SALTMARSH Returned from the Dead In Amico Philalethe OR The RESURRECTION of JAMES The Apostle Out of the Grave of Carnall Glosses for the Correction of the universall Apostacy which cruelly buryed him who yet liveth Appearing in the comely Ornaments of his Fifth Chapter in an Exercise June 4. 1654. Having laid by his grave Clothes in a despised Village remote from ENGLAND but wishing well and heartily desiring the true prosperity thereof John 11. 25. I am the Resurrection and the Life he that believeth in me though he were dead yet shall he live LONDON Printed for Giles Calvert and are to be sold at the black Spread-Eagle at the West-end of Pauls 1655. To my honoured and beloved friends in London who in a solitary season in that populous Citie were so great refreshment unto me by their undeserved society WHereas of late I received letters from som of you wherein I read that name which is as an oyntment poured out causing the parties to whom it appeares to fall in love therewith carrying in it a spirit which can produce a reall presence where there is an absence in bodily respects and that not only in respect of divine nature simply considered but also in point of Christian relations and respects which is never destitute of humane considered therein and conversant therewith otherwise the goings forth of the spirits of the Saints could not be peculiar and distinct from that of the wicked which the divine and omnipotent power reachethalso Therefore the Saints communicate in prayers intercessions supplication giving of thanks so as a stranger cannot intermeddle therewith nor with their joy arising there-from And whereas some of you requested mee to write unto you concerning the opening of a portion of the word of God which some years agoe urged my spirit and put me into travell to bring forth but Satan hindered Your letters visited me immediately upon the employment of my spirit in another portion of the word of God which was then the proper strength I walked by which made me to think it might be a refreshment unto you which I could not lay aside till God opened another into which I might enter Neither could wee depart from that place till the cloud removed in-so-much that I was forcibly constrained to employ my selfe about the instruments and services of the Tabernacle to bring the sight thereof unto your selves in the first place And so made bold to set upon the writing of it yea when others slept beeause of my daily occasions and when it was writ I was much urged to endeavour the printing of it that so it might come to more view and being it was written in hast and so would be tedious to read I consented thereto although there is nothing which I have spoken in publique since I saw your faces but I could as freely commend it unto you The occasion of the Ark pitching upon this place which me-thinks looks like Elim in this wildernes where there are twelve fountains of water and 70. Palm-trees Numb 33. 9. For our Apostle writes to the twelve Tribes out of which we may draw plenty of the water of life and there is perfection and fulness of palm trees from which you may gather plenty of branches to carry as signes of victory not only of the abatement of that deluge of wrath but also of overcoming by faith this present world for Faith is the victory whereby we do it I say the occasion of the Arke pitching on this place was this We being met together to exercise our selves in the word of God and prayer there was one who occasionally named this Chap and read some part of it in which action the scope of it seemed to open it self unto me and to deale plainly and faithfully with you my thoughts had never been formerly upon any part of it so as intending to expresse my selfe from it but only as I have read it as other histories and writings of the word of God Whereupon my spirit was moved presently to speak from it what I did receive and immediately uttered to the same effect which I have in the following lines commended unto you out of my love unto you and engagements beyond my expression moved hereunto by your loving christian-like letters joyning themselves unto me like Philip to the Chariot of the Eunuch upon the delivery of it encouraging my heart hereunto which otherwise I had not takenupon me lest it should have been thought a worke not worthy your acceptance But if you please to take the payns carefully to peruse it I doubt not but it may give occasion of further thoughts unto you then can be expressed in so small a volume it may point as with a finger unto such things as to write them the world would not contayn the books the matter being of an infinite and an eternall nature holding proportion with Melchisedech who is without beginning of dayes or end of life Therfore the world cannot contain it unto whom this Scripture as under the motion of the cloud hath brought us where we now abide Heb. 7. For other place of our abode I may not signifie unto you for some of our Neighbours have professed before the state of England that the place of our bodily aboad is a non ens that it hath no being and others have affirmed that we are no people not affording us so much as God gives to the Conies which he calls a people though a small people yet they make their abode in the Rocks and it is that rock of Ages in whom only we desire to be found to take these courtesie a patiently as we do other kindnesses under which we yet abide as in that point of banishment only for such matters as in the following speech we tender unto you Whereas you make mention of a Sermon preached from the Prophesie of Isaiah speaking of the new heavens and the new earth in the restauration of the Church from which it was concluded that such an excellent estate of Religion was to come hereafter as never yet appeared which some could not be satisfied in such Exposition or Conclusion we see it to be not onely the common doctrine but deceipt also of the world not to give Christ a present being but hold men in expectation as in the ancient Jews who when he appears seek his ruine and that is the top of that spirit By new heavens and new earth in that place we understand the state of Christ or of that holy unction or Christianity that as the visible heavens earth to which he alludes make a compleat and fruitfull world even so do God man in Christ make one durable and fruitfull condition wherein righteousness dwells as our Apostle witnesseth which according to that law of the spirit is adorned with infinitely more relations operations and vertues then all the Creations in Heaven and Earth can set forth which hee calls new not with respect unto these visible but with
the word by transforming it into the similitude of a creature and not into the glory of the Creator so that the imaginations and dictates of his own heart give a temporary forme unto an eternall word which is that carnall law of sin and death in himselfe subjecting himselfe thereunto so that whatsoever the letter saith which kils it saith it in him who is litterall and hath the power of engagement and binding that party over to the onely acknowledgement and practice thereof and so the word of God becomes a tormentor unto man for it being held or imprisoned in this unrighteousnesse or narrow and strait confines of humane principles and capacity and yet in it selfe infinite and eternal cannot possible move therein but must have respect unto its own nature which is infinite incomprehensible and eternall whereby the soule of the creature is set upon the rack hanged on the gibbet laid under an intolerable presse cast into the flames overwhelmed with the flouds being extended and intangled with that which is infinitely above as also below and beneath and in all respects beyond the reach of all humane abilities and so continually deviseth and frameth out more ways of torture and torment unto it selfe then ever mans heart in any tyrant could invent for the shame and horrour of the body In which respect that compleat condition ceaseth to be the state and condition or to be led by the proper principles of a meer creature or workmanship of God and becomes Shedim as the Caldean phrase is that is the destroyer of mankinde in humane and satanicall So that the dictates of such a heart are the proper suggestions of Satan and its operations the proper works of darknesse and the onely path wherein the wrath of the Almighty treads for ever Note also that there is in them who are under the law of the spirit a direct Antithesis unto this expressed of the wicked For the spirit of man being taken into unity with the word and so gathered up into the wisdome and power of God works nor moves not but by principles proper unto God which are of an eternall and incomprehensible nature and yet the spirit of the creature cannot move but with respect to the precincts of time in which it is but it goeth forth in and by eternall principles so that there is in the Son of God distinct operations yet every one of an eternal nature and race The one giving delight to the work through variety change of action and the other gives liberty ease and freedome unto the soule therein having so large roome and so spacious a sphear to walke and exercise it in the bounds whereof can never be troden out like the Sun in the firmament whose progresse none can hinder nor stop or prevent the health under its wings from the exercise of it self nor can any take out of order those fixed stars of the morning that fight from such an eminent and noble distance in their courses for the destruction of this wicked Sisera even those bright morning stars that sing together sons of God shouting for joy in those Nobles of Israel in laying of the first foundation of the earth so as it shall never be removed who are as far above the power and dominion of Satan as the heavens are above the earth out of the gun-shot of being insisted with any corrupt doctrine or of being hurt by any of the tyrannical practices of this present world Such is the state and condition of that mysticall body of our Lord Jesus the dictates of whose heart are the motions of that spirit of holinesse and power and his operations works of the Son of God And of such nature is the law of the spirit which is in Christ Jesus and of all such as are under command and in the authority thereof The Saints then or brethren of our Apostle know the patience of Job not at a distance but in the nearest conjunction so as being made one with it it being an entire and undivided crosse and suffering and is brought in the next sentence viz. And have seen the end of the Lord. Under the word seene is comprehended the exercise of all the sences which is usuall in Scripture as being filled in them all by the Crosse and sufferings of Christ as if he should say yee have seen ye have heard ye have tasted relished and felt the sufferings of Christ for his name is an oyntment poured out the sweet savour and scent whereof fills the whole house so that your hands have handled the word of life in this point as really as Thomas handled the humane body of Christ when he put his finger into the print of the nayles which fastned him to his Crosse for the confirmation of his faith of such reality is the Crosse of Christ as to make us to see touch and tast for our satisfaction the power and vertue of the Lord otherwise we can never handle the word of life to minister and serve in the same as Ministers of the Sanctuary and as able Ministers of the Gospel not of the letter but of the spirit for the letter kills but the spirit gives life So that our hearing or knowing of the patience of Job namely our being one with Christ in his Crosse alike as we are one with him in any other grace or vertue is that which opens unto us the scope of the Scriptures so that we see Gods end and aym in blasting unto us all carnall things is the same that appeared in Job to give double in that which never failes for we never read of any more losse unto Job but as though he were enriched for ever We see therefore Gods intent and end in the Crosse so as to make it our joy and consolation so that we rejoyce in persecution in tribulation and reproach knowing that Gods end herein is only to make his power manifest in us for in all these things we are more then conquerours knowing that our victory stands both in being the Rescuer and the rescued so that the glory and joy of them both is made one in us which no earthly Conquerour can attaine So that our laughter is that spiritull Isaac the joy of the whole earth for howsoever we know our selves in mans nature simply considered to be like Sarah barren of all the fruits of righteousnesse and destitute of that immortall seed of God and also our Lord simply considered to be past age for being brought forth and made manifest in time in one that is but of yesterdays continuance who in himselfe is that Ancient of dayes Yet the end and intent of the Lord in the conjunction of these by visiting of us in that way of the promise is the bringing forth of Isaac according to that time of life proper to the Son of God who is the joy and laughter of all that heare it so as to approve of it and give credit thereunto according to that unwavering faith
much Now for prayer to avail much is as much as if he said in more words it effecteth accomplisheth and brings to passe all things even as not to avayl is of none effect worth nor excellency So it is sayd Circumcision or uncircumcision avayls nothing but a new creature that is all in all for it hath the whole workman-ship of the Son of God in it Observe the speech of Haman when he is nvited to the feast the Queen makes for the King who calling his wife and his friends tells them of the glory of his riches and the multitude of his children and all the things wherein the King had promoted him and how he had advanced him above the Princes and servants of the King Haman said moreover yea Hester the Queen did let no man come in with the King unto the banquet shee had prepared but my selfe and to morrow am I invited unto her also with the King yet all this availeth me nothing so long as I see Mordecai the Iew sitting at the Kings gate A wicked States-man cannot endure Mordecai which according to the etymology of the word is pure myrrhe or myrrhe of freedome signifying the sweet liberty of the Gospel for it is the first of the chiefe spices in the annoynting oyle to shew the Princely dignity that is in the grace of the Gospel that bowes nor is subject to any carnall thing whatsoever for there is but one primatus or summus which moves Haman try Mastery with Mordecai which shall be lifted up the highest There is not the most civilized man in the world destitute of the spirit of God put in place of dignity that can admit of the Crosse of Christ to have supremacy for it is as a moth to carnall pomp declaring it to be enmity therefore carnall Kingdome must ever have carnall Priest-hood to uphold it by deifying of it and it rewards them with tythes and protection But Mordecai the Jew inward in heart will not be endured by Haman for the King represents a stranger wonne to the faith as that Aegyptian King which acknowledged Joseph So that nothing avayls if Mordecai live who is a worme unto all Hamans honour that nothing is had nor done unto him till Mordecai be taken out of the way but to avail much is to bring all things to passe to be and to have the fulnesse of the soules desired and impower'd with vertue and strength to perform and effect what heaven and earth can yeeld or deny to any and therefore an instance is brought of Eliah for the proof hereof Vers 17. Elias was a man subject to like passions as wee are c. In which instance or continued and persevering exemplary vertue observe for order these things 1. The party instanced in that is Eliah 2. His condition A man subject to passion together with the consimilitude that is as we are 3. His act that is He prayed 4. The issue or effect of his prayer It rained not 5. The time how long that is for the space of three yeares and sixe moneths 6. The renewing of his prayer and the effect thereof And hee prayed againe and the heavens gave raine and the earth brought forth her fruit 1. FRom the first the party instanced in is Eliah observe thus much That it pleaseth God to memorize the names of his Saints by acts of honour which he leads them through in the world This is evident throughout the holy letters written from heaven unto us see an epitomy hereof in that 11. Chap. to the Hebrews The ground of it is because the acts of the Saints are the operations of Christ Now I live yet not I but Christ lives in me which life is the root of all their motion and the memorizing of him is Gods ayme and end in all his wayes and operations hee it is whom he will make higher then Agag greater in power and authority then all the Kings of the earth His acts therefore must be as monuments in the world who ever is made marvellous in mercy only in them that believe Therefore God makes them as monuments thereof setting them as Cities upon a hill to whom all shall repayr for the richest merchandize and as beakens upon a high mountayn who only can give warning of the approach of the adversary And as the lights of the world without which no man can worke however the Prophets and Apostles were under persecution ignominy and disgrace in the time of their sojourning here yet now where is the wise where is the scribe where is the disputer of this world but seeks to uphold and honour himselfe by them Yea that very spirit that slew them now builds their Sepulchres and saith If they had lived in their fathers dayes they would not have done as they did Nay God will register the names of his Saints in that book of life in whomsoever the life of Christ is there they shall be memorized and set up by God as Standard-bearers in their generations before whom if the enemy come in as a flood the spirit of the Lord shall lift up a Standard against him and chase him away Wonderfull is it to consider of this point when we see so many have gone down to the dust by plague famine sword and not a name of them left upon record in the world but hee that once comes within the volume of that spirit of intercession shall remayn engraven as in a precious stone upon the breast-plate or heart-ornament of Christ Jesus as a record or inscription of blessed memory for ever Therefore the next words are brought in viz. Is a man or as the word will beare Is a thing as the Apostle affirms Henceforth we know no man after the flesh or as the word is nothing So here Eliah is a man or thing a matter cause condition or deed such as his name imports Elijah that is my God Jah or my strong being or the strength of my existance Now if it be such a one or such a matter or cause such a condition or deed brought in as congruous to us implying all the faithfull how can it be but that name or that authority shall be memorized for ever If a word of Samuel shall not fall to the ground a deed of our Eliah shall never be forgotten when or in whomsoever it appears The second point is the state and condition of the party instanced in together with the consimilitude that is subject to passions as we are By passions here is meant sufferings for so much the word imports and to be subject is to be under that is under like sufferings that we are that is the faithfull in all ages Whence observe That the Saints of God are subject to like sufferings they all alike endure affliction they all alike inherit the Crosse it is not sayd of any particular man or particular Church limmed out by the spirit of man from some few particular expressions or practices manifected in the Scriptures but of
Likewise it hath the mystery of eternity in it for they are heavenly such as never fade away nor faile to bring in their testimony therefore it is that Israel must go three days journey into the wildernesse to worship the Lord that is there must be a totall and finall departure from Aegypt in regard of the ignorance or darknesse of it from their governments Hosts and Armies burdens tasks and cruelties Magicyan-like worships lying wonders and fauning flatteries in the erecting and setting up of the Tabernacle and worship of God at Mount horeb or Sinai This is also the reason why the Ark must go before them three days journey from Mount-Sinai to seek out a resting place namely to shew that there must be a totall and finall departure from the works of the Law in our entring into that rest that yet remaynes for the people of God Of like signification is Jonas being in the Whales belly and the Son of man in the heart of the earth Jonas is swallowed up of the Whales in carnall and backsliding Israel who observe lying vanities and decline the word of God but is cast up and made alive in the Ninivites beyond all reason expectation or thought of heart for the Publicans and Sinners enter before the strict Scribes and Pharisees into heaven Christ lyes three dayes and three nights in the grave as buryed eternally concerning any life of his spirit in Herod Pontius Pilate and that wicked Judas and the Jewes but he riseth the third day in his Disciples the Gentiles and all Nations never to dye any more but only those three dayes and three nights of eternity in the wicked of the world unto which his life in the Saints is proportionable Even so here is three years voyd of rayn or dew or any fruitfulnesse of the earth wherein both heaven and earth are in exercise and are comprehended So there is an eternall estate of the wicked that comprehends both God and man in that way of the Curse and unity of the Harlot wherein twayn are made one flesh for two saith he shall be one flesh in which estate there is no dew of heaven nor fruit yielded by the earth that is of those fruits of righteousnesse and vertues that are by Jesus Christ in those three years that is unto eternity There is also an eternall season of the Saints of God wherein no dew nor rayn from heaven or from that wisdome of the flesh falls on them to cause any fruits of the flesh or works of darknesse to be brought forth by them So that as in a yeare wee see a perfect revolution of things not only earthly but heavenly also at least in that great light and course of the Sun so that the number three signifies a totall and finall revolution of all things that concern God and man as two being joyned in way of flesh And all things also that concern God and man everlastingly in that way of being joyned unto the Lord and made one spirit with him Further we see that in a whole years space there is a like time of night as there is of day if we take the globe universally even so there is a like eternity of darknesse and the power thereof that there is of light in the Kingdome of Christ Moreover take the whole circumference of heaven and earth and there is a like time of Winter that there is of Sommer even so there is the same three-fold time of eternity in the kingdome of darknesse of blasting withering smiting with chilly coldnesse and all unfruitfulnesse as there is in the kingdome of life and light of the joy of harvest and pleasure of the tree of life which beares twelve manner of fruits as being furnished for every Tribe of Israel and every moneth of the yeare which tree is not afraid of drought nor knowes when the heate comes Concerning the sixe moneths added it is a rendring or consigning to each estate of eternity such a time for the Prophet in the history is illimited in his expression saying that it shall be neither raine nor dew for these yeares which may be applyed to time past present or to come for it is according to my word which is the word of the Lord the word of eternity so that we can give no other bounds to the time but such as hold correspondency with the word of eternity Our Apostle therefore brings it in by these expressions to declaring and distinguish his meaning namely the Prophets meaning This term of sixe moneths then is to be taken according to that distinction when he saith that sommer and winter cold and heate seed-time and harvest night and day shall not cease This sixe moneths properly sets forth unto us the time of seed-time and harvest which take it throughout the earth with respect to all grayn and it consists so long time Besides the number sixe hath in it the mystery of meanes of increase for increase multiplication and fruitfulnesse is not brought in in the creation but with the blessing which is the meanes of it So that six moneths in this place is the time and means of multiplication and increase which is here frustrate and hindered by the drought unto barrennesse and famine In the mystery of Christ the Saints of God sow unto the spirit but the seed of immortality is lost in the wicked they reap nothing unto eternall life Also the wicked they sow unto the flesh but their seed is lost in the Saints and comes to nought for they reap nothing of corruption So that in these three years of eternity there is a frustration of seed-time and harvest an absolute fruitlesnesse barrennesse and famine throughout the earth the one unto blessing in bringing forth nothing unto the flesh the other unto a curse in bringing forth nothing unto the spirit Yet men beare men in hand and vainly perswade themselves they can convert men and turn them by their preaching and make them other things then they are whereas the Gospel only declares and discovers men to appear to be that which they are no alteration of a work done once and for ever They may as well say they can make the righteous and just one a sinner as to say the wicked may become holy otherwise then as they are once and for ever for Gods work in man-kind is an eternall act not knowable but as himselfe considered one with it 6. It follows which is the renewing of his prayer and the effect thereof And he prayed againe and the heavens gave raine and the earth brought forth her fruit We are not here to take prayer as one being of a later production then the former for they are but one continued and eternall act as the doctrine of the Gospel is which is herein commended unto us for the things of God are comprehended and involved one in another and it is the skill of a Scribe taught unto the Kingdome of God to bring them out of the treasury
respect unto that oldnesse of the letter and administrations according to the carnall Command wch the Apostle calls old because it is weak fading and ready to vanish away and so is called the olde heavens the old earth that passe away and that Ministry which exerciseth according to that being ever conscientious of the present want of the glory and power of God in it is constrained to form a time to come which will attayn thereunto or else it could gayn no acceptation in the world but through Conception of hopes which are like the spiders web But the Ministry of the spirit according to that word of life gives present being to the thing it expresseth or else it carries not in it that power of God the nature of whose word was ever so to do and ever will be and they are sayd to be new First because of the ground thereof for they renew themselves only by meanes of that which is antiquity it selfe for in the unity of God and man in the faith of Christ the spirit of God being an infinite fountaine must ever give out it selfe by new operations and not as one in want to gather up againe the same thing in all respects considered in which he hath been formerly exercised no more then a living fountaine gathers up the same water already vented to distribute it againe and by reason of this infinite and eternity of spirit and life the soule of a Christian or this spirituall state and condition in Christ is in an eternall act of newnesse like that new commandement that the Apostle writes of and that old commandement which is from the beginning Secondly they are new according their manner of being for in what point of the Gospel soever Christ is made it stands of as firm grounds of aboad and as impossible to remove as heaven and earth and we know that the very nature of the earth establisheth it selfe in its repayring unto the Center in such sort hath God established the state of his sons daughters and yet when another point of the Gospel is made manifest it is upon like ground but to be taken in as differing a respect and variety of furniture and glory as though it were another world and so in every appearance of Christ it hath his whole and compleat condition comprehended and comprized in the same as the whole world is in the heavens and the earth for Christ or christianity is never piece-meal'd As for example If he be revealed as Father with respect to a Son it hath the whole furniture of heaven and earth the whole estate of Christ as Husband with respect to a Spouse there is the furniture of the whole world for it is Christ who is all in all if as King with respect to subjects there is whole Christ all christianity is to be found there imbodyed and so in all points whatsoever else Christ is not preached as all in every thing no office or operation of Christ but it hath in it whole Christ and so ought to be revealed else we preach a humane Christ and not divine a carnall Christ and not a spirituall And where it is sayd the new heavens and the new earth which I will make the word may as truly be read which I do make or which I have made For it is Jesus Christ yesterday and to day and the same for ever So that as the state of Christ which is the eternall Son must needs remayn so shall the fruitfull condition of this estate therefore their name and their seed must remayn like heaven in name or authority for operation or power and as the earth to conceive bring forth the fruits of righteousness as that which is ever in motion for the renewing of the glory and fame thereof but I doubt not but something in the speech following will give farther light to this point then now we have time to manifest Only note thus much that such Doctrine as sets forth a time to come of more worth and glory then either is or hath been such Doctrine keeps the Manna till to morrow to the breeding of wormes in it Yea it hath in it that worm that dyes not for if Christ our Pass-over be eaten according to the law of the spirit there is nothing to be left till the morning And if it be the bread that comes downe from heaven it must be compleatly eaten at present and there wil be no want to morrow for it fals anew afresh otherwise the word of God that food of heaven is corrupted by reserving that for to morrow which belongs to this present day and in the sixe dayes labour in the operations of God we have plenty to feed on In the seventh as a cessation from all our own works keeping a perfect Sabboth unto God so that the kingdome of Christ is to be declared and whole possession and present enjoyment given and yet it is a Kingdome to come So that wee have it in expectation as to come as well as we fetch it up from that eternall estate of the Son to give it a present being for if wee have it not as from the first and to the last we give it not its present being and then uo Kingdome of Christ for no man can make him the first and the last that is eternize the Son but he must give him a present being without intermission of a moment of time Dear friends let me intreat you to read and consider and lend mee your help in the way of interpretation for there is no lesse need of that in him that hears then in him that speaks in him that reads then in him that writes for the light must shine in him that heares or reads as well as in him that speaks or writes or else it is not fruitfull unto him For we see by that light set up in our selves which God hath made our owne and not as the same light is in another Therefore if you gather any comfortable fruit from what is sayd let it be as your owne worke by the spirit of Christ and not as mine I have only endeavoured to put the Manna into the Arke and there only you shall find it compleatly in the pot like the oyle in the cruse and meale in the barrell lasting to preserve life and incorrupted unto this day Which if any thing that is sayd may seem to direct you unto then I have my reward and so I humbly take my leave and ever remayne yours in all services of love in our only beloved S. G To my much respected and honoured friends in and about Lynne in Norfolke in whom I have perceived grave and joyfull Acclamations at the publication of the Gospel Deare and loving friends YOur carriage towards me or rather towards the truth of God was such when I was for a short time among you that it is a sufficient engagement to bind me over for ever to be yours Doe not thinke that my not
implying a wonder note thus much in the distinction of it from the former expression for the word of God in every phrase hath its peculiar and distinct lustre In the former Christ is brought in as an hireling in his death in the spirit here as the Husbandman or Lord of the harvest in his dying unto the flesh Whence we observe That it is a like wonder and miraculous act and deed for the sonne of God to be made an hireling in the world or kingdome of men as it is for the sonne of man Enoch sorry and base man made of the earth to be made Lord of the harvest ruler of heaven and earth Let this be the only use of it to carry newes to all men that he that knows not the mystery of the one cannot unfold the Chidah that hidden matter or riddle of the other for the spirit of Joseph can interpret the dream of Pharaoh's Baker as well as that of his Butlers 2. The husbandman waites The word implyes a wayting as an over-seer to give things their due and to keep from harm hee tarries and abides by his field to see that nothing be wanting nor that any tare be pluckt up to the hurt or disadvantage of the corne but will have them grow together till harvest Whence we observe That there can be no true and acceptable division made betwixt wheat and tares just and unjust but by the perfect growth and ripenesse of them both the man of God must be brought forth unto perfection so also must the man of sinne Yea the seed of God sown in that great field of the world not in one age but in all ages thereof as also the seed of the Serpent or tares sown by that evill one must be opened unto the full measure of sin and righteousnesse in the one and in the other or else no man can rightly divide between the precious and the vile He cannot pluck up a tare otherwise but he hurts the wheat for no man can scant a wicked man of the fulnesse of sin but he besmears the Just one that holy one of God with what hee keepes back from the wicked for if it be not brought unto the wicked as to its proper seate in its perfection it is left unto the Son of God as he yet abiding under it This Lord of the Harvest therefore waits as a carefull and diligent over-seer that no such great inconvenience and evill befall his field or hinder the right and joyfull in gathering of his harvest They therefore that go about to gather in the wheat or binde up the tares before they be waiters and over-seers unto fulnesse and perfection of both that they can truly say the harvest is come which is the end of the world namely of all worldly excellencies of the Saints these are those unskilfull servants which know not the mind of the Lord nor is their enterprize acceptable unto him 3. He waits for the precious fruits of the earth and tarries and abides to preserve all things in order and place to the appearing of them which are the abundant and fruitfull exercises of mercy and justice which spring up in the just and unjust These are they which the Psalmist speakes of when he saith Mercy and truth are met together justice and peace have kissed each other For these are both alike innocent and guiltlesse precious and of like difficulty to be found out as they are gathered together and exercised by the wisdome and power of God who thrusts in the sickle of his wrath and displeasure as well as of his love and good will when the regions are white unto the harvest in the one respect and in the other For it is alike precious thing in God to redeem and deliver the elect by man and yet to free man in point of his own proper nature and ability from being any cause or furtherance in the work thereof as it is to condemn and destroy the wicked by the Son of God and yet to free God in point of his own native properties and operations from being any furtherance of the work thereof and without both the one and the other of these brought to light the words of wisdome are not justified In the one he that glorieth or as the word is praiseth himselfe it must be in the Lord for the boasting of all flesh is excluded In the other he that is shamefully dishonoured and blasphemed it is only in man for the Son of God is most glorious and excellent for ever and most precious fruits of justice and mercy ariseth from each of them In the one the Lord alone is our salvation and our strength and in the other Oh Israel thy destruction is of thy selfe The fourth point is the time of waiting and that is with long patience The length of this patience is answerable to the long suffering of God in the dayes of Noah who suffered himselfe to be mortified in respect of all spirituall and holy things in Cain even as Abel was by him slaine and put to death for in Cain the life of righteousnesse never appeared for he was destroyed in his seed in the deluge in that respect never to live onely none is to put him to death nor diminish him in his living unto the flesh in which respect he lives to this day in those that wander in the way of Cain as the Apostle teacheth and so Abels blood speaks wrath in him untill now And Abel is never to live after the flesh nor bring forth an off-spring in that way and yet speaks in that voyce of faith and life of Christ in Seth that set one in his stead of whom Christ came as an offering acceptable and of sweet smelling savour before God for ever This patience then hath the length of eternity in it for he that cannot expect the reception and rising up of these fruits at an eternall distance as fresh and new in exercise and execution as though they had never taken being before both in mercy to the godly and in terrour to the wicked he can never perceive nor rightfully enjoy the present being of the one nor the other For if we look upon them according to the dimentions which God gives unto them then are they to come unto eternity both the destruction of the wicked in our ransome as the salvation of the just in their purchased possession and they are both of them really present in that act of expectation even as the Son of God is one that is and is to come So that in patient waiting we possesse and in present possession we patiently waite else things are not looked upon as having God in unity but only as Creature in relation to Creature but the Apostle testifies that Abraham in wayting for the Promise had the present enjoyment of it and that as the father of all the faithful who only inherit accordingly and in no other way and thence he brings in the next point Which is
unto them no more then that rich man could lay claym to the service of Lazarus so much as to bring him one drop of water to cool his tounge Christ renders a reason why we are not to swear by the earth namely because it is Gods footstool so the enemies of Christ are said to be made his footstool by the Psalmist for as the powers of the world are as the throne for the exercise of Gods displeasure so in the exercise and execution thereof they are troden down under his feete as such as are of base condition and off-spring whereon his feet are set as being victour and conqueror of them for ever therefore the promise is Thou shalt tread upon the Lyon and the adder the young Lyon and the Dragon shalt thou trample under feet 3. In the third place the prohibition is of universall extent comprehending all things contained in this heaven and earth as is described in which heaven the actions relations and constitutions are multiplied as the heavenly bodies in the visible heavens are in their constitutions motions operations and respects which are innumerable The things of the earth also in their severall forms kinds and virtues are all comprehended in these words Neither by any other oath the world therefore in its exalted and troden upon estates and conditions are as full of variety in the one and in the other and with respect to each other as the heavens and the earth are which are here elegantly alluded unto and yet true Christianity is free from being ingaged to any thing it selfe only excepted not consisting of any nor of all them for the Son of God not having a greater swears by himselfe and is ingaged to none besides the spirit and life of true religion is ingaged to nothing but it selfe and unto that upon oath wherever it appears And pure religion and undefiled before God and the Father is to visite the fatherlesse and the widow according to their necessities and to keep our selves unspotted of the world that is it gives out it selfe and yeelds sufficient supply onely to the fatherlesse namely to such as are cut off from that race and stock of the men of the world and so are without father as Melchizedech is and ever was and will be and in that respect the Prophet saith For with thee the fatherlesse they finde mercy who are not propagated and borne of flesh nor of blood nor of the will of man but of God for that which is borne of the flesh is flesh but that which is borne of the spirit is spirit The state of the widdow also religion supplies and is ingaged unto as to it selfe whose covenant and contract with the things of this life is broken and altogether dissolved and made voyd who are come to that age and gravity of the Gospel as of threescore years and past that is past bringing forth according to the wisdome of the flesh who are such widows that bring forth in that kind as the Apostle saith wax wanton and will marry that is enter into contract and ingagements with the things of the world through their divorce from Christ Religion is in no sort obliged unto such but onely to the modesty and gravity of the former And therefore it is said to keep it self unspotted of the world it makes it selfe immaculate and undefiled by the estranging of it selfe from the proper operation of that spirit of the world in all things for it neither eates nor drinks marries nor yet gives in marriage upon the same grounds and principles which the men of the world do in so much that Christianity is that Virgin-like Espousall which conceives and brings forth by that spirit of purity not found elsewhere but onely in it selfe which the world stumbles at more then Joseph did at Mary before God resolved his doubt when he concluded to put her away and to have no fellowship with her which all the world not taught of God proceed unto concerning the Saints of God as ingaged thereunto by that spirit of uncleanesse whereupon our Apostle brings in the next point But let your yea be yea and your nay nay That is whatsoever you acknowledge your selves to be ingaged unto affirming it to be yea let that ingagement be acknowledged to be alwayes and in all things the same without denyall thereof in any thing whereinsoever it may be concerned as for instance if ever you were ingaged to God nothing else as men for the most part acknowledge traditionally they were in the creation of the first man Adam or if you acknowledge that hereafter you shall be ingaged onely to him and no other if you cannot make this yea that is to be always the same without any negation at all it is not the confession of faith no true profession of Jesus Christ yea it must be concluded upon and acknowledge both in the preter present and future tence or else it is not pure religion and undefiled before God even the Father because otherwise it is not the ingagement of the Son of God in whom alone all purity doth consist for if any thing at any time or time it selfe for one moment interpose between God and man between the Father and the Son it is not that unity and faith of the Son of God who never admits of any time or any thing to interpose between the Father and himselfe in that subsisting unity of his 2. This exhortation is laid down in way of negation let your nay be nay that is if ever you finde a time wherein you deny your selfe to be ingaged to Satan either in your creation or in Gods determination or if ever you expect a time or way and means wherein and whereby you shall be disingaged unto him and that fully and perfectly then let your nay be nay that is let it be resolved upon that you were never ingaged unto him neither are nor ever shall be at no time nor in any respect else it is not that disingagement of the Sonne of God for Satan never came to finde any thing in him bearing the least tincture of his nature or that held any correspondency with that evill one in any respect But I cannot but wonder many times when I think of that profession of Christ which is made in the world which for the most part is of such things as themselves cannot but acknowledg were never found in Christ as ignorance pride errour absence from God selfe-love enmity disobedience unbelief and the like at the least the relicks and remaynders of these to reside in the state of Christianity not knowing that these things are to be confessed upon that condition wherein the Sonne of God is transformed by the world unto and in it selfe another thing then by nature he is in which confession there is the vertue of transmission of all sin and unrighteousnesse into its proper place even as in the acknowledgment of the righteousnesse of God it is to be transmitted
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
unto thee arise take up thy bed and go thy way into thine house So that to preach the Gospel to the restauration of the soule from the policy that is from the fear terrors and tremblings of the law as at Mount Sinai to bring it unto Zion giving strength to take up that and carry it unto its proper place as that man carried his bed into the proper place which is his house which before had carried him extravagantly and diseasedly abroad wheresoever the Gospel exerciseth its power to raise up any to walk in the way of God before others in prayer or prophesie or any appointment of God according to the nature and season of it as that man is said to walk before them all to their admiration wheresoever the Gosplel is ministred to that effect there is also in that ministration power to forgive sin for the one is of like case and of like difficulty as the other is yea they are both in one act for he that can preach the Gospel to carry sin into its proper place which must be done or else the Gospel is not truly preached he must of necessity remove it from the chosen of God which is the true remitting and passing of it over unto another He that hath power therefore to preach the Gospel to the healing of the Conscience of the palsie sicknesse or tremblings of the law in the dead works thereof or works of death that man hath power to forgive sins on earth for they are inseperable and Christ in that place alluded unto makes them one for first he saith son thy sins be forgiven thee and in the rehearsall of it he saith his speech was arise take up thy bed and walk go thy way into thy house And we know that Christ saith to his Disciples whose sins ye remit they are remitted and whose sins ye retaine they are retained And again what ye binde on earth is bound in heaven and what ye loose on earth is loosed in heaven to walk and work therefore in the things of God according to the power intended by the word of God are of greater concernment then they would think for to preach the Gospel in the revelation of the minde and will of God as to an onely Son or to present our supplications to God as a father from the minde and disposition of an onely son are of no lesse authority and power then to to give sins for to pray with the spirit and to pray with the understanding also that is to pray according to the mystery of Christs meditation and yet with that wisdome and skill of expression as to unfold and explaine it in the minds of others that they may ascend up unto God together therewith as Manoa's Angel in the flame of the sacrifices this and to pardon sin are of like power skill and authority and a like weight lies upon both to whomsoever communicates in them For to pardon sin is not to change or alter the minde of God toward that party but to explaine and interpret the minde of God concerning that party which minde and will of God is the same in that one faith of the Son of God to all the chosen of God and wheresoever it is rightly unfolded and made manifest in the proclamation of peace and reconciliation of God and man in one if the Son of peace be there he accepteth and receivet the same as the right of his inheritance If the Elders pray or prophecy unto health therefore they pray or prophesie to the remission of sins in whomsoeve commucates in the same his sins are forgiven him To conclude this point it concerns us then to know what sin is that we may rightly conceive of it as it is pardonable and also as it not pardonable for there is a sin saith the Apostle John which is not unto death or which is not in death that is it is not in that way of death and there is a sin that is in death I do not say that you shall pray for it that is you shall not pray for the pardon of it because it is not to be pardoned for where Christ is once crucified in the spirit he never is to live in that heart according to the spirit no more then where he is once crucified in the flesh he never lives in that heart according to the flesh Therefore in the next place he exhorts us unto the confession of our faults in the true acknowledgement of them one to another Vers 16. Confesse your faults one unto another and pray one for another that ye may be healed the effectuall fervent prayer of a righteous man availeth much In these observe 1. An exhortation consisting of two parts 1. To confesse faults one to another 2. To pray one for another 2. The end wherefore That ye may be healed 3. A reason ground or cause drawn from the nature of prayer which is two-fold 1. It is effectuall 2. It is fervent 4. The qualitie of the person praying that is A righteous man 5. The issue or event of such prayer It avayleth much 1. ANd first for confession of faults sins or oberations from a law For where no law is there is no transgression for sinne is the transgression of a law or as the word is the withoutnesse of a rule Now there is the law of the flesh or carnall commandement which is the law of sinne and death and there is the law of the spirit or power of faith which is the perfect rule of righteousnesse or law of the spirit of life in Christ Jesus Now the carnall commandement or perfunctory and fading ordinances may be broken yea abrogated and nayled to the crosse as that which is against us and yet forgiven for every breach or piercing through of the sonne of man that is mans institutions and appoyntments composed by that carnall law shall be forgiven or are forgiven for the disannulling of mans wisdome and in that respect to become a foole is the establishment of Gods wisdome in the removall of all guilt and condemnation from the soule And there is the law of the spirit or of that holy Ghost which if a man speake a word against intentionally or blaspheme and pierce through that is abrogate or make a nullity of it It shall never be forgiven neither in this world nor in the world to come that is neither in the present mind and conscience of him that so doth nor in that holy mind and judgment of Christ from passing sentence against it being so remote and at such a distance from it and contrary unto it for the abrogation of the law of the spirit is no lesse then to disannull that wisdome of God in Christ by which device only the sin and guilt of the sons of men is taken away and no other way for else-where the redemption of the soule ceaseth for ever Confession of sins then one to another This phrase one to another is of like nature as
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
the seale of the Doctrine of the Gospel and any particular or all outward forms which Religion is represented unto us in to be the Religion of God as well as any or all of those former miracles wrought to be the seale of God 3. Furthermore to conclude the historicall act of wonders wrought to be the sign of confirmation is to darken yea to annihilate the vertue and power of the Gospel for in this wonder of Eliah to make the heavens as brasse and the earth as iron is here a fit allusion in the judgement of the spirit and we are to heare what the spirit saith unto the Churches in the teaching of the death of Christ and the operations thereof considered in the world and also in the house of God whose house we are if we hold fast the confidence and the rejoycing of the hope firm unto the end And thus the allusion is unto a three yeares and sixe moneths forbearance of raine and afterwards to raynein great plenty This allusion is also used not in the terme of yeares but of two and forty moneths which is the same length of time but in a farre differing respect and differing doctrine in regard of the severall beames and lustre of the Gospel For there he teacheth that in measuring of the Temple the Court-yard is to be left out and not to be measured because it is given unto the Gentiles And the holy Citie shall they tread under foot two and forty moneths which is this three years and six moneths It is also alluded unto in poynt of dayes and so the same mystery is called a thousand two hundred and threescore dayes which are not properly yeares of famine but rather of fruit for it is the time of the prophesie of the two witnesses of the Gospel it is alluded unto likewise as consisting of three dayes and a halfe which is the time of the witnesses dead bodies lying in the streets of the great Citie which is spiritually called Sodome and Aegypt where also our Lord was crucified not suffered to be put in graves This wonder wrought by Eliah is alluded unto also as points or monuments of time in which the time of the womans being in the wildernesse is taught a doctrine farre differing from any of the former and that is for a time times and halfe a time on the division of time Now if the three yeares and sixe moneths drought and afterwards rayne were the substance and intent of the miracle and in that the wonder to lye for the confirmation of the Gospel how fiâ—ly could the spirit of God bring it in as an elegant allusion in all these severall respects Those therefore that would have the Gospel confirmed by miracles of like outward form as have been done in ages past they annihilate the Gospel by denying the truth substance and reality of the signe to be extant only in Christ Like friends to the Gospel are they who look to see Christ coming from heaven confined in one individuall man as the Disciples saw him go up to reign on the earth as an only Monarch for the space of a thousand yeares and then and not till then we shall see good dayes as those Doctors affirm The fourth poynt is the effect of his prayer And it rayned not Concerning the historicall form of this wonder all men know what it is to rayne and not to rayn But few know the mystery thereof which is substantiated in the Son of God and consists in that death of his reallized in the men of the world and in the men of God The spirit therefore and office of the intercession of Christ centring in and gathering it selfe into that one holy and mysticall body in the utterance and manifestation of it selfe affords not any of the raine of Gods liberality and bounty nor of that dew which causeth Israel to grow as a lilly unto that body of sinne that state of Ahab Jezebel and apostatized Israel but leaves it fruitlesse and barren like those mountains of Gilboa where Saul slaw himself c. to declare that his unction according to the works of the Law of the carnall command with all the glory arising there-from and the terrours of God are never separated nor upon that height and dignity doth ever rayn nor dew according to the intent of our Apostle in this place fall or descend to bring forth any fruit unto God but are like the heath in the parched wildernesse and as the dry dust which the winde of Gods fury driveth away 2. The spirit of intercession comprized and exercising it selfe in that Elijah the strength of our being or existance dryeth up that mysticall body of Christ that no rayne nor dew nor any moysture producing fruits according to the flesh falleth upon it or descendeth thereon And this is declared and signified unto us in Eliah who goes to the brook Cherith or the brook of slaying and mortification of the flesh with all the lusts and affections thereof intimated unto us in the drying up of the brook by that drought and he is fed by no earthly thing but only by the fowls of heaven Also when he sits under the Mulbery trees as one bereaved of his life as his fathers before him also were To the things of this world there also an Angel or Messenger heavenly only makes provision for him in his ascention to Horeb the Mount of God in the strength of which food once received though in a two-fold respect he travels forty days and forty nights the like time that Moses and our Lord fasted where he complayns to God that he only is left alone destitute of all help of man as an out-cast from all claym or title to the Kingdome of Ahab and backsliden Israel to idolatry For there is no rayn nor dew which makes that earthly condition fruitfull that falls upon him for the Famine is as great unto him in poynt of the wisdome of the flesh yeelding any food to Eliah as it is in respect of the wisdome of the spirit in yeelding any refreshment to Ahab the one being the heaven of God of Israel and the other the heaven or god of the world To conclude this point let us insert that word Selah which hath the signification of lifting up do but exalt the word of God as it is in Jesus and behold it is extant and lives in both these respects at this day and thence comes in the time of this restraynt of rayne And this is the fifth poynt which is for the space of three yeares and sixe moneths For the opening of this point we know that the number three as it hath the mystery of a true and reall distinction in it in the same individuall as in the three that beare record in heaven the father the word and the spirit and these three are one So also the mystery of fulnesse and perfection as the number seven hath for three witnesses are as a thousand they answer the Law compleatly
all the Sains of God that ever lived or shall viz. For thy sake are we killed all the day long and counted as sheep for the slaughter There is none of those severall afflictions which the Saints of God have undergone but rightly understood one of them is as extensive as another and it must needs be so for the sufferings of the Saints is the Crosse of Christ and not the crosse of any particular creature but of the son of God therefore he saith In all their afflictions he was afflicted and therefore he saith also in the behalf of the believers and prayers in Damascus Saul Saul why persecutest thou mee Therefore it is when the Corinthians seemed to cleave one to one man and another unto another though all sound men and good one is of Paul another of Apollo another of Cephas and another of Christ that he calls them carnall because they take not every way or manner of the administration of the grace of the Gospel to be the same universally through the whole body what saith he Is Christ divided was Paul crucified for you or were you baptized into the name of Paul I thanke God that I performed no such particular act but to such as understood the mystery of it for that is the effect of his speech and cause of thanksgiving The ground of these particular and nominall Religions as Independent Presbyterian Anabaptist Papist Generallist for they all stand on one root is because they limit and infringe the grace of the Gospel both in way of the sentence of absolution and condemnation mincing and fashioning things according to the judgment or discerning of man and not according to the light and revelation of the Son of God Hence they are affected with manlike expressions and so cleave unto man and not unto the Son of God and if the mind of God be expressed unto them they hammer it into their own shape as the Corinthians did and so make rents and schismes Now the grace of the Gospel in whatsoever it expressed it self as King or Priest Prophet or Victor father or son Master or servant Lord or Disciple Apostle or follower is as that leaven which the woman hid in three pecks of meal whereby the whole lump was leavened or like that unction poured on Aarons head which run down unto the coller or hem of his garment for the oyle contayned in that honourable vessell of the Gospel filleth compleatly all vessels that are brought into unity or love with it Of such nature and extent are all things appertaining unto the Gospel and so the afflictions of the Saints the Crosse of Christ takes not its latitude nor longitude from the dimentions of a creature but holds correspondency with the son of God for the crosse of Christ is of the same extent and continuation that his Crown and kingdome is By this we may take notice of what nature the Crosse of Christ is that it stands not in or consists of any temporary relation or operation of the creature active or passive but is the proper suffering of the son of God in the wicked as deprived of all livelihood and proper operations of the spirit in all wayes of motion and relation and in the Saints in being deprived of all livelihood and proper operations of the flesh in all the wayes of its motion and relation It would seem a great cross to a man if the world were vacant of a rationall spirit and none but beasts to converse with of no lesse but infinitely greater is the disproportion of the wisdome of God in a Christian and the wisdome of this world in the wicked yea if they be as crafty as Achitophel or as subtill as the Serpent the wisest beast of the field Yea in the world we have lost our proper life spirit and power and all vertue proper to a Christian in poynt of heavenly things Further it would seem a great affliction and suffering unto us to see the world take all our strength our wisdome honour riches peace friendship c. and leave us nothing but that wee should depart from and forsake father mother wife children c. and thus it is with a Christian The world ingrosseth power authority wisdome riches c. and leaves us as the scum and out-sweepings of all things Nay we forsake our nearest relations in all respects as the law of the flesh in its true sense calls for and go to a place we know not whether by any wisdome or understanding of the creature which can never be done but by the instinct and operation of the spirit of God opening unto us the power wisdome riches and all relations that are reall substantiall and eternall And if the spirit of God be there it never appears but in the faith and unity of Christ therefore they are the proper sufferings of Christ and not of any particular creature And when we know and judge of the sufferings of the Saints wee shall not lament if the world take all temporary things from us nor rejoyce in what it can cast upon us for God forbid that I should rejoyce in any thing save in the crosse of our Lord Iesus Christ whereby the world is kill'd and crucified in me and I in the world If once we know how to loose our lives in the world in all things of the spirit and how to loose our lives in our selves and body mysticall in all things pertayning to the flesh we shall then take is lightly in whatsoever the world can give or take away from us By the nature of these sufferings we know of what spirit and power of what nature vertue and comprehension this act of Eliah is which is the third point And hee prayed Whence we note That the act or spirit of prayer hath in it sufficient honour power and authority to memorize and register the name of a christian for ever that it shall never be put out but continue in the records of the house of God For 1. Prayer hath in it the vertue and power of prophesie for in the history treating of the act of Eliah he prophesies unto Ahab saying As the Lord liveth there shall be no raine nor dew for these years but according to my word So that this prayer comprehends the whole Prophesie of Eliah and Eliah is brought in as comprehending all the Prophets as Moses comprehending the whole law in the transfiguration of Christs appearing in the same form and glory that Christ doth so that all prophesie and noble acts of the Prophets are involved in the spirit of prayer By the spirit of God in this place his reproof of Ahabs wickednesse his slaying of all the false prophets of Baal his bringing fire from heaven to slay Captayns with their fifties his dividing of the waters with his mantle his giving of his spirit to Elisha his binding up and flopping the bottles of heaven and loosing of them at his pleasure his rebuking the earth and drying it up to
dust that it cannot yeeld fruit his ascending up into heaven in a fiery Chariot The spirit of God is pleased to commend all his honourable deeds unto the world in this one act of prayer to stand and to be as his memoriall for ever Prayer therefore is garnished with all the ornaments of a Prophet oâ— God and cannot be lesse then a most honcurable monument and memorizing of the Saints where-ever it is found extant 2. Prayer hath all the vertues and ornaments of Priest-hood in it Never was Aaron fitted and adorned with greater variety of vestments and vertues to minister before God in the holy place and according to the variety and change of the multitude of sacrifices and offerings then the spirit of prayer contayns in it and according to occasion puts on and brings forth when the vertue power of our great high Priest after the order of Melchisedech is brought in it is all summed up in the spirit of prayer as he saith also in another place Thou art a Priest for ever after the order of Melchisedech who in the dayes of his flesh when he offered up prayers and supplications with strong crying and teares unto him or in him that was able to save him from death and was heard in that which be feared That is he was heard in all things or for the accomplishment and bringing to passe all things that concern life and salvation Now that all things that concern the Kingdome of God is involved in this prayer is thus proved The word translated feared is in the Greek dispaired about which men have much contended how it may be said of Christ But the thing is really and substantially to be considered though men do wrest and bend mince and strayn the word to suit it to humane reason For it is as true that the Son of God in and by the spirit of the world and principles proper to humane wisdome doth dispair and relir quish all hope and expectation of being delivered or set at liberty from that infinite wrath and displeasure of Almighty God as it is true that the son of sorry man is in and by the spirit of God and principles proper to the wisdome of God established and confirmed in the love power truth righteousnesse and glory of God and of his Kingdome everlastingly If men be ignorant hereof how Christ is said to feare or dispayr in all things they may talk of eternall life but they know not how a creature can live eternally and be possessor of all things Want of this knowledg breeds your Mortallists that know not by vertue of what the soule becomes eternall either in life or death as also your Generallists that say God will save all whereas there may be as reall and undenyable arguments used upon like ground that God will destroy all and so they must be left to the height of their doctrine which will amount to no more then the condition of a beast yet doth it make them such men as it had been good for them they had never been born For the rest that have gotten a tract of salvation and damnation by tradition from schools books naturall phylosophy and observation not having the knowledg of the nature of this Priest-hood comprized in the spirit of intercession They believe such things but they must not be curiously searcht into that is we cannot know them of these we say as the mind without knowis not good so these mens faith is dead For wilt thou know oh empty man that faith without works is dead For the spirit of God never works in way of life but in its own light therefore ignorance in any point must be voyd of the work of faith and so of the saving vertue that is in the life of Christ But prayer comprehending the whole Priest-hood of Christ is a work of that honour and power as to memorize the name of a Saint for ever and to set him up as a monument of the wisdome and mercy of God 3. Prayer is a work that comprehends the Kingly authority of Christ for when the Apostle Paul had shaken off the traditions and rudiments of the carnall Jew the power of the high Priest in that prosecuting spirit of binding and imprisoning all that were of the way of Jesus calling on the name of the Lord and when the Lord would proclaim him and make it manifest that he was a chosen vessell fitted to beare his name or carry his authority before the Gentiles Kings and the children of Israel Yea when he would put all that honour upon him which the Psalmist foretells saying There is little Benjamine their ruler the head of the Tribe a Prince of God he comprehends and concludes all in this act of prayer to give satisfaction to Annanias behold he prayeth As if he should say it is enough to know that miraculous change from Saul unto Paul from the service of the Synagogue of the Jewes to be a ruler over Kings the Gentiles and children of Israel for the name of God is by his word advanced over all which he was to beare this is sufficient to give satisfation to all Behold he prayeth So that none can deny a Princely spirit of power and authority where the spirit of prayer bears sway and a princely excellency is of honour sufficient to eternize the record of a Christians name 4. There is in prayer the power of victor or a victorious renown consisting of the noblest conquest that ever was Jacob by prayer overcame the man that wrestled or combated with him which man is said to be an Angell but it is the Angell that blest him in the way and therefore is declared to be God for Jacob said I have seen God face to face in which act of prayer his name is changed from Jacob to Israel to declare a prince-like promise in prevailing with God as the Prophet explayns his name and act saying And by his strength he had power with God yea he had power over the Angell and prevailed he wept and made supplication hee found him in Bethel and there spake with us or in us for if the spirit of God had not spoke in our father Jacob and so in all of his race he had never prevailed Was ever the like Conquest made as to overcome omnipotency which could never be but through the requests of his owne spirit which he cannot deny but must yeeld himself over thereunto Prayer therefore consists of a combate which ever hath conquest therefore of sufficient honour and renown to memorize a Saint who-ever he be that exerciseth the design and skill thereof 5. Prayer hath salvation contained in it nay it is salvation For whosoever calls on the name of the Lord shall be saved or in the present tense as the word will admit is saved for he that thinks he knows Christ any otherwise then in the vertue of an office exercised in such a subsistance or by such a manner or subsisistance exercised in