themselves for the mind without knowledge is not good Our Apostle therefore concludes by transferring this wo unto himself in a figure as he saith in another case of himself and Apollo thereby teaching the proper state of the false apostles in their practise I say herein he concludes that salvation doth consist only in the preaching of the gospel as necessarily and absolutely as it doth consist in faith for there is nothing that is a grace of the gospel but hath in it the compleat and full estate and condition of Jesus Christ without which no salvation For as the whole law in all points is fulfilled in one word namely love so is salvation comprehended in every virtue that is in Christ whereof the revelation and opening of the mind of the Father is one And as it is true that he who breaks one commandment is guilty of all even so he that excludes any Christian from any one grace or virtue that is in Christ he excludes him from all for as it is true that with the heart man believes unto righteousness even so with the mouth confession which is preaching is made unto salvation and the one is as necessary unto life as the other for he that confesseth not or he that preacheth not that Christ is come in the flesh is Antichrist and Antichrist is that son of perdition or destruction and not of salvation Every Christian therefore is to witness a good confession or is to witness a good preaching as befnre Pontius Pilate or else no attaining unto salvation that is every Christian must with boldness and courage oppose the virtue and power of the Son of God against all the rulers of the darkness of this world which is of that evil one This wo therefore pronounced against false apostles in this figurative speech of the Apostle as transferring it unto himself rests upon all such in its real abode as either preach not the gospel according as the truth is in Jesus and simplicity thereof in the rest or else neglect it or forbid it to be preached by others or in themselves for they may as well neglect or deny to themselves or others the faith of Gods elect or any virtue and grace appertaining to life and salvation therefore our Apostle in whom is personated all true and faithful Saints of God is necessitated hereunto and doth it by constraint even as the love of Christ constraineth him to deal faithfully and plainly in the cause oâ— God according to the demonstration and evidence of the Spirit of God in the salvation of his chosen though the false apostles judged him to be besides himself in so doing therefore it follows Vers 17. For if I do it willingly that is if I do it voluntarily of my own accord by any will or law of a creature constraining and urging me thereunto then I have a reward that is suitable to the fountain from whence it comes which is the will of a creature which Christ never came to do nor to be in motion thereby but only to do the will of the Father and from that to receive motion in all his enterprizes Or thus then I have my reward or my end as the word imports that is if I preach from a humane will my end is also humane if I preach from the learning and abillities of a creature it is the obtaining of the things of the creature which I propound as my aim and end therein and not the things of God my main scope and intent is so fading and perishing Mammon of unrighteousness and not the durable treasure consisting in that righteousness of God through the faith of Jesus For according to the nature of the spirit which goeth forth such is the nature of the thing expected and looked for in the return and such it ever proves to be for he that sows to or in the flesh shall of the flesh reap corruption but he that sows in the spirit shall reap everlasting life a carnal ministry ever expects carnall things and an expectation of carnal things for preaching the word of God is an evident demonstration of a carnal and corrupt ministry not acceptable in the house of God or in any Christian heart for it never knew what the liberties and priviledges of the gospel are and therefore can never utter them But if I do it against my will that is against the will and proper law of man which is at enmity against God for it is not subject to the law of God neither indeed can be as this our Apostle affirms in another place for Christ is not brought forth or born of flesh nor of bloud nor of the will of man but of God as the Scriptures teach then is the dispensation committed unto me as if he should say then the ordering and disposing of all the whole matter of the gospel is committed to me in trust as to a Steward and so the glory excellency and virtue in point of the dispensation and disposure thereof in its going out as also the return of praise honour and all due deserts appertains and belongs solely unto my Lord or unto that Lordship derived unto me which is never abstracted from the steward and not unto me as a man nor to any mortal creatures who or whatsoever Vers 18. What is my reward then or as the word is what is my end then in preaching the gospel what do I propound unto my self in so doing or expect to be the return of my work verily or in truth upon my serious asseveration or engagement as upon oath that when I preach the gospel I may make the gospel of Christ free that is my end in preaching is this that when or in what respect or relation soever I publish and declare salvation and manifest wherein it consists in Christ my intent and full reward stands in this to make it of such fulness and perfection as that it stands not in need nor is it beholding nor ingaged to any earthly or transitory thing either to give it its being add to its form perfection or virtue for no earthly thing can contribute thereunto no more then dust in the beginning could contribute to the Image of God in any respect which is immortal and eternal nor can humane nature contribute to the death of Jesus Christ for it is a death which holds proportion with the Son of God and in all points according to the truth and reality thereof is infinit and eternal because its virtue consists in the eternal word and not in any thing proper to a creature though the creature doth really communicate therein none therefore can ever say I have been his counsellour to contribute unto his wisdome neither to any thing that is proper to Jesus Christ neither can any thing of the creature say I have given unto him first that I may be recompenced no more then it can be said that God is ingaged or indebted unto man for taking him into the unity of eternal
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
not having in it real and substantial things or matter wherewith to fill it there the aire takes place and is the fulness of it even so whereever and in what heart the real and substantial things of the Son of God are not there doth the devil take place and is the fulness of that heart whatever it be in the judgement of men So that the true acknowledgement of weakness I am one with as it is the only capacity of the fulness of the spirit of God in the exercise of its virtues and manifestation of the power of God and not of man And by this I gain weakness in the true acknowledgement thereof to consist only in Christ the alsufficient strength of God and is not elsewhere to be found where all insufficiency must of necessity flie away and there only is all true and proper motion in way of holyness and honour whereby the power and glory of God and not of the creature comes to move upon mankind and manifest it self in all his virtues and excellencies whatsoever and by this means of becoming weak I gain all weakness or weakness to become that alsufficiency and strength of the Son of God who is able to subdue all things unto himself this weakness being the proper receptacle and place of the abode and hiding of his power So as none but himself can find out how to communicate or participate therein where only he is known in all his particular virtues goodness and love in the exercise and injoyment thereof forever I am made all things in all men or thus I am made all men in all things that is there is not any thing wherein the mind of man naturally moves with respect to God or with respect to any of the works of God or wherein any of the creatures are in motion towards mankind or among themselves but I make my self a companion therewith or a suting thereunto in point of all operations relations and respects and that to this end that by opening and disclosing of my self what I am in any such operation relation or respect in point of the reality substantiality and continuation thereof in the truth and verity of the thing as countable and of worth in the records of God I may thereby disanul and abolish and bring to nought as things of no truth and of no virtue in whatsoever the natural heart of man moves towards God and the creature and also in whatsoever man naturally contains or receives from the motions of God or the creatures towards himself and make good that all such things come within the confines of that law of the carnal commandement consisting in ordinances which are against us and therefore are nailed unto the cross of Christ and forever made sure and intailed only to that carnal and fleshly spirit of the Jew which ever crucifies the Lord of glory according to the Spirit putting him to open shame or making a mock of him and therefore in the disanulling and abrogating of all these carnal things nailed unto the cross of Christ I make it plain and manifestly to appear that the solid truth and reality of all things consist and have their proper and only being in Christ and out of whom all things are vain and empty only filled with that spirit of cruelty and persecuting Jew And by this means I strip the world lay it waste and make it vacant of all things whatsoever that turn to any account or reckoning in the records of God or that is found written in that book of life wherein all living and acceptable things are written and the rest are such as are written in the earth So that the world hath nothing left to take hold of for any stay or support in which can be any hope or confidence to trust unto for there is nothing to be found of such nature or quality that is not involved within that proper state and real condition of Jesus Christ the Son of the blessed That I may by all means save some that is that I may by the true controverting of all things make it apparent and plain that salvation doth consist in every thing according to that which Gods wisdome hath ordered and appointed all things to be and appear in Christ either as he is given as a ransome and so as lost or given up unto death in all things that are holy and spiritual in the men of the world in whom nothing of his divine and proper virtue doth appear or is in being and exercised in which estate the reality of all things appertaining to death are for ever in their heighth of operation Or else as he is the ransomed from death in his chosen and elect ones in whom all things of life righteousness and peace are in their proper being virtue and exercise thereof and so in Christ as dead or alive are all real things of death and life only found and thus by becoming all things I save some or as the word imports I save all that is as all things universally became death and destruction as Satan orders them in putting Christ to death in all spiritual respects Even so all things universally become resurrection and life as the wisdome of God orders them in the mortification and death of all carnal and sensual things in Christ whereby the life of God is revived in the son of man in all spiritual and eternal respects and thus all things are destroyed and brought to nought by Satan or by man in his defection from God which is a universal fall of mankind from his Creatour forever And it is as true that all things universally are saved and confirmed in a state of excellency and perfection by the resurrection and ascention of the Son of man through that wisdome of God into the life and reign of and in all things that are proper to God eternally And observe that this death unto all spiritual things proper to the infinite and eternal Son of God must needs be of universal comprehension and being alive unto all the things proper to the same Son of God must needs be of the same universal extent yet it is impossible that these twain should reside in one and the same individual substance and being and therefore a universal estate of death and also a universal estate and condition of life is found in the sons of men of one and the same extent because it is of the Son of God in way of his death and of his life that gives latitude and longitude to them both and therefore a two fold state and condition standing in due opposition is found in mankind and shall be forever Vers 23. And this I do for the gospels sake that is that I may give all honour and estimation unto the gospel or unto the Son of God so that whatsoever hath in it any worth or dignity utility or excellency it is only substantiated and eternized in the subject matter of the gospel and not elsewhere to
of forms of prayer or of preaching exhortation admonition or reproof they only who are invested into these in the way of a Judaical Levitical and literal law or law of the letter that is according to that humane order where they live these are bound to the presentation exercise and ordering of these gifts as their proper trade and calling exempted from others of the houshold of God And that all the rest of the people are ingaged unto these gifts to yield their submission unto them as also to maintain the parties thus gifted in the exercise of them the parties also being gifts themselves unto whom the people are bound and become debters concluding that pastours teachers prophets Apostles and Evangelists are given of God unto the rest of the people Jerem. 3. 15. Ephes 4. 11. therefore the gift binds but not the altar say they But what saith the answer of God to these men ye fools and blind that is ye are fools and idiots with respect unto Gods wisdome and manner of arguing even as a natural fool void of reason is not in a capacity to understand reason neither to receive it or give it out no more do you understand the way of Gods wisdome either to propose it to others or to receive and approve of it when it is propounded to you ye are blind also or in the dark not for want of the light shining for though the Son of righteousness cast out his beams upon you Matth. 5. 45. ye perceive nothing nay ye turn light into darkness in your selves And if the light that is in you be darkness how great is that darkness Matth. 6. 23. for the God of this world that is the wisdome of this world hath blinded the minds of the infidels that the light of the glorious gospel of Christ which is the image of God should not shine unto you or should not shine in you 2 Cor. 4. 4. for the world by wisdome or in and through wisdome is ignorant of God 1 Cor. 1. 21. Now to evince this his taxation he interrogates whether is greater the gift or the altar that sanctifies the gift he confounds them in their own wisdome to prove them fools and blind in the wisdome of God for in humane reason that which makes holy must have the preheminency of that which is made holy by it the Authour and Fountain is greater then the product and the stream so that to strive against the wisdome of God brings a man to turn fool even in humane argument Again in point of Gods arguing they are fools and blind for Christ is the altar that makes holy Heb. 13. 10. he is also the gift that is made holy Iohn 3. 16 Iohn 17. 19 and if he be the one and the other which is of greater estimation and value for Christ is one there is but one lord Jesâ— Christ in whom are all things and we in him 1. Cor. 8 6. he being one there can be no choice in one nor preferring of one before another for what he is hath the worth and weight of the Son of God in it and therefore they argue not according to the order of Gods wisdome which is not extant in the truth and substance thereof but only in Christ 1 Cor. 1. 24. whence Christ infers a threefold argument for the conclusion of this point First therefore whosoever sweareth by the altar sweareth by it and by all things thereon that is no man can be ingaged unto the true altar the Son of God in whom the enmity is slain Ephes 2. 15 16 the flesh kild and crucified in all the affections and lusts thereof Galat. 5. 24 25. but he must be ingaged and sworn unto all things that belong and appertain to the Son of God for himself and his furniture are inseparably one and can never be divided whosoever therefore is bound over unto God by faith in Christ is bound over to the gift of prayer prophesie intercession mediation to the gift of Pastour Teacher Evangelist Apostle Priesthood Kingdome and whatsoever appertaineth unto the Lord Jesus that true altar for the altar withont the gifts is useless and attains not its end and what gift soever not found on that altar is void of holyness and falls short of acceptation before God and good men Secondly he inferres that whosoever sweares by the Temple sweareth by it and him that dwels therein that is he that is ingaged to the pallace or place of Gods abode which is the Church of God made an habitation of God through the Spirit that man is also ingaged and bound over unto the inhabitant and indweller the Lord himself for there is none ingaged unto the house of God but by ingagement unto God himself for they are not twain but one intire being so that none can erect a house or habitation for God but it must be framed in a capacity to sute such an inhabitant who is incomprehensible which nothing can do in heaven or in earth but only the Son of God Jesus Christ and none can describe an inhabitant fit to furnish and fill such a Temple or pallace but it must be the Lord alone that can do it when we set forth the Temple therefore in its true form and beauty we only declare the glory of Christ in that consideration therefore he saith destroy this Temple and I will build it up in three dayes speaking of his body John 2. 19 20 21. not only of his body doctrinal born of the Virgin Mary which may be construed literally and carnally as well as spiritually and heavenly Iohn 6. 51 58. but of his body mysticall comprehending all the Saints of God which if a man eat or communicate in he lives forever And when we describe him that dwells in the Temple we only set forth the glory of the Lord Jesus who dwels not in temples made with hands that is of mans building according to humane reason and art Hebr. 9. 11. for the heaven of heavens cannot contain him 1 Kings 8. 27. 2 Chron. 6. 18. much less an house coupled together according to those mean and beggerly thoughts of men whereby Churches are erected in these dayes which men may be bound too to day loose to morrow which is all one to say a man may be faithed and betrothed to Christ to day and unfaithed and devorced to morrow which is no less then to fall away from grace which such builders seem to inveigh against for the Temple and he that dwells therein are one never to be separated no more then God and man can be separated in Christ therefore such pharisaical interpretours who erect Churches as true Churches of God that admit of decay and falling from God in whole or any members thereof are they who have deceived and undone the world from the foundation thereof unto this day and are the proper witches of the world which the Scripture intends and that they may pass without notice being taken of them they
of the Scriptures in what soever they expresse themselves therefore it is that Christ saith before Abraham was I am Iohn 8. 58. and the gift of Prophecy which went before of Timothy is to be in exercise in his present ministry 1 Tim. â— 14. As also by this spirit of wisdom the man of God knowes how to cause the acts of eternity with respect to things to come joyfully to face about and swiftly to countermarch to our present station and to exercise themselves in the present postures and operations wherein we are conversant Ezek. 12. 27. 28. Therefore it is that Luke differeth the phrase abridging them into Prophets and Apostles Now we know that Apostles are Leaders to usher in the death resurrection and ascension of Christ as eye witnesses thereof now an eye-witnesse gives a real presence to the things testified because his eye doth communicate in the things else is there no ground of certainty for judgement to passe either in order to absolution or of condemnation Also a Prophet foretel ing things to come must likewise bring and state them in present act and being for he cannot be known to be a true Prophet unlesse the thing foretold become to passe Ier. 28. 8. 9. And the reason of all this is because the work of God is an infinite eternall and undivided act as himselfe is which illustrates and conserves it selfe inpleasure and delight in the Creature for ever through the variety of operations infinitely comprehended in that one simple and intire act so that no time nor place power nor deâ—ect can ever weave any thing thereinto bearing another nature or working to another end than that which this simple and eternal act hath infinitely framed and disposed it selfe unto Psalm 33. 9. 10. 11. And hence Christ brings in that perpetuated act of false interpreters of the word of God in point of their entertainment of these Prophets and Apostles who are thus uncessantly sent unto them that is Of them ye shall kill and crucifie and of them shall ye scourge in your Synagogues and persecute from City to City 1 they kill or murder them as the word imports that is extort and take away without or against law the life and spirit of the prophecies and doctrines contained in the word of God of which Christ thus affirms The words that I speak they are spirit and they are life Iohn 6. 63. and where the spirit and proper intent of the Scriptures is taken away and extinct there the life of the Prophet is never found but a dead carkasse of the law of works so that a false Interpreter will not afford the word of God its proper place of breathing for the spirit of the Scriptures is the proper life of Christ which is in motion where-ever that is kept pure and preserved even from everlasting to everlasting but these men stifle the word of God by confining it to times as thus such parts of the word of God had their lively hood and operations in the world which is now past and therfore not to be acted now but only a speculative or tipical use to be made thereof in our dayes this is to murder the Prophet also such Scriptures are for our proper use to move act by in these dayes which were not in times past nor hereafter shall be of such use this is to murther the Prophet Again such Scriptures shal be in act herafter as many things in the revelation of Iohn which are not now to be practised by us in our dayes this is to kil the Prophets Again they stifle the word oâ— God by peece-mealing and confining it to persons as that some places or parts of the word of God are to be acted by some persons in place and office but not by others of the People of God wheras Christ gives like liberty and like restraint to all that are his for as they are all first-born of God and Kings and Priests unto God so are they all Subjects and Servants of God and one to another Rom. 12. 5 Moreover they confine the word of God to places as in such places it is not now heard of but in such places the report of it is whereas the Apostle affirms that with out all doubt or controversie the sound thereof is gone through the Earth and their words unto the ends of the world Rom. 10. 18. These are the wayes of strangling and murthering the Prophets by expelling the true spirit and spacious intent of the word of God in which life only doth consist and ever did in respect of the true being motion and conservation of the same and to deny the word of God its proper and continued operation and manner of being in the Saints of God is all one as to deny the Son of God to be ever the same which iâ— to crosse and thwart the verdict of the wisdome and spirit of God Heb. 13. 8. and not to give Christ the extent of his life in the simplicity and integrity thereof in his operations in all times and ages yea from everlasting to everlasting Psal 90 1. 2. is to kill and take away the life of the Son of God by measuring him according to the dimensions of a creature and not according to God for he is made of God unto us or in us that is God is in the consistence and the fulnesse of God gives being to that state of the Son and not the things of the creature so that he is made in us wisdom righteousnesse Sanctification and redemption 1 Cor. 1. 30. and that of God not of the Creature it is the righteousnesse of God and not a righteousnesse of a Creature it is the wisdom of God and not of a Creature it is the holinesse of God and not any thing proper to a meer Creature and so it is the Redemption of the Son of God and not of one of lesse worth from all bondage captivity and slavery that he that â—loryeth may glory in the Lord 1 Cor. 1. 31. or as the word is that he that praiseth himselfe may praise himself in the Lord that is we are to praise our selves or commend our selves in the things of God and not of man in the wisdom power riches righteousnesse life peace truth and holinesse roper unto all mighty God and not in any thing proper unto any or all the Creatures For the word of God in the true and native signification thereof was never expressed but by the Spirit of God for that only knows the mind of the Lord and searcheth the deep things of God which none else ever did neither can do 1 Cor. 2. 9. 10. â—1 12. neither was the word of God ever resident or rightly conceived according to Gods intent but as in the minde of that Son of man the man Christ and if his spirit and life be not extended and maintained according to that form and comprehension of his mystical body and otherwise he is not taught a spiritual but a
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
else I am not that faithfull and true witnesse the beginning of the Creation of God or that head and Master-peece of his work which carries and bears in it the excellencies and glories yea the most eminent principles of his wisedom goodnesse and power if I can witnesse thus of the light then I can witnesse how the world is in darknesse for I know that an Idol is nothing of the proper workmanship of God and that there is but one God the maker of all things what ever the world assumes to be their titles as though there were many Gods and Lords many but to us there is but one true power so that an Idol formed and set up by man is the Devill that Abaddon and Apollyon the destroyer in and unto himself the whole work of God so that in an Idolathite there is no light no life no Sonship of God no word nor law of God for they are only governed by the law of sin and death and have no more of the law of God in them than they have of the light or life God being such as are only in darknesse and death if I then bear witnesse against the world I can testifie what the world is namely that Son of perdition and not of peace that it is destruction and not salvation the Devil and not the Son of God darknesse and not light death and not life as also the true witnesse declares how the world comes to be such a thing namely how every wicked man is made a Devill as Christ speaks concerning Iudas Have not I chosen you tvvelve and one of you is a Devill For I can never give my self satisfaction how a sinner is made the Son of God unlesse it also appear unto me how Lucifer that day-star or Sun of the morning is made a Devill If I know not how it comes to passe that the Devill is justly condemned I can never know how to bear witnesse of the justice and righteousnesse of the Son of God and then I fall short of being that faithfull and true witnesse The like certainty then that I give and testifie that the son of God is perpetuated in all things to be such a thing as at any time he appears to be according to the truth of his being the like certainty I can give unto the Devill to perpetuate him in every thing wherein at any time he really appears to be that which he is for the Black moor changeth not his skin nor the Leopard his spots Neither do the true lights in the Sanctuary and holy place of God at any time go out for the Trimmer of the Lamps is skilfull faithful and watchfull neither do those two Olive-trees at any time want Oyle to contribute through those two golden Pipes of every particular relation in Christ into that one bowle or unity of continent on the top of the Candlestick for the supply of the light in the perfections thereof being seven Lamps of light which is that Vrim and Thummiâ— given unto the Holy one namely light in the perfections thereof But I am ffraid of being over tedious unto you yet you may please to see my freedome again â—o salute you by the multiplication of my lines and the rather because I perceive the ingagement for your return so speedily to England and know not whether we shall ever come to speak mouth to mouth or find a way and opportunity again to write I hope it will not be burthensome to you to peruse this no more than it would be to me to peruse a larger Epistle coming from your selves And so with my hearty respects unto you all I cease to trouble you further at this time Remaining yours as you are Christs Samuell Gorton FINIS
God out of which treary we find sufficiency and plenty to live upon forever whereas the rich give only out of their superfluity for it is ever superfluous to add or lay out any of the glory wealth of the creature unto the riches and glory of the Son of God which is the proper way of living to the men of the world either to add something to the crown or cross of Christ that is humaue and temporary and whatsoever they give out in that manner they still keep in the main stock of their own livelyhood in themselves which living after the slesh is death such riches are a meer deprivation of all the holy things of God But a true widow neither owns the worlds miseries nor yet its mercies for she knows both the one the other are cruelty but only lives upon that stock in the treasury in the diminishing demolishing of them both If these two mites were not here tendred in the true manner of the offering of them as also the nature of the superfluous offerings of the rich and that in such sort as they are not found in the common records pulpit schools elderships and great students of this age I would hide my self in some corner of the temple rather then make tender of them to publick view much less to one of your atchievments give me leave humbly to profess that I know the principles upon which the common priesthood of this age stands to be inconsistant to the true intent scope of these following lines in point of a matter of no less weight then of life death eternal if any man receiving his ministry from the degrees in schools laying on of hands by the presbitery or eldership as commonly and practised in these dayes or such as are appointed to examine correct and reform insufficient ministries if any such will undertake to answer for themselves by giving a punctual and plain account of their doctrine according to the true intent and scope of this small Epistle in any or in all the particulars contained therein not striving about words but look to the truth of the matter they shall if God spare life be as faithfully answered with profession made what is thought of their arguments and upon what grounds as this is faithfully and loyally out of an affectionated heart presented to your Highness And that to the intent that in case a carnal Counsel Synod or Eldership should pass some unjust censure upon it branding it with errour when men now awake may be fallen asleep there might be a remonstrance found to declare the nature of their act for it is an easie thing for such to condemn as errours such things as come not within the compass of carnal capacity or else stands in there light to hinder their attaining to the glory of this world And as for Logical argument height of style Elegant and Rhetorical expressions as we have little of them so we matter them not much but only keep to that real truth and substance which will abide in us for ever yet do we not deny unto any thing its proper excellency or eminency in whatsoever it excelleth Therefore we can freely give all relations amongst men their proper terms and titles afford them their proper places and offices if conducing unto and tollerable in humane societies as well as we can afford the Sun Moon and Stars in the firmament their names places offices or that conjugall tie betwixt man and wife for the propagation of mankind on the earth Else we should go about to race out that which the almighty hath stamped upon the creature as a document to figure out and point unto eternal things in Christ and so lay mans spirit wast of any capacity to gather up the mind and intents of one another whereby we should become barbarous each to other debarred and shut out from the use of communion in that way of rationallity wherein properly man excels all other creatures For how should we know or to what should we have recourse in the divers and variety of distinctions appertaining to the kingdome of God to make them speakable one to another if not to the several distinctions which God hath set among the creatures unto which he elegantly aludes in the expressing and revealing of himself as in way of family by father and son in way of order by city and field and in way of rule and authority by Prince and people if we should not maintain such names terms and titles how should the figure or letter of the word be preserved in the world which proves as true a snare through the wisdome of the serpent to catch men in unto destruction as the temptations of Satan have an issue and way of escape given unto them in the Saints by that wisdome of God whereby they prove as inlets into the kingdome The Scriptures deny not a souldier his titles only let him put no man in fear nor accuse any falsly and be content with their allowance in all their prosecutions using their place aright And with like cautions all places and titles may be used which are tollerable and useful in humane societies even by the Saints and people of God for all things are lawful though not in every person at all times expedient neither are we to be brought under the power of any thing that is transitory and humane The most profitable use that I know of all things visible to humane understanding is to take them all as proper figures as the phrase of the Apostle is whereby we cast up an account of substantial material and eternal things and according as we are possessed of the durable treasure so the figure looseth its natural use and virtue which otherwise it inclineth and serveth unto canselling it self in the very act of casting up the just and perfect summ therefore we are to use the world as though we used it not both with respect to the diversity and also the universality thereof because the figure of it passeth away Those renowned Christian expressions pathetical and plain in edicts come from your mouth have rejoiced my heart unto Immaduêre Lachrymis genae and have imboldned me thus far wherein I am prostrate as an unworthy servant to your highness in whatsoever is consonant to a Christian course Samuel Gorton From Warwick in the Naniganset Bay this present October the 20. 1656. New England THE EPISTLE TO THE READER Which may serve as a Paraphrase upon the ninth Chapter of the first Epistle of Paul to the CORINTHIANS CHristian Reader For unto thee only this small Pitance which concerns interpretation of the word of God is intended by the Penman hereof who cannot expect from any other a voluntary consent from any concordancy of judgment or sympathy of desire and affection in point of any thing here expressed according to the true intent and scope of the Authour for where the Authour and the Penman are twain there is
the wealth priviledge and state of the Son of God that he can withhold or keep back from him by whom he is taught in any thing according to the nature truth and verity of the Kingdom of God but freely yields all unto him that teacheth which himself hath learned and is blessed withall because he cannot part those goods wherewith he himself is inriched And shall we think that a Christian which cannot withhold any of those blessed priviledges proper to the Son of God from his brother but freely communicates them all with him Shall that heart so a price of any private interest as to withhold it from his brother in the season thereof shall he freely communicate in the greater and not in the less shall he communicate in thy crown and not in thy grinding at the mill verily that base ignorance of your Sonship unto God through a carnali ministry is the proper ground of all such suspition as also the onely cause of such hugging of private interests and preserving them as such treasures uuto our selves Again we see that the law of God is said here to be the law of Moses so that God honours his people as being the Authors of his law through that unity that is between God and man in the faith of Christ as though man were the proper contriver of the law of God and the giver out and Original of the word of eternity therefore our Apostle is boâ—d with respect to the rest of the Apostles and holy men of God to call it our gospel where it is said if our gospel be hid it is hid to them that are lost and again our gospel came not unto you in word onely but in power and in the holy ghost and in much assurance And again in the day when God shall judge the secrets of men by Jesus Christ according to my gospel and again now to him that is of power to establish you according to my gospel and the preaching of Jesus Christ according to the mistery which was kept secret since the world began and again Remember that Jesus Christ of the seed of David was raised up from the dead according to my gospel and again our word toward you was not yea and nay and again if any man obey not our word by this epistle note that man and have no company with him that he may be ashamed Yea it is indifferently expressed in Scripture through this unity of faith to be the law of the Lord or of his servant Moses and from this ground it is said the people feared the Lord and they believed in the Lord and in his servant Moses for so the words are truly rendred We conclude then that Gods Saints are honoured as being Authour of that namely his word or law which is the framer maker and conservatour of all things it is written or recorded in Moses law and here the record is an inlet unto a further argument to declare the truth of a spiritual and saving ministry the record is this Thou shalt not muzzle the mouth of the ox that treadeth out the corn By treading out the corn we are to understand both the manuring of the ground in the fitting of it for the sowing of the seed and the casting of the seed into the earth and also the treading of the corn out by the feet of the ox or turning the wheel upon it to manifest the increase as the words following do declare In the sowing of the seed he is not to have his mouth tied up or any means used to terrifie him or any way to prevent him from eating of the same seed that is sown and therefore it is contrary to the law to feed him with any other grain or kinds of meat in the time of his labour onely that which sown by his labour is the proper and only food appointed for him by the law to eat For as he subdues the ground so as it brings not forth its natural ornaments so he is to feed on the seed sown which is to take root downwards therein and bring forth fruit upwards of another kind then otherwise it would naturally have brought forth Now the gospel of the Kingdom or ministry of the word of God doth not plow up the fallow ground of the heart to subdue mens outward estates but only the weeds of corruption which spring up from that law of sin and death neither is their outward things its refreshment in so doing no more then the ox is to feed of any other food but that which is sown in his labour even so the word of life and immortality the same word which we distribute and cause to fall as Manna among Israels tents that is the same which a true labourer in Gods husbandry ever feeds upon and it is his proper livelyhood to be exercised therein and shall a man be hired to feed himself it is natural and delightful for all other creatures so to do and shall the man of God become so mercinary as to be hired to do it what a shame is this Judas Iscariot-like spirit unto the gospel of God those sluggards of the world that refuse to put their hand to their mouth to feed on that which they would have the world to believe is their only food and livelyhood but as others lift it up by outward estates and giving them honour together therewith But there is no doctrine which the man of God teacheth to any man of what place office rank or degree soever he is but himself is concerned in it so as he feeds upon it either as it is the breaking of the head of Leviathan which became meat for the people in the wildernesse and so he feeds on his deliverance therefrom or else he is invested into the same thing which he teacheth and so it becomes his food and one real substance with him and to fall short of this is to carnally the seed of life the word of the Kingdom bounding it to persons places and times which is to have the word of God in respect of persons but the man of God finds sufficient food in whatsoever he soweth or laboureth in and cannot himself live without it in the distribution thereof for multiplication and increase and a good husband man needs no hire to sow his own field Vers 10. Doth God take care for oxen or saith he it for our sakes only for our sakes no doubt In these words is a two fold interrogation and an effectuall answer the first part of the interrogation hath in it a strong negation in these words doth God take care for oxen that is to say it is not oxen whom this care doth concern or the speech intends The second part contains a forceable affirmation or saith he it for our sakes onely that is the ministers of Christ are they which it only intendeth and the answer takes away all scruples or question either in the negation or affirmation in these words for our sakes no
in all particulars Yet I have made my self a servant to all or as the word is a minister in all that is I serve and minister in or usher in the word of God by means of all things in heaven and in earth being such things which the mind of man can give some form unto whereby the word of God hath made it self speakable unto all the sons of men which is the proper end of all Gods works that the word of blessing and also of the curse may take place and be eternized which otherwise could not be for the manner of being forms relations and operations of all the creatures are so many dishes chargers or platters wherein that food and bread of life substantiated only in Christ is presented unto mankind to feed upon for there is nothing in all the works of God wherein the food of eternal life is not commended unto the world as being that figure or letter of the Scripture that great volume or common Library standing fast in all ages and as free to be read by the poor as the rich the meanest as the greatest Potentates in the world Therefore it is said go and preach the gospel to every creature or as the word is in every creature that is present Christ Jesus unto the world as in a figure by all things contained therein But the men of the world like unnatural canibals or men-eaters or as the Ostrich of whom it is said she can digest Iron falls upon feeding of themselves with the dish or platter in which the food is brought which is to pass away as nothing of that meat fit for the son of man to feed on in the very representation thereof and in so doing they suffer the bread of life to pass from them as a thing of nought worth And that wherein the reality of the word of God is only signified unto us as in a figure is that great engine which Satan hath ever erected as that tree good for food pleasant to the eyes and to be desired to make one wise whereby he hath alwayes insnared the men of the world and fastned the word of the curse upon them namely the things wherein the word of life expresseth it self unto mankind without which it were not speakable to man no more then it is now unto a brute beast Now the end why I thus serve or minister in all things that visibly appears is this namely that I may gain the more or that I may gain all that is win them by conquest or subdue all things as subservant and put under the feet of Jesus Christ as all things were concluded to be at the first as such things which are no part of the kingdome of God no more then there could be a helper fit for man found amongst them all in the beginning when the nature and use of them all was seen in giuing names unto them accordingly these are all to be gained as by conquest subdued and brought under the feet of the Son of God as subservant unto him and that in the very act of serving or ministring in them as nothing of that kingdome which is not of this world that the truth and reality of all things intimated thereby may appear to be realized substantiated and eternized only in Jesus Christ that son of the living God who is the fulness of him that filleth all in all or is filled all in all for the word is both of active and passive signification to shew unto us that in the Son of God there is both an aptitude to fill and to be filled which is that grand grace of the gospel in all things and at all times in all ages Vers 20. To the Jews I became a Jew that is that is to such as stand strictly upon pedigree family the distinction of tribes churches or congregations of people Sects and Seminaries to keep intire peculiar and certain the genealogy of Christ so as they may approve of him in his appearance to be such a one as to whom the promise is annexed to such I desire no better ground to work upon or means of conveyance of my doctrine for their conviction whereby to gain by conquest and subdue under the feet of Christ all such distinctions anities relations and historical seed platts of production and from these humane and Jewish principles to make good and maintain that all such conjunctions and propagations in whatsoever they appear to be holy and acceptable before God do only consist in Christ Jesus the son of God so as they shall never end nor alter in whom only they are real and in all other respects whatsoever they are empty and vain for there is no true genealogy of Christ ever to be found according to the real intent of the Spirit of God in the Scriptures where the parties contracted to bring forth and the product or seed are not of the same plurality and singularity the one as the other yea and of the same distance with respect to the tribes or family and of the same unity and nearness of blood for neither in the conjunction of stock nor yet in the simplicity of the product is there any unity of creature and creature to be considered otherwise then only in way of metaphorical allusion and in point of doctrinal respects only the unity and conjuction of the Creatour and the creature is the matter and form of them both in all true and substantial respects and intents of the word of God in the intended consistance without which all are empty void and vain Therefore the true stock and family tribe and kindred genealogy and off-spring of the Son of God is as strictly and precizely to be kept maintained unto this day as it was to the dayes of the Virgin Mary to make manifest and confirm the promised seed without which we cannot possibly know who is the true inheriter of the promises and so are void of the faith of God which continued act of genealogy confounds and bring to nought all literal and traditional genealogies of the carnal Jew confirming the truth to be in Jesus and not elsewhere from the beginning unto this day Which true Sonship and off spring only can still utter this voice unto the vain conceits of a carnal Jew so as to confound them namely that although it be true that I am the Son of David yet it is as true that be one David was I am and therefore David in spirit calls him Lord which argument rightly proposed by Christ as reasly present is of force to stop the mouths of all Jewish pharisaical scribes and elders again though he be the seed of Abraham yet can he as truly say before Abraham was I am and therefore it is that Abraham payes tithes unto Melchisedec and is blessed of of him and without all contradiction the less is blessed of the greater and yet this ouâ— Melchisedec is Abrahams seed in which respect Abraham being his Ancestour is considerable
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
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
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
vanity or emptinesse through one eternall act God is truly said to fill all things through that descension and ascension of his Son Christ Ephes 4. 10. therefore Cain is said to be a possession and Seth a set one for hereby both life and death are possessed and eternally inherited That is life in that way of Seth wherin the generation of the son of God is found as the off-spring of Adam from the creation of all things firmly founded for ever and death in that way of Cain as one cast out from the family and face of God being become a Vagabond in whom Satan that son of perdition is as another generation and off-spring from the foundation of the world therefore Satan is said to be a lyer from the beginning Iohn 8. 44. as it is said of Christ in the beginning was the Word Iohn 1. 1. the one being called the seed of the Woman the other the seed of the Serpent Gen. 3. 15. Cain therefore being thus cast out and alienated from the Lord he names no house nor family from which he had his wife to signifie that he was quite cut off from the family of his father and from the creation of God Gen. 4. 16. 17. And therefore God arraigns mankind in this way of Cain concerning his sin and guilt and gives him up to be both Iudg and also Executioner in himself arguing himself in his own conscience a sinner and exercising wrath upon himself for it Gen. 4. 6. 16. for it is God in Christ who is the party offended and therefore another and not properly Christ the Saviour who sentenceth to death and performs execution therefore as God is considered in Christ he is no more the proper Judge of the wicked than he is the proper Executioner of wrath and he saith of himself in that respect anger or fury is not in me Isai 27. 4. And the Iudge and the Executioner are ever considered as one for the Iudge gives not sentence but with respect to the Executioner for otherwise his sentence is not in force Therefore it may seem strange that the Hangman sits not on the bench with the Iudge to communicate in the sentence of the Law to know upon what grounds he executes without the knowledge whereof he is no better than a Murderer as well as the Iudge hath respect to the Executioner for the finishing and perfecting of his sentence or else he is no better than a competitor with a murderer if execution be not done where just demerits appear The party offended therefore which is Christ is not the proper Iudge of the wicked no more than he hath that servile office upon him of being their Executioner for it is the proper officeof the Devil both to accuse and torment Rev. 12. 10. therefore his name in Hebrew is Abaddon and in Greek he is called Apollyon that is destroying Revelations 9. 11. 2 In the condemnation of the wicked there must be nothing sound in the fact of putting Christ to death that can savour of any goodnesse to him that condemns for then pure severity and strictnesse of justice to the uttermost cannot take place to answer that mercy exercised in Christ who is said to save to the uttermost and farthest extent Heb. 7. 25. and so must condemnation come upon the wicked unto the uttermost 1 Thes 2. 16. But God in Christ cannot behold that act of the world in crucifying of Christ but he must behold that voluntary act of his holy Son laying down his life therein as the Lamb of God taking away the sins of the World in that his being a ransome for all the Elect and chosen of God Iohn 1. 29. Hosea 13. 14. Mat. 20. 28. Therefore the sentence of death and execution of wrath must needs reside properly in the wicked themselves in whom is nothing but wrath and cruelty nor can they behold any thing that should in the least asswage or diminish the same and therefore it is wrath to the uttermost even as the Saints cannot behold any thing in Christ that may impaire or diminish their joy and therefore it is salvation to the uttermost 3 Consider that in the sentence of absolution it must be uttered compleatly in the party acquitted otherwise if any title thereof should reside in or concern an other then the party acquitted had not the full possession and fruition thereof and then it were not salvation to the uttermost in case the sentence both as it is given and also as it is received were not found in him who is acquitted the absolver and the absolved being one which is only found in that throne of grace erected in Christ where the boldnesse of him that appeals and him who is appealed unto are but one Heb. 4. 16. otherwise the King Christ could not be said to come in saving himself as the holy Ghost affirms he doth Zachary 9. 9. Likewise in the way of death and condemnation it cannot be full unlesse the sentence and the sentenced be in one the party condemning and condemned the Iudge and the Executioner else wrath cannot be to the uttermost as the wrath of God who is infinite and everlasting without limitation in all things thence it is that Christ saith to the wicked Iews even of our times I condemn you not there is one that condemns you even Moses in whom you trust Iohn 4. 45. That is the word of God according to the letter that kils 2 Cor. 3. 6. the word carnalized as those wicked Iews did the writings of Moses to the crucifying of the Son of God by their law Iohn 19. 7. Iohn 12. 34. so falsely interpreted Those then that are said to be on Christs left hand that are condemned the sentence ariseth and is utered from the curse which is not in any other but in themselves Go ye cursed into everlasting fire prepared for the Devill and his Angels Matthew 25. 41. So likewise to them on his right hand the invitation and blessing in their absolution and entrance into the Kingdom ariseth out of the blessed estate which is not in any other but in the parties blessed Maâ— 25. 34. So that the word of God preacheth it self and gives sentence according to the proper subject in whom it is both in point of life as also of death of life in the true interpretation thereof according to Gods minde and intent which is never out of but in himself who is blessed for ever Rom. 9. 5. and so is that truth and life which Christ affirms himself to be Iohn 14. 6. And it gives sentence of death in them by whom it is falsely interpreted for in them it proves a lie which the Devill is said to be Iohn 8. 44 and so it becomes to all them in whom it is falsely constructed and interpreted We conclude then that there is a righteousnesse in Hebel according to his name in Hebrew or in Abel according to the Greek or a righteousness in vanity or emptiness the name
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
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
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