the time and presence of Christ in all his Commands and Appointments beyond all the Ordinances and Appointments of the sons of men the naturall Dictates of whose hearts lead them unto such Orders in all temporary Institucions as naturally as in that of Feastivity or Marriage however the hypocriticall Pharises solemnize them with the intent of the word of God The Tomb of the Prophets erected in these things in the departure of the soul and spirit stands upon four pillars which enervate the sift and the sixt Commandements 1 First in point of Superiority 2 Secondly in point of Inferiority 3 Thirdly in Equality which is the sum of the fift Commandement and first with promise Ephes 6. 2 3. 4 The fourth is our demeanour and carriage towards friends and enemies in killing and preserving life which is the sum of the sixt Commandement First in point of Superiority Rule false interpreters cannot finde any visible power upon the Earth but in Fathers according to the extent of the phrase in the Commandement which phrase of Father and Mother include all exercise of Authority Neither can they utter any Glory of Submission and Obedience but as Children are there to be extended that is to all wayes of yeeldings of obedience and these they resolve to be exercised between man and man creature and creature which is no better than a Tomb wherein the great Prophet is buried yea the tru spirit of all the Prophets is thence departed and the mysticall body of the Son of God corrupted by such Doctrin For the truth of relacion in point of Authority and Submission Command and Obedience stands properly according to that reall intent of the word of God in the relacion and respect that is between God and man in the faith and subsistance of Christ Where the Spirit of God is the proper supply of the party in both respects that is in the exercise of obedience as well as in the power of Command and may as truly be found and exercised in one
man as in twaine or as in a multitude For superiority is not worthy that name bur in the sence which the Apostle speakes when he saith There are that be called gods for there are gods many and lords many unlesse it be such a superiority that hath power over the Angel so as to prevail as a Prince with God when as the Angel or Elohim wept and made supplicacion which is to be applied to the Angell when he peticioned our father Jacob to let him go Gen. 32. 24. 28. Hosea 12. 4. Such authority as hath power with God is that which the Word of God intends and in that sence the Apostle saith that the spirit of the Prophets is subject to the Prophets 1 Cor. 14. 32. that is when the Spirit of God in any of the servants of Christ do rightly interpret and unfold the Wisdom of God in Christ in the glory and power of it the same Spirit of God in all true interpreters of the Word of God yeeld submission and are obedient unto that wisdom appearing in its power and glory for this authority hath rule in such a spirit of obedience as hath Eternity in it which is onely found in the Son of God otherwise it is not worthy the name of superiority in the Language of Gods Kingdome as it is said of the mercies of the wicked that they are cruell Pro. 12 10. So Rule Destitute of this is Cruelty Neither is the way of submission worthy to be called obedience unlesse it yeeld it self over unto that superiority peculiar to the Son God in whom alone there is an everlas ing Dominion for his Kingdom is without end Daniel 7. 13 14. Out of which kingdom there is no obedience but arising from fear which hath painfulnesse either fear of Correction or of falling short of Favour to attain private and base ends or else the losse of favour when it is or seemes to be obtained But perfect love onely which it not found but in Christ casts out seat 1 Iohn 4. 18. and there is a reciprocall love on both sides of the Covenant in what termes of relation soever expressed springing from the Spirit of God as in that state oâ— the Faith of Christ and the compleat Covenant is to be struck and in exercise perpetually in every individuall heart or else Christ it not formed therein which is the onely message and end of the Gospel Gal. 4. 19. Upon these two pillars of Rule and Subjection or Command and Obedience do false Interpreters set the Tombes of the Prophets falsifying the spirit of the Scriptures in stating them between man and man 3 The thrid pillar is equality lodging the Word of God in this point in men of like honour in the world of like riches of like age of like office trade ocupation art learning and the like which is but a dumb shew and lifelesse karkase of the Prophet his spirit is departed and gone it is not in such ministration For they know not how to equalize things in Christ the true end of the Law and so of all Relations take this one instance for all to shew their ignorance in this point of equality they knew not how to make the state of Christ as in the wombe of the Virgin to be of like power and glory as set upon the Throne at the right hand of the power Mat. 26. 64. for they know not what is taught unto us in that the Holy Ghost over shadowed the Virgin namely to shield the Conception of Christ that no Rey or Glimse of the Wisdom Will Power or any sufficiency arising from the creature should contribute in the least to the being or form of the Son of God in that holy and God like Consistence of God and Man in one undivided state which is the Son of God Luk 1. 35. And in this Act the glory of the Son of God is made manifest in that he is shadowed and shielded from all staine or guilt of sin from all power and subtilty of Satan which are never separated yea from any evill or discommodious thing touching Him which is as glorious a thing and full of power in point of freedome and release as his sitting on the right hand of God in the exercise of all glory grace vertue which twain never were nor shall be separated from the state of Christ And thus might we equalize all things in Christ which seem to be unequall unto carnall mindes according to the Letter and Histories of the Scriptures which equality in Christ is that which the Scripture properly intends in all things and when it speakes of equality in point of friendship or brotherhood it intends not a brotherhood compassed within any term or time but an eternall off-spring equall in all points with respect to the right of the first born and not as any one son being preferred before another for there is but one intire son-ship of God for wee are born of God 1 Iohn 5. 1. 18. as being conceived by the Holy-ghost Luke 1. 35. we also are begotten of God for of his own will begat he us by the word of truth Iames 1. 18. so that we are not only begotten of God but also born of God nothing but the wisdom of God in that work of Christ is in conjunction in the uttering and conceiving in the forming of him and bringing of him forth as the first begotten the first born to be the first fruits of the Creacion without which nothing is clean unto us And this twofould parentage as father and mother uttered in the Commandement are they or that which we honour as being the only off-spring of both made one in Christ and hereby our dayes are prolonged in the Land which God hath given us for herein consists the length of dayes even eternall Life and are under the first Commandement with promise for there was never Law before that Ephes 6. 1. 2. For God made the promise of Eternall Life before the world began Titus 1. 2. so that the Saints are equall in being first born of immortall seed equall in possessing the first Land or inheritance even the Land of Emanuel that is God with us Mat. 1. 23. equall in being under the first Law even the Law of the Spirit of life in Christ Iesus Rom. 8. 2. and equall in having the first promise annexed for it was made unto us before the world began Titus 1. 2. The true Equality then intended in the word of God is to make all the Saints of God Kings and Priests of the same Honour Holinesse Power and Authority which is only of God therefore a royall kingdom of Priests and priest-hood kingly a chosen generacion not one more choyce than another a peculiar people one not having lesse or more intrest in God than another a purchased possession the same price payd for and worth set upon one that is upon and for another Exodus 19. 6. 1 Pet. 2. 9 1 Cor. 6. 20. 1 Pet. 1.
with as men beholding a Monument upon a Grave whilst that within is hid and covered even as the Captaine of our salvation is by this doctrine who is made perfect through suffering and thereby obtains an eternal redemption and not a temporary one Heb. 9. 12. Therefore to centre the intent of the word of God in a temporary deliverance by war when there is a possibility to lose it again is a false interpretation of Scripture a setting up of a Tomb or Hearse like the Corps of the Prophet the spirit proper to the Prophet being utterly departed from all such doctrine as it ever was and ever will be to the corruption and putrifaction of that body so framed whether Kingdom Priesthood equality of Elders and Senators or valour in Conquest 2 The second point noted in this act is their garnishing of the Sepulchers of the Righteous that is of that Righteous or just one Jesus Christ who is said to be the Lord of our righteousnesse Ierem. 23. 6. As in the former point they order themselves in way of worship to appear before God in an acceptable and orderly manner so in this garnishing of the Sepulchers of the righteous they adorn themselves as coming from God in the execution of justice and performing the doom as from him so that the Tomb of the Prophet and the Sepulcher of the Righteous teach and instruct us in this That wheresoever there is the exercise and entertainment of a false interpretation of the Word of God there is ever a false and counterfeit proceeding in all acts of justice wherever the one is a Tomb to bury the true Prophet the other is a Sepulcher to bury the Righteous one so that the proper spirit of the one and of the other is vanished and appears not For a false ministry of the Word of God exercising all prudence and diligence for the maintaining and upholding of the glory of man and a cruel Magistracy or Government exercising like prudence power and diligence in the demolishing and pulling down the glory of God in Christ are never separated 1 King 19. 10. no more than the Spirit of true prophesie in the Son of God and the Spirit of Righteousnesse and meeknesse in the execution and fulfilment of the same can ever be parted in the way of Christ Zachary 99 17. But the men of the World know how to deck and adorn their cruelty by which they keep the righteous one as buried in the Sepulcher they know how to point and parget their actions so as they shall appear glorious in the eyes of men as a monument upon the â—epulcher that the corruption and putrifaction contracted thereby shall not appear and in the garnishing of this Sepulcher there are four Ornaments of great use 1. First stately buildings large quantities breadth of lands great revenews learning or trade that so they may appear to be more than men that do inhabit possesse and are indewed with such things that so God may be concluded to be there because men naturally place the glory of God and the shame of Satan in terrene things thence it is that men are so resolute that a Christian cannot be perfect in this life because they place perfection in bodily exercise 1 Tim. 4. 8. which cannot be free from natural infirmity whilst these bodies of clay sustain their present aptitudes no more than they can be freed from desire of food and sleepe which conclusion of bodily infirmities and necessities to be sin doth inevitably put men upon this opinion that Christianity cannot be perfect whilst men are conversant in this life if these men had lived in the dayes of Jesus they would have judged him a sinner as those Iews did for these are of the same spirit And in like manner men conclude that the state of Satan cannot appear in men within the compasse of this life because they hold that humane abilities exercised according to humane wisdome have some goodnesse or certain tincture or glimpse of holinesse in them therefore till that be extinct the state of the damned is not perfected and so make both the blessing of God as also the curse for some certain time to be lame and imperfect things although such offerings and tender of things have been abominable in the sight of Almighty God Lev. 22. 18. 22. Mal. 1. 8. 13-14 2 The second Ornament in the pargetting of this Sepulcher of the righteous is gorgeous apparel Crowns Scepters trappings of horses decking of Couches Robes of Purple and Scarlet as mâ—n raised up unto that which their brethren can never attain unto Jerem. 10. 6 10. Luke 16. 19. Revel 17. 3-4 and therefore are to be looked upon as Gods rather than mortall men for so the doctrine of the Scribes and Pharisees hypocritically and falsly appoints them to be though void of any tincture of the Spirit of the Lord Iesus 1 Cor. 8. 5 6. 3. The third Ornament upon this Sepulcher in the solemnization of the buriall of the just one consists of Chairs of State Thrones Seats of justice erected by men pulpits and upper Seats which are not to be touched by other men but reverenced as the party to whom they belong as things made vertuous by their alliance or relation unto them Amos 7. 12. 13. Add unto this Ornament their assuming of names and titl s proper to the Son of God as King Lord Ruler Governour Iudge Law-giver Father Master and the like and that as men being bound to attribute them by the word of God according to its intent to glorifie man though destitute of Christ with such terms of honour whereas the Son of God gives warning to the contrary Mat. 23. 8-12 Iames 3. 1. 4 The fourth Ornament in the decking of this Sepulcher is their constituting of Laws proportionable to every fact that so they may appear to have the wisdom and equity of a deity in them such a law for the punishment of theft of such a degree and nature and another law for theft of another nature this law for one degree of bribery and extortion and such a law for an other degree thereof this law for one act of Idolatry or Blasphemy and another law for another act and degree thereof this for one kinde of Errour and Schisme and that for another this punishment for one degree of Adultery and that for another all these are new and transitory laws made by man and shall perish with man and therefore are changed according to the various operations of the mind of man coming within the compasse of such things as perisb in the use and are after the Commandements and traditions of â—en But the eternal law of the eternal God that royal law of liberty or power Iam. â— 8. according to which if we judge not we are judged and condemned of God for it is his proper miud and will which can never alter and this law concludes all sin under every one as really as it concludes the guilt of
the breach of every law under the breach of every one Jam. 2. 10. And the multiplyed and innumerable manifestation of distinct laws and punishments for the breach of them is to declare how unreckonable the wayes are wherein that one holy mind and will of God in Christ may be contradicted and violated with the variety of plagues and punishments appertaining and annexed thereunto but every one of them of an infinite and eternal nature which cannot admit of any conteinment limitation or bounds of restraint even as it is with one Son of God to have such infinite wayes of the legal and orderly expressing of himselfe and to every one of them an eternal peace and satisfaction in God annexed To terminate the word of God therefore in the distinctions of these humane laws and institutions together with their penalties or rewards annexed is nothing else but to garnish the burying place of that righteous and equal one declaring to all the world that his spirit is ceased therein and departed therefrom so that all manner of dissimulation and cruelty is to e expected in all the wayes of their administration indevouring only to uphold the throne of iniquity by establishing the wisdome and glory of the flesh in the pulling down and demolishing that righteous Reign and Scepter of the Son of God Psal 94. 20. 23. Heb. 1. 8. Keeping him in the grave as dead and buried in regard of any of his life vertues-wisdome justice or righteousnesse appearing in such way of interpretation and administration For God as he hath formed himself in Christ is not in all their thoughts Psal 10. 4 5. Psal 56. 5. For he that forms another law to himselfe besides the law of the spirit in Christ as under the bond of the word oâ— God that man frames another God to himself besides the true God and lies under the breach and guilt of the law of God expressed in the first Commandement Exod. 20. 2 3 2 The second point in the order proposed in the Text stands in what these false Interpreters say that is in what they teach for it is their doctrine wherby they build the Tombs of the Prophets and garnish the Sepulchers of the righteous therefore where one Evangelist saith he said unto them another saith he said unto them in his doctrine Compare Mat. 13. 3. with Mark 4. 2. so that it is matter of doctrin whereby both the Kingdom of God and the Kingdome of Satan are erected and maintained 1 And first they conclude their Progenitors to be Murtherers in that they took away the lives of the Prophets by which we see that it is a maxime written in all mens hearts that the cessation of the spirit of prophefie which is done by falsifying and counterfeiting of the Scope and intent of the word of God is a grosse and capital sin which is to extort and violently to take away the life of any one that is innocent Q. But if it be a sin to take away by violence the life of the innocent is it not a sin to lay down and part with an innocent life if there be power to retain it as Christ is said to lay down his life Iohn 10. 11 12. Answ The Answer to this is twofold first it is not against law to suffer as an innocent for it is the gift of God to suffer as well as to beleeve Phil 1. 29. And it is a blessed thing to suffer for righteousnesse sake 1 Pet. 3. 14. but it is against law to take away the life of the innocent for God never made law to take away the life of his Son as the world do violently extort and take it away for then he should institute a law against himself and that eternal life for the Father and the Son are one Iohn 10. 30 Secondly we answer that Christ layes down his life properly with respect unto his death unto all the motions of sin operations of the flesh in all things which is his proper quickning and reviving in the spirit and living eternally unto God which death iâ— nothing else but his Resurrection and possession of everlasting life therefore a righteous and glorious act in the Son of God thus to lay down his life being an innocent act to crucifie all the affections and lusts of the flesh to the quickning and reviving of all the operations of the spirit of God Gal. 5. 24. Ephes 2. 16. 2 The second point in the order of the text stands in what they say in way of excusing and clearing of themselves in these words if we had been in the dayes of our Fathers we would not have taken parts with them in the blood of the Prophets wherein they acknowledge their Fathers to be murtherers â—â—t themselves reformed and become in better state and condition than their fathers were wherein they professe a better condition and a worse in the same Line Posterity Generation and Ofspring of Father and Son as though there were a better state and a worse where God is the Father and Fountain and his sons and offspring Iohn 1. 12. and a better and worse condition also where Satan is the Father and Fountain and his offspring and Children Iohn 8. 44. 1 Iohn 3. 8. This is the doctrine of all false and hypocritical Interpreters at this day who say that Satan is in a worse condition than mankind though never so wicked because the Devil sinned voluntarily without a tempter but man sinned being tempted drawn aside by another plainly declaring thereby that they know not what the Devil is who is so often in their mouths and hearts also nor what mans fall from God is nor wherein consists that great though secret inlet of sin into the world Neither can they truly teach what Christ is what his resurrection from the dead is nor wherein consists that great though secret and hidden inlet of Gods righteousnesse into the sons of men Again they teach that in the way of God there is a better and an inferiour condition as that one son of God is nearer to the father and in greater favour and dignity than another whereas they reall first-born Heb. 12. 23. or else they cannot be an acceptable gift nor are they to be consecrated unto the Lord unlesse they be the opening or emission of the womb Exod. 13. 1 2. Luk. 1. 13. therfore they are called in Hebrew Coach the first of Gods might or able strength or the beginning ofstrengths so the first-born is named Deut. 21. 17. Gen. 49. which Christ complains to be dryed up personating himselfe in those wicked Iews his persecutors Psal 22. 15. These men teach also that the Fathers who served in their generations before us were more remote from God under dark semblances and shadows the light of salvation not so appearing nor the approach and appearing of Christ so neer and perspicuous as it is to us at this day and such Fathers as were in favour with God also for we know that
of Office that is they are witnesses unto themselves or as the word will allow witnesses in themselves That they are the childreu of them that murthered the Prophets In which observe two things first that respect which the fathers after the flesh have to them as being their originall and predecessors secondly the respect which they have to the fathers as being their children and off-spring 1 First they confesse that their fathers were murtherers they killed the prophets therefore they acknowledg according to the tru intent of the Law that they themselves are murderers for whatsover may be said of an ancestour that may be truly said of the off-spring and therefore Levi is truly said to pay Tythes in his father Abraham being in his loynes when Melkizedek met him Hâ—br 7. 9 10. For in all the works of God Time weares not out in the off-spring the tru nature disposicion and quality of the progenitor for the off-spring retaines the properties of the progenitor in all points What might be sayd of a Lion in the beginning the same may be sayd of him now what might be sayd of a Lamb in the beginning the same may be sayd of him now and so of all the creatures upon the Earth What was sayd of the Serpent in the begining the same is tru of his off-spring at this day if falsifying of the word of God was the spirit of the Devill in the Serpent at the begining then false interpretacion of the word of God is the same spirit of the Devill in the actors thereof at this day what or whomsoever they may be or seem to appear 2 Secondly as they are the children of such parents wee know that none can assume a child like relacion but he must therein assume the fathers operacion or elce how should the child come by his being therefore they conclude themselves under the act and guilt of murder even of taking away the life of the Prophets in that they are the seed and off spring of them who did it before for the disposicion and operacion of the progenitor departs not from the tru seed and off-spring Exod. 20. 5. therefore the sins of the fathers are visited in the children unto the thirds and to the fourths of them that hate the Lord the word generacion is not in the Hebrew Text the thirds signifying the full and compleat condicion of all haters of God as Three that bear witnesse in Heaven are a compleat and perfect testimony and yet but One 1 Iohn 5. 7. and the fourths being the Number of Extension as the four Corners of the Earth comprehend the whole World in all the parts thereof signifying unto us that all and every sin in that whole estate of the haters of God are inflicted upon every particular party found therein and therefore accordingly in point of opposition there is no period or bound set unto Gods mercy in them that love him in the preservacion of his Law in the purity thereof he therefore that is related unto God in Christ as a son bears the same disposition and hath the same operacions of the Father really reckoned upon him and is in the exercise thereof according to the tru intent of the word of God therefore is that speech uttered by Christ hitherto the Father works and I work Iohn 5. 17. and however the carnall eye of the Iew never saw the man Iesus making this visible World yet without him was not any thing made that was made Iohn 1. 3. and the spirit of the Son being one with the Father is a sufficient testimony and witnesse in every Saint of God of his unity with the Father in his whol work as really as the same spirit witnesseth a unity or faith between the Creator and the creature so that hee which denies unity in the whol work of God not having the witnesse thereof he denies also unity in the Contract and Covenant of God not having any witnesse in himselfe thereof but remaines in the state of unbelief and hath that spirit which as it witnesseth relacion in generacion to him who is a murderer from the beginning so hath it the testimony of unity in the act in it self of being under the guilt of crucifying the son of God for if we confesse a certain innocency in our Progenitours in the act of creation destitute of the righteousness of God in Christ we therin testifie our selvs to be destitute of the righteousnes of God in Christ at this day and a Pharasaical righteousnesse is the most we attain unto and if we confesse our Progenitors of whom we properly do proceed to be actors in falling from God under guilt of sin and out of the favour of God for a moment or any point of time we have the witnesse in our selves that we are now in the way of the fall under guilt and condemnation and out of Gods favour and love unto this day for the spirit of Satan comprehends the parent and the posterity to witnesse in and of both alike as really as the Spirit of God comprehends the father and the son to testifie of them as one undenied act Note here that the children of the Devil as Christ cals them are of him who is a Murderer from the beginning a Lyer and therefore aboad not in the truth for when he speaks a lye he speaks his own it is himself both a father and son for he is a lyer or he is a lye as the product and the father thereof as the original of the same so that wickednesse was never brought forth but by the wicked one who is from the beginning as ancient as the son of God himself Iohn 8. 44. Also the Son of God is he in whom life is preserved from the beginning and therefore an eternal life as ancient as himself and so is said to be the way the truth and the life so that no man can come to the father but by or in him Iohn 14. 6. Whosoever then finds a time when the Lier was not and the Murderer he may as well find a time when truth and life eternal was not and he that goeth about to make a separation of just and unjust and not from the first motion of God towards man which is from everlasting as also to keep each of them that is the way of life and the way of death intire in the whol course of their progresse that man can never preserve and keep the word of God in its native purity but is a false Interpreter thereof and a betrayer of the just and holy One into the hands of the wicked Note further in conclusion of this point that when Abraham is said to be the father of beleevers as the Saints being reckoned as from him Rom. 4. 11 16. Abraham is personated in that high father according to the Etymology of his name or in that eternal father as the Prophet cals him in whom he plainly concludes both father and son as one state and
condition which no man can expound otherwise Isaiah 9. 6. but he that is the son is the father also according to the true intent of the Prophet and in this respect the saints of God as naturall sons have the Spirit of a natural father namely the spirit of God Isaiah 61. 1. and as the Saints of God are taken from that naturall disposition and common reasonings of the spirit of mankind as being chosen out of the house of him who is estranged from God as mankind following the naturall propencity of his own spirit is so they are truly said to receive the spirit of adoption whereby they cry Abba father or father father Rom. 8. 15. that is they lay claim to God as sons in a twofold respect he is a father as they are naturally descended of him and he is a father as he hath taken them out of the house of a stranger as Solomon took a wife out of the house of Pharaoh and as Paul took Onesimus for his son and as the Gentiles became the family and houshold of God in Christ Psalm 45 Philemon 9. 10. Ephes 2. 11. 12. 13. And the Saints of God come not unto God but with respect nnto their Sonship in both respects beholding therein for ever from what they are delivered and set at liberty and into what they are delivered and invested with power and authority By the spirit then it is that they cry Abba father that is father by natural descent and generation as springing from God having that gracious inclination and disposition of his son from heaven and father as being freely adopted and chosen out of and from that carnal common and sensual disposition that all men by nature are subject unto Ephes 21. â—8 To be sons and heirs of that heavenly Kingdom of glory and of God Rom. 8. 15 16 17. 1 Pet. 4. 14. 4 The fourth point in the order of the text is the extent of their witnesse or that estate witnessed unto in these words Fulfill ye the measure of your Fathers that is as your Fathers by your own acknowledgement are come down unto you and are extant in you in point of generation and so no time vacant wherein they have not appeared in the defcent so fill you up the same measure of your Fathers in that your sin of false interpretation by building a Tomb upon the carkasse of the Prophet in the letter of the Scripture void of the Spirit thereof which is the bloodshed and murder of the men of the world to this day this your sin reacheth up in like manner unto them from whom yon are descended even to him who is a murderer from the beginning Iohn 8. 44. And you by vertue of that onenesse of spirit are conversant in that first act in the beginâ—ing as really as the Serpent in his seed iâ— extant in you at this day in your guileful and deceitful interpretation and this your spirit shall descend in like sort in your posterity generated by this your doctrine and their guilt shall ascend up unto you in the measure and fulnesse of the same so that the sin and guilt of the Progenitour and Offspring are the same even as the holinesse and righteousnesse of the father and the son are one and the same in Christ Ephes 4. 24. Iohn 10. 30. Phil 3. 9. Rom. 1. 17. and hence is brought in the ensuing and following sentence The 33. Verse contains a vehement acclamation inveighing against these false Interpreters wherein observe two things 1 First The names he gives unto them in these words Oh ye Serpents yee generation of Vipers 2 Secondly An Interrogation How can you escape the damnation of Hell 1 First in that he cals them Serpents in the plurall number it is to shew that all false Interpreters are of the same brood and offspring though they may seem to be divers and averse one from another and in that he cals them Vipers also it is to declare that every one hath the poysonfull disposition of all kind of venemous Serpents in him of what name or manner of poyson soever iâ— may be false interpretation hath it included in it as being the proper Cistern and continent thereof and in that he cals them Serpents he brings hem back to their proper fountaine and Originall whence they Spring as being the very spawn and seed of all deceit Oh Serpents that is ye deceivers of mankind from the beginning by false exposition of the word of God affirming in your teaching that man shall not dye but live as Gods in that way wherein God affirms death doth confist Gen. 2. 16 17. compared with Gen. 3. 4 5. Rom. 8. 13. That is by eating of the tree of the knowledge of good and evill bearing men in hand that they shall communicate in a better and a worse condition then they have in their originall and first motion of their beginning Gen. 3. 1 -5 Whereas God affirms that his image which is his holy Son takes being together with man for out of man that is that Son of man God never was for he cannot be all things out of man and then he is not God for otherwise than he is God in Christ he cannot be a Creature as well as the Creator he cannot be death as well as life the receiver as well as the giver the heaterâ— as well as the speaker the obeyer as well as the commander without which salvation cannot be wholly and compleatly of God therefore the Psalmist cals him the God of salvations in the form plural as he is salvation in all and every respect for the hearing ear and the seeing eye are both alike of the Lord Psal 68. 20. Prov. 20. 12. When God affirms man to be in his image that is to have the compleat form of his Son who is the engraven form of his subsistance the Serpent affirms somthing must bee done before that be accomplished and perfected they must eat and communicate with sornthing elce to bring it about so say all false interpreters unto this day elce for what serves your water in Baptism your bread and wine on the Table your corporeall fasting and feasting ccommunicating with Schools and corporeall laying on of hands before the gifts of the Spirit your eating up of time before Christ come to Rule the Nations and before Christianity can be perfect Oh ye Serpents that teach men to communicate in somthing elce than that which is all things before that good work of God can be perfected This is the Doctrin from the begining that doth and ever did deprive men of the glory and power of God transforming men into Devils as we see him work effectually in all those destructive wayes among men at this day and thus the Serpent is discovered by his speech 2 He is discovered by his gate or motion he moves not but upon his belly Vpon thy belly shalt thou go Gen. 3. 14. For his belly is his god as is affirmed of all false
teachers Phil. â— 19. For they move not but to satisfie their carnall appetite with honour wealth friendship outward peace and prosperity to be strengthned in the arm of flesh and leave plenty of such things unto their posterity Oh ye Serpents that move not but upon the cause of your belly to satisfie your corporeall body and life and when you attain to any preferment herein your religion either becomes a slavish underling or else withers quite away as the Serpent casts his withered slough or skin in the heare of Summer Yea he goes upon his belly breast or heart as the word imports that is their principal part signified by breast or heart cleaves unto the earth that is unto carnal and terrene things their mind understanding wisdom will affections and conscience yea all their learning is carnal earthly in the very prime and height thereof so that their principal aptitudes as breast or heart move not but upon the earth other creatures tread upon the earth as a thing mean and base put under their feet the Serpent moves not but layes it to his heart and bosom Oh Serpents the original of the curse of God but for false interpretation there had never been curse in the world nor wrath of God upon mankind which consists in going upon the belly or breast that is in carnalizing the word of God going upon it as upon the words of mâ—ns wisdom and principles not according to the wisdom and power of God 1 Cor. 2. 5. And in the words of mans wisdome and principles the letter of the Scriptures doth properly consist as is apparent to all that are not wilfully blind by the histories thereof proverbs parables relations offices buildings battels journeyings genealogies life and death of the Saints with the nature and operations of all Creatures in the heavens and on the earth which we see come in some sort within the confines of humane capacity which is the common doctrine of the world only adorning it as with God or making it as their God which is that which the Hebrews call Cashaph of which the Greeks have formed their word â—a caino and the Latins Fascino which is to bewitch and is the changing of the glory of the incorruptible God into thè image of a corruptible man and into birds and four-footed beasts and creeping things Rom. 1. 23. Which is nothing else but to place the glory of God to consist in conformity with the letter of the Scripture which is naturally written in every mans heart else the word of God could not expresse it selfe in all men that is in such as unto whom the spirit of God is not given also such as never had the written word of God could not lie under the breach of any known law of God and therefore their consciences could not accuse or excuse which is the portion of all men Rom. 2. 15. for doubtlesse the sound of the Scriptures is gone into all the earth and their words unto the end of the world Rom. 10. 18. 3 Thirdly the Serpent is known by his food dust shalt thou eat saith God Gen. 3. 14. to declare the basenesse of his proper sustentation to be such as all creatures decline dry dust can bring forth nothing that is good to perfection Isaia 65. 25. This is the food of all false Interpreters they carnallize and corrupt the word of God in all things for as dust is void of moisture which makes the earth fruitful so do they bereave the word of God of all that moisture and oyly intent of the Spirit or else it s no acceptable food for them to sustain the works of the slesh in terrene glory and beauty Oh Serpents that feed on nothing but basenesse by the verdict of God for to cast the word of God into a transitory form is nothing else but that unclean Spirit of the Devil which Christ here as his manner is rebukes for though there be an acknowledgement of Christ to be the Son of the most high God yet in that they professe Christ to be another thing than themselves are for they are affraid of being tormented by him therefore reckon themselves to be another thing for Christ doth not torment himselfe no man hates his own flesh Ephes 5. 19. In this they appear to have that unclean Spirit for it is and ever was the very form of the Devil so to do as really as it is the form of the Son of God to make himselfe one with the Father Iohn 10. 30. Iohn 14. 9. Therefore Christ rebukes such as unclean spirits yea that spirit of Satan as such as hath no interest in them that are his Mark 5. 7. 8. Oh Serpents who feed so basely as upon the husk the shell the barke and rinde of the word of God whereby the curse is formed and maintained in the world forsake the â—eed of immortality the kernel the sap the pith and the marrow of all things which is the scope intent and spirit of all things recorded and registred in the word and works of God 4 Fourthly the Serpent is known by his hearing for his custome is to stop his ear though the Charmer charm never so wisely Psalm 58. 5. he will not hear now we know that to charm a thing is to utter the same tune note speech or language which that uttereth which we are about to charm with an interposition or infinuation of something whereby to take with guile in the motion or coming forth of the thing as the Apostle useth the word guile in a good sense 2 Cor. 12. 16. But this Serpent in false Interpretation stops the ear let the good Charmer charm never so wisely it will not hear that is let the Son of God in tru interpretation opening of the word of God sound forth speak in the very same note tune which mans heart is known by naturally according to the history proverb parable and progresse of the word of God in way of ushering it into the heart of man or bringing forth the thoughts of mans heart to symbolize and agree therwith as it is propounded in the figure similitude metaphor allegory and dialogiums thereof yet when the truth of the thing appears which the spirit of God intends and is properly taken with against that doth the Serpent and false and subtle interpreter stop his ear even as it is said of the Serpent that he layes one ear to the ground and stops the other with his tayle wherein his life and motion properly resides for some Serpents after their head be cut off will live and move many hours which life and motion appears properly in the tayl So these false Interpreters when truth appears stop their ear in one respect with an earthly conjecture and conception of the word of God and in another respect with that lively aptitude which naturally they have to move and act in such carnal and sensuall wayes and respects which resides in the tail or in
that inferiour part or place of the sting of sin and curse of God Rev. 9. 10. made manifest in his word 1 Cor. 15 56. Oh Serpents this your false and carnall interpretation hath stopped the ear of man from the beginning that he will not hear the voice of the Son of God though he useth all his skil for the opening of it it is carnall and earthly interpretation in all ages that hath stoped the ear from hearing entertaining and approving the good word of God and by other means was the word of life never hindred from making entrance into the heart of man in any age of the world nor among any people or nation And it is only words of spirit and life Iohn 6. 63. that boar the ear and open it to hear the voice of the Son of God Psalm 40. 6. Iohn 5. 25. that they may live it is that which incorporates into the house and family of God so as never to depart thence for he is tyed thereby unto the door post even by that sound of the word in his soul that he can never depart from it even as the Servant that had served his Master seven years and would have no other freedome but what was found in that house and service was brought to the door post and boared thorow the ear entring into covenant therby to serve him for ever Exo. 21. 6. For there may be a Covenant struck by the ear as well as by the hand Heb. 8. 9. Therefore the Psalmist proclames Oh blessed is that people that know the joyful sound for they shall walk on in the light of thy face Oh Lord in thy name shall they be glad all the day and in thy righteousnesse shall they be exalted Psalm 89. 15. 16. alluding to the sound of the Silver Trumpet at the Wars Assemblies Solemn Feasts Iourneys and over the Sacrifices of Israel Psalm 81. 3. Numb 10. 3. 9. 10. Joel 2. 1. 15. The ear listning to true interpretation binds over to God incorporates into that mystical body of Christ and keeps from ever departing thence any more knowing the shrill sound of the trump of God which is the dictate of the spirit of God it preserves in the Camp for ever 5 Fifthly The Serpent is known by his act that is he crusheth the heel of Christ as the seed of the woman breaketh or crusheth his head so he breaks bruiseth or crusheth the heel or foot-soal of the seed of the woman that is of Christ Gen. 3. 15. For as Christ bruiseth the head of the serpent crusheth or squeezeth out the headship and power of the Devil so that nothing of his wisdom subtilty cruelty hypocrisie and authority appearâ— in the Saints of God in any of their wayes even so doth the Serpent by false interpretation bruise and crush the heel or soot soal of Christ or the print of the soot as the word imports that is whereas the Son of God in the Character letter or historical records of the word written in mans heart hath therein secretly and mystically involved his proper and saving intent which the Saints of God know how to take â—ut as their only and meet help Gen. 2. 18. for the propagation of their kind as they are the workmanship of God in Christ and his off spring Ephes 2. 10. Act. 17. 29. Even as the Lord tooke aâ— rib out of the side of the first man that great and original Character of mankind and made a woman of it Gen. 2. 21. for the multiplication of man upon the face of the earth Gen. 2. 28. So false interpreters they take out the letter and history of the word from the intent and mind of God and by that means bruise and squeeze out the life and spirit of Scripture that not a print of Christs proper footsteps which he hath truly taken therein can appear being they have carnallized them by closing up the flesh instead therof as though the glory power consisted only therein and as though no defect were upon man in the departure of the rib or bone the life and spirit of the word wherein all true power and glory doth consist which they by this means of spoyling the proper print of Christs footstep which he hath set upon all things in heaven and in earth terminating the form thereof in transient things which is the arm of flesh and so with the Serpent are accursed Jerem. 17. 5. Oh Serpents who by the bruising and disfiguring of the prints of Christs footsteps which he hath set upon all things rightly considered to make his way known to the sons of men according to the Spirit in closing up the flesh instead thereof to be the glory have thereby deluded and destroyed the world unto this day Rev. 9. 10. But these men cry out against such as stand for the scope intent life and spirit of the Scriptures which Christ saith his words are Iohn 6. 63 that they turn the Scriptures into an Allegory whilst in the mean time themselves are the only persons that so do for they will have all to consist in the proper allegory metaphor history outward form of parable proverb journeys buildings sacrifices and ceremonies and therefore in the laying down of one form and figure they take up another or else they would lose all their Religion as they must needs do at the time of their death for they have nothing to do when they come to heaven according to their own doctrine which they do hear no not to love God himselfe which they say only continues not understanding the speech of the Apostle concerning faith hope and love 1 Cor. 13. 13. for by their owne doctrine they deny to love God in Heaven as they do now here in this world for now they professe they love him mediately in another but then they will love him immediately in himself These are the allegorizers upon the word of God for they turn all into the proper figure Allegory Metaphor and misse of the truth and substance in all things 6 Sixthly The Serpent is known by his names and they are many whereof one is Pithon coming of the Hebrew word Pethen a Spirit of delusion that followed the Apostle Paul thereby to maintain and uphold the way of its delusion this is a certain effeminate Spirit oâ— divination that for gaine fi nds out a way by subtilty to prostrate it selfe to any forme of doctrine and that which seemes to prevail and be in honour with the most that it takes up with great applauding of the same together with the Publishers thereof Act. 16. 16. 17. And that this Sepent sets upon his own principles which are carnall and diabolicall which principles by that means he covertly and cunningly insinuates into the world by transforming himself into an Angel of light 2 Cor. 11. 13. for the upholding of the glory power riches and outward prosperity thereof as though the way of Iesus Christ were promoted and propagated therein Oh ye
observe 1 First An act of Christ in sending Prophets Wisemen and Scribes 2. Secondly An act of these false Interpreters in these words Of them ye shall kill and crucifie and of them ye shall scourge in your Synagogues and persecute from City to City 1 The ground and reason of this miserable and wretched condition on mankind is this because they interpose something between God and their supposed or expected good and happy estate as these interpose their fathers living before them and their supposed present good estate in their not murdering the Prophets For thence it comes to passe that man becomes the Serpent even the Devil himself as Christ affirms of Judas Have not I chosen you twelve and one of you is a Devill Iohn 6. 70. 71 who interposed riches the love of money between the Son of God and himselfe Mat. 26. 14 15 16. This Spirit which interposeth something between God and it selfe is the proper Author of all mischiefe that ever came upon the sons of men which seems to be a proper maxim in the doctrine of the Priesthood of this age that in the knowledge of Christ every one must keep his Sâ—cundumidem a certain distinction or distance between Christ and a Christian that whatsoever is in Christ Beleevers have somewhat according to that or after the manner of it something resembling or like it but not the very same this is a Pillar set up which all must bow unto which is to appoint men to keep alive and preserve the life of the Serpent For to interpose any thing if but a difference in any thing between Christ and a Christian between one Son of God and the rest of sons is to keep alive the spirit of the Serpent in the world by the falsifying of that word of God uttered in Christ So it was in the beginning it is the very voice that uttered it selfe in the Serpent at the first and in his off-spring unto this day For according to his consultation with the woman or in the woman as she is taken with respect unto the fall of man from God for as the man is called Enosh with respect to shame as well as Ish with respect to honour even so the woman is called Eve as being the original of shame Gen. 3. 20. 21. 2 Cor. 11. 3. as she is called Isha of â—sh with respect to honour and dignity Gen. 2. 23. And with respect unto shame the woman is brought in as never having any other consultation but with or in the Serpent from her very first being therefore the Serpent faith as answering to a former discourse of the woman the beginning whereof cannot be terminated Yea hath God said thou shalt not eat of every tree in the Garden Gen. 3. 1 Nay but God knowes that if you eat you shall have your eyes opened in that day and be as Gods knowing good and evill and by that suggestion secretly denies them to be such for the present as were in the perfect image and likenesse of God wherein God had affirmed he had made them Gen. 1. 27. Gen. 2. 7. and so doth this Serpent by false interpretation interpose the eating of the Tree between their present estate and the compleating and perfecting of the word and work of God which was passed upon them as false Teachers ever bring in something to interpose between God and that happy and perfect estate of Christ as the spirit of bondage in the elect before the spirit of adoption the pangs of death in the terrours of the law before that peace and quiet of the law of the spirit of life which is and ever was in Christ Jesus yea a state of innocency wherein is no need of Christ before that blessed injoyment of that image and likenesse of the eternal Son of God A state of sin in the Saints wherein they are out of the favour of God a time before their participation of that righteousnesse and holinesse of Christ which hath the favour and love of God eternally annexed thereunto yea a certain womb of a woman living in such a time and age of the world before the glorious and perfect revelation and appearance of the Son of God in the sons of men yea they interpose so many hundred years between God and the perfection of the son of man Iesus Christ not knowing the divers names which the son of God hath assumed and taken up to expresse his reall appearance and presence by for he is called Adam as well as Iesus David or Solomon as well as Christ one that departs and goes away from us or else the Comforter comes not Iohn 16. 7. as well as he is said to be Emanuel God with us Isaiah 7. 14. Mat. 1. 23. Yea he is that Alpha the first Letter or Figure in the Alphabet and also that Omega the last Revel 22. 13. without which and all the figures and letters contained between them no point of the law of faith can be spelled out right so as to contain the mind and will of the Author thereof but prove a deceitful interpretation wherein the spirit of the Serpent doth ever consist for these are they who interpose the Tree of Knowledge of good and evill to be eaten of or communicated with to bring man to happinesse instead of that Tree of life eternal which is in Christ Iesus that son of eternity without whom nothing was made Iohn 1. 3. which tree of life Revel 2. 7. hath seed in it self sufficient to preserve it selfe for ever without interposition of any thing whatsoever Gen 1. 12. 1 Iohn 3. 9. For he that brings in any thing to adde unto or to perfect Gods act and workmanship to make it more wise or holy than for the pâ—esent it is as is the pretence of such as say the work of God is begun in the Saints here on earth but not perfected till death and departure hence these persons if they hold the unity of faith as they say they do that God and man are made one in Christ then are they no more twain but one Mat. 19. 5. 6. new man Ephes 2. 15. or one Flesh Ephes 5. 31. 3â— So that those who by their endeavours in bodily exercises go about to make that condition better than at present it is in it selfe as to make it more wise more holy more able and sufficient such go about to amend and make better the son of God as for present wanting wisdom holinesse power or glory which it may in tract of time and means used attain unto either by bringing in somewhat which is not yet come between God and his people as sorrow repentance baptism supper fast or some way of ministry not yet raised up or else not come to its growth and perfection or else by casting out something which for present stands between God and us as fin guilt defects insufficiency and imperfections Now the fear jealousie and suspition the pride presumption and ambition of this spirit let
of the wisdom of God and imbracing the wisdom of the flesh they kill the spirit of the Prophets persecute and evilly intreat them to their own destruction and finall overthrow So that the word of God in way of the curse as it utters it selfe in the principles proper to a creature cannot take account of it selfe in the conservation of those principles and aptitudes but as it terminates the mind of the spirit of God in them which is an utter cessation of the proper language of the Son of God and killing of the spirit of the Prophets of which spirit and state of the Son of God there is not one Prophet wise man or Scribe in Gods esteem and account suffered to live in the world for the son of God reckons and accounts of himselfe only according to that wisdom which eternizeth all things in his estate and condition for though the Son of God be a Creature as well as a Creator yet his estate through that unity of both is an eternall estate and condition so that the spirit of the word of God is sent unto and presents it self to all men whatsoever in the very same things themselves speak as that the most Excellent is to have the preheminence who is the Author of all things and the end of them also and if this be but granted which no man can deny for Pharaoh in his sober mood will acknowledg Gods preheminency of what worth or of what excellent use then shall any temporary thing be accounted or appear to be if God have preheminence in wisdom power authority riches peace plenty friendship and the like every thing in him is full and compleat in whomsoever he communicates the same where then is there a vacuum found for or a necessary use of the glory wisdom power authority friendship riches and prosperity of the world to make the Saints of God more honourable prosperous or excellent than that wherein their proper being doth consist which the world cannot give neither can they take it away nor work a diminution thereof in the least Note hence that in regard the glory of the Creature is of no use but altogether blasted and withered as grasse wheresoever the spirit of God breaths as a North wind and as the South wind upon the garden of God that the Spices thereof may flow out when the beloved comes to eat his pleasant fruit Isaia 40. 6. 7. 8. Iames 1. 10. 1 Pet. 1. 24. Cant. 4. 16. Therefore it is that the wisdom of the Creature to exalt flesh in preferring it before the life and spirit of the Lord Iesus who lives for ever terminates the word of God in carnal and terrene things according to its own principles whereby it preserves a carnal and sensual life in its selfe contradictory to the life and spirit of the son of God and the spirit and life of all true prophesie or found interpretation of the word of God and so quencheth the spirit and despiseth prophesie 1 Thes 5. 19. 20. pursuing carnal doctrine and bodily exercises upon the life and death of his spirit being engaged and bound over thereunto by the carnall Commandement Customs and Traditions of men and thereby expungeth and evacuateth the life and spirit of the Scripture which is the life and spirit of the son of God who is the only Prophet of the Church singularly considered and all the Prophets of the Church in a true and real distribution and plural acceptation according to the minde of the Scriptures Canticles 1. 3. We conclude then in order to the question that no man can carnalize the word of God out of the Characters written in his own heart Rom. 2. 13. 14. 15. 16. in which expressions the spirit is involved but his heart is touched with a higher thing than himselfe can form in his present act therefore Christ is still to come or hath been here but is departed in the judgment or doctrine of a carnall Iew or Gentile and takes not a perfect and real form in any thing they do or say but something is of a higher nature which these steps are ascending unto shall we think that men constituting a Church of a company of people who were no such thing the other day and in a few years following it shall come to nothing are not touched with something of a higher more excellent eminent and durable nature which this is only a help or step to attain unto shall we think that men exercised in ordaining officers for their defence safety honour and instruction are not touched with higher things which these lead unto shall men be exercised in bread and wine and water chewed with the teeth taken into the naturall stomack washing and dipping the naturall body which food perisheth which water slideth away are not these men touched with matters of higher concernment then any of these things are or ever can be These touches and intimations therefore are the visitations of the spirit of the true Prophet sent unto these wicked hypocritical and dissembling Scribes and Pharisees the blind guides of the world whose vilification of the spirit in preferring carnall Rites and Ordinances is the rejection persecution and killing of the spirit of the true Prophet maintaining nothing but a dead carkasse of Religion or dead bulk or body of the Scriptures in the world for their own gaine honour cruelty and contriving of means and making of engines and instruments to exercise their enmity upon the spirit of true prophesie and interpretation in the person of whomsoever it appears in the world and herein consists the very root and rise the seed and off-spring of the Serpent which is the Devil and Satan in his operations in the men of the world as at this day Observe further in this point that the word of God as it utters it selfe according to Gods wisdom upon principles proper to the eternall Son of God cannot take an account of it selfe in the conservation and maintaining of them nor can it speak its own proper language but as the originall copy out of which it is translated presents it selfe which is the letter of the Scripture the characters written upon mans heart the very engine and instrument of Satan whereby he exalts himselfe whereupon the spirit of revelation is necessitated unto interpretation taking out the mind of God in rejection of the will and wiles of Satan and so becomes an interpreter one of a thousand to declare unto man his righteousuesse to be such as becomes the only begotten Son of God Iob 33. 23. 24. translating the language of the Creature into the proper wisdom and speech of the Son of God in whom the proper language which man naturally speakes with respect to the word of God hath no place nor do humane principles bear any sway in him at all therefore when the Mother of Christ according to the flesh would have had his glory to have appeared at the marriage feast in Canaan of Gallilee to the end
to lift up such relations he saith Woman what have I to do with thee my hour is not yet Iohn 2. 1. 2. 3. 4. that is my glory consists not in any of these things nor never shall therefore cals her woman as not acknowledging naturall relations as coming within the account of his proper time and oration Humane principles therefore in the intent and extent proper unto them have no place in Christ no more than the Devill himselfe hath who hath no part in him Iohn 14. â—0 But there is an utter cessation of them both in respect of their proper progenitor and off spring and are cancelled as that hand-writing of Ordinances which is against us being nailed unto the Crosse of Christ Colos 2. 14. which otherwise are that partition wall set up and interposing themselves between the sons of men and all that power glory comfort and vertue proper unto the son of the living God Ephes â— 14. and in this translation or in e pretation of the letter of the Scripture into words of spirit and life doth consist the very root and rise seed and off spring of that blessed sonship which is of faith in the Son of God which is not done without the presentation of that language or copy out of which it is translated or that state from which it is delivered which originall language or condition in them of its own proper house thus presented unto the son of God hath in it the power of darknesse the gates of hell subtilty and wyles of the Devill Eph s 6 12. Colos 1. 13. Mat. 16. 18. Ephes 6. 11. having a sufficient power to subdue and overcâ—me being it is exercised towards a man who by nature in that respect as he cometh from the Earth hath the same principles whereby Satan exalts himselfe and wherein he exerciseth all his subtilty power and authority in the hearts of men But it is presented also to him who hath the wisdom power and spirit of God by which he overcomes the wiles of the Devill quencheth the fiery dâ—rts of Satan suppressing the gates of Hell and ruinaâ—â—s the powers of darknesse without which wisdome power and spirit of God it were impossible to escape Mat. â—4 2â— And thus the Devill tempted Christ in the wildernesse where no man but only wilde beasts are said to be present with him Mark 1. 13. And yet no temptation of Satan can appear but as God and man are both concerned therein for the letter of the word which is the proper language of man is never taken up by the Devill or by an Idolathite for they are one 1 Cor. 10. 19. 20. but by or in the expunging of the spirit and proper intent whereby God and man become one according to carnall and humane principles which is Satan or that son of perdition as really as man being made one with God according to the divine and godlike principles is that holy son of God Now the conquest of Christ consists only in the translation or interpretation of such carnall principles and argumentations so alledged in the language of â—he Devill and urged against the man Christ for his overthrow into those spirituall and eternall principles proper to the Son of God productions proper to he intent of the spirit of God and that whereby that mystical body of Christ doth eternally consist which is the proper and only way and means of conquest in all the Saints of God of whom and not else it doth consist who are one body and one spirit one mind and heart speaking the same thing knit together in one judgment Ephes 4. 4. Colos 2. 2. Phil. 1. 27 1 Cor. 1. â—0 Againe the spirit of the Scripture never utters it self but as one with man out of which consistence it never speaks in which it brings mans wisdome and proper principles to nought 1 â—or 2. 6. 8. and according to this consistence it utters it selfe in its solicitations of the wicked in all the world for reason cannot give it selfe a being conservation and continuation but in order to an infinite and allmighty power and therefore the word of God as iâ— presents it selfe unto wicked men in all ages of the world hath in it self sufficient power and authority to subdue and win them unto God because it speaks to them in whom God is as really aâ— man is in Christ who is by nature of a gracious propense and yeilding spirit unto his own voice even as it is said that the spirit of the Prophets is subject unto the Prophets 1 Cor. 14. 32. and therefore it is an allmighty power of darknesse and that infinite force of the curse of God changing the glory of God into a corruptible thing through this false interpretation to the extinguishing in themselves the spirit of Iesus that spirit of grace and word of life and salvation which hinders the good and happy successe of this solicitation given by God Rom 1. 23. Psalm 106. 19. 20. So that God is in the wicked who is by nature ever in readinesse to yeeld himself to his own voice and to be taken with the solicitations of his own spirit yet in the wicked it is rejected by the power of the God of this world who blinds the minds of the infidels lest the power oâ— the glorious Gospell of Christ should shine in them 2 Cor. 4. 4. So in like manner man is in that state of Christ tempted by the Devil who by nature in respect of his own naturall propensity is as readily won and yeilding unto Satan as the sons of the coal are apt to fly upward Iob 5. 7 but by that allmighty power and wisdom of that spirit proper to the Son of God they are rejected vanquished and overcome unto perpetuall victory and triumph Hos 13. 14. 1 Cor. 15. 55. 5â— 57. And in the one and in the other of these visitations the one unto life the other unto death the blessing and the curse of God are reserved and kept in motion and exercise for ever And in one of these namely the true translation and interpretation of the word of God which renders unto God his proper due and right in all things as being of him and for him and to him the exaltation and exercise of Christ as the only begotten of God and heir of all things doth consist And in the other namely the falâ—e translation and interpretation of the word of God doth consist the imployment and downfall of the devill who cannot abide the truth who is that son of perdition and destruction and by this means becomes that deaf Adder who will not hear no though the Charmer charm never so wisely that is though the word of God be presented unto him as a sweet and melodious song of salvation speaking the very same thing which man utters in his own heart and it is that which unites and ties all Creatures to consort together namely uttering the same voice being of the same language and thence it is
carnal Christ 2 Cor. 5. 16. then is his life and spirit taken away for not to give it to him is to take it away and so the true Prophet is slain and crucified for deny a Plant its residency in the earth and ye kill the Plant deny a Fish her being in the water and you kill the Fish deny the spirit of God its reall residency and aboad throughout the whole Confines and Circumference of Christ his mystical and spirituall body and you kill the spirit of Christ and have murthered the true Prophet in your selves Count therefore and reckon if you can how many killers and murtherers of the Prophets there is extant at this day who would be counted men that maintain their lives and say if we had been in the dayes of Saul Ahab Iezabel and Herod we would not have done as they did or in the dayes of the Scribes Pharisees Elders Lawyers and High Priests we would not have done as they did the proper plea of all such persons as these were is to kill the spirit of the word build up the tomb of the letter 2 They do not kill but crucifie those that are sent unto them that is they nail or fasten them to the crosse or to the Gibbet as the word Crosse signifies or Gallows which is the shamefulest Engines that man wisdom can devise to erect to take away the lives of such as are Enemies unto or Troublers of a state a death fitter for a dog than a man made in the image of God a sensible and intelligible man cannot but be ashamed of his own kind as he is a man to see a man bearing his form and visage to hang upon the gallows it is the shame of man and therefore Christ is said to be made a curse in that he was hanged on a tree Deut. 21. 23. Gal. 3. 13. Now the crucifying or nailing of the man of God unto the Crosse or hanging him on a tree is the greatest shame can be done to the Son of God which is by false interpretation of the word of God placing the glory of God a consisting in his humane offices and institutions which is indeed the proper shame of the Son of God to account or esteem of him according to any momentany or transient thing whose Kingdome is eternall Dan. 4. 3. 34. Heb. 1. 8. and therefore not of this world Iohn 18. 36. for it affords nothing whereof a Kingdome of that nature can be composed or ordered but is the very inlet of the curse and the proper maintainer thereof in the world being that whereunto the spirit of the word is fastened unto the giving up of the ghost of all those proper vertues livelihood appertaining unto the same in all those who are proper actors in tying the spirit and intent of the word of God unto the outward form of words Grammatical and Logical construction of the Scriptures who teach that the curse consists in being void and destitute of temporary Ordinances power and glory had and maintained by such institutions and that they are cursed who seek to blast and cause to wither such manner of glory in whomsoever it is promoted as chief to bear sway which is no more but to follow the Lords direction in giving Caesar his due in that which belongs unto him Matthew 22. verse 20. where Christ brings in Caesar in opposition unto God and if all manner of good be due unto God and belong unto him we must give him the glory and right of it all and then none belongs to any other therefore the due of Caesar must be all evill according to the nature of that spirit which thus comes to insnare Christ therefore nothing but p I de and cruelly subtle and mischievous devises and enterprises is to be expected or looked for from the world wherever the glory of it bears sway and the image and superscription of the Son of God is not found who is the brightnesse of the glory of the father which no man ever saw at any time neither can a carnall eye behold it and live Heb. 1. 3. Iohn 1. 18. 1 Iohn 4. 12. Exod. 33. 20. And therefore it is that the glory of the world which is obvious unto man doth vomit the spirit of the word of God out of their proper state and condition as an accursed and pernicious thing as an enemy to Caesar a Sectary Schismaâ—ick-babler broacher of new Opinions a fellow of no learning or else too much learning hath made him mad an Allegorizer of the Scriptures or spiritual Leveller though he meddle not with temporary privileges and carnall interests therefore it was that they hanged Christ upon a Tree between Heaven and Earth as cast out of their jurisdiction as being no part of their Kingdom and glory neither in point of subjection nor rule and command and as the Revolution of the Heavens serve to putrifie and corrupt a dead body hanged upon a Tree so is it with the revolutions of all wicked states in the world who corrupt and falsifie the word of God in all their motions they corrupt and putrifie that mysticall body of Christ unto themselves and become as guilty as those wicked Iews in putting the innocent unto a cruel and shameful death because his doctrine exalts the glory of God which is eternall wherein the life of Christ consists and abaseth the glory of the world which is temporary in which glory the life of Antichrist doth consist yet it is not denyed but a Servant of Christ may use the glory of the world in the outward â—orm thereof as though he used it not 1 Cor. 7. 31. taking it up only as a vanishing vapour even as a limb of Antichrist may use the name of God when he makes small account thereof but his heart is after the workes and power of Satan Ezekiel 33. 30 -33 Mat. 27. 22. 23. And because of this nailing of Christ unto the Crosse fastning his glory upon temporary and carnal things he complains against such wicked and carnall Iewes saying they pierced my hands and my feet Psalm 22. 16 that is as the feet are the instruments of motion and the hands of skilfull operation and curious works which being nailed unto a Tree there is a cessation of both so this fastning of the Spirit and glory of the word of God upon humane and carnall things as though that were the Law of the spirit of Life this takes away all that proper motion and skilfull operation which the Lord Iesus hath exercised in his Saints from the foundation of the world making a nullity of them all Therefore contrary unto this Christ nails this Law of the carnal Commandement standing in the Ordinances of men that handwriting which is against us unto that his Crosse where he is crucified in point of all spirituall life and exercise which is that accursed thing Col. 2. 14. Gal. 3. 13. even that glory of the world preverted before the glory of the Son
of God which is that wall of partition or separation interposed between the grace and favour of God and the sons of Adam Ephes 2. 14. 15. and where the glory and power of the arm of flesh is advanced there is the proper place of residence for the carnall Commandement that middle wall of separation for unto that is the separation from God fastned for ever and all carnall institutions in their proper nature and kind are there to be found for they are nailed there by the death of Christ in point of all spirit and life which are not in that way of ministration to be found nor never were and yet therein doth the Son of God triumph over all carnall things spoyling thereby Principalities and Powers making a shew or a shame of them openly Gal. 2. 15. for as man being made of the dust is naturally carnall but through that unity of faith is become spirituall in the word of life and thereby is made King of Salem or Prince of Peace set down at Gods right hand as having conquest over all adverse power Heb. 7. 1. 2. Heb 1. â— Heb. 10. 12. 13. even so the word of God being by nature spirituall yet through mans infidelity or that unity of the Harlot 1 Cor. 6. 16. it is become carnal by false interpretation and so is made the King of terrour and feare Iob 18. 14. and contrary to its own nature is an Executioner of wrath and vengeance whereby he triumphs over the wicked even all Principalities and Powers of that nature and is a just tormenter of them eternally thrusting down into Hell and that bottomlesse pit even as man is become a Saviour and lifts up unto the Throne of God and Diadem of Heaven and hence it is that God is said to be as a Lion as a Bear and as a Moth Lam. â— 10. Amos 5. 18. 19. 20. Hos 5. 12. and so many terms and titles of horrour and dread are given unto him in the word of God even as all power and princely authority in Christ peace reconciliation wisdom and judgement are given to the Son of man Mat. 28. 18. Iohn 17. 2. Mat. 1. 21. Iohn 5. 22 -27 3 These false Interpreters scourge the men of God in their Synagogues or Assemblies that is there is no Combination Session Consociation Coupling together or relation according to the intent and exercise of a carnall Commandement terminating the word of God in fading and mortall things but it is the framing and twisting together of a whip or scourge shamefully and ignominiously to beat or thresh out the spirit of the word of God as a Vagrant and that which they cannot approve of For as Christ wips out the Buyers and Sellers money-Changers and all carnall Commerce to clear his Temple and all the relations in his house of all such prophane and common Commerce because the intercourâ—e and mutuall exchange between God and man are full in all points through that plentifull Spirit or Spirit of plenty in Christ where no need of any thing of another nature is found all being spirituall even so false Interpreters whip out the spirit of the Scrip ures in all their mutuall converse in the way of the Harlot to bring in their own corrupt Commerce with God according to their Iewish and carnall institutions in which the Spirit of God breathes nor but is thereby extinct nor can a true Prophet be admitted amongst them without a lash of what shame dishonour or hardship they can possibly put upon him to signifie unto the world that he is rather a Vagabond than one of the houshold of Faith an Heir of Heaven and Co-heir with Christ Rom. 8. 17. and all this cometh to passe because the spirit of a Christian can not but discover the spirit of falshood hid under their hypocriticall interpretation 4 They persecute them from City to City that is they cruelly expell the Spirit of the word of God out of all the forms and orders in their institutions though they be many as the orders of Cities are in the world so are the Ordinances of worship as in way of Turk Pope inferiour Bishop Presbyterian Anabaptist Separatist but who can count how many Cities of this nature they are almost multiplyed as men for two are hardly found of one mind if their supposed principles were but ript unto the bottome there is hardly a man but he will either be shaken out of himself or run away in a rage before his nakednesse be discovered City Orders and forms of Religion are multiplyed in these dayes much like those several Nations which Israel passed by in the Wildernesse and met with in carnall Canaan as named after the son of Cham the cursed though they differ one from another among themselves yet they are all against Israel even so all forms and statues of worship they all agree in this to expell the Law of the Spirit of Life which is not extant nor upon record but only in Iesus Christ Rom. 8. 2. for whatsoever their order or institution may be if it terminate the word of God in any transient thing that vanisheth in time there is no place of residency or aboad for the Law of the Spirit in that City whosoever therefore goeth about to lay a foundation in Gods building not made with hands but eternall in the Heavens 2 Cor. 5. 1. according to the ancient customs of that Law of the Spirit as every true Zorubbabel and Nehemiah do at their happy return out of Babylon then stands up Tobiah and Sanballat to hinder the work yea to expell and persecute all such enterprise and workmanship from every order and institution of any humane constitution in the world not permitting it to take place nor abide in peace in one or other Order Exercise or Relation whatever it be where holinesse or righteousnesse is set and terminated in a vanishing and terrene thing to persecute the law of the Spirit from Order to Order is to persecute the Saints that live thereby and not to permit them a place of residency and they that persecute the Saints of God they persecute the man of God even Christ himself Luk. 10. 16. Iohn 13. 20. Now we come to the Event and issue of this false dealing with the word of God and the cruelty manifested thereby in all such in whom it appears laid down in the Verses following 35. 36. That upon you may come all the righteous blood that was shed upon the Earth from the blood of Abel the righteous unto the blood of Zacharias the Son of Barachias whom ye slew between the Temple and the Altar Verily I say unto you All these things shall come upon this geneon Luke hath it thus that the blood of all the Prophets shed from the foundation of the World may be required of this generation from the blood of Abel c. Luke 11. 50. 51. Wherein observe two points first their guilt Secondly the Progress and extent of that guilt In
the guilt observe these things 1 What manner of blood it is or whose blood it is that is righteous blood according to Matthew the blood of all the Prophets according to Luke 2 Observe how it is dealt with that is it is shed and the place where upon the Earth 3 From what time it is shed that is from the foundation of the World 4 Vnto what time that is to the present generation 5 That of them it is required that is of the present generation as Luke records it 6 And lastly that it comes upon them according to Matthew For the first the Spirit of God stiles it righteous blood and it affirms also that it is the blood of all the Prophets from the foundation of the World so that there is the same guilt in taking away the life of any of the Saints or Prophets of God that is of any true Interpreter of the word of God in the present age that ever was in the spilling of any righteous blood in the world from the foundation thereof Christ Iesus himselfe not exempted for there is but one righteous life and death as the word blood signifies both which are ever found in Christ and never elsewhere for in all the operations of life he is the Lord our righteousnesse Ier. 23. 6. by whom we live unto God now I live not I any more but Christ liveth in me Gal. 2. 20. Again there is but one righteous blood in point of death unto sin and Satan therefore Christ once suffered and once offered up himselfe 1 Pet. 3. 18. Heb. 9. 26. Heb. 10. 10. which is not found but in Christ for it is one act which comprehends all the Saints therefore the Apostle saith I now rejoyce in my sufferings for you and fill up the remainder or that which is behind of the sufferings of Christ Col. 1. 24. that is I fulfill in my flesh that off-spring or posterity of the suffering of Christ which are common unto that incorporate body according to the true intent and meannig thereof shall we think our selves to be the off-spring and posterity of Christ and not have the similitude of Christ in all things Was ever such a generation brought forth that bears not the image of the Progenitor if we be implanted into his resurrection we are implanted into his death also Romans 6. 5. if any man have not the Spirit of Christ the same is not of his Rom. 8. 9. and so it may be said of all things that are appropriated to Christ as his peculiar interest if any man have not the life of Christ the same is none of his if any man have not the wisdome of Christ the same is none of his and if any man have not the death of Christ that man is none of his we conclude then there is but one righteous life and death in the true posterity and off spring thereof wherefore he that spills the life by living carnally unto the things of the world or he that spils the death by dying carnally unto the things of God that man is guilty of blood in the highest degree for there is but one righteous blood therefore the same guilt and condemnation in the shedding thereof in whom or what age or generation soever Moreover it is but one and the same spirit of that one word of God which hath been falsified and cruelly destroyed by false interpretation from the foundation of the world which is that name of Christ that none can read but himselfe for he is called the word of God Rev. 19. 12. 13. Now if the letter of the word were Christs name or authority then any wicked man might read and know the name of Christ yea the Devill himselfe in his tentations alleged the letter of the Scripture Mat. 4. 6. compared with Psalm 91. 11. 12. who is so far from the knowledge of Christ or from acknowledging him in his vertues to be that which he is But none can know this name of Christ namely the word of God but himselfe therefore wheresoever the truth of the word of God is known there is Christ himselfe he that is guilty therefore of the neglect or rejection of the spirit of the word of God or of that law of the spirit in whomsoever it is that person is guilty of the neglect and rejection of Christ himselfe Luke 10. 16. for none hath or knoweth that name but himself 2 The second point is how they deal with this blood where it is shed that is on the Earth false interpretation lets the blood of Christ who is heavenly out of its proper place as Cain did the blood of Abel which is therefore said to cry from the ground Gen. 4. â—0 it speak but not as in its proper veines and place of its naturall residency and aboad contrary to that blood of sprinkling which is therefore said to sprinkle Heb. 12 24. as having livelyhood and spirit in it to give life and motion to the whole body and therefore speakes better things than that of Abel in as much as life is better than death But the blood being shed on the Earth as Christ affirms here in this place it is that is expounded and applyed carnally as that the death of Christ should consist in the separation of the soul and body of a man living and dying only in such an age or time of the world and not else thus to draw forth the death or the life of Christ is to shed it upon the earth and as blood shed upon the ground is a meanes for the ground to bring forth more abundantly earthly fruits which are naturall to the ground where it is shed but none of those fruits which it brings forth in the body the proper place of its residency even as the blood of a Lamb shed and sucked up by a Woulf ceaseth to have any more the livelyhood and spirit of a Lamb in it but it is now translated and changed by its community with the Woulf as the ptoper agent to work upon into the liâ—e spirit motion and nature of the Woulf so is it in that way of false interpretation for it takes the spirit and life of the word of God out of its proper place that is to say out of that mysticall body of Christ and will not give it its proper place of its aboad For they say that the Saints of God have only some created or creature-like vertue and certain influences of the spirit of Christ but not the same spirit in the reality of it which the Son of God hath They say the Saints of God have a death in them to sin and Satan but not the reality of the death of Christ They teach that the people of God have the righteousnesse of Christ else they could not be just before God but it is not in them nor theirs properly as they are Saints but it is the righteousnesse of another that is nearer to God than themselves and is only imputed to
them as others inferior to him These assume a life spirit and righteousnesse of Christ but confesse that the reality of their proper aboad is in another namely in Christ himselfe these have let out the life and spirit of Christ into another condition distinct from himselfe and therefore he is another than they upon whom these things are imputed and powred out And hence it is that as blood shed on the Earth loseth its proper spirit and life and the ground converting it strengthens it selfe thereby even so this doctrine drawes out the blood of Christ so as it loseth its naturall and proper vertue and is no more the life and spirit of the Lamb of God the Saviour of the World but is become the life and spirit of a Woulf ravening and devouring to his utmost power the flock of God whereunto he comes it is no more the life and Spirit of Christ but of Antichrist no more the Spirit of God but is the spirit of that evill one 3 The third point noted is the time that is from what time it is shed that is very ancient namely from the foundation of the World that is this spirit of false interpretation is the originall ground and cause of all bloodshed and murther that ever was in the World as it was in that wicked Cain who slew his brother in the beginning 1 Iohn 3. 12. by false interpreting of the Sacrifices of God to consist in earthly things therefore is said to offer the fruits of the ground Gen. 4. 3. unto the Lord which is his evill work which the Apostle notes to be the cause of the murther saying And wherefore slew he him but because his own work was evill and his brothers good 1 Iohn 3. 12. Even so it is unto this day false interpretation in carnallizing the word of God falsifying that acceptable Sacrifice which is the firstling of the Flock that Abel brings this is the cause of all murther and bloody persecution unto this day for it only upholds the way of Cain and wages of Balam in the World Jude 11. which spirit of Cain kept alive in ceremoniall and traditionall Jews Christ tels them they are of their father the Devill who is a Murderer from the beginning alluding to that act of Cain Iohn 8. 44. 4 The fourth point is to what time this act of murther reacheth and comes that is unto this present generation for as false Interpretation is the originall of murther and killing of the spirit of all the Prophets so also it is that off-spring present appearance and actor thereof in all ages for as the wisdom of God taking the Son of man or Adam earth into unity with it selfe there is blessednesse and conservation of eternall liâ—e in all that off-spring wherein this wisdom is pleased to propagate it selfe in the true construction given of that wisdom and word of God So also the wisdom of the Serpent taking into its counsel or unity with it self the Son of God or heavenly condition which hath Lordship over all by false construction of the word and work of God doth thereby become guilty and accursed in all the off spring and generation thereof where and in whomsoever the spirit of the Serpent in false interpretation appeareth the one of these is the seed of the woman the other the seed of the Serpent which in all ages and in all things are at enmity and in opposition the one to victory to be set upon the Throne of David perpetuated as the Sun before the Lord Psal 89. 35. 36. â—7 and the other in way of the Fall is cast down unto the Earth where he makes war with the remnant of the seed of the woman yea is thrust down into the bottomlesse pit and place of destruction for ever Rev. 12. Rev. 20. 1. 2. 3. and at so wide a difference doth the true and false interpretation of the word of God begin proceed and end in 5 The fifth point is that of them it is required that is the blood of all the Prophets of God shed from the foundation of the world is required of the present generation inquisition for blood being made it is required at their hands and God will inquire after exactly exquisitely or perfectly as the Greek word aâ—riboas translated inquire signifies Act. 23. 20. for the Lord will inquire or the word of God will seek and find out bloods in the form plural Psalm 9 12. that is such as corrupt both the life and the death of the Son of God both being included in the word bloods he will inquire that is execute vengeance exactly to the uttermost therefore where Moses saith God will inquire or require of him that hearkens not unto the words of the Prophets Deut. 18. 19. the Apostle Peter alleging the words of Moses saith that he that will not hearken to the words of the Prophet God shall destroy him from among the People Acts 3. 23. In which inquisition after blood or requiring of it exactly note these two things I. First Consider the incomprehensible nature of the Fact in takingaway and disanulling the life and spirit of the word of God for it is called the blood of God Act. 20. 28. and if it be of that infinite and incomprehensible nature what shall be found of a valuable consideration to satisfie and make payment to the uttermost farthing which is exactly required to be done or else imprisonment for ever Mat. 5. 25. 26. II. Consider that if this blood guiltinesse have not only in it the originall of all murther but also is in a continued act there of successively crucifying the Lord afresh unto himselfe and puts him to open shame Heb. 6. 6. When can a just and exact punishment cease if the cruell act of the murther be still in operation for the cause of this complaint They have pierced my hands and my fe t is never out of act in any wicked man whatsoever Psalm 22. 16. no more than the conservation of the life of the spirit of God is out of act in the Lord Iesus Christ whereit ever liveth to make intercession in the Saints Heb. 7. 25. Rom. 8. 25. 26. 34. 6 The sixth point is that it shall come upon them according to Matthew that is the blood guiltinesse together with the exact punishment and plague for taking away the life and spirit of the word of God in carnallizing and making a dead carkasse of the same And it is said to come upon them in like sense in way of opposition as the Spirit of God is said to come upon the Saints of God so as to cloath them with might and power to do great workes or to performe mighty and miraculous workes in and by them so it is said the spirit of God came upon Othniel Gideon and Sampson to do mighty works unresistably Iudg. 3. 10. Iudg. 6. â—4 Iudg. 14. 5. 6. Even so the spirit of guilt and destruction comes upon false Interpreters to their utter
ruine and overthrow unresistably even as the spirit of God departing from Saul an evil spirit from the Lord troubles him and nevers gives him â—est till he had brought him to destruction 1 Sam. 16. 14. 1 Chron. 10. 4. 5. 6. false interpretation is a transformation of the spirit of the Lord into a spirit of trouble and torment as really as it transforms the truth of God into a lye Rom. 1. 25. and therefore it is said of the Lord I will be unto them as a Lion as a Leopard by the way will I observe them I will 〈◊〉 them as a Bear that is bereaved of her Welps and will rent the caul of their heart and there will I devour them like a Lion the wilde beast shall tear them Hos 13. 7. 8. So that it is a reall truth that God destroyes the wicked with a mighty and unresistable power in that way of Antichrist aâ—d unbelief though otherwise a God of salvation and deliverance Psalm 68. 20. even as it is a reall truth that man in that way of Christ saves the chosen of God though otherwise a worm and no man and as a beast before the Lord Psalm â—2 6. Psalm 73. 22. and thus much for the first point namely the guilt that cleaves to false Interpreters the second is the manner of their Progresse in which observe these things 1 First A discription of the parties on whom this cruelty is exercised and they are described first by their Names that is Abel and Zacharias Secondly by an adjunct in the one and by the ancestor of the other Abel the righteous and Zachariah the Son of Barachiah 2 Observe the manner of the Fact which doth greatly agravate or extenuate a matter that is said here to be from blood to blood from the blood of Abel to the blood of Zachariah 3 The Application of the Fact done so long before unto the â—arties then present in these words whom ye slew 4 The place where the Fact is done that is between the Temple and the Altar 5 A serious asseveration or an affirmation of a just and proportionable recompence to come upon the Murtherers in these words verily I say unto you all these things shall come upon this generation 1. And first they are described by their names upon whom this cruelty is exercised the first being Abel as Luke hath it from the blood of Abel but Matthew addes righteous Abel whence observe that we are not to take up a name or to use it uponany occasion title or epithite given in the word of God but as we consider the nature of the thing therin included otherwise we use the name in vaine it is an empty and fruitlesse title unto us without truth and substance and carrieth not in it as conveying unto us the weight of Gods purpose and appointment unto his people Therefore when we use the word Lord as speaking from the Lord unto others if there arise not in our hearts a royal courage and authority as having dominion over whatever might oppose his truth with confidence of prosperous successe to accomplish his holy ends otherwise we participate not in the nature of the name used in that respect and God never gave name without the nature accompanying the same therefore every Creature in the beginning had its name according to its nature if the name of God therefore be called upon us or we called by his name Jer. 14. 9. we have the nature of it also or else it is an empty and vain title which the wisdom of God never gives to any Again if we use the name Lord as speaking to God in Prayer or Thanksgiving then there is annexed unto it in our hearts a ready willing chearfull and voluntary submission and obedience unto his will in all things otherwise it is but an empty and fruitlesse title Likewise if we use the title or tearm Father as we exercise the place of gravity beseeching men in Christs stead to be reconciled unto God 2 Cor. 5. 20 then are our hearts possessed and replenished with a spirit of tendernesse and bowels of compassion earn within us Hosea 11. 8. or else we take that name of God in vain in that respect it is an empty title unto us and God will not hold him guiltlesse that takes his name up as a bare and empty term Exod. 20 7. Also if we use the name Father as we appeal unto God for instruction protection and supply then doth the disposition of a Child fill our hearts as though we stood in no other relation but of a Child to a tender and compassionate father for the Spirit of God is full in all its operations Adde further but that which might be added in this point is infinite if we take up the name or title of King we must bring in therewith the true nature of eternity and immortality the only wise God who reigns in peace is glorious and hath everlasting life Psalm 93. 1. Heb. 7. 1. 2. 1 Tim. 1. 17. unto whom all glory doth appertain and belong and to none else what ever he be where that Princely spirit is not found otherwise we measure and account of our selves according to transient titles offices and actions a rule wherby the Son of God never took form unto himself nor doth he account of any thing in his condition and Kingdome according to the worth or dignity of any momentany thing whatsoever but only takes them up as Gideons souldiers did the water out of the Brook with their hands not to lodge and lie down by the River but took up that contained in the River as a furtherance and helpe to their proper intent and design and those that lie down by them by lodging the word of God in them they may turne back into Egypt from whence they came for they are no souldiers of our Lord Iesus Christ they do but take up his name in vaine without the nature annexed to the same Iudg. 7. 5. 6. 7. 8. Note further in this name together with the adjunct Abel the righteous according to the Etymologie of the name Abel it signifies vanity or emptinesse or a soon vanishing vapour such is every mans life said to be Iames 4. 14. and here the spirit of God annexeth righteousnesse unto it saying Righteous Abel whence we observe that there is a righteousnesse in vanity which being rightly considered it is a vanity or emptinesse wherein all things are contained both good and evill and so the righteousnesse of Condemnation and the righteousnesse of Absolution are adjoyned and annexed thereunto for there is a vanity and emptinesse to be found in all unbeleevers and also in all the elect or chosen of God and that Christ Iesus is personated in Abel is most evident for in Abel he is said to be a Lamb slain from the beginning Rev. 13. 8. even as Satan in that wicked act of Cain in staying his brother is said to be a Murtherer from the beginning Iohn 8. 44.
fulnesse of all subtilty and all mischief the child of the Devill and enemy of all righteousnesse which ceaseth not to pervert the straight wayes of the Lord Acts 13. 10. And without an emptinesse of man in both these respects from the first act of his ordination or creation the full and compleat death of Christ is never known nor doth it appear in the world unto salvation which sets man at an utter distance from God in Cain with respect unto Abel as also it sets man in unity with God in Seth with respect to the same Abel he being set in his stead and the father of Christ Luke 3. 23 -38 And from this twofold vanity the death of the Son of God is forever perfected for in that way of Cain he is dead to al heavenly and spiritual vertue as he is the Son of God and yet God in the exercise of wrath and displeasure is really there and in Seth he is dead to all earthly and carnall things as he is the Son of Sons man and yet man in exercise of goodnesse and love is really there and without respect to these twain the death of Christ is not revealed for it is not part of Christ that suffers for the salvation of man as only in his manhood as the blind Pharisees of the world hold and teach but it is Christ compleat who consists of God and man and in the same respect he is said to dye he never lives therefore it is said that he is dead and is alive as the words may be truly read Rev. 1. 18. Rev. 2. 8. And from this death of the Son of God in this twofold respect there flows a twofold righteousnesse or justice namely of absolution and of condemnation Mat. 25. 34. 41. Psalm 6. 8. And if it were not for this death of Christ thus considered there were no place for the righteousnesse of Faith in the exercise of mercy nor for that of the Scribes and Pharises in that exercise of Gods severity Rom. 11. 22. Rom. 9. 22. 23. but Gods glory were extinct in both respects and therefore he is righteous Abel For if a wicked man could content himself simply with the Creature in his relation to it as the bruit beasts do then were there no severity of God to be exercised in way of the curse for there were no ground nor footing for it But man hath a spirit as it appears in Gain that will inherit acceptation with God as well as his brother though in that way of an earthly and carnall sacrifice whereby it cometh to passe that he kils his brother causelesly nay he kils him because his own works are evill and his brothers good even as all wicked men quench and kill the spirit and life of Christ Iesus in their own hearts by their earthly and carnall thoughts and imagination of that good word and work of God in point of salsalvation 1 Iohn 3. 12. which is the kindling of wrath in our soules for as it was in Cain so it is in all such as wander in the way of Caein Iude 11. For according to the worth and dignity of the person whose life is extinct and taken away which is the spirit and life of the Son of God of such wce and weight is the nature and guilt of his sin for so doing which can never be recovered nor healed and accordingly the weight of justice and Gods severity must of necessity go forth in the exercises of self in his just condemnation and execution thereof And as the spirit of man naturally being made one with God inclineth and seeketh after God whereby to honour and dignifie it selfe with his titles and excellencies without which he cannot make himself Lord of all Gen. 1. 28. which carnally enterprised works such effect So also there is naturally in the Son of God an aptitude and propensity unto man for the revelation and manifestation of himself in all his vertues according to the fulnesse thereof which cannot be but by the crucifying of the flesh in all the affections and lusts thereof Gal. 5. 24. which is a work of no lesse weight than the overcoming of Satan himself which none but the Son of God himself can do Heb. 2. 14. which conquest and vâ—câ—um of the flesh is a work of no lesse worth nor holinesse inferiour unto that which is peculier to the spirit of God and therefore the righteousnesse of absolution and acceptation with God in the bountifuâ—l expression of mercy and goodnesse is ever annexed thereunto and thus is there a righteous Abel or righteous vanity spread throughout the Earth overall mankind there ore the Psalmist saith every man is vanity or as the word is all Aâ—am is vanity taking Adam there as the root of all mankind which are either empty of the things of God as the wicked universally are or else of the lusts of men as the elect of God in that mysticall body of Christ are Gal 5. 24. And it is a certain and undeniable truth as Christ the Son of God is set forth and taught herein that he who is the Creator and Maker of all things emptyeth himself and becomes vain in all things both of flesh and spirit that he thereby may manifest himself to have the glory of all things not only of life but also of death for in that he dies to the things of the Spirit in the wicked he thereby riseth in wrath through the wisdom of the flesh and in that he dies unto the flesh in the Saints he riseth in mercy and peace in the exercises of the spirit whereby he hath the glory of all things which otherwise could never be For as man in Christ hath the righteousnesse and glory of God and yet nothing can be attributed to the things naturall proper to man in that wonderfull work of Gods Creation even so God in Antichrist hath the sin and shame of Satan and yet nothing of that condition can be attributed to any thing naturally proper to God in that wonderfull destruction of the Devill And with respect unto vanity thus distributed it is called the bloods of thy brother in the form plurall Gen. 4. 10. And it speaks guilt and terrour from the ground or earthly heart of Cain that so drinks it in Gen. 4. 11. and it also speaks as a witnesse of acceptation with God by faith in that way of Seth who is that set one unto this day of whom is Christ who yet speaketh Heb. 11. 4 for though Abel be cut off from all succession of mercy in that way of carnall sacrifices in Cain yet hath he a succession of terrour in Cains heart Gen. 4. 13. 14. so also though he have no succession according to the flesh in that acceptable Sacrifice of the firstling of the flock being dead in that respect in the way of Seth yet hath he his succession and language in the witnesse and acceptation of faith unto this day Heb. 11. 4. And according to this
man or else it were sinfull to consent to the marriage of unbeleevers Again if marriage simply considered were any part of the end of the law then would Christ Iesus the fulfiller of the Law Mat. 5. 17. never have neglected that relation but he doth it of purpose to declare that as naturall conception is not intended to be that which brings forth the Son of God and therefore he is conceived by the holy Ghost in like manner naturall marriages and contracts is not the thing intended by the word of God in the fulfilling of the Law and therefore he enters not into that relation for the consultation of the grossenesse of mans cogitations therein Therefore the spirit of the Scriptures solicite carnall Ierusalem as having relation to the Iebusites for the abrogation of her sinfull and murthering laws as she sets the scope of the word of God in vanishing things which is as durable in its proper end in all things as in its foundation Rev. 22. 13. and beginning Such laws therefore as receive strength by terminating the word of God in transient and momentany things as the Laws and orders of Ierusalem that now is and is in bondage with her children ever did Gal. 4. 24. 25. and therefore the Prophets ever cry out and inveigh against their Sacrifices Sabbaths New Moons and solemn Assemblies Temple Priesthood Fasts and all manner of exercises which God himself had commanded only they understood and used them in a litteral and carnall manner terminating the end of the commandement in things that fade and vanish which laws are the very ground and fountain of all uncleannesses and abhominations springing up among the sons of men in the World Isaia 1. Isaia 58. Ezek. 23. 38. 39. the mistake and misconstruction of the word of God in this point is the proper prophanation of all things amongst the sons of men therefore Ierusalem is said to stone them that are sent intimating thereby that she doth it by her Laws and Ordinances alluding to the Law of Moses which appointed Malefactors to be stoned to death Lev 2. 2. 27. Deut. 13. 10. Deut. 17. 5. and in that includes all other laws instituted by a false construction of the word of God whereby in her executions she brings the word of God for what she doth for her defence as though she did nothing but by the command and direction thereof which is only brought in as the Devill did the word of God in the tempting of Christ which Christ gives a quite contrary meaning thereof than the Devill intended Mat. 4. 5 -10 which is the proper overcoming of the tentation and by this false and satanicall alleging of the word of God false Interpreters do blind both themselves and the world and thereby direct the force of their law against a wrong object and so exercise their cruelty upon the innocent instead of the guilty party for we shall hardly find a wicked Lawyer or judge in the world that cannot by this means find some fault with a godly man according to his interpretation of the law of God for it is easily said thou art an Heretick Scismatick or a Blasphemer a mover of Sedition troubler of the state or enemy to Caesar Acts 24. 5. Acts 18. 12. 13. Iohn 19. 12. 13. Acts 17. 6. 7. But the question is by what law he is made such a one whether by the law of faith or by the law of sin and death for if the Judge be not able to interpret the word of God according to the Law of faith and so be a Preacher of righteousnesse 2 Pet. 2. 5. otherwise the word of God is become in him a law of sin and death directing him to the innocent instead of the guilty and therefore his judgement must needs passe according to the will and law of Satan and not of Christ Not that we deny that the sentence and execution of death may passe amongst men upon the face of the earth we only plead for a just and righteous law by which it is done otherwise the judgement is as ready to take hold of the innocent as of the malefactor for the maintaining of the Judges own ends and honour for if a wicked Iudge did it not for sinister ends and respects he would only bend the force of the l aw against the godly of the Land and not against them of his own spirit as all wicked men are only they become Tormenters one of another If a man should aske many who sit in judgement according to the law of Jerusalem in bondage with her children how it comes to passe that an Adulterer or an Adulteresse is by the law of God to be stoned to death and yet Christ acquits one taken in the act notwithstanding a grave Eldership are her accusers Iohn 8. 3 -11 or how a Murderer is by the law of God guilty of death Numb 35. 16. 17. 19. 21. and is to dâ—e the death and yet God sets a mark upon Cain that grosse Murderer that no man shall kill him Gen 4. 15. or how it comes to passe that a Usurper or Tyrant is not to be suffered therefore David complains of Saul for usurping the Kingdome Psalm 4. 2. as appears by the word translated men in that place which is â—sh a name given to man with respect to dignity authority and power as Saul had and yet David though a Warriour will not lay his hand on Saul when he was in his power to put an end to such usurpation though God had said the Kingdome was rent from him and given to David 1 Sam. 24. 6. 1 Sam. 15. 27. as one better than he and many the like which no carnall Iudge can reconcile to any satisfaction of a rationall mind and he that cannot reconcile the word of God to be at one and in an eternall agreement in it self as it is the word of God that man can never bring forth a pure law of God and he that works by a corrupt and crooked rule must needs misse or sin in all his operations for he that cannot bring the word of God to agree in all things he can never bring God and man to agree in Christ in whom only all righteousnesse dwels and abides for ever and out of whom is nothing but wickednesse in all the sons of men The Law of God then applyed unto false priuciples is the ground of all disorders in the world for can we think that if men did not put a certain Deity in worldly wealth by terminating a blessing of the word to consist in riches that ever men would spend their time and strength use such deceits and sleights in trades to deceive ingrosse monopolize and inhaunce the price to grind the faces of the poor alienating themselves from friends family and house or people of God to abide among infidels for that end and purpose to grow rich in the world Nay would men steal rob and slay but to get wealth or to attain some other
thing thereby wherein men have put alike excellency Further if the law of carnall Jerusalem did not deiâ—ie marriages of man and woman by terminating the word of God in them so as men expect a certain Heaven in fulfilling thereof otherwise would they run into adulteries but only that they find not their hope at home but resolve it is to be found else where and thus it is in point of honour outward peace great friends and allies which Ierusalem after the flesh hath set up as Gods in the world for men to adore and worship and spare nothing for the obtaining and maintaining the same Moreover this carnall Ierusalem makes gods of terrour or rather Devils to be avoyded of temporary things as poverty idlenesse fornication drunkenness pride in gay apparel want of obedience to Parents Ministers Majestrates terminating the word of God as its proper errand to mankind in these things in all their prohibitions curses and comminations which fils some with terrour and fear it may be despaire and madnesse in their coming short of perfection in their abstaining from such things and others are filled with itching desires to taste of them apprehending some strange and uncouth thing to be in that which is so prohibited whereas if the Law of God were rightly exhibited and set forth it would moderate mens hearts in the pursute of any earthly excellency seeing the vanity of it and quell all fears of wants and miseries arising from the want of the glory of it knowing that God hath given commission to all things to work for the good of every one of his Rom. 8. 28 -35 Christ therefore directs his speech against Ierusalem as that mother City law or order that brings forth Scribes and Pharisees who by their law stone the Prophets of God and such laying claime unto the law is the reall deniall of the law as bad as those whom they call Antiscripturians a term soon found out to make men odious But it were better to fill their ears with arguments to the stifling of all such ignorant spirits as deny the present power and authority of the word of God Though these men think themselves such as are flown beyond and above others and therefore wait either for a new word never yet recorded from the mouth of Christ when he comes to reign on Earth as a Monarch or else for such a spirit as yet never breathed in the sons of men and so look at the word of God recorded as a thing now out of date according as they judge of the Ceremonies of the Law These are false Interpreters of the word and are under a law of this carnall Jerusalem that Christ thus chargeth in that they make the eternall word of God which is the same with God himself and lives alike together with himself in the Saints in all ages these persons therefore that deny the â—â—esent power and vertue of the word of God are as really these deceitfull and hypocriticall Expounders as those Scribes and Pharisees were to whom Christ speakes and arise from Hagar the bond-woman as really as those descended of that Ierusalem who is in bondage with her children declaring themselves to be no children of the free-woman and so no heirs of promise For they may as well professe the eternall word that Son of God and Saviour of the world to be void of vertue and have no operation in or upon the Saints of God whether living upon the Earth or departed this life who is he that upholds all thingt by his power Heb. 1. 3. and saith of himself by the Psalmist the foundations of the Earth are weake I bear up the Pillars thereof Selah Psalm 75. as to affirm that the word of God recorded in Scripture is either out of date and not of present use or destitute of any vertue and power which once it had For if these men will have the Characters of the word of God void and out of date as records of no use they deal not truly with themselves unlesse they make the whole work of God in the creation of this visible world to be out of date yea their own bodies and souls with all the operations and imaginations of their hands and hearts for the Letter and Character of the Scripture is engraven in them all therefore it is that all things are called upon by the Psalmist to utter and set forth the high praises of the Lord Psalm 148. as all his Angels all his Hosts all high places yea praise him Sun and Moon and all Stars of Light the Heavens of Heavens and Waters that be above the Heavens yea things from the Earth Dragons and all Deepes Fire Hail Snow and Vapour stormy Wind and Tempest doing his will Mountains and all Hils fruitfull Trees and Cedars the wilde Beasts and all Cattell creeping things and feathered fowls Kings of the Earth and all People Princes and all Iudges of the Earth young Men and also Maidens old Men with Children if men will have the Records of Scripture the Characters of the Word of God out of date let them professe all these to be out of date and void of that vertue relation motion and operation which God at the first placed in them and gave unto them Yea let them professe that their places offices and stations they stand in to be out of date and of no use a marrying and giving in marriage procreation of Children or of any Creature with their eating drinking sleeping labour and rest let all these be dead out of date unto them if the Characters of the word be out of use yea their own thoughts and motions of their minds for the word of God as spoken of all men saith the word is nigh unto thee even in thy heart and in thy mouth Rom. 10. 8. and saith the Apostle this is the word of saith which we preach that is our Ministry is nothing else but an opening of that Husk or Character written upon your own thoughts and words that you may participate of the strength life and substance contained therein which otherwise is a dead and killing letter yea the savour of death unto death 2 Cor. 3. 6. 2 Cor. 2. 16. 2 Cor. 3. 7 -11 Those therefore that deny a like vertue and power to be in the letter of the Scripture or Character of the word of God that ever was at any time from the beginning such men are false Interpreters of the word of God and alike adversaries to Christ and his salvation as these against whom all these woes are denounced and do appertain unto them as their proper right and justly purchased inheritance for the word of God in the letter of it is more firmly imprinted than in being blotted with Ink upon Paper therefore our Apostle affirms that it is graven upon stony Tables of the heart as well as the Law of the spirit is upon the flâ—shy Tables of the heart for they are both to remain in their proper places 2 Cor.
exchange the birth-right and inheritance of the Son of God from our selves And thus much for the charge Christ layes upon Jerusalem as the foundation and ground of killing the Prophets as having reference to Moses law she stones them to death for it is her practice to murther the Saints by law and in that respect Gallio said well If it were a matter of wrong or an evill deed O ye Jews I would according to reason maintain you but if it be a question of words and names and of your Law look ye to it your selves for I will be no judge of those matters Act. 18. 14. 15. And how the true Prophets of God are said to be sent unto a City of such foundation and order as to kill them by law notâ— thus much in brief as a transicion into the next point that God never uttered himself in his word but there was that in the expression which accordeth and agreeth with mans reason as well as that which only suiteth with the wisdome of God therefore all his works were brought forth by his word Psalm 33. 6 -9 which are suitable and agreeable to man as well as man himself in the image of God which only holds proportion with the wisdome of God Gen. 1. 27. So that the wisdome of God never utters it self but with respect unto mans wisdome and proper operations of mans heart which wisdome of man he prevents from taking place in that way of Christ framing the mind of man according to his own wisdome wherein man becomes the image and likenesse of God yea a true Son and holy off-spring of God not onely an Heir but also the Author of all his works Heb. 1. 2. Col. 1. 15. 16. And this is the turning of man from darknesse to light from the power of Satan to God Act. 26. 18. and without this God had never been known for he cannot be seen possibly but only in his own light Psalm 36. 9. which must be communicated with the Creature otherwise no capability of knowing the Lord and this wisdome of God communicated with man is not only Gods off-spring being his reall and true image but also the Author of all his works therefore the Psalmist in way of admiration and out-cry in viewing the works of Creation saith How manifold are thy works O Lord in wisdome hast thou made them all Psalm 104. 24. and so saith the wisdome of God The Lord by wisdome hath laid the foundations of the Earth and hath established the Heavens through understanding Prov. 3. 19. Again the wisdome of man was never formed nor uttered but the wisdome of God was included in the expression for the wisdom of man with respect to God and himself and all the Creatures is the true Character or Letter of the Scriptures and this wisdome of man for the preservation and exaltation of it self forms God unto it self according to its own proper principles where the light of the Spirit of God shines not which this wisdome prevents that it takes not place which doth so far manifest it self that man cannot but acknowledg that there is a higher more principal thing than that which he so voluntarily makes choice of unto himself so that it is an apparition of the wisdom of God which he forms according to his earthly capacity and in so doing the word of God is in him altered from its own nature proper disposition and operation which it hath in that wisdome and form of the Son of God as man in that way of Christ or wisdome of God is altered and changed from his own nature disposition and proper operation as he is considered a limb of Satan son of perdition dead in sins and trespasses Ephes 2. 1. 2. 3. 4. 5. 6. Col. 2. 13. So that the wisdome of God utters not it self in the Saints but with respect to that wisdome of man which so falsifies the word of God from which the wisdome of God hath freed us and by a perpetuall act triumphs over it yet notwithstanding this appearance of mans wisdom is a powerfull assault of Satan because a Saint of God as he is considered man is by nature in that respect as prompt to work upon the same principles as any other man and it is only the wisdome and spirit of God by which he is a continued and perpetuated victor and hereby all the assaults of Satan are overcome only by this wisdome and Son of God and not by any thing that is of man So likewise the wisdome of man moves not upon any word or work of God but there is a higher excellency and vertue presents it self therefore Pharaoh though he would not acknowledge the Lord of the Hebrews yet he appeals unto his Magicians and unto Moses also for help when they could not do it so did Nebuchadnezzar appeal to his Magicians for some higher revelation than himself had and they themselves acknowledge a higher than they as if there were a possibility for the Gods to come down and interpret the dream Dan. 2. 10. 11. whose dwelling is not with flesh nor with any transitory and carnall ordinance or institution whatsoever ordained by the King and this appearance of a higher wisdome and power is a strong solicitation and onset given upon all wicked men to imbrace and accept of that wisdome and authority wherein only safety doth consist because the highest and it is a strong assault and visitation because there is that in a wicked man which is of its own nature as ready and willing to accept and yeeld it self over unto that wisdom and authority as it is in any man whatsoever for the Spirit of God is as really and in a like sence in the most wicked that ever was or shall be as the spirit of man is in the most just and righteous one that ever was or shall be namely the Son of God Now the wisdom of man by false interpretation preventing the wisdom and spirit of God of its proper work it is his fall from God and falsifying the word of God in its proper intent destroyes the true spirit life of all true Prophets which are as really sent unto them that thus deal with them as Satan himself is a tempter of Christ and as the Prince of this World coms in temptation and finds nought in Christ to fasten a tentation upon Iohn 14. 30. so doth the King of Saints solicite the world to accept of the wisdome and work of God in salvation but findes nothing in that Son of perdition to fasten salvation upon therefore they stone them that are sent unto them Note hence that there is no true reall and proper power of God but that which springs f om the true interpretation of the word of God for it is the word of God which gave all things their being at the first conserves them in their being operation unto this day now the word of God which gave all things their being is the wisdom
of God and this wisdom of God is only in Christ who is the wisdom of God the power of God 1 Cor. 1. 24. out of whom there is no proper wisdome and power which God owns as his therefore without the opening and revelation of the truth as it is in Iesus Ephes 4. 21. there is no proper wisdom or power of God extant among the sons of men but what is exercised among men otherwise is that Kingdome of darknesse wisdome of the Serpent and power of the Devill and what power or vertue there is in any or all other Creatures is to be referred unto one of these and according to that use which man makes thereof so it becomes cleane or uncleane unto him and is either Christian in its use or diabolicall Titus 1. 15. Rom. 14. 20. 3 The third point noted in the order of the Text is Christs interrogation How often would I have gathered thy Children together wherein observe 1 Christs appeal to the conscience of all wicked men that his solicitations and visitations for their recovery have been evident and are apparently known unto them which stand upon record in their hearts and can never be blotted out nor denyed for the clearing of this point read Psalm the 78. throughout 2 Secondly note the multiplication of this his solicitation How often that is my onsets upon thy children and Off-spring have been so reiterated multiplyed and constantly exhibited and represented that they cannot be reckoned they are altogether innumerable Psal 81. 8 -16 3 Observe what the proper will of the Son of God is How often would I have gathered thy Children together that is my will is only to gather mankind into unity with God for out of him there is no unity therefore he saith how often would I have gathered thy Children into unity that is the proper nature endeavour and will of Christ and he can no more will the death destruction and dissipation of mankind than Satan himself can will to submit and subject himself to the wisdome of God in Christ which he is at utter enmity against Christs will is therefore to bind over by law unto the way of salvation and it is this carnall Jerusalem which binds over by the law of the flesh unto destruction so as her children will not be reclaimed God in the way of Christ can no more will or desire the destruction of mankind than he could will or desire to annihilate the world upon the making of it that his whole work should be in vain and to no purpose It is not in the Son of God to will destruction therefore he takes a solemn Oath upon it Ezek. 33. 11. Ezek. 18. 23. As I live saith the Lord I desire not the death of him that dyes and his will is that all men should be saved and come to the knowledge of the truth 1 Tim. 2. 4. so that God in the way of Christ hath no will for destruction for his will is his law and the law of the spirit of life in Christ Iesus only saves and it is the law of sin and death wherein destruction doth consist which is no will nor law peculiar unto God but proper to Satan therefore he adds but ye would not so that destruction consists in the law of this corrupt City and practice of her children it is their wil and law to have it so not that destruction depends upon the will of a Creature but it depends upon the law of sin death in false interpretation of the Word of God wherein they have formed the Word and work of God into the will and wisdome or naturall reason of a man whereby the word is become the word of the curse a savour of death and the Spirit of God a tormenter of mankinde as really as man in Christ is become a holy and a blessed Saviour and reconciler making peace between God and man and so gathering them into unity for ever 4 The fourth point is the manner how Christ strives with man set out in this metaphor As the hen gathereth her Chickens under her wings In this Metaphor we are to Consider how a Hen gathereth her Chickins under her wings or her Brood or Nest as the word imports and therefore is to be taken either as shee broods upon egges to breed life or as shee hovers upon her Chickens for the safety and preservation of them Deut. 22. 6. and secondly how it is applicable unto Christ 1 First we know a nest cannot be Compleat without the maker of it and therefore the dam or mother must be brought in as one with the egges or young therefore it is said that the Eagle stirreth up or maketh up her nest and fluttereth or moveth upon her young Deut. 32. 11. that is the nest is made up and compleat onely by the presence of the dam else either eggs or young suffer dammage So it is with the people of God the Nestling place of the Almâ—ghty he is to be considered and is become one together with them in all things and if we take him from them or them apart from him in any thing whatsoever we spoyle the Nestling place of fruitfullnesse and safety both of God and man iâ— we separate them either in point of time place or subsistence Iohn 17. 5 21 â—2 23. 2 Secondly the Hen neglects her self in the time of her brooding upon her nest that by her Constant hovering upon it no ayre or inconvenience may seaze upon it to hinder life in raising up her Kinde Even so it is with Christ the wisdome of God it neglects it self in all wicked men that none of the vertues or excellencies of the Spirit of God are found there though he be God it neglects it self also in that mysticall body of Christ that no humane glory or excellency bee found there though he be a man also and from the sufferings of the one and of the other of these twain he Broods upon the Saints to raise up an offspring and generation of sons unto God And in this respect it is said that the Spirit of God overshadowed the Virgin Luk. 1. 35. Yea the power of the most High So as neither the glory and excellency of man nor any wretchednesse or misery of man should take place to Contribute any thing to the form and being of any of the sons of God 3 Thirdly the Hen in brooding upon her Nest transfuseth her own proper heat life and vertue to give form and life unto her Nest in raysing up her Kinde and not the heat or life of any other thing the Fire no nor Sun or any artificiall heat devised will do it Even So the Wisdome Life and Spirit of God transfuseth it self into the off-spring and sons of God to give them forme life and motion as being naturallized and Kinded unto God and not any other influences as a secondary or mediate thing whatsoever therefore in every one that is called for so the word is both of
Christ utter himself against that spirit of the High Priest and orders of carnal Iew and Ierusalem saying Saul Saul why persecutest thou me For the hearing ear and the seeing eye are both alike of the Lord Prov. 20. 12. Paul also felt Christ for the force of the revelation struck him to the ground so as he was astonished at the sight of all the Iewish glory to become earthly and corruptible Paul also tasted how good Christ was therefore he reasoned not or communicated not with flesh and blood for his sustentation and support thinking to have it from other Apostles or any man therefore he went immediatly from Christ to preach having tasted how good he was being that the Son of God was revealed in him Galat. 1. 16. and not out of him as the world imagines And this Tast is to see therefore the Psalmist saith Tast and see how gracious the Lord is Psal 34. 8. Paul also smelt the savour of the good Ointments of Christ or else he had not born his name before Gentiles and before Kings and the children of Israel Act 9. 15. For his name is an ointment poured out therefore the Virgins love him Cant. 1. 〈◊〉 The want of seeing Christ in such respects as these is the cause of desolation in the house or nestling place of all false Interpreters â—uâ— of which they will not be gathered by the voice and tender compassions of Iesus Christ though he visit them with such solliciâ—ations as a hen doth her chickens to gather them under her wing yet they will not come into any such unity and safety Again whereas he saith Ye shall not see me henceforth the word henceforth in this place comprehends the time past as well as the time to come So it is taken by the Prophet Isaiah where he prophesies of the Kingdom of Christ with an allusion unto or under the name of David by which name the Son of God iâ— called Hos 3. 5. Jer. 30. 9. Ezek. 34. 23 24. saying that his government shall have no end but that he shall sit upon the throne and establish it with Iudgement and Iustice from henceforth for ever where he explains the word henceforth to be for ever Is 9. 7. which must comprehend the time past as well as that to come or else it is not ever or for everlasting for there can be no time brought in in which he reigns not who overcomes and triumphs both in life and death Heb 2. 14 15. Rev. 12. 6-10 therefore the word is often doubled for ever and ever Psal 9. 5. Isaiah 3. 8. noting thereby the time past as well as time to come And thus the Prophet Micha understands this phrase where he saith that God will make her that halteth a Remnant and her that was cast far off a mighty Nation and the Lord shall reign over them in Mount Zion from henceforth even for ever where he expounds henceforth to be for ever which comprehends all time past and to come for the wisdom of God was set up and advanced from the beginning no time can be found when that hath not the rule and supremacie Mich. 4. 7. Prov. 8. 22-30 Therefore there is no end of the Kingdom of Christ if we look back we cannot set our thoughts before it and if we look forward we cannot span it out for of his Kingdom and Government there is no end Isa 9. 7. it is for ever and ever As it is said concerning eating of the tree of the knowledge of good and evil In the day thou eatest thereof dying thou shalt dye as the words are that is if thou look back thou shall appear dead in thine Ancestors and if thou look forward thou art dead in thy Ofspring So in this place ye shall not see me henceforth That is this spirit of false interpretation never saw me to communicate with me in the acknowledging of me as the Son of God in any of the Fathers in timer paâ—t who have truly propagated me on the earth and brought me forth Neither doth it now acknowledge me nor approve of me in this my appearance and converse with you nor shall it hereafter and for ever at any time or in any age acknowledge or communicate with me in any of my true offspring when or in whomsoever I appear concerning any of those offices and excellencies peculiar to the blessed Son of God And hence it is that he addes untill ye say the word untill is here of like signification as when it is used concerning Mical Sauls daughter when she mockd David for Dauncing before the Ark when it was brought out of all private and obscure places subject to transmutation and change to be placed in Zion not to remove thence any more when hee put upon himself the Linnen Ephod exercising the Priests office at the sight whereof Michal despiseth David in her heart and for that canse had no childe after untill the day of her death 2 Sam. 6. 11 -23 That is shee never had child after that act Nay she never conceived nor brought forth fruit according to that act and office of David in his rejoycing and glorying onely in the Ark and strength of the Lord but only in that way of the house of her father Saul who trusted in man and sought onely to be honoured among the people 1 Sam. 15. 30. and so shee had never Childe as of the seed of David whom the Lord chose before the house of her Father And so it is said of the Virgin Mary that Ioseph knew her not till shee had brought forth her first born Mat. 1. 26. That is Ioseph never knew her for the conception and bringing forth of that First Borne of God So Christ saith unto his disciples I will be with you till the end of the world Mat. 28. 20. That is look how I have ever heretofore been with that spirit which teacheth the observation of the fulnesse and perfection of my Word in all things so am I with that spirit in whomsoever it appeares for ever And so is this word till to be taken in this place for all tyme you shall not see me henceforth till you say blessed is hee that cometh in the Name of the Lord that is ye shall never see mee or communicate with me to the investing of you into the office of the true Priesthood which is to blesse in the Name of the Lord Deut. 21. 5. 1 Chron. 23. 13. Numb 6. 22 -27. And to blesse out of the House and Habitation of the Lord in opposition to this house of desolation Psalm 118. 25 26. False interpretation of the word of God therefore upon the affirmation and verity of the Son of God never did nor shall invest into the Office and Priesthood of Iesus Christ It never attained unto the skill to Sacrifice and flay the Beast upon the Altar to Crucifie the World unto it self and it self unto the World accounting that the onely Ioy and Glory to be
delighted in Gallatians 6. 14. It never attains to the offering up unto God the fruits of an Eternall spirit as that which is onely acceptable to God without the institution or addition of any things transient and temporary whatsoever for Christ who is onely acceptable to God so offereth up himself once and for ever in the true operation and continued act of acceptation thereof for the act and acceptation are of like continuance and have the same place of residenccy for where the one is found there is never the absence of the other Hebrewes 9. 14. For Christ is both the one and the other Again false Interpretation can never make God its onely inheritance and portion to live on him onely in the exercise of its Ministery because it terminates the word in carnall things and therefore is bound over to seek some certainty and settlement in the things of this present life and cannot as a pilgrim in point of all transitory things where ever he comes commit himself to God as his onely and allsufficiency as the true Priests and Prophets of God have ever done according to that Royall Ordination and apointment of God Deut. 18. 1 2. Num. 18. 20. 21. who is become their lot and happy inheritance Psal 16. 5 6. even of all true worshippers who are made Kings and Priests unto God Revel 5. 10. Revel 1. 6. False interpretation never invests into the spirit of intercession an office of the Priest which Scribes and Pharisees Hypocrites never received nor gave out the spirit of prayer never accompanies false interpretation and it is the Spirit only that helps our infirmities and makes intercession in us or by us otherwise we know not how to pray as we ought Rom. 8. 26. and the spirit of prayer never moves but upon the words of truth Psam 45. 4. for it ever comes to God in the name of Christ or in the power and authority of the Son of God Iohn 14. 13 14. Iohn 16. 23. which onely consists in the true understanding of his Word Isay 11. 4. Revel 2. 16. For all things receive their being form and proper vertue from it Moreover false interpetation never attaines the Priests office to make an Atoment and Reconciliation between God and man to reconcile the Word of God so as to accord and agree with it self in all things and at all times having a like cessity of the utteriug of it self upon the same foundation 1 Cor. 3. 11. in the same termes and form of Words according to the true scope and intent 2 Tim. 1. 13. and of the same attainments in point of the end and issue 2 Tim. 4. 8. Iames 1. 1â— without which there was never peace wrought between the Creator and the Creature nor form given unto the Faith of Christ for the Word of God never came out as from God but in that onenesse of spirit which appears in the man Christ and he that cannot bring the Word of God into an agreement and harmony in it self without neglect of what hath been spoken or want of somewhat which hath not yet appeared he Can never utter the truth as it is in Iesus Ephes 4. 21. and without the Truth as it is in Iesus no peace with God appears for he onely is our peace Ephes 2. 14. And this reconciliation of the Word of God is as strange a thing to a naturall minde as to bring the strict Iew and the profane Gentile to become one and that to the minde of a carnall interpreter takes a man being a Iew or a Confessour according to the letter as far from the Word of God as it is the ground of his beleese as the Apostle Paul that Minister of the Gentiles was taken away from his religion as it consisted of the orders of Ierusalem the minde letters and power of the High Priest and Elders and those breathings out of slaughters against all that called upon the name of the Lord Acts 9. 1 -14 And as it takes a strict Iew that is one outward and according to the letter so far from his religion and so from his God which hee flies unto as his onely help So also it takes the carnall Gentile as far from his religion and God who walkes at large without any tie or bond upon him in the liberall and licencious use of all things as Corneliâ—s was taken far from being a thing common and unclean to become a devout man one that feared God with all his houshold giving much almes and praying unto God yea became Baptized or ingrafted through the Apostle Peters Ministery who was a Minister of the Circumcision into the grounds and true principles of the whole Law of God Acts. 10. To bring therefore the carnall Iew into liberty as from under the Law in all things and the profane Gentile who hath no bond upon him in the use of Gods works buâ— can use them all at his pleasure to become as under the bond of the law of the Spirit in all things This power of God in freeing from the law of the flesh and bringing men under the law of the spirit is in a carnall mans eyes as though religion cast off both the Word of God as also the works of God as though he would not be ruled by the one nor acknowledge any thing to be in the other as though religion sprung from neither of them both neither from word nor work of God but did annihilate both and verily so it doth according to that judgement which a carnall Interpreter passeth upon them according to which he can never reconcile the Word of God and therefore his proper work is to set God and man at variance Adde further that false Interpretation never blesseth nor speaketh well of the King Christ it never attaines unto the Office of Priesthood so as to speak well of the King of Saints therefore he saith ye shall not see me so as to blesse praise or commend him that comes in the Name of Lord it is a definitive sentence given by Christ that the spirit of a false Interpreter will never speak well of the power and authority of the Son of God who is King of Kings and Lord of Lords Revel 19. 16. Revel 17. 14. that is his Kingdom consists of none but Kings for they all Reign over the things of this life as things put under their feet Psal 8. 6 7 8 9. as really as they are all in subiection unto what soever is of God which no earthly Kingdom can ever attain unto 1 Whosoever comes therefore in the Name of the Lord as having authority to command by vertue of the law of the spirit of life which is in Christ Iesus Carnall interpreters ever prefer the commands of men according to the law of the flesh before that Iohn 19. 7. Setting up the glory of the Creature before the glory of the Creatour 2 Whosoever comes in the authority of Gods Wisdome to order and contrive all things according to that
doe all things through Christ who strengthens him for we dare not deny him to be set in heavenly places in Christ yea at the right hand of power and therefore sits at the stearn of the world layes hold on the helm and governs the ship to guide it unto its appointed haven A Christian is stil saying let there be light and it is so he shall ever divide the light from the darknes the waters that are above the firmament from the waters that are below the out-spread firmament In a word he is forever to form all things out of that antient Chaos of God and Man being made one which is a formless confusion unto the highest topped-up pinacles of the wisdome of this world but onely as they beat out a tract unto themselves through the Schools of mens policies and traditions But a Christian knows how to adorn that world whereof Christs Kingdome doth consist with all those glorious ornaments of that new heaven and earth wherein righteousness and peace dwels for ever where sin and sorrow fly away and that out of the antient Chaos that abides for ever and it is his glory and perpetuated work in God as also his rest from all the works of darkness and death to give every thing a right and due form and an effectual nature and name or authority according thereunto placing them in their proper relations and giving them their operations in the propagating and promoting of the glory of God And this is a labour which for ever beseems the honour and dignity of a Son of God who will never be disrobed of his creating virtue as to admit a cessation thereof no more than he can lay aside the glory of his power to preserve order and govern his kingdom And this work or labour hath the rest of God intayled and is never out of conjunction therewith which is a day of rest or cessation from all operations of that evill one yea it is a Sabbath or as the word signifies an Host or Army not bounded by evening and morning for it admits not of any period in the one nor in the other for neither beginning nor end thereof can be found out And this rest and labour are of the same duration and continuance else were a Christian utterly undone but God hath made him Lord in or of this Sabbath for ever whilst the carnal Jew even those amongst whom you are are in bondage under their Sabbath for it Lords it over them which they have set up as a God of time as they have their Gods of creatures and bodily exercises and this they fall down and kneel unto as a God of four and twenty hours continuance Wee know the Word of the Lord hath been amongst them and they have rejected it which makes them so carefull to guard themselves against you having felt the fury thereof as a savour of death unto them If you expect a feed of God among them take heed it prove not of the God of this world that seed of the serpent Some of them may seem to commiserate people in prison or in some want or outward necessity which is the top of their Religion to bee of that compassion which Peter seems to express when he said Master pittie thy self let not this come upon thee not judging rightly but fatanically of the Cross of Christ than the which there is nothing else that a Christian gloryes in and desires as it is that Baptism wherewith he is baptized which in desiring he still desires in the accomplishing of it as really as hee that sits upon the white horse goeth forth conquering and to conquer for if the Fountain of every thing in Christ were not inexhaustible heaven should have an end salvation ceased for there is nothing in Christ wherein salvation doth not consist and that for ever And to preach or profess Christ otherwise falsifies the Gospel and makes the faith of the Son of God of no effect We conclude then that labour and rest harmonize and kiss each other in the Kingdom of God consisting so in one that they shall never be parted without demolishing of that work wherein God himself is one not onely as a maker but is made Wisdom Righteousness Sanctification and Redemption in that mystical body of Christ which workmanship and Masterpeece of Gods Wisdom and Skil is onely abolished in the men of the world and ever was from the beginning for the wicked are estranged from the womb but in the Saints it never was nor shall be impaired for they are a congregation of the firstlings of God which abide for ever Whereas you please to say Wee are vvandring from mountain to hill in our imaginations seeking rest but knovv not the place thereof Indeed it is true we know not that rest which the world ever seeks after in that way of the unclean spirit which goes out of the man of sin seeking it in barren and dry places which are altogether destitute of the dews of heaven that are the waterings of Zion and of that Riveret which refrâ—sheth the City of God But that rest which the Son of God attains and betakes himself unto in his labour of love in the ending of all carnal operations of soul that rest which yet remains for the people of God as to enter into being daily as really renewed as our Apostle protests he dies daily although it be that which we have entred into from the beginning being of an eternall rise as all things proper to the Son of God are who however it be true that he is a man yet that which makes him to be such a man is of God and not of the creature and that in all things yea death it self in Christ is not the death of a meer creature or a momentany death but it is the eternal death of the Son of God for what Christ is or doth once it abides such for ever and otherwise no truth of the Gospel appears This rest therefore we seek as diligently as the woman sought her lost groat and by sweeping that vast house of God of all uncleannes and superfluous things which cannot be done but by carrying them into their proper place in which place of uncleanness we see what the loss of all the things of God as wealth and glory is which wealth and honour of God we find through our own emptiness of all superfluous things of man which continued and eternal act of loss of the Sonne of God in the world is a perpetual renewed joy in the finding of him in our selves which joy and rest wee wait for to come in our selves everlastingly as really as wee have the present possession thereof and see our selves in it also from everlasting with respect to time past for wee judge not no not of our selves according to mans judgement but according to the account and judgement of God And for our imaginations they are such as we can give a like good and certain account of
them in all particulars and upon as reall and substantiall grounds as we can give for the appearing of the day and succeeding of the night or as we can give the reason why we eat why we drink why we sleep marry and give in marriage without which things man can neither multiply nor tarry upon the face of the Earth and we know the nature of all things that God reveals unto us as well as we know the nature of the fire by putting a finger into it either the things of Satan in that body of sin as we dye unto it and it is dead to us or the things of God in Christ as we live to them and they live in us and such are our imaginations And for our wandring from Mountain to Hill we do professe our selves to be gone from that rigid and mountainous power and pride of Pharaoh under which in a Figure you now are three dayes journey a perfect and perpetuall departure therefrom into that Wildernesse that is waylesse of the tracts of Pharaoh and his Host else we had not come to Sinai or Horeb that hill of God where he calls us up to converse with him in the height of his own Son where we meekly receive that law of the spirit in the laver of the People yea that fiery law that borns up all combustible and corruptible matter in us purifying and trying our faith as silver is tryed in the fire We also are gone from that Mount with the Ark of God and law therein three dayes journey to seek a resting place for the Ark which is a perfect and perpetuall removall from the place of the giving and receiving the law of the flesh the earnall commandement in all the terrours fears effects and operations thereof or else we had never come to Mount Zion the Hill which God doth love and where he will dwell for ever where glorious things are spoken in that City of God for in Iudah is God known his name is great in Israel at Salem is his Tabernacle and his dwelling place in Zion and there he breaks the Arrowes of the Bow the Shield and the Sword and the Battel Selah Yea there is he more glorious and puissant than the Mountains of prey even than all the Host of Sennacâ—arib which compasse about Ierusalem thinking to make a prey and a booty thereof but it becomes a heavy stone and a cup of trembling beyond all their expectations unto them Whereas you say the meek and lowly Spirit is not of this World but bears vvitnesse against it we freely own it so to be and that you bear vvitnesse also unto the life in the measure given you vvhich is eternall and therefore seems to be immeasurable for he receives not the spirit by measure we do heartily rejoyce in any that God stirs up to testifie to his truth inthat verity of his word and life and light of his Son which is to us as lise from the dead knowing it to be as honourable an office as ever a Saint can attain unto to be that faithful and true witnesse only found in the Son of God who only is an eye and ear witness of all the doings of the father and therfore he only can give true testimony and a just account of them which we count to be as great a Crown and royall diadem unto our selves to hear as to be inabled to speak thereof and therefore can freely suffer our own eclipse for ever so that the splendent brightnesse of that Sun of righteousnesse may break forth and have its proper place seat and course being made marvelous in his Saints even in all that beleeve so as it may be said with admiration suitable to such an Aspect Who is this that looks forth as the morning fair as the Moon cleer as the Sun terrible as an Army with Banners A true witnesse is truly honourable being one who only can give true testimony of the state of all things so as true judgement passeth to give every thing its due without which there is no righteousnesse on the Earth He only can witnesse against the world concerning the nature of their act in crucifying the Lord of glory whom they know not for they that know him never do it and onely they which can witnesse what it is to take away and destroy such a life and to put out such a light they only can witnesse what that light and life is in all such in whom it appears namely what the eternall and everlasting Sonship is which is that which is in time as well as that which is eternall which being gathered into one by that spirit of eternity it is made one state or incorporation wherein all the severall and various relations therein consist of and are become a spiritual and an eternal law which gives unto it self an orderly being and form in all its operations which operations offices are known onely by that name which is writ upon them which is that particular power and authority they carry in them and expresse and this is such as none can read but himself and he is called the Word of God which word is the law of the spirit of life and this life is the light of men and this light gives a true form unto all things which it testifies unto therefore it is said by the Lord unto Iob Hast thou commanded the morning since thy dayes or caused the day-spring to know his place that it might take hold of the ends of the Earth that the wicked may be shaken out of it it is turned as clay to the Seal and they stand as a garment but from the wicked their light is with-holden and the high arm shall be broken So that this true light lights us up to see the Son of God as being of twain made one for in what respect soever he appears there is a true relation considerable in it or else it is not that Son of God the Saviour or salvation of the world for he is of twain made one new man in which is the Vnity as also the fellowship of the Gospell in all things for there is nothing in Christ without its proper relative and without relation the word or law of God is not as in creation the thing made as well as the thing making in knowledge the thing known in love the thing beloved in a Father the respect to a Son in a Husband the respect to a wife which gives to each other their proper being so as if one cease the relative ceaseth also from being such So that if I witnesse to the Son word light life Law or peace of God I must witnesse unto the being of such a thing that such a thing it is as also to the manner of its being how it comes to be such a thing together with its necessary and proper operations which must inevitably accompany such a manner of being with the comprehensions extensions of such operations and motion or
people as things acceptable unto God and a satisfactory refreshment and comfort to themselves in lue of their labours which have not the fulness of the fruits of righteousness in them which are by Jesus Christ and as they get an interest in mean earthly and carnal things received from the people in Schools Synods Libraries Counsels and carnal cases propounded unto them which is the tenth received by them to live upon as the life and sufficiency of their ministry which is as plainly preached unto the world as the labours and benevolence of the people is and must be the life of their bodies or else their doctrine cannot be afforded unto them So likewise they pay tithes of like nature giving them out into the chambers of that earthly house made with hands that is to say into persons and congregations built up only in way of humane wisdome for when these things thus received have passed in their hands under the rod or authority of Egypt and not of Israel then they carry out the tenth as it falls in their ordering of it as the proper store provided by God for the food and refreshment of the poor stranger fatherless and widows in an apish imitation of that house of God not made with hands but eternal in the heavens Nehem. 10. 34 39. Deut. 14. 28 29. Deut. 26. 12. 2 Cor. 5. 1. The things therefore thar these expounders of the law do receive and pay as acceptable unto God in point of tithing for and to God are mean and transitory yea there is nothing wherein their doctrine doth consist that shall be able to pass under the natural death of the body with them but their whole religion ends and perisheth there for whereas the Apostle concludes that now abides faith hope and love these three but the chiefest of these is love 1 Cor. 13. 13. they not understanding the Apostle in that no more then in the rest of his doctrine do conclude that love is chief because it abides and the others cease at the end of this life But love according to their sence ceaseth also for in this life they teach we love God in and through another mediatly but then we shall love him immediatly which is not only love in another respect but also another kind of love even as among men in humane love a man may love a woman as a neighbour but to love her with a matrimonial love is love of another kind so that their whole religion is to seek after death yea love it self that conjugal virtue Add further their God ceaseth at death for they teach that God in this life accepts of his children in and through another but after this life he accepts of them immediately in themselves but if ever God change his relation unto and respect of a Son of his begotten of his own will Iames 1 18. he ceaseth to be God for the true God is as constant in his relation and motion in every good gift and perfect giving as that father of lights in Christ without shadow or motion of turning Iames 1. 17. as the body of the sun in the firmament which gives light to the world is free from any stain of darkness in it self or motion to turn from that course which it hath held from the beginning The doctrine and practice of false interpretours in point of tithe is mean and transitory consisting of Mint Rew and every green herb now the herb is given and appointed by God not only for food unto man but also for every beast of the field for every fowl of heaven and for every creeping thing on the earth Gen. 1. 29 30. So that the acceptable thing in the doctrine of the lawyers is that which is common to the unreasonable creatures together with mankind as the herbs of the field are wherein so much is signified unto us for if they preach the acceptable thing in rule and authority carnal and temporary wherein the Son of God Christ is not extant then have recourse to the Lion whose roaring shall make the people afraid that is his people the beasts of the Forrest Amose 3. 8. is the order of a commonwealth extolled go to the Bee-hive and you shall see wonderful devises in the desposure of things therein for the commoditie of the whole is preaching or speech forewarning of eminent danger though temporary for pharises deceitful cannot give warning concerning eternal danger because they know it not no more then they know eternal deliverance and they are ignorant of Christ in whom only it is Then go to the fowl that watcheth whilst the rest feed and you shall hear him speak in the language of the rest sufficiently for their flight that danger approacheth their doctrine of excellency in an host or army as in their sense Go to the Locusts who all go forth by bands Prov. 30. 27. though they have no king yet their natural instinct leads them in marching out to make spoil and the horse is fitted with skil for the battle Prov. 21. 31. If the observations of times and seasons be acceptable go to the Stork and the Crane who observe the time of their coming Ierem. 8. 7. yea the appointed time If you accept as a thing acceptable to God bodily exercise in all diligence with prudency and study to forecast then go to the people of the Ants or Pismires who have the art and exercise thereof without any guide or governour to teach or command them therein Prov. 6. 6. Prov. 30. 25. If you will see care in buildings and fortifications you shall find it without instruction or command in the people of the Conies whose house is the rock and the Fir-tree the Stork nestles in for there is her dwelling Proverb 30. 26. Psalme 104. 17. If you exalt conjugal ties of love in your marriage Sermons go to the Turtle-dove who hath it without your teaching or pains of study If you take pains to declare the excellency of art go to the Bulfinch and the Lenot who shall learn a musical note as well as a man and if you plead for comliness in apparel go to the Lilly Matth. 6 â—8 and know of it who taught it so modestly to aray it self in a word for eating drinking sleeping marrying giving in marriage feasting fasting procreation and the like are but as the herbs of the field which other creatures may partake of as well as man and what but such inferiour things as these doth the doctrine of the pharises imploy it self in and busie it self about which are things that the instinct of nature brings forth whereby that glorious image of the Son of God wherein man was made is villified and debased by turning it into transient and corruptible things Rom. 1. 23 Psalme 106. 20. whereas there is not one point in the true doctrine of the Gospel but it is properly eternal according to the true scope and proper intent of the Spirit of God in the Scriptures of truth for however
Christ Jesus the Son of God who is the subject matter and summ of the Gospel is a man a creature of time as truly as he is God the Creatour and eternal yet he is not to be reckoned or accounted of in any thing according unto man but of God for as his conception is so are all the things of Christ Matth. 1. 20. which is not by man but by the holy Ghost for as the womans name is not reckonable in marriage but only the name of the man therefore in the beginning the woman and the man are both called Adam Gen. 5. 2. so all the things of Jesus Christ have their denomination of God and not of man and are to be extended according to the dimentions that are in God and not bounded within the compass of humane capacity in any point of the Gospel whatsoever his power is the power of God and not of man 1 Cor. 1. 18. Rom. 1. 16. his wisdome is the wisdome of God Prov. 8. 1 Cor. 1. 24. and not humane the wisdome of the world his love is the love of God shed abroad in the heart that many waters or that all waters cannot quench neither can the floods drown it Cant. 8. 7. and not love humane the love of the world which is enmity with God Iames 4. 4 his compassions are the compassions of a God and not the compassions of man Hosea 11. 8. whose mercies are cruel Prov 12. 10. Wo be to the scribes and pharises therefore who falsly interpret the word of God for the deceitful construction thereof was that which first hatched sin and brought it out in the world and hath been the continuation thereof in the sons of men unto this day Gen. 3. Therefore the true ministers of the Gospel and interpretour of the word of God receive nothing as the tenth as an acceptable offering unto God whatever it be that hath not an alsufficiency and eternity in it bearing the proper form of the wisdome of God and not the wisdome humane which wisdome of God is only extant in the faith of Christ and this they offer according to its proper nature and distinct quality unto the Lord as a heave offering as is appointed Numb 18. 21. 32. and a wave-offering the tithes are a heave-offering unto the Lord as being such as are lifted up and transcend all temporary things whatsoever otherwise of on acceptation before God or esteem of an holy minister or a messenger of the Gospel They are also offered as a wave-offering shaken to and fro or as the word signifies and is sometimes translated sifted in a sieve Jsa 30. 28. that is the tithe which God intends in his word are sifted from all earthly and transitory things or commixtures consisting only of that simplicity which is in Christ Jesus that only acceptable thing before God in all the men of God 2 Cor. 11. that ever lived or shall in this transitory world Contrary to this is Satans desire in all the men of Belial to winnow or sift as in a sieve the disciples of Christ that if it were possible nothing should be left in them of that simplicity that is in Christ but turn all things into that which is corruptible and perish in the use as they do the doctrine of receiving and paying of tithes Luke 22. 31. The ministers of the Gospel therefore even men the Levites as they are said to pay tithes unto Melchisedech in the loins of Abraham Hebr. 7. 9 10. are offered to the Lord as a wave-offering sifted as in a sieve and cleansed from all humane conjectures and carnal interpretations of the word Numb 8. 11. so the Apostles were waved or as the Greek translates the word separated unto the Gospel as sifted from all the carnal traditions of men and earthly conjectures in the opening of the wotd of God Rom. 1. 1 Acts 13. 2. approving of nothing as being the scope or any part of the mind of God therein which hath not an alsufficiency and eternity therein and thereby themselves are a sifted offering or gift as the Greek translates for the ministers of the word of God are called gifts Ephes 4. 8. 11. Wherefore when he ascended on high and led captivity captive he gave gifts unto men or gave gifts in the man or gâ—ve men of gifts Therefore the first fruit were given as an oblation and heave offering to the Lord the fiâ—st fruits signifying as the Hebrew phrase is plenty r peness or fulness or as the word first imports the beginning or original or fruit Exod. 22. 29. Exod. 23. 19. which is found only in Christ the fulness of him that fills all in all who is the beginning of the creation of God and in the beginning was the word and the word was with God and the word was God Ephes 1. 23. Revel 3. 14. Iohn 1. 1. And so is the tribute signifying sufficiency or enough given as a heave offering to the Lord Numb 31. 14. which is the proper portion of Jacob that when he gives a present to E au of things not naturalized to himself as his wives and children were he retains in himself with respect to them enough or sufficiency all or all things as the word imports Gen. 33. 11. Therefore when the â—ithes yea the tenth of the tenth is given out into the chambers of the house of the Lord Num. 18. 26. Nehem. 10. 38. Exod. 22. 28. 29. as the store and provision for the poor the stranger the fatherless and the widow which indeed are the places of abode the chambers treasuries and storehouses of the word of God that is to say such as are poor in spirit whose proper interest is the kingdome of heaven the stranger alienated and as outcasts with respect unto carnal Israel the fatherless that is such as are not begotten of flesh nor of bloud nor of the will of man but of God and the widow namely such unto whom the law of works their first husband is dead Matth. 5. 3. Psalme 147. 2. Iohn 1 12 13. Rom. 7. 2. And he that gives not in unto these chambers and treasuries of the house of the Lord that which is food convenient and in due season is a wicked steward and false interpretour of the word of God which is not done in any thing wherein there is not ripeness and plenty in the thing commended unto them as also it must be seasonable that is of the time and age of the Son of God even the first-fruits or beginning of all fruits and the choice fulness and perfection thereof as being ripe in the present time and necessity 2. Whereupon the second point is brought in that where this is wanting there is neglect of the weighty matters of the law that is where or in whomsoever transitory things are strictly exacted and stood upon as being the subject matter in the intenâ— of God of the doctrine of the Gospel yea such things as other creatures may after a sort be