another is the wisdome of man that perisheth and comes to nought and not the wisdome of God which abides the same for ever and is that light which guides unto the Elders who are the onely governours and rulers of this universall Church called into communion and fellowship with this sick party and they are the first borne of every tribe having upon them the office of King Preist and Prophet in every family and inferiour to that dignity doth not this sicknesse call for any to come to visite it knowing all others to be Physitians of no value for this kinde of sicknesse summons none but the first borne of God into communion and fellowship with it that call which Cornelius gave to Peter that Elder of the Church was like unto this that when he spake of that unction of Christ the spirit of God descended upon those that heard it insomuch that Peter challengeth all men whether they can forbid water that those should not be baptized who had received the holy spirit as well as themselves as if he should say can any deny the signe of unity between Jew and Gentile which is communion and fellowship seeing they have the ground and substance thereof namely are partakers of the spirit of God that holy anoynting which is the truth and substance of all community whether we be present or absent in body we are one in that spirit of the Lord. The word of Prophesie therfore which is ever accompanied with prayer as in Cornelius or that word of true interpretation of the word of God knows how to give summons unto and call in the life and spirit of kingdome and Preisthood into fellowship with it selfe which is that healthfull spirit or unction that is by Jesus Christ Add further this sicknesse is the very foot of the throne upon which that great Elder even the ancient of dayes sits for when Daniel beholds through this spirit of interpretation he sees thrones set up or as the word will bear thrones cast down at you may see how the translators give it in both phrases signifying thereby that the power and glory of the world is cast down wheresoever this great Eldership is set up which is of no lesse antiquity then is the eternall that gives Judgement into the hands of the Saints of the most high and possesseth them with the kingdome for none but the eternall can give an eternall inheritance and he gives it not but as he sits on this throne namely the glory of man cast down and the gravity of this ancient of days set up whose garments are white as snow and the haire of his head like pure wooll and such is the royalty and authority of the Eldership here intended who are not brought in by any other call but by the Prophesie or interpretation of the minde of God therefore it is that the vision speaks so punctually and particularly where and with whom Peter is to be found Note here that even as the life of the flesh through the crucification of the spirit admits none into unity nor invests any into its proper condition but onely such as are of its own kinde so the life of the spirit which is in Christ Jesus through the crucification of the flesh admits none into fellowship nor invests any into its proper state and condition but its owne kinde For what is born of the flesh is flesh and what is born of the spirit is spirit and therefore none but the first-born of God are of this Eldership or callers of them into the exercise of their proper virtue and authority even as it was with the Apostles when they pronounce peace if the son of peace be not there their peace returns upon themselves and their abode is not in that house of family 3. By these Elders then in the third place we see what we are to understand by the Church they are of that is that unity and fellowship which the selected and chosen people of God are of and have in that fellowship and faith of Jesus Christ as they are considered not in one age much lesse in one Parish or company of people gathered together but as they are universally considered in all ages and times of the world For such as is the extent of the spirit by which every Saint lives and of those offices of Christ by vertue whereof the exercise of such extent is the true Church ever to be held and taken otherwise the Church is carnallized and cast into the mould of the letter that kills and not into the mould of the spirit that gives life So that to thrust up Christ as into a corner as in one age of the world or to monopolize him amongst a handfull of people is all one as to put him in the grave though with Nicodemus a Ruler among the Jews and that rich man Joseph of Arimethea both night Disciples for fear of the Jews they may seem to differ from Herod in that they perfume the dead body and wrap it in clean linnen being affected therewith but it is but according to the custome of the Jewish Sinagogue for they put it in the grave and roll a great stone thereupon as men without hope or desire of the resurrection having that common spirit that now lives in the world to beg leave of the Pilates and great men thereof before they dare adventure to trim up the dead body of Jesus and fit it for the Sepulchre But this universall Church of which these Elders are is called by the Apostle mount Zion the City of the living God the new Jerusalem the generall assembly and Church of the first-born which are enrolled in heaven And such as constitute and set up a Church not of this nature and comprehension they build it up upon mount Sinai under the terrors of the law and sprinckle the instruments and officers there of as with the blood of Abel speaking from the ground or earthly heart of Cain and not on mount Zion in that blood of sprinkling which speaks better things in that peaceable agreement and reconcilement of God and man in Jesus Christ Note here that where two or three are gathered together in any part of the world or at any time we deny it not to be the true Church of Christ but what is it which gives it its capacity to be that Church of Christ is it not he who is in the midst or in the heart of them as the word is who is no lesse then that everlasting father or that ancient of dayes what bounds then can be set unto it lesse then that which gives it its capacity to be such a thing who extends himselfe to the whole family of heaven for unto him all faces looke and every knee bowes and if once it be so in our selves we see it in the whole family and flock of God in all the elect So that the true sum volume of all their doctrine and prayers is of no lesse extent then the
spirit and know that it is established and confirmed for ever thereby This is the Medicamentosus without which no prayer can be made acceptable unto God for if prayer confirme not the law of the spirit it bindes not over the Lord to be our supply if it comprize not his mercy within the bounds of its proper place which is Christ our boundlesse and common salvation This appeal or prayer must also confirme the law of the flesh or else it carrieth not all sin and sorrow into its proper place of aboad which is Antichrist or Satan that slayer of the Sonne of man from the beginning even as Caine slew his brother because his own works are evill and the works of the Sonne of man good and in these twain stands the health of our souls and is by them preserved for ever viz. a place of the reception of all wickednesse where it abides exercised in the curse for the acquitting of the Saints for ever And a place of reception into righteousnesse and residence of that blessed estate of the Sonne of God in the love and delight of the father for ever in the just condemnation of all enmity The third point is the ground of this sound and healthfull condition by this appeal or prayer and first it is effectuall or forceable without let or hinderance the appeal is made upon such grounds as nothing can stop the bringing of the cause thither either for the stating of sin or of righteousnesse of the curse in the confirmation of the law of the flesh or of the blessing in the law of the spirit of Christ in the one and Antichrist in the other No Supersedias can be sued out no counter-command can be given no obstruction can be made to stop or recall the stating of all abominations in the exercise and practice of the carnall command and all the vertues excellencies and dignities of God in Christ in that law of the spirit for Satan the God of this world which is the wisdome of the world the subtilty of the serpent as he is a murther our from the beginning in slaying and putting to death the Lord of life and glory so is he a lyar and abode not in the truth so is he sacrelegious robing God of his glory making himselfe to be God adulterating the word of God turning the glory of God into shame and is the sole and proper opposer of God in all his excellencies therefore nothing can hinder no law or evidence gain-say but that state is the proper sinck and center of all wickednesse and so of all wrath Also in its appeal to the law of the spirit which is the proper order and composure of the Son of God what can obstruct but that in him are all those dementions of height depth length and breadth of the goodnesse mercy truth life power spirit and love of God for ever therefore this prayer or appeal is most forceable and effectuall it passeth through without let or hinderance for the performance of its work in rendring to each his right in the perfecting of the cause of its appeal 2. It is fervent hot without any intermixture of cold the word signifies to boyle which admits of no cooling thing to come there such is the nature of true prayer it admits no chilly or cold thing to be cast into the love and zeal of God in Christ but findes the coles thereof to be fiery coles yea to have a vehement flame Neither can the spirit of prayer admit of any cooling mixtures in the fume and heat of Gods wrath in the wealthy of the world named above for a fire is kindled in mine anger which shall burn down to the nethermost hell But the Academists of our age they know how to moderate the love of Christ in those whom they call Saints by some cold and decaying humor of the spirit of the world yet tradition is of that strength in them that they dare not impute such to him that was borne of the Virgin but for any sound knowledg they have of him they might as soon do it to him as any of that mysticall body and would for advantage if they had been brought up in Schools of such principles for they have nothing but what they receive from man Likewise they can cool Gods infinite displeasure against sin with graduall distinctions of it as good part in nature some good works wraught some remainders of Gods image in the wicked such sleights of Satan we skill not but are confident the path of fervent prayer never lay in that way nor shall ever be beaten out or found in it by all those carnall and superstitious cuttings and fleshly launsings of the Priests of Baall to uphold Ahabs Throne in all the Statues of his Ancestor Omry The fourth point is the qualification of the person praying and that is a righteous man Now a righteous or just man is he who gives every thing its proper right and due which appertains and belongs unto it if we speak of any thing of God give unto it arise arraign and scope appertaining to God if we speak of any of the ordinances of God give them the vertue property duration and continuance of the Son of God who abides for ever else we give not the Son of God that great ordinance and fountaine of all holy ordinances his right and due who is holy spirituall just and good otherwise they are human and perishing things and we are found unjust in not giving Christ his due the spirit of prayer and this effectuall appeal resides not there Againe if we speak of any thing as not having the Sonne of God in it then give it the spirit and power of the Prince of the aire the spirit that now works in the children of unbeleif or disobedience for the scope and end of all things is Christ in the exercise of mercy in the faith of the Gospel or in the exercise of wrath in that way of Antichrist for we know that we are of God and the world is of that wicked one namely the Devil therefore if we speak of sin give it its due the guilt of making a nullity and falcification of him that made all things in truth If we speak of sinners give them the state and condition of their father the Devill whose works they do and will doe Either clear the innocent whom God in Christ justifies once and for ever and so give them their due belonging unto them and condemn the guilty who reject the manner and way of his acquitting of his Saints or else no person quallified for prayer if you speak of death bring it unto the scope either death unto all transitory and carnall things in Christ or else death unto all spirituall and durable things in Antichrist or else we give not right unto it and so are not that righteous man whose prayer availeth and is the event and issue of this prayer which is the fifth point that is it availeth
plucked out of the fire being found to be one of the flock of God once and for ever No marvell then though our Apostle saith Go too now unto the wicked and wealthy in point of Pharisaical excellencies for as the state of death and darknesse discovered by the Gospel doth sharpen and provoke the godly unto joy thankfulness for their deliverance and escape therefrom Even so doth the state of life and peace discovered in the Saints by the same Gospel sharpen provoke the wicked to enmity and despair which is the expelling of the spirit of God quenching the same in themselves Therefore he bids them weep howl for the misery that cometh upon them hereby and by weeping he signifies unto them the departure and loss of all good even that life of the Lord Jesus whom they crucifie afresh unto themselves and make a mock of him in whose life all goodnesse is treasured up and comprehended which unto them is vanished as a vapour therefore he bids them weepe for the losse of good causeth tears and by howling he minds them of that present wrath and torture which abides upon them and possesseth them which however it may lye as Dormant for a time yet this sin of killing Chrst in the Spirit is the same with that of Caines killing his brother and lies at the door as the proper and only in-let of the deluge of Gods wrath into the soule and indeed into the world For it cuts off the Sonne of God from being propagated and brought forth in the world according to the spirit and power proper to himselfe as that wicked act of Cain cut him off from being brought forth in his geneologie after the flesh in the way of Abel and so makes a nullity of Schin that makes all things and therefore must have all guilt in it which is the doore and in-let for execution of vengeance Therefore he adds for the misery that shall come upon you or as the word may be read in the present tense is come upon you For in these twain that is to say in the losse of all good and the possession of all evill perfect misery and wretchednesse doth consist The word translated Howle in the Hebrew is Shadad and signifies to destroy of which Zadai is derived a title given unto God signifying power or Almighty and here is an elegant allusion unto the etymologie of the originall phrase used by the Prophets signifying unto us that no less then Gods Almighty power is exercised and put forth to the utmost in the scattering and destruction of all such as stifle the Son of God in the breathings of his holy Spirit in themselves by preferring glorying in other things before it or as it is in others by vilifying contemning and persecuting it whereupon the next phrase is brought in viz. Vers 2. Your riches are corrupted and your garments are motheaten THat is all the substance they enjoy boast of and glory in is putrified and changed from that which otherwise and else-where it is for they adulterate the holy word of God unto themselves by subjecting and prostrating the same unto their owne lusts of pride cruelty and vain-glory as though such things were the naturall fruits of it they bring them forth and also nourish and foster them by it as a Harlot doth a child in an adulterous way that is after the way of the letter that kills and not in the way of the Spirit that gives out the life of the Lord Jesus Therefore it is that above he calls them adulterers and adulteresses telling them that the love of the world is enmity with God that is that which the world counts love in the height and top of affection is the proper malice and enmity of Caine whereby he kills and crucifies him who is not ashamed to call his Saints brethren being flesh of their flesh and bone of their bone And we must know that there is a unity in the Harlot as well as in the true Espousall For hee that is joyned unto an harlot is one flesh for two saith he shall be one flesh By twaine there is not meant creature and creature joyned together but God and the Creature are become one in that way of the harlot that is they are become one carnall corrupt and sinfull estate for there is as neere a unity between God and man in that man of Sin unto all unrighteousnesse in prophaning all the holy things of God unto destruction in which the holy one is cleare from being a proper actor or agent in any of them all as there is in Christ that man of God unto all righteousnesse and holinesse by setting sinfull man apart to all honour in salvation whereby being joyned unto the Lord is made one spirit with him that is they twayn are but one holy happy and righteous estate and condition wherein man is excluded from being any proper agent or actor as in any thing proper and naturall to the Creature So that man putrifies and corrupts the Son of God in himselfe through principles and aptitudes of mind proper to a Creature but not unto God subjecting the things of God to the law of the carnall Commandement naturally ingraffed and written in mans spirit which is the law of sin and death And God sanctifies and makes holy man in himselfe through principles and aptitudes proper to the Creator himselfe and not unto the Creature by subjecting it to the will of God according to his wisdome which is that state of righteousnesse and law of the spirit of life which is in Christ Jesus our Lord. The proper riches and excellencies of the world then are corrupted and are become the proper mammon of iniquitie for however they may count upon truth to come within the compasse of their estates and reckonings to advance their excellencies thereby yet it is corrupted unto them for they have changed the truth of God into a lye Indeed they lay claime to Jesus as a Saviour on whom they hang all their vanishing carnall and Spider-web like hopes But he is corrupted and as a moth in them being become Shadad or Shedim a waster and destroyer They monopolize Churches and Congregations of God unto themselves but they are corrupted and are become Synagogues of Satan and an assembly of evill doers For they are no true Church of Christ or congregation of the first born of God whose names are recorded in heaven that so expound the word of God as they can but apply some one part thereof as their present ornament and furniture for they may as well as indeed they do lay aside some part of Christ for the present and so divide him and make a nullity of him as to lay aside some part of the word of God as not in present use in their dayes being a garment not holding proportion with their composed body But the true Church knowes that the end of the Law is Christ and can tell how to adorn it selfe in
received his Sonne as from the dead in his exercise of the Preists office in sacrificing and offering him up unto God This sicknesse therefore is as that of Lazarus whom Jesus loved for when his sister told Jesus that he was sick it is plaine by the record in computation of the time that he was then dead which Christ affirmes is not death but that way of the operation and manifestation of the glory of God which onely and for ever shineth and setteth forth it selfe through the death of the flesh that is the death of all humane and carnal reasonings resolutions and conclusions in point of the knowledge of Jesus Christ which sicknesse or death to all the legall and litteral services according to the carnall law is truly said to be not unto death because it is unto that eternall life of the Son of God and a sicknesse of this nature we are to understand in this place or else we carnallize the sicknesse as surely as Rome doth at this day the Eldership as also New-England more zealously then they and the reason is because the one is Hehetated with worldly pomp and the other is Persequentissimus but hath not yet attained thereunto And whereas it is said Is any sick among you or as the word may be read is any sick in you as speaking either of person or thing as the Psalmist hath a phrase help Lord for the fathfull faile that word faithfull is used in Scripture sometimes for a true or faithfull person and sometimes for a true thing as if he should say help Lord for trueths faile or fidelities faile So this word any may be taken for any person or any thing as if he had said is any thing in you sick or are you dead to any particular thing whatsoever which worldly men make their life and trade so that you cannot relish nor tast it no more then a sick or dead man can relish any food to quicken or enliven him be sure then to use the remedy prescribed unto you for your health and restoration and your dayes shall be renewed with Hezekiah and your life recovered with Lazarus and you shall be raised out of the grave of all sin and sorrow and that is to call for the Elders of the Church for they are the resurrection and the life in this point in which observe 1. What it is to call 2. Who these Elders be 3. What is the Church of which they are 1. Concerning the Call the same word is prefixed as before let him call it is of like Emphesis that is to say that through this sicknesse or death here spoken of it creates and gives being in that soule unto the life of the Son of God and that life is the light of men by vertue of which light he becomes a Seer for it hath the spirit of Prophesie in it whereby he discerns wherein true health doth consist and knows what the Eldership is and where to finde the true Church which is so controverted throughout the earth in all ages of this present world so that if this sick party had not perfect vision he might wander from mountaine to hill and from the flood to the worlds end before he could attaine the true knowledge thereof For some say lo here is Christ and some say lo there which we are not to beleive neither the one nor the other some say he is in the desert and some say he is in the mountain and some in the secret Chamber but as the lightning shineth from one end of heaven unto the other so is the coming of the Sonne of man that is to say all things that ever were or shall be proclaime his present abode in man-kinde either in point of his life or death in mercy or else in his severity and such are the confines of the Church it is not bounded within the circuit of time place or person no more then the Son of God is for his Spouse holds proportion with himselfe in all points therefore is she admired as one that looks forth as the morning faire as the moon clear as the Sun terrible as an Army with banners nay it is said to be his body the fulnesse of him that filleth all in all So that to form and fashion a Church of lesse comprehension then Christ will prove rather a Sinagogue of Satan or cage of unclean birds then the spouse of Christ so that our Chronologers deceive the world in framing a Christ onely by genealogie not knowing what the Prophet meaneth when he saith he was taken from prison from judgment and who shall declare his generation he was war cut off from the land of the living and made his grave with or in the wicked and in the rich in his death it seems Philip that man of war is not joyned to their Chariot as his name signifies And so they frame a Church not onely by seperation of themselves from others by some carnall and temporary ceremonies that they may say Stand by thy selfe I am holier then thou If these be their defences from the wicked they had need carry them along with them through death or else the fence being down they will go near to come over and feed with them in the same pasture But this is not all the seperation they make for they divide the word of God seperate it to form their Church saying that such portions of the word of God were for the form of the Church in such an age of the world for such people but now another portion of it gives the forme in our dayes as though the word of God were dead or falne asleep unto the world in some injunctions and promises but alive and awake in others whereas they may as wel change and alter the form and manner of the being of the Son of God as to change and alter the form and manner of being of the Church of God for the word of God in whatsoever it hath expressed is the will or law of God and the will of God cannot change and Christ is the end of the law so that if we fall short of him in any portion of the word of God as though he had been in it but now is passed over it or as though it intended him but yet hath not brought him forth we make it the word of man and not the word of God for mans reason is the proper word of man even as the wisdome of God in that wonderfull contriving of his Son is the word of God and therefore man is said to be made a living or a speaking soule or life of speech or reason whereby he transcends all other creatures excepting none for no Angel that is messenger or message was ever sent from God unto the world out of man-kinde It is true indeed that the word of God hath expressed it selfe as in divers Nations Jew and Gentile in differing generations or genealogies as Cain and Seth Abraham and Nahor
or a Saviour any where but as lockt up in a humane body in heaven that men may stand here in his room till he return from thence to suck up all the glory of the earth It was not so in ages past and men spirituall for Joshuah Moses Minister was called Jesus a Saviour as the Apostle interprets his name and the Lord acknowledgeth in raising up Judges in Israell that he raised up Saviours unto them And Paul was not affraid to tell Timmothie that in taking heed to himselfe that is how God hath composed salvation in his consisting in Christ and unto learning or doctrine that is how it ought to be layd out and distributed to others that in so doing he should be a Saviour of himselfe and them that heare him 2. A second point is what he saves that is a soule or a life this is not meant of the life of a meer creature but it is the life of the Son of God as our Apostle affirms Now I live yet not I but Christ lives in me and the life which I now live is by or in the faith of the sonne of God So that a Christians life is the life of Christ and there is no life of man-kind but either the life of the Saviour or else the life of Sathan that destroyer for heaven and earth conspire together in the making of man Let us speaking with respect to that plurality in our image that is in our image earthly as well as heavenly for there is a heavenly body and there is an earthly body and God is as just and righteous in the making of the one as of the other and every way as honourable the one in mercy and the other in severity And man cannot be known in a simple act of creation for that multiplies him not but propagation or generation must be brought in also else the son of God nor the seed of the Serpent can be known so both are brought forth in that first act of generation in Cain and Abel wherein the seed of the Serpent appears in the same act as in Jacob and Esau together with Christ in Abel dead by Caine in the spirit and in Seth that sett one in life for evermore who is set in the room of Abel crucified in the world So that the life of Christ and of Antichrist are both from one act even from as early dayes the one as the other and without the true knowledg of that we know neither of them and for other life in man-kind we know none worthy the name of life beyond other creatures but as it serves to the setting forth of the one or of the other of these and so they transcend the life of all other creatures as far as the image of God did the frame of any other creature or that earthly image descends below them all even to a bottomlesse pit which no other creature is subjected unto but only man 3. There is a third point what he saves from that is death namely a death that holds correspondency with that infinite and eternall life of the Son of God in way of Parathesis in all points for Christ is saved from whatsoever Sathan is hath or undergoes and Sathan is destroyed from whatsoever Christ is hath or is advanced unto therefore that conceit that Sathan was an Angell that is a meere creature at the first and in acceptation with God is a meer humane tradition and philosophicall fiction and is a point of greater concernment then men are aware of for it is as safe to say that the son of God was for a time out of the Fathers favour as to hold that the Devill at any time was in acceptation with God for whatsoever is out of Gods favour can never return into againe and what is accepted of him for a moment caâ— never be rejected 2. A second royalty or act of fame that is to be acknowledged by him who turns the sinner from the errour of his way changing him into truth it selfe that is the covering or hiding of a multitude of sins This is taken from the speech of Solomon Hatred stirreth up strife but love covereth all sins which our Apostle calls a multitude of sins the word signifies the deep of the troubled ocean intimating that huge multitude of torturing and troubling trespasses proper to that great gulfe of the bottomlesse pit Now to turn from the error of a mans way is to turn to truth and no man can turn to truth but by that unity that is in Christ none turns to truth but hee that becomes truth for there is no terme or title given in Scripture but being rightly interpretted and rightly applyed the truth substance and being of the thing is there for God useth no expression but he intends under that the truth and substance of the thing expressed To turn to truth is not only truth in word but truth in act also yea to be that very thing as Christ saith I am the way the truth and the life Now that unity that is in Christ is the fulfilment and compleating of the law of the Spirit for if the love of Christ be in us and constrayn us to all acknowledgments of him we know that love is the fulfilling of the Law and where the Law is fulfilled there sin utters not its voyce nor hath it a face to appear it is altogether hid and covered for ever Christ is the eâ—d and scope of the law for righteousnesse and more it aymes not at nor more it cannot require for it is the sonne of God that is justified who then shall condemn him The law is fully satisfied from what ground then shall any accuse yea our Apostle saith that the righteousnesse of the law is fulfilled in us that walke not after the flesh but after the spirit No hiding of sin therefore but by fulfilling of the law but what law not the law of the carnall commandement generally taught in the world by which no flesh can be justified but it is the law of the spirit of life which is in Christ Jesus or which consists in that unction office or spirit of the Saviour Againe how do the wicked hide righteousnesse that none appears in them but only the spirit of the wicked one namely by walking according to the law of the flesh For he that walks after the law of the flesh he cannot please God so that all righteousnesse is hid and covered in them yea even by fulfilling the law of the flesh for the more they conform themselves thereunto the more their condemnation doth appear for it is not because men cannot perform all the works of the law in that respect that they cannot be justified thereby but because they do any of them for it is against the nature of that law of the carnall Commandement and every part thereof to justifie for it is its proper nature and office to condemn for we may as well say that the law of the spirit of life which is in Christ Jesus is a law of sin and death as to say the law of the carnall command can give life or peace no not in the compleat performance of it For every part thereof is a breach of the law of the spirit And whatsoever is a breach of the law of the spirit is a crucifying of the Son of God afresh and putting of him to open shame so that every performance of the law of the flesh according to the intent thereof is a breach of the same law of the spirit and he that breaks one breaks all therefore all righteousness is hid and covered in the wicked even so the true keeping of the law of the spirit of faith in any part of it is a nullifying of the whole law of the carnall Command therefore no law of sin and death is found in them all sins and sorrows are hid and covered therefore the man is blessed whose trespass is forgiven whose sin is covered Blessed is the man and he only unto whom the Lord imputeth accounteth or reckoneth not iniquity and in whose spirit there is no guile Amen By Sam Gorton Professor of Christ FINIS
fruit nor profit ariseth For he is cut off from the land of the living in the world and hath made his grave in the wicked and in the rich of this world is his death For the Son of God hath expended his life in Antichrist unto no fruit or profit of the Spirit but unto corruption as the Son of man hath expended his life in Christ unto no utility or fruit of the flesh but unto purity and holinesse 4. Therefore in the fourth place they are said to keep back his hyre the hyre of a labourer is to return unto him a reward proportionable to his worke The word hire signifies to gather together as a Master gathers to himselfe a servant to be answerable one to another by contract which the world in that unity of the harlot denyes unto Christ for he that is holinesse gives and unites himselfe unto them but they return no such thing unto him but only corruption He who is love in himselfe is united unto them but they return nothing but enmity He who is truth gives himselfe to them but they return a lye unto him He who is eternall life gives himselfe to them but they return eternall death unto him and so hold no proportion with him unto whom they are contracted nor bring they forth any thing for his supply sutable in the least to his nature and quality Whereas the Saints make return to God with things which are of God holding proportion with him with whom they are in contract For they are increased with the increasings of God for of his fulnesse we all receive and grace for grace It is the love of God shed abroad in their hearts which is the love by which they make over themselves in contract unto him and become Espousals together with him and can say with David that beloved one All things are thine and of thine own we have given thee Which the world falls infinitely short of yea is in direct Antithesis unto the same therefore they are said to keep back by fraud deceit or guile because they give that unto themselves and things of the creature which belongs unto the Lord and things that are of him they give unto themselves wisdome power and glory which is the prerogative Royall of the Son of God defrauding him of his right for they give their sons unto Moloch or unto the King that is unto the Kingdome and glory of the world wherein there is as absolute a change of the word of God from its proper nature and operation to become sinfull and diabolicall in them in that way of Antichrist as there is of sinfull man from his naturall properties to become that holy Son of God in the way of Christ therefore they that gave their sonnes unto Moloch that is to the reign dominion and counsell of the flesh they are said to sacrifice unto Devils and not unto God no greater fraud then to give that to the Devill which is pretended to be given unto God and it is the proper work of Sathan to bow the heart to the glory of the creature whereby hee keeps back and retains to himselfe that honour which is proper to the Creature These persons defraud the Son of God of his livelihood who only lives by his labour for where there is no operation and work of Christ there is no life of Christ no work of faith no labour of love no patience of hope no breathings of Christ he is dead in that heart for the Religion of God is not notionall but efficatious The Lord Jesus lives by his labour the world defrauds him of it detaining it in their own sinfull and selfish operations whereby they with-hold the truth in unrighteousnesse the titles given unto Christ as of a person King Lord Prince c. As of an office as Mediator Advocate Intercessor Or of relations as Father Husband friend or the like are carefully to be taken up and assumed by the Creature as they do concern the honour office and relation of this life yet they may be assumed in that respect as we may eate and drinke marry and give in marriage which all perish in the use provided that they be assumed as we are to buy or as we are to marry that is as though we possest them not and as though we assumed them not for the fashion of this world passeth away that is that which men may form unto themselves to be excellent and praise-worthy may at another time or in another place become odious and abominable as we have seen in the name King Bishop Priest having many wives and keeping only to one have been But to assume them or teach men so to do as things appertaining to the dignity office or relation of a creature not considered in Christ but as it concerns creature and creature to be the ultimate end scope and drift of the Scripture in any Title Office or Relation whatsoever is satanicall and wicked for the end of the law is Christ therefore the scope of them all and every particular is God and man in Jesus Christ and thither it is to be brought and there centred or else we defraud the labourer by detayning his due unto our selves or rather giving it unto Satan himselfe In which the cry of the defrauded one doth consist which is the fifth point propounded in order 5. And this cry is the cry of the blood of Abel for the exercise of wrath in wrong done unto the innocent whose life as it is taken away by force and cruelty of Cain that man-slayer from the beginning so is it taken away by guile and subtilty defrauding by the Serpent him of the proper meanes of his living which is his owne operations the fruits of that tree of life by giving the glory and vertue to make wise unto the tree of knowledg of good and evill which is a preferring the law of the flesh above the law of the spirit the wisdome of man above the wisdome of God For as the wisdome of God in that law of the spirit through its curious device of the joynting of God and man to be one estate and condition carries in it a sufficient and prevalent argument to move the tender compassions and bowels of mercy therein as in an only beloved son even so the wisdome of man in that law of the flesh craftily insinuating the glory and power of the arm of flesh to be the glory and power of God giving unto it what is only proper to God hath in it a sufficient acclamation and argument to move the exercise of Gods wrath in the soule as in one that is guilty of an infinite deceipt of Serpents subtilty Yea as that life-blood of sprinkling of the Lamb slain according to the flesh in that house of the Israelite struck upon the door-posts and Lintels thereof that is upon all the wayes of egresse and regress into and out of the same hath in it a sufficient testimony and cry of restraint
work by that which is of himselfe and not of a creature for it is his Image or wisdome which is the being and form of it as the reason and understanding of a man gives being and forme to a man and unto no other creature Without which wisdome and Image of God the workmanship of Christ never was nor can be for it never was but in that Image life and wisdome of God and without unity with God nothing can be eternall And however these men are ignorant of the state of the Son of God yet they shall know that their soules are eternized also and that onely by unity with the Almighty and eternall God but in the way of the harlot in adulterating and falsifying the word of God and that in the way of the mystery of iniquity as truly as Christ is in the mistery of God or is that mistery of God for the mystery of the Gospell consist wholly in him Those therefore whose darling and dalliance is not but in and with temporary and transitory things which exercise and lay out their strength and substance in and about them as their wisdome policy learning time study all their aquired abilities for the Greek word translated wanton sometimes signifies A monstrous profusion pouring out and expending ones selfe without measure in and unto all lasciviousness such are the persons the Apostle here speaks of whose proper strength is spent in things they canot eternize and are the proper crucifiers of Christ as those were of old who employed the strength of their zeal in and about outward ceremonies and beggerly rudiments destitute of the true substance and body which is Christ who are further decribed and set forth in the next phrase Ye have nourished your hearts as in a day of slaughter The word translated Nourish signifies to feed sustaine or foster as Joseph is said to nourish his father and his brethren in Aegypt with all manner of necessaries whereupon he is called the feeder and stone of Israel as being that corner stone that coupleth the building together or the rock and foundation whereon it stands as our spirituall Joseph is the Greek word Citometrion is used for a portion of meat who then is that faithfull and wise Steward whom the Lord shall make ruler over his house that Nourisheth or giveth a portion of meate in due season The word translated heart signifies in this place pleasure or delight so where one Prophet saith Solomon had finished the Lords house and the house of the King he had done all that was in his heart which another Prophet expressing the same thing saith he had done all that pleased him so where it is said speak comfortably or pleasingly to Jerusalem the word is speak to the heart of Jerusalem so where it is said I will allure her and bring her into the wildernesse and speak comfortably unto her the word is I will speak in her heart meaning Israel the Church of God and many the like And by a day of slaughter here is meant a day or time of feasting as it is said by the Prophet Isajah that the Lord called unto weeping and morning to baldnesse and girding with sackcloth and behold joy and gladnesse slaying of oxen and killing of sheep eating of flesh and drinking wine even as these are called also to weep and houle for the misery that is upon them for he that beleives not wrath abides upon him that is in being already the sum is that they have fed their pleasures and fostred themselves in their hearts delights as in a day of captivity making their exercise in transient things their feastival season and time delighting themselves therein unto the full in which the slaughter and killing of the just one doth consist For nothing can feed unto fulnesse but by mortifying of that whereon it feeds because it must turne into the substance and nature of the thing fed and nourished So that a wicked man takes not away his owne proper life in his banquetting and wantonizing in the corrupt desires of the flesh and things which are transitory and fading but he takes away the life of another he slayes not himselfe who lives after the flesh but he slayes that Fatling the Lamb of God by temporizing and earnallizing that word of God unto himselfe and so it becomes his proper nourishment which is that portion of meate which the world universally in its wicked and unfaithfull Stewards gives unto its Pupils therefore it is that Christ makes that complaint in all his Saints For thy sake are we killed all the day long and counted as sheep for the slaughter that is the great day of feasting unto the world without the mortification of whom they cannot be fed for the two witnesses are killed in Christ which are the two Candlesticks which hold forth all light of truth and the two olive trees which feed the light with oyle that it never go out but stand before the god of the earth that is as Davids seed is said to be before God as the Sun that is stedfast and firm for ever in glory as God himselfe is Yea they are those two Prophets which prophecied one thousand two hundred and three score dayes which is the same time of two and forty moneths and of Elias his three yeares and sixe moneths of drought as also of the three dayes and an halfe wherein they lye unburyed only in variety of glory and truth of witnesse and testimony which is in a two fold respect and they that state the witnesse in any other carnallize the word of God who can only witnesse by prophecy or interpretation unto the eternall estate of the man of God as also of that man of sin which are those two great Candlesticks whereon the light of Gods mercy and severity shine for ever which never wants oyle for the trimming and supply of it signified by those two olive trees which none can interpret but the spirit of God it selfe therefore it is not done by army nor by power but by spirit saith the Lord of hosts for no man can give a true interpretation or testimony of the eternal estate and condition of the just and unjust for time to come but he that can witnes unto it as it is eternal with respect of time past also which none can do save our Zerubbabel that stranger from Babels confutation as his name signifies therefore they who affirm an eternal condition unto just and unjust for time to come and cannot interpret in point of looking back how it is really without beginning they affirm they know not what are false witnesses against Christ the Son of God and where this testimony failes the witnesses are killed and put to death which is in that Sodome and Aegypt where our Lord is crucified And as they are dead in the world for three dayes and an halfe so are they alive the same term of time in God and never want oyle to give the light and
the resurrection and so much for the argument drawn from the danger Lest ye be condemned The second follows which is the readinesse for execution and that in way of wonder Behold the Judge standeth before the doore Behold that is admire and wonder at the appearing of this signe also namely that the righteous Judge of all the earth that renders to every one according to his work hath no other door to come in at no other way of entrance whereby to passe sentence of absolution or condemnation no way to quit the just or condemn the wicked no way to exercise mercy or severity but only through this two-fold estate and condition of man-kind namely the crucifiers of Christ according to the flesh and the crucifiers of Christ according to the spirit Therefore he that finds a condition way or act wherein God is only as a bare spectator or else exerciseth some-what besides or out of the way either of mercy or wrath among the sonnes of men let such conclude of another estate in man-kind besides these twayn But let such know that they are not of the spirit of Abraham the friend of God for he acknowledged freely the Lord to be Judg of all the earth in that destruction of Sodome and deliverance of just Lot which these men deny if there be another way of the administration of the Creature whereinto the Lord enters not for he hath no way of entrance in the way of his administrations among the sons of men but only at this two fold door either of mercy or wrath Let such look to this point who makes a good and commendable way of administration in meer civill affayrs wherein the grace and favour of God is not properly exercised in that way of Christ neither is the wrath of God in exercise as in that way of Antichrist But such will find that he who is not of the faith and works of Abraham hee is of the law of the flesh and spirit of the world and he that hath the spirit of the world hath not the spirit of Christ And whosoever hath noth the spirit of Christ the same is none of his and they that do not the works of Abraham they are not the children of Abraham but of their father the Devill whose workes they do and will do For this two-fold door is the only way of entrance in all the wayes of administration belonging to him who is that righteous Judge of all the earth Therefore he is sayd to stand before the doore or as the word may be read with the doore that is hath setled and confirmed himself to be Judg of all with this way of entrance for administration for the word stand in this place signifies to minister as in the administration of the Priests and Levites in the house of the Lord It is said that Judah rejoyced that they stood before the Lord So the Prophets are sayd to stand before the Lord when they Minister with power and authority from him And the word translated Before may be read with by the allowance of the spirit of God for where one Prophet saith I am a stranger before thee as my fathers were Another reports the same thus I am a stranger with thee as all my fathers were And where it is translated to be the speech of the King to Haman he will force the Queen before me in the room Another translates he will force the Queen with me in the room and many the like for the Hebrew words ethpenei and liphenei are both one of the same signification and put one for another in the Scriptures To conclude this poynt the wonderfull and miraculous power of the Gospel in being a savour of life unto life and a savour of death unto death consists in this two leaved gate as the phrase of the Prophet is and here it is a door of a double or two-fold entrance of one eternal act in the distribution of mercy and justice For behold the Judg hath no other entrance but with respect of opening this two-fold work of the mystery of God and the mystery of iniquity for the performance of all the workes which have been are or shall be exercised and done among the children of men the truth whereof is ever repined at by such as are under the power of condemnation from whom he separates the Saints whereupon the next words are brought in as holding a consimilitude among themselves Vers 10. Take my brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience In which words observe 1. A reiteration with an addition of the terme Brethren My brethren 2. Adoration leading them to the Prophets for a pattern who are described unto us 1. By their speaking of the word of the Lord. 2. By their suffering affliction and patience therein 1. HE gives the terme brethren here as he did before but in another respect for he excludes that brotherhood as having respect to that of Esau therefore he speaks unto them conjunctively and assumptively my brethren So that it is not the phrase of Scripture that is onely to be minded in the understanding of the will of God but what it is that God intends in that place by using such a phrase so accompanied with its coherence otherwise we may take Antichrist for the true Christ and the true Christ for Antichrist and the God of this world for the true God For sometimes the word Gods in the plurall number intends Idols as the Apostle teacheth there are Gods many and Lords many that is Idols cut out unto places and offices in the world created and set up by men but unto us saith he there is but one God And sometimes the plural Gods Elohim signifies the true God the Creator and maker of all as it is sayd In the beginning God created the heavens and the earth c. And sometimes the same word is taken for the holy and godly Judges in Israel as when the servant after his seven years service would not depart from his master he was to be brought to the Gods the word is Elohim that is to the Judges to have his eare bored through to serve him for ever So also the Scriptures makes report of false Christs in the plural number and the true annoynted is given in the plurall phrase also where the Psalmist saith Touch not my Christs and do my Prophets no harme and so Antichrist stiles himselfe Christ in the singular phrase as well as the true Christ is so expressed as the Evangelist reports many shall come in my name and shall say I am Christ and shall deceive many there is joy in the stony ground where the corne withereth and never comes to good as well as in that harvest which is ripened in the kingdome of God where they return with joy bringing their sheaves with them there is a righteousnesse of the Scribes and Pharisees which enters not into the kingdome as
nature which the Apostle calls the oath of interposition because that in this state of Christ he comes between the blessing and the curse in such sort that nothing of true happinesse can possibly passe by or transfuse it selfe into the cursed condition for the vertue and excellencies springing out of divine nature being the glory of the engagement all things tending to happinesse repayr thither and gather themselves into one there even as all light is gathered into the body of the Sun and is all the seale and signet of God to confirm all true happinesse to take its beginning and make its abode there for ever being an immutable thing or word abundantly declared in all the heyrs of the promise Again the wisdome of man is that counsell held and advice taken with the excellency of God arguing from cause to effect and from effect unto cause ever concluding a distance in the one from the other the result properly springing out out of mans nature and aptitude which mouldeth things in the precincts of time and concluding God to be concerned in the thing as being the cause of all cause and so argues a distance between the cause and the effect God being before as the cause and his word afterwards as an effect the divine nature in Christ before from eternity the humane after in time but the Gospel is a mystery and such argument is naturall and humane to make God eternall and man in time but the Gospel eternizeth man in God and makes God in time in the son of man 2. This wisdome argues a distance in place of cause and effect as the vertue of our salvation is in Christ as a cause being only such a person as lived in such an age of the world only but the effect is in a Christian being another which is a meer humane speculation and no mystery of the Gospel 3. Again it argues a distance in point of eminency and principality as the cause being more principall and the effect lesse principall as though the birth and bringing forth of the Son of God in the royalty of his operations were not a thing of like worth and dignity that the conception and framing of him is according to that pattern of the law of the spirit seen only in the Mount So that this wisdome ariseth from and carryeth in it principles undenyable to keep a distance and loof between God and man and therein the point of unbelief consists which is the state of death in which the son of God is made a curse in the men of the world as man is made a blessing in the Son of God in Christ and this also is an oath of interposition for hereby the Son of God being made a curse for us interposeth himselfe between the curse and the blessed state So as nothing bearing the nature of a curse sin death or any unhappinesse can passe by or defuse it self into that happy state and condition of Christ but all attracts it selfe unto that which hath so vilified and made a nullity of the Son of God and this is an immutable word or thing even the word and state of the curse which abides for ever which God explains and makes manifestly to appear unto the heyrs of Promise which stand upon this ground of the impossibility of God to lye or faile to remayn and be for ever that which once he is without alteration or change therefore in these two immutable words of blessing and cursing or immutable things of the state of death and the state of life God hath founded our salvation that wee might have strong consolation as the Apostle testifies And this wisdome or reason of man is as a seale to confirm the soule in its separation and deverse from Christ being that signet the high Priests and Pharisees set upon the stone which covers the Sepulchre of Christ and keeps him in the state of death in the men of unbelief that his glorious resurrection is not found in the men of the world from the beginning thereof unto this day and is a principall product of the Schools of humane Learning for the more refined reason is voyd of the spirit of God and the closer tyed to Grammar-rule in constructing the word of God the more are such sealed up in the word of the Curse so that you shall seldome see a great Artist embrace the simplicity of the Gospel in that Crosse of Christ And with respect to the oath of man Christ saith in a word for ever to be observed Sweare not at all which our Apostle accords with in this place saying Above all things my brethren sweare not Note from hence that he which holds himselfe under a greater bond to utter truth having taken the oath of men then he is without the same who never knew what the power and vertue of the oath of God is And if the weightinesse of a cause require an oath and not required in a thing of lesse moment then men hold the preaching of the word of God either to be but a triviall thing or else why do they not tender an oath to the Minister when he goeth about to speak thereof Note again that as men hold themselves under a greater bond have taken the oath of man then they are without it even so when they are invested into offices and places thereby they account and reckon of themselves as being better and of greater account and esteem then others of their brethren the sonnes of men To conclude this point wide is the difference between the oath of God and the oath of man the one forms and sets in place and office the Son of God the other forms and officiates the son of perdition The one swears the Lord liveth in him in truth in judgement and in righteousnesse and onely glories therein and the other swears the Lord to be another thing state and condition besides himselfe the one swears with Jacob by the feare of his Father Isaac reverencing the state of Isaac to be one with God as Abraham was and the other swears by the God of his Father Nahor the idolater who ever worships that which is acknowledged to beanother and not himselfe The Saints are ever to swear in the name authority of God but never to swear by the oath of men the world ever swears in the name and authority of men but never in that name and authority of the Son of God 2. The weight of the charge therefore is to be considered in the next place in these words above all things swear not We conclude then that it is a thing of greatest worth and weight in Heaven or in earth never to swear by the oath of men but to receive our authority and confirmation in all things by the wisdome of God and not by the wisdome of the world for the one invests as a sonne into the Preisthood and way of reconciliation of God and man and the other as a slave and vassal of
and topped up height of all your places of worldly dignities have you picked out that common stamp in all your relations and operations which the spirit of the serpent sets upon them making them appear beautifull and desirable and are you diminished and corrected as having all such superfluous branches lopt away from you as yeilding no shelter nor glory or safeguard unto you Take it for granted that it is so yet here is a sufficient supply and remedy make your addresses and appeal unto God in Christ in whom they are all full and that in an eternall compleat and perfect supply as things that are onely proper and peculiar to the glory and duration of that eternall Son of God and not to that mortall fading and shamefull race and pedegree of the sons of earthly men whose breath as a vapour is in their nostrils for in Christ you shall have and be both king and subject and so shall never fail nor betray himselfe which no earthly man can attaine for he is that ruler in submission as the Apostle to Titus calls him for there is the truth of rule and submission in Christ as one and both in the utmost excellency thereof though men translate the word as a charge to obey magistrates Tit. 3. 1. To that effect the Apostle speaks I John who am also your brother and companion in tribulation and in the kingdome and patience of Jesus Christ or as the word is rightly rendred in the kingdome and under-abiding of Jesus Christ So that he is a companion in kingdom that is in power and authority and also in under-abiding or in a perpetuated submission to the will of the father so that in the state of Christianity there is all the relations acts and waits of administration of the kingdome all relations and mutuall respects are there in act and are fulfilled as in a kingdome of eternall glory and power and that onely in the losse and villification of nothing else but an earthly fading and corruptible Crown which Paul counts as dung and losse as the shame and undoing of man that he may win the Diadem and glory of the other Againe in it you shall have that mutuall relation of husband and wife in that glorious and happy espousall of Christ for he that is joyned unto the Lord is one spirit with him or one spirituall estate and condition in which is compleated and fulfilled all those mutuall and conjugal relations acts and operations of the married estate in the reality thereof in which the nuptiall day and joyful feastivity never ceaseth nor can time be found wherein it may not be said Behold this is the day of salvation behold now the accepted time yea this is the day which the Lore hath made let us be glad and rejoyce therein Moreover in the state of a Christian you shall finde the relation of father and son for the Father and I are one there is the language of the son of God and that in all the wayes and administrations oâ— Education donation resignation and inheritance of that purchased possession acted and done and ever in the act of doing betwixt the father of lights and that son of righteousnesse that great light that lightneth every one that cometh into the world so that in this appeal all losse of temporary condition is infinitely supplyed in eternall And further in it you have the state and relation of high Preist and people and that in all those severall respects of sacrifices services and oblations together with their respective virtues and operations in point of that reconciliation and agreement made between God and man in the multiplyed comfort thereof exercised in that house and temple not made with hands but is eternall in that heaven or height of happinesse in Christ who is that dwelling place of the most high But time would faile to speak of these things because they are infinitely uncountable and unmeasurable in all their relations offices respects and operations which are through that device of God in christ to be attained in this appeal because God himself who is infinite emence and eternall gives being unto and is the reallity of them all and yet man is really in the use comfort existance and exercise of them all even as it is true that the soul is properly the fountaine and cause of all the motions and operations of the body and yet the body is really in the exercise and hath the participation of them all For in this appeal is fulfilled that law of the spirit which Paul to the Romans saith is fulfilled in us so also speaks the Apostle John that the new Commandement is fulfilled in him and in us because the darknesse is past that is that which is proper and incident unto the creature and the true light shineth that is that which is proper unto God is broke forth and appeareth in us for a law cannot consist of one but must have respect unto twaine otherwise there is no bond therefore the law of the spirit is not contrived takes form or holds in any point thereof but as it consists of God and man in that faith of our Lord Jesus Christ in which or in whom stands all our Lordship and salvation for howsoever in the world there be Gods many and Lords many yet unto us there is but one Godhead who is Lord over all and one Lordship which abides and remains the same for ever Are we then at a losse in the world enjoying nothing that can abide by us as Abraham sojourned in Canaan as the land is carnally considered not injoying the bredth of a foot thereof as Stephen that faithful Martyr or witnesse makes report Let us make our appeal for in this off-spring and seed of God the whole inheritance in all its excellencies is perfected and compleated in us as the wole land was given to Abraham in his seed after the enduring of so great affliction So that in this appeal is contained a supply of every want a comfort against every affliction a restauration of every losse as being that year of Jubile or Jubel the time of carrying or leading along as the word imports into that ancient liberty rest and riches that are in the Son of God wherein wee finde an infinite augmentation and increase of all things wherein with respect to the world we are diminished And hence the second Query is added of purpose which naturally flows from this with the answer or direction annexed Is any merry let him sing By being merry pleasant or joyfull in this place is meant the joy of harvest or first fruits or that triumphant mirth and joyful feastivity and splendant liberty exercised in Israel in that year of Jubile when the land brought forth so plenteously of it selfe without the labour and toyle of the people or any means used by humane hands or administrations no not so much as to gather it in but feed upon the fruits where they were found naturally growing in the
is betrayed it were good for that man if he had never been born also if an enemy had done it I could have born it but it was thou Oh man my familiar I speaking of the trechary of Achitophel and Prophecying of Judas into whom Satan entred which is that man of sin that Antichrist and deceiver of which spirit and power there were many in the Apostles time but the Preisthood of our times have collected them into one man only and crowded him up only in that corner of the world called Rome that so notice may not be taken of their opposing and rejecting of Christ to the deceiving of the people as that spirit ever doth into him or into them Satan enters or takes his beginning in them for as the Son of God hath no beginning but in man so Satan or the Devil hath no beginning but in man even in that man of sin and son of perdition for as the Scriptures give the word of truth a being from the beginning for in the beginning was the word even so it gives Satan to be a lyer from the beginning and one that abides not in the truth and this two-fold estaâ—e man to be taken in else know we not how to acknowledge sin nor how to praise God for our deliverance into those fruits and happy estate of righteousnesse by Christ We answer then that when a Christian confesseth acknowledgeth or praiseth the excellencies of God in Christ giving them their proper and full vertue and extent as love joy mercy gentlenesse kindenesse bounty power and eternall goodnesse man participates thereof the creature really and sensibly possesseth and enjoys them in the unfeigned and just confession of them that is the man of God the new creature which is that work-manship of God in Christ Jesus and man-like Son of God standing in that one alone sonship of God not found extant but in Christ that annointed one But man or the creature that is that man of sin made to be taken and destroyed ungodlike men that man of Beliall that vaine and empty man of faith without works of which beleife the Devill is yea that Antichristian spirit wherever it is that molds the worship of God into a form tying him to appear in the same figure and posture Againe we say that man or that creature hath no fellowship with the things proper to the Son of God as peace joy love nor any of the fruits of the spirit which are by Christ he is a stranger unto them all and therfore intermeddles not with the joy of the saints though they be reall forceable and effectuall in the man of God or saint by calling when ever they are uttred or expressed Even so there are the terrors of death vexations of spirit guilt of sin condemnatory sentence of conscience that ever accompanies the sins confessed by a Saint really beyond any shadow or semblance and that not bounded by time but are eternall and yet the man or the creature that is the man of God or the new creature participates not in the least in any of their distresse guilt or fear no more then the wicked partake in the joys of salvation in Christ he hath no taint or tincture of the enmity of the Serpent nor sence unto pangs and vexation of the guilt of corrupt and defiled conscience and yet saith truly and unfeignedly this is my sin this is my death and this abomination is in me that is in my flesh or in that carnall estate out of which I am taken where dwels no good thing but is a cage of all unclean and abominable filthinesse and wickednesse So that in a true confession of sin according to faith not onely it but all its appurtenances are carried forth and set upon their proper base that is in that land of Shiner which is Babylon that confusion gone over all the earth which is that strict composure of things by mans wisdome according to times places persons and temporary respects whatsoever which makes a nullity of Gods order who is a God composed thereof and all things therein are illimitted not any thing tyed to time place person or any temporary or fading bond whatsoever otherwise it is not the order of the Son of God but a device and inventions of man unto confusion whether the Epha of wickednesse is carried and is the house built for it where for ever it shall remaine and abide Thither all sin and sorrow in true confession is carried as fully as all righteousnesse and peace is carried onely into that happy estate and incomprehensible order that is of God by Jesus Christ the carnall minde or man therefore is onely sensible of sin in the way os Gods displeasure but not of that vertue of reconciliation and the spirituall minde or man is onely senfible of all righteousnesse in way of the peace of God but not of that horror which comes through that breach of the everlasting Covenant And yet is neither the one nor the other voyd of sence with respect unto the others condition For the wicked from the sight of the Saints being lifted up in that holy unction and taken into an everlasting reigne and authority by unity with an omnipotent and all-sufficient power are filled with fear and terror at the fight and apprehension thereof as having the glory of a righteous Judge also the Saints of God beholding themselves lifted up and taken out of that fearful and abominable state and condition of the wicked rejoice thereat with joy unspeakable and full of glory even as Noah when he saw the waters over-whelm and destroy the world was by the same waters lifted up to heaven as sase from all rocks mountaines or hills that might annoy him so the Saints seeing how the Son of God hath given himselfe unto death in the world never to live the life of the Son of God in them as a ransome whereby he is lifted up unto the throne of Gods glory in the Saints everlastingly which carries with it a holy shout harmonious and melodious singing and rejoycing for ever to see the terrors of death captivated under eternall darknesse which can never seize nor intrench upon that Sun of righteousnesse which shineth in the saved of the Lord. The second part of the exhortation is to pray one for another or appeal one to another the word for and to are indifferently taken as you may see by the difference of translations One saith a Psalm for the sons of Corah and another saith a Psalme to the sons of Corah so that here it is taken for one to another that is in your confessions of the nullity and breach of the law of the spirit by that wicked one do you appeal to the law of the carnall command which is of sin and death which is thereby established and confirmed in the world whereby the men thereof are effectually bound over under that spirit of bondage to walk and work according to the letter that kills and
doctrine from Libraries School-distinctions and from a serious observation of the carriage and demeanour of one creature towards another only bringing God into the account by turning the glory of the incorruptible God into the similitude of a corruptible man and of birds four-footed beasts and of creeping things It is not Universities books and Libraries that can transfer the spirit of the Scriptures no nor the skill in those Languages wherein they were originally written without the same spirit comment upon them in our hearts by which they were first indited It is the spirit that indited them that gives the meaning of them and not the hand that writes or translates no more then paper and inke can doe it Without which spirit let us use all meanes and industry that possible we can it is but to pick at the bark and rinde of truths and cracking of a shell voyd and destitute of any kernell better then a gale of bitterness to be found in it and such as compose their Sermons of such stuffe their prayers are no better however they may shew the zeale of Baals Priests in the uttering of them But true prayer carries the force of the Doctrine of the Gospel in it by judging of the want and supply according unto God and true doctrine hath the power of prayer going forth in it for the effectuall performance of the things that are taught and neither the one nor the other consist of any form or statue that any book or Library can possibly bring and represent unto us for the visions and operations of God are never found in the same form and time as at another all circumstances duely weighed and considered Yet may we not deny but the same words may be used often and again in prayer or doctrine but with a various respect as this wonder of Eliah is brought in with respect to years months dayes and poynts of time so Christ prayed in the same words thrice but with variety and eternity of respect for the cup for ever passeth by him and toucheth him not as man is eternally saved in that blessed condition of the Son of God and it takes effect at the Sonne of God is transformed by the world into the cursed state and condition For if we make the death of Christ according to the true mystery of it wherein salvation doth consist to be of lesse continuance then eternity wee shall annihilate Christ and make salvation it selfe of no longer continuance for if Christ once dye unto the flesh in the godly he never lives unto it any more And if he once be dead in the wicked in respect of his proper spirit and life it is never repaired in them agayn for then there were not eteranll perdition which the word of God hath commended unto us upon like grounds of certainty that it hath done everlasting life That word translated was dead and is alive is read is dead and is alive as the same word I am an Apostle is used in the present tence Doctrine and prayer are inseparable companions even as Kingdome and Priest hood are as here in the way of Christ even so in the world in the way of Antichrist and thus the connexion of the next point is brought in Vers 19 20. Brethren if any of you have erred from the truth and one hath converted him c. In which words observe 1. A proposition consisting of two points As 1. Errour from the truth 2. A restauration 2. Observe an injunction and that hath two parts also 1. To acknowledge or make a confession of an estate or act 2. The party that is so to do and that is He that hath turned from errour 3. The state and condition or act done and that consists of two things 1. Death 2. The hiding of a multitude of sins BUt first observe the terme or appellation he gives as before he hath done Brethren By brethren here is meant a like brother-hood as in Esau and Jacob which are often so called Was not or is not Esau Jacobs brother saith the Lord Yet I have loved Jacob and hated Esau and layd his mountaine wast for ever So the Apostle hath respect to the wicked as brethren in a true sence to the godly because they consist of the same matter and substance that is God and man made one in the wisdome of the flesh as the Saints consist of God and man made one but according to the wisdome of the spirit If one of you or if any of you If one of you that is as a Nation considered collectively in Esau as the Oracle said to Rebecka Two nations are in thy womb or any of you that is distributively or distinctly and so it comprehends all the Apostates and Revolters from God or all vertues or excellencies in the Saints from which they are fallen and have erred and gone astray If any that is man and man one or other or thing and thing one and other whatsoever is in the Son of God Erred from the trueth that is gone astray and wandred from that which is the reality and substance of all things which is Christ the Son of God And to erre in this place is not simply for a meer creature to declyne and go away from his Creator but to pervert mis-apply and wrongfully to interpret the very things of God themselves turning his glory into shame his truth into a lye therefore they erre from truth as having been in it for that which was is and ever shall be righteousnesse and holinesse of truth they have perverted unto prophanesse and wickednesse by interpreting the things of God to be such as the proper spirit of a creature naturally brings forth so that it is a diabolicall spirit which this errour is formed into The particle if is not here to be taken as making questions or doubt whether there be such a swerving from truth but as a certaine affirmation that such there are as the Apostle explayns the Prophets meaning where it is sayd Vnto whom I sware in my wrath if they shall enter into my rest which the Apostle expounds They shall not enter into his rest as an absolute certainty And so there is of one converting or turning from errour into truth in that wonderfull change that the Sonne of God makes in our nature for it is impossile that he should be held of death but as certainly as he layes down his life in the wicked so must he take it agayn in the godly otherwise there were an annihilation of him who is the Author and strength of all things which is impossible And in this change or turning we are not to take it as the simple and single spirit of a creature turned but the compleat spirit of him who is the Son of God for as the Apostle speaks of prayer We know not how to pray as we ought but the spirit maketh intercession for us It is not the spirit of God without the spirit of the creature for