man or else it were sinfull to consent to the marriage of unbeleevers Again if marriage simply considered were any part of the end of the law then would Christ Iesus the fulfiller of the Law Mat. 5. 17. never have neglected that relation but he doth it of purpose to declare that as naturall conception is not intended to be that which brings forth the Son of God and therefore he is conceived by the holy Ghost in like manner naturall marriages and contracts is not the thing intended by the word of God in the fulfilling of the Law and therefore he enters not into that relation for the consultation of the grossenesse of mans cogitations therein Therefore the spirit of the Scriptures solicite carnall Ierusalem as having relation to the Iebusites for the abrogation of her sinfull and murthering laws as she sets the scope of the word of God in vanishing things which is as durable in its proper end in all things as in its foundation Rev. 22. 13. and beginning Such laws therefore as receive strength by terminating the word of God in transient and momentany things as the Laws and orders of Ierusalem that now is and is in bondage with her children ever did Gal. 4. 24. 25. and therefore the Prophets ever cry out and inveigh against their Sacrifices Sabbaths New Moons and solemn Assemblies Temple Priesthood Fasts and all manner of exercises which God himself had commanded only they understood and used them in a litteral and carnall manner terminating the end of the commandement in things that fade and vanish which laws are the very ground and fountain of all uncleannesses and abhominations springing up among the sons of men in the World Isaia 1. Isaia 58. Ezek. 23. 38. 39. the mistake and misconstruction of the word of God in this point is the proper prophanation of all things amongst the sons of men therefore Ierusalem is said to stone them that are sent intimating thereby that she doth it by her Laws and Ordinances alluding to the Law of Moses which appointed Malefactors to be stoned to death Lev 2. 2. 27. Deut. 13. 10. Deut. 17. 5. and in that includes all other laws instituted by a false construction of the word of God whereby in her executions she brings the word of God for what she doth for her defence as though she did nothing but by the command and direction thereof which is only brought in as the Devill did the word of God in the tempting of Christ which Christ gives a quite contrary meaning thereof than the Devill intended Mat. 4. 5 -10 which is the proper overcoming of the tentation and by this false and satanicall alleging of the word of God false Interpreters do blind both themselves and the world and thereby direct the force of their law against a wrong object and so exercise their cruelty upon the innocent instead of the guilty party for we shall hardly find a wicked Lawyer or judge in the world that cannot by this means find some fault with a godly man according to his interpretation of the law of God for it is easily said thou art an Heretick Scismatick or a Blasphemer a mover of Sedition troubler of the state or enemy to Caesar Acts 24. 5. Acts 18. 12. 13. Iohn 19. 12. 13. Acts 17. 6. 7. But the question is by what law he is made such a one whether by the law of faith or by the law of sin and death for if the Judge be not able to interpret the word of God according to the Law of faith and so be a Preacher of righteousnesse 2 Pet. 2. 5. otherwise the word of God is become in him a law of sin and death directing him to the innocent instead of the guilty and therefore his judgement must needs passe according to the will and law of Satan and not of Christ Not that we deny that the sentence and execution of death may passe amongst men upon the face of the earth we only plead for a just and righteous law by which it is done otherwise the judgement is as ready to take hold of the innocent as of the malefactor for the maintaining of the Judges own ends and honour for if a wicked Iudge did it not for sinister ends and respects he would only bend the force of the l aw against the godly of the Land and not against them of his own spirit as all wicked men are only they become Tormenters one of another If a man should aske many who sit in judgement according to the law of Jerusalem in bondage with her children how it comes to passe that an Adulterer or an Adulteresse is by the law of God to be stoned to death and yet Christ acquits one taken in the act notwithstanding a grave Eldership are her accusers Iohn 8. 3 -11 or how a Murderer is by the law of God guilty of death Numb 35. 16. 17. 19. 21. and is to dâ—e the death and yet God sets a mark upon Cain that grosse Murderer that no man shall kill him Gen 4. 15. or how it comes to passe that a Usurper or Tyrant is not to be suffered therefore David complains of Saul for usurping the Kingdome Psalm 4. 2. as appears by the word translated men in that place which is â—sh a name given to man with respect to dignity authority and power as Saul had and yet David though a Warriour will not lay his hand on Saul when he was in his power to put an end to such usurpation though God had said the Kingdome was rent from him and given to David 1 Sam. 24. 6. 1 Sam. 15. 27. as one better than he and many the like which no carnall Iudge can reconcile to any satisfaction of a rationall mind and he that cannot reconcile the word of God to be at one and in an eternall agreement in it self as it is the word of God that man can never bring forth a pure law of God and he that works by a corrupt and crooked rule must needs misse or sin in all his operations for he that cannot bring the word of God to agree in all things he can never bring God and man to agree in Christ in whom only all righteousnesse dwels and abides for ever and out of whom is nothing but wickednesse in all the sons of men The Law of God then applyed unto false priuciples is the ground of all disorders in the world for can we think that if men did not put a certain Deity in worldly wealth by terminating a blessing of the word to consist in riches that ever men would spend their time and strength use such deceits and sleights in trades to deceive ingrosse monopolize and inhaunce the price to grind the faces of the poor alienating themselves from friends family and house or people of God to abide among infidels for that end and purpose to grow rich in the world Nay would men steal rob and slay but to get wealth or to attain some other
are spiritual and heavenly I interrogated in the sequel of the Chapter wherein are involved so many effectual and undeniable arguments affirmations and conclusions which are without all gainsayings of any false apostleship or ministry Vers 4 Have not we power to eat and to drink that is have not we who preach the gospel and go upon Gods message and errant sufficient authority liberty and licence to communicate and participate in temporary terrene things for the comfort and sustentation of our bodies being that the earth is the Lords and the fulness of it the world and all that fit therein the interrogation is in the way of a strong affirmation that we have authority and power from God for that purpose Vers 5. Have we not power to lead about a wife that is a sister or women that are sisters that is shall not we enjoy the benefit of humane society for our comfort in companionship in our journeys if they be such as communicates in the faith with us shall any debar them from like authority with us to participate in things common to all creatures and apertaining to this present life doth not God deny us the greater as to be of the faith of Jesus and shall he deny us the less namely the things of this life hath he given us his Son and shall he not in him give us all things Have not we like priviledge as other apostles the brother of our Lord and Cephas who are ministers of the circumcision even brethren of the Lord or such as are kindred of alliance in that brotherhood Lordship proper to the Son of God who is made heir and inheriter of all things doth not our faith and apostleship in that spirituall and miraculous sight of our Lord invest us into his authority rather then any carnall society or naturall alliance as might be considered in James and John and also in Peter that companion of Christ in point of corporeal presence who is here called Cephas which signifies a stone or rock of whom it is said in point of that mutuall confession between Christ and himself that upon that Rock the Church is built namely of the Lord and disciples being one in the foundation and in the top or head stone also against which no power of hell can prevail it is therefore alliance in faith which gives true Lordship and authority in the use of all things and not any naturall distinction humane Relation or companionship whatsoever shall not such therefore have liberty and authority wherever they come to partake in terrene transient things seeing that the earth is the Lords and the fulness thereof that is shall not the state of a Christian be a sufficient testimony that all things shall be in motion to contribute to his conservation in the glory of God whereever he comes without any foreseen tender of the creature certainty of stipend or contribution nor any provision made before Elijah sits down under the Juniper treee if all things were not in motion to preserve that Sonship by faith God should fail of his end for otherwise he had never existed Vers 6. Or I and Barnabas have not we power not to work as if he should say I Paul who am rest and quietness from that spirit of breathing out slaughter against the Saints of God which remains in the carnal Jew or turbulent spirit of Sauls and am ready to give rest where I come and Barnabas joyned with me that Son or seed of consolation from whom springs and grows up comfort unto the Saints in every place where we come and the Son of peace appears have not we liberty and authority to refrain and forbear to labour or to trouble our selves with any other employment but what is of this nature or conduceth thereunto nay the power and authority of the Gospel stands in doing or not to do the same thing in point of bodily exercises according as the hand of God is pleased to present the same unto us Vers 7. Who goeth a warfare any time at his own charges who planteth a vineyard and eateth not of the fruit thereof or who feedeth a fl â—k and eateth not of the milk of the flock Vers 8. Say I these things as a man or saith not the law the same also that is I speak not these things as as bounding them within the confines of humane wisdome as man hath respect to eating drinking marrying and giving in marriage bodily labour rest or any such things for therein the law of God doth not consist for there is no proper law of God composed between man and any of the Creatures inferior unto man because the Spirit of God gives the relation of the law of God in all parts and it is not a law but as considered relatively but no creature did ever partake of that Spirit of God but that only which was made in the Image of God namely Man and therefore they are all put under his feet he being Lord over them all and not tied or bound unto any of them but the spirit of God gives the relation of the law of God in all respects as it stands between God and man whether as it comes down from God or goeth up unto God else no proper law of God and of Christ The law of God therefore consists of relation between God and man in all things that are proper thereunto else the law of God would suffer loss in the Saints when they cease to converse with these terrene things but one jot or title of the law shall never fail for it is the Spirit of Christ the Son of eternity which only fulfils the law in every respect and relation He therefore what ever he be that concludes the freedome liberty power authority peace or plenty of the gospel to consist in transitory eating drinking marrying giving in marriage in any bodily labour or cessation and rest in tithes stipends contributions or uppermost seats in the assemblies and synagogues that man propounds a carnal gospel to the world which is not another gospel but it is the gospel perverted ond carnallized wherein salvation did never consist but onely the state of the Curse although it may be brought in as by an angel from heaven in point of humane wisdom and Eloquence according to the judgement of humane reason viewing it For such fruits as we look to receive as the proper priviledges and crop of the gospel snch seed we sow and of such nature is the gospel which we preach if we expect any earthly and carnal priviledge as a fruit wherein the authority or the reward of glad tidings doth consist then do we preach from an earthly and carnal root and principle the very state of death and not that state of life which is by Jesus Christ Which is proved as also illustrated by this threefold interrogation First doth any man go to war at his own cost vers 7. It is taken for granted that he doth not
is a wicked and disallowed ministry rejected and reprobated by God and doth in his heart conclude that the righteousness of Christ is one thing to one Saint and another thing in another Saint that it is of one virtue in one age of the world and of another virtue more or less or some alteration in another age this is reprobate doctrine rejected and reproved by God For our Apostle saith I beat down my body not the body of another So that they who seem to beat down sin in another and know not how to make it their own as it being naturally in that body whereof they by nature are such are in this ministry of reprobation therefore all such as go about to cry down a sin which was committed in a body destitute of humane nature that is the sin of angels before man was or at the least before man sinned these beat down sin in another not in their own body a sin say they which man was never guilty of nor subject unto for say they man sinned by means of a tempter but the evil angels the devils they sinned without a tempter these men preach in another not in themselves and these our Apostle by transferring the thing to himself concludes by the Spirit of God that it is a reprobate and rejected ministry disallowed of God in all good men throughout all ages They therefore that preach a sin without that body whereof man by nature is which are all those which preach the fall of angels not to be the proper fall of man and the sin of the devil in its first act not to be the proper sin of man as well as of Satan all these are reprobate ministers and this their ministry is reproved rejected and disallowed of God Again they who preach a righteousness a wisdome a sanctification or redemption that is in another but not in themselves or that which is not in all the Saints of God as really as they in it or as really in all as in any one these preach in another but not in themselves they build up or seem to do another not their own these are reprobate ministers such as are rejected and disallowed of God And wherewithall shall these men come before the Lord and bow themselves before the high God shall they come before him with burnt-offerings with calves of a year old will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall they give their first-born for their transgression or the fruit of their body for the sin of their soul But thou O man of God who art known of him he shall shew unto thee what is good yea what that good thing is which is only acceptable unto him and what doth he require of thee but to do justly and to love mercy and to abase thy self in point of all humane excellencies that so thou may walk in the power and glory of thy God Amen S. G. The Preface THe piece presented according to the nature of it is as a judge of assize riding his circuit who being set on the seat of judgement is as a man ignorant of all causes apertaining to that place where he is so set as also impartial with respect to any mans person for he knows no man But when the cause is produced the parties brought in and examined with observation of their countenance carriage and demeanure together with manner of speech and all circumstances The witnesses standing up being such as are free from the act as also from passing of sentence and yet have really communicated in the act by eye or ear or some of the sences in way of approbation or dislike The voluntary declaring their testimony without any extraction obstruction interruption or mollestation and it recorded The case opened declared and made manifest The records of the law read seriously considered and skilfully interpreted The Auditours satisfied in the conviction of the guilty and clearing of the innocent And the spirit of the judge animated through sound and indubicable knowledge of the matter and conscience of his office freely determineth in case of right and wrong passeth sentence of absolution or condemnation without either fear or flattery and such manner of progress expect in this presented and so I adventure it to publick view as a thing impartiall having sufficient in it self for its own defence S. G. Matth. the 23. 29. Wo unto you scribes and pharises hypocrites c. THis is the seventh wo denounced by Christ in this chapter against scribes and pharises being hypocrites and once being blind guides to lay open the fearfnl estate and condition of such as oppose Christ Jesus in his doctrine and seek by all means to insnare and intangle him therein to make him appear unto men as a guilty person that so all men might contemn and dispise his sayings as is plentifully declared in the former chapter which is not to be limited or confined to any particular time or age of the world as excluding others nor to any particular rank or calling of men as belonging to them and not to others But is to be taken according to the true etymology of the phrases which are here expressed The word scribe signifies an expounder of the law and so the Evangelist Luke hath it saying wo be to you expounders of the law that is ye reporters of or bringers in the original and first foundation of the law and records of the kingdome The word pharise signifies one who curiously divides makes distinctions in the interpretation or prophesie foretelling what will insue and come to pass upon the principles and foundations premised which are never separated and therefore Luke concludes them in one Luke 11. 52. saying Wo be to you lawyers or wo be to you interpreters of the law The word hypocrite or dissembler is therefore added to declare that they give a false exposition and interpretation of the law of God both in the ground and original of things as also in all the success and prosecutions thereof otherwise the words scribes and pharises might be taken in a good sense 1. The word hypocrite properly signifies a stage-player which sort of men we know are counterfeits in divers respects first they counterfeit the persons of men representing godly or noble men when they are of no such disposition nor degree so do false interpreters represent the person of Christ yet cannot but confess he is as far remote as heaven is from earth 2. The stage-players counterfeit the records and histories of a kingdome as though they were now in their wise and grave agitation and solemnization when as they cannot but confess there is nothing but a bare resemblance of them and so do false interpreters they treat of the records and histories of the Scripture when as they confess they were in act long ago and are not now in present and real existance 3. The stage-players counterfeit time pretending the season of Gods providence
into the account nor of any virtue or effect in that great work of deliverance of Israel out of thraldome which being stood upon and urged as any part of the intent of the word of God they become that which in setting up Pharaoh and his Magicians keep Israel in bondage 1. Therefore if men will be instructours whetters and sharpners of people in the historical narrations of the Scriptures in proverbial and parabolical sentences according to humane reason and art drawn out and acquired by schools and mans diligence if they call this speaking or preaching we gainsay it not if so be there be but this plainness and faithfulness adjoyned as to confess that this kind of learning in the highest attainment thereof is but the learning of Egypt of Mizraim and not the learning of the Hebrew Gen. 14. 13. that is of Abraham who is of Heber And that in this learning of Egypt Jacob and his Magicians are pregnant in and conversant about and that this kind of learning must be departed from as being no part of Israels deliverance or else we shall never attain to the deliverance unless it be to pass through the sea as an Ethiopian that Gods judgement may be made manifest in another way of execution by their carkasses falling in the wilderness as the Egyptians passed from one plague that another might take place and so Israel may be said to be brought out of Egypt as the Lord brought the Philistines from Caphtor and the Assyrians from Kir for the manifestation of a more eminent distruction Amose 9 7 8. If men would but confess these things let them preach to the drawing out of that humane bud to the furthest and whet it up unto the sharpest point otherwise they betray the cause of Christ when men say unto these things hail master and kiss them as their only Lord and beloved in so doing they betray the Lord Christ as Judas did by confessing him in a carnal manner and to a carnal end Matthew 26. 49. We conclude then that a humane ministry may be admitted in the world so that it keep it self within its proper confines professing that an Egyptian or Barbarian may attain the same but if it be professed to be instituted according to the faith of Christ then doth it become that Jewish priesthood which ever takes away the life of Christ not admitting him his due administration in the world 2. This bud of humane and depraved nature being broke forth and ripened to the thwarting of the common Society of mankind may be by humane ability curbed and restrained so be it the designe extend not beyond the limits of its proper bounds that is that the parties curbed be such as are as the horse or mule void of true understanding whose mouth must be kept or stopped with a reign or bit lest they come near unto us Psalme 32. 9. which brutish spirit is never found in any who are instructed in the wisdome of God Matth. 10. 16. So likewise the party exercising this authority in doing such an act must know that if there be not wisdome in him accompanied with eternal life Iohn 17. 3. his office goeth no further then that which a gentile a heathen or barbarian may perform and exercise as well as he whatever he may be called or however he may think or esteem of himself yea he is of the same brutish and untamed nature how learned or how costly soever the trappings of the horse may seem to be he is of the same nature which those are that seem to appear without any such costly ornament Therefore the Hebrew phrase used by the Prophet may be read either actively or passively whose mouth must stop or whose mouth must be stopped Psalme 32. 9. signifying unto us that the act may be appliable either to the agent or to the patient a like phrase is used by the Prophet where he saith that thou mayest be justified in thy saying and pure when thou judgest Psalme 51. 6 which speech the Apostle takes up and saith that thou mightest be justified in thy sayings and mightest overcome when thou art judged Rom. 3. 4. To Judge then in humane affairs is a thing necessary for the preservation of mankind upon the earth as eating drinking marrying and giving in marryage so that we use them as though we used them not knowing that the fashion of them passeth away 1 Cor. 7. 31. and therefore are no part of office or relation proper to the kingdome of Christ and therefore prove good or bad according to the spirit of him that is exercised therein for men may eat as making their belly their God Phil. 3. 19. and as these did that lusted after Manna and were destroyed whilst the meat was in their mouthes 1 Cor. 10. 31. And men may eat and drink and whatsoever they do to the praise and glory of God 1 Cor. 10. 31. But when men go on in the exercises and executions of humane and temporary things as being offices and ordinances as the law of God intends and in which it terminates it self as the proper scope or any part of the meaning that is no less then to disthrone the Son of God and set up Pharaoh justifie Herod and take parts with those heathenish and barbarous princes that ever did do or shall lift up themselves against Christ for they have all that principle written in their hearts to terminate the mind and will of God in point of approving or abhorring in temporary and transient things We conclude then that the matters of the kingdome of God are more eminent and so of higher concernment then to stand either in the extention or extenuation of any thing which hath its proper being and only exercise within the bounds and confines of this mortal life therefore it is that Christ saith my kingdome is not of this world John 18. 36. no not in any vocal expression or bodily exercise 1 Tim. 4. 8. but in the execution and intention of that eternall spirit whereby the Son of God offereth up himself unto God Heb. 9. 14. for if the kingdome of God should consist in any thing bounded by this mortal life then would it suffer loss in every Saint in the laying down of the body in the dust by cessation unto all these things which every man holds rather to be the perfecting of it But it stands in the meek and submissive reception of the word of eternity and power as an ingrafted word James 1 21. that is accord ng to the Metaphor the wisdome and will of God in his chosen hath from the beginning so cut the proper branch and topped the heighth of the spirit of man which it by nature otherwise brings forth and thereby submitted it to the reception of an eternal and higher wisdome which ingrafts it self as a science into the stock of mans spirit being a creature made in time through this cutting of it off from its natural growth as from that superfluous
conversant in as well as man these persons are such of what rank soever they may be as do debase undervalue and have in contempt the grand principles and main pillars of that law of the Spirit of life which is in Christ Jesus and prefer things which perish in the use before the things of duration wherein the grace of salvation doth only consist 3. The third point therefore declares wherein this grace and weighty matters of the law doth consist and that is 1. In judgement that is ability to discern and authority to give sentence of all things according to the nature and end of them designing them to their proper use not villifying or exalting not shortning or extending any thing above or below the proper nature and end thereof 2. These weighty matters of the law consists in mercy now this word mercy by conference of the Scriptures is of large comprehension the Hebrew word Châ—seâ— signifies a sacred affection of mercy piety grace piety grace benignity and bountiful good will to any without respect of person or reward sometimes it is taken for bountious and liberal exercise of mercy in giving sometimes for the mercy or bounty received for clemency commiseration compassion tenderness and love gracious kindness or glorious grace called in Greek sometimes Doxa glory 1 Pet. 1. 24. Sometimes Eleos mercy which are used indifferently one for the other as appears by comparing Hosea 6. 6. with 9. 13. and hence it is that a godly man is called in Hebrew Chasid that is gracious or merciful Psalme 4. 3. In the former they neglect and despise the law as it is concerned in the true and strict view and sentence of things as a righteous Judge and in the second they villifie and contemn the law as it comprehends all that tender care compassions givings and forgivings of a gracious and merciful father Of such like consequence is that mint-like washing in outward and bodily baptisme that cummin-like eating and drinking in that humane frame of the Sacrament of the supper that Annis-like gathering together a temporary congregation which men call a Church and that Rew-like sensure of excommunication out of such a corruptible incorporation with all the green herbs of such like nature which may be food for the beast as well as at the use and service of the son of man 3 The third thing wherein the weight of the law consists and that is fidelity which is ready seasonable equal just and fruitful disposure of whatsoever is committed to any in trust now God hath committed his word and law unto man to be interpreted wherein he alone himself is expressed and made manifest therefore mankind only expresseth and welleth out that Image and ingraven form of his subsistance Hebr. 1. 3. And to falsifie this word and law terminating it in trivial temporary and transient things and bodily exercises is to falsifie the Son of God in whose heart only the law is and is the very frame and form thereof Hebr. 10. 5. 10. Psalme 40. 6 7 8. which is no less then to disallow of the whole workmanship of God and to charge his Royal intention concerning the son of man to be that which it never was which is no less then to give that which is truth it self the lie Rom. 1. 25. but let God be true and all such interpretours shall be found liers Rom. 3. 4. 1 Iohn 1. 10. No man can deny but that the whole word and so the whole work of God is committed to every one of the sons of men for the management thereof even as certainly as the whole kingdome of Israels and not a part was committed unto Saul in point of government and it was the whole kingdome which was rent from Saul and given unto David 1 Sam. 15. 26 29. for the ordering and government thereof for it is the difference of unction that breeds the difference of kingdomes in point of acceptation before God Therefore it is that David desires that the head o l or the oyl of the head come not upon him as the words ought to be rendred Psalme 141. 5. that is that chief and principal ointment which is the headship of Sâ—ul my potent enemy Psal 140. 9 namely that wisdome humane in the glory of the flesh set forth in the sparing of Agag so honourable a Captive subjected unto him for glory and the beasts to offer in sacrifices to God as mans wisdome being as far from attaining the things of God according to his judgement that is the judgement of God as a beast is from attaining the things of man So that Saul hath the management of the whole kingdome turned into a kingdome of darkness by disposing of it by that oyly supplement of mans wisdome the headship thereof But as it translated unto David it is managed by the wisdome of God that unction which teacheth all things preferring the things of God in the villification of things humane things eternal not seen by the reason of man villifying things which are seen and transitory obvious to carnal sence 2 Cor. 4. 17 18. and upon Saul the anointed David will not lay his hand that it may appear unto all men that there is in that way of Rule sufficient matter of destruction in point of handling that sword of the Spirit which is the word of God Ephes 6. 17. turning it upon his own brest for his own voluntary ruine 1 Sam. 31. 4. 5. but when David cut off a lap of Sauls garment as a testimony that the honourable ornaments and robe of the kingdome was translated unto him through that holy unction of the Spirit he was touched in heart that is felt and was really sensible through that Spirit of God of that weight of the glory of God put upon him for the governing and ordering of all the things of the house and kingdome of God 1 Sam. 24. 5. as all the Saints of God are which partake of the same Spirit Phil. 1. 27. though the spirit of Saul think so meanly of Davids hold or cave that he makes it a place wherein to uncover his feet which base and mean spirit of Saul ends in the justification of Davids innocency and vindication of his glory and the just condemnation and shame of his enemy in the guilt of his own conscience 1 Sam. 24. read the whole chapter To conclude this point the whole word of God is committed to every man in trust for the interpretation of the whole as really as in any part for the law is full in one word as in all words Gal. 5. 14. and there is a vacuity and breach in all if in any one Iames 2. 10. He that interprets therefore by the rules of humane wisdome which education and bringing up in the Schools may attain unto he falsifies the word of God not only in point but in all and every particular that concerns the glory of God in mans salvation by Christ and whosoever interprets according to the wisdome
and spirit of God if he justifie the Son of God in any one point of the Gospel he is a fulfiller of the whole law even as John and Jesus considered in that one act of baptisme original and ministerial the baptized and the baptizer do therein fulfil all righteousness Matth 3. 15. Wo be to him therefore that neglects this weighty matter of the law namely fidelity in this trust of the word of God committed unto him the first stands in judging and deserning of all things the second in the bounty and goodness of all things and the third in the safe custody and right distribution of all things which Luke comprehends in two that is judgement and the love of God Luke 11. 42. to shew that the love of God opposed to the love of the world Iames 4. 4. is the very original and fountain of all bounty benignity goodness and mercy out of which love there is none to be found but every man seeks himself or his own things and none the things of Jesus Christ Phil. 2. 21. Again the love of God is the proper cause and fountain of all trust and confidence for true custody and conservation and right distribution and laying out of all things without which there is none from whom we may expect mercy nor in whom we may repose trust or have any affiance in at all 4. The fourth point observed wherein the doctrine of these scribes together with their practice ought to appear and that is in doing these weighty matters of the law and not leaving the other undone wherein is contained two points First that the matter of true information and light breaking forth from the word of God hath in it as real reproof and conviction to the wicked as it hath true justification and acquaintance therein unto the godly The splendour and shining forth of the light in the beams of the Gospel is the only way and means of condemnation to the enemies of Christ and that makes the friends of antichrist and lims of Satan so fearful of that day which springs from an high and so diligent to guard the world by humane orders left it should visit the same Luke 1. 78 Psalme 2. 1 2 3. Acts 4. 26 27. Secondly the due observation of the prime weighty and chief things in the law of God is the only way and means of regulating and bringing into orderly practice all inferiour things whatsoever whereas the preferring of mean and transitory matters is the devastation and ruine of the whole order and full intent of the law and work of God And whereas men think the invalliding of all earthly things is the inlet of all disorder it is nothing so but it hath the order of God in it as he is the God of order and not of confusion 1 Cor. 14. 33. For as God in creating of all things which are inferiour to his Son had respect unto him in them all not terminating his love and delight in all or any of them but only in his Son Prov. 8 30. all the rest of the creatures being as so many significant or Hieroglâ—phical intimations to point us with the finger to the Son of God even as the Star a night light directed the wise men of the East to Christ Matth. 2. For they are all of such nature that according to the eye which beholds them they either lead men to turn in to Herod to get intelligence as though Christ were of such off-spring and so to lean upon the bare letter of the Scripture which can never give satisfaction from his priests scribes and pharises therefore he commands the wise men to bring him word or else notwithstanding Herods command they direct as the wise men were as in a dream to turn from Herod and his priests and go another way And when man hath attained to the end of all things which is Christ he judgeth of all things not by mans day or light 1 Cor. 4 3. but according to the light or judgement of God not only of his own estate in Christ bnt of all things inferiour and subordinate unto that according to their nature end and use and is possessed with a disposition and heart to order and dispose of them all accordingly being freed from those bonds and injunctions which lie upon that spirit of the world in the exaltation or villification of them therefore neither monopolizeth nor dissipateth beyond bounds but can say with Agur Give me neither poverty no riches but feed me with food câ—nve ient for me Prov. 30 8. and therefore is disposest of that Spirit of contention about them that sore plague of vexation in the world 1 Cor. 6 1 7. Matth. 5. 39 40 41. which by setting their hearts upon that which is not every man becomes a vexation and tormenter of his brother yea man becomes a tâ—ouble and vexation unto himself and all is about means to accomplish their ends But whoever attains to the end of the law which is Christ he is the end of the law for or in righteousness in every one that believeth Rom. 10. 4. he also attains to the means to bring about that end for the proper end of the Lord in all and the means to bring about that end are all really and substantially founded reside and are in being and exercise in the state of Christ so that the beauty worth and dignity of and contention about all things is blasted unto him and are become as the flower of grass Isaia 4. 6 7. save only that state of the Son of God where all things are realized and eternized both in point of an end and means to bring about that end For Christ is the end finishing and topping up of all righteousness for he is that righteousness of God higher then which none can ever ascend Rom. 3. 21 22. Christ is also the means to bring unto this end for he is that law of righteousness which bindeth over thereunto Rom. 9 30 31. and so Christ is made unto us Righteousness 1 Cor. 1. 30 by whom all the seed of the promise do become righteous Secondly the end of the commandment is love 1 Cor. 1. 30. and God is love that is the Son of God is love who consists of twain without which love is not perfect nor can it be in exercise Christ also is the means to attain to love for it is the love of Christ that constraineth 2 Cor. 5. 14 and is the means to carry us on in all things for love suffereth all things it believeth all things it hopeth all things it indvreth all things 1 Cor. 13. 7. it never falls away rejoyceth in the truth 1 Cor. 13. 6 8. Thirdly Christ is that contract and covenant given for the people Isaia 42. 6. Set forth unto us in that marriage of Solomon and Pharaohs daughter Psalme 45. and he is also that means to bring about that covenant and contract as appears in all those solicitations invitations commendations and
of God or any good man And as it is with man chiefly to look to the inside of vessels unto which things of worth are committed so it is Gods chief principal and first intent that the mystry of God in Christ into which all the chief things of his kingdome are consigned should be preserved and kept in purity without all stain or putrifaction and this is such a secrecy or inside of all things as no mortal eye can see into Iob 28. read the whole chapter to know how to cleanse it for as the seed of which the Saints are conceived and born is not mortal but immortal seed 1 Pet. 1. 23. even so the light by which the Saints do see is not a mortal but an immortal light Psalme 36. 9. 1 Cor 2. 9 10. Observe from this point that whosoever hath a form of teaching holding a certain residency of sin for a time and stain of corruption in the mystical body of Christ or any of the vessels of mercy appertaining thereunto Rom. 9. 23. Acts 9. 15. unto that man the Lord Jesus utters these words and in him to all of that spirit thou blind Pharisee the chief and only thing is to cleanse the inside of the cup and platter 2. The second thing thing to be noted in this point is this that in what term or phrase soever the word of God doth utter it self it is a sharp and severe rebuke unto all false interpretours of the Scriptures here is an exhortation uttered as a sharp and bitter rebuste of blindness in them to whom it was given even as Christ said to Judas when he had given the sop with which Satan entred what thou dost saith he do quickly not as approving Judas his act but to declare his restless and instant spirit through the instigations of the devil to work wickedness It is not as vain men think that the word of God only rebukes men when they sommons in a use of reproof no in what manner or form soever the word of God is uttered in way of true interpretation whether in way of exhortation revelation counsel comfort a word of wisdome or knowledge in promises covenant sonship or right of inheritance rightly explained and faithfully and seasonably set forth they are all rebukes reproofs sentences of death and just acts of execution unto and upon all wicked men for they are still wandring in the wayes of Cain and with Balaam they ever love the wages of unrighteousness 2 Pet. 2. 14 15 Iude 11. Therefore the whole word of God as it contains the curse either expressed or inclusive appertains and belongs unto them for the word of God cannot be divided no more then God himself can be divided 1 Cor. 1. 13. Therefore in whatsoever the word of God expresseth it self in unto the Saints they find a most sweet and comfortable intelligence therein all and every sentence becomes Gospel unto them testifying unto them from what they are delivered and into what they are delivered in which twain consists that harmonious mellody of the kingdome of God Psalme 16. 10 11. 7. The last particular noted in this Wo is what would inevitably follow in case the mystery of the Gospel were kept pure if the inside were cleansed in these words That the outside may be clean also wherein observe that there is nothing can keep men from defiling and being defiled in the sight and according to the judgement of men but only the conservation of the hidden mystery of God in Christ in its native original and eternal purity which only consist in the faith of the Gospel a secret hid from the world from the foundation thereof only made manifest in the Saints Coll. 1. 24 25 26. Observe in this point that the mystry of the Gospel is never kept pure when the word of God is terminated in any thing whatsoever that is inferiour unto or below the Son of God for as Jesus comes forth from God and goeth to God John 13 3. even so the word of God which word he is Iohn 1. 1. Revel 19. 12 13. comes forth from the wisdome of God and terminates it self in nothing but in that wisdome of God which is not found elsewhere but only in Christ Job 28. 12 28. for that wisdome he only is 1 Cor. 1. 24. For in whatsoever we terminate the word of God which is the proper character and form of his mind and will from which himself can never depart unto that thing what ever it be we necessarily assign a Deity and so bind over our selves to the worship of it in way of love or fear desire hope trust in it or delight therein or the like and it being a thing inferiour to the Son of God it is nothing else but bowing down to an Idol and thence it is that men are taxed for worshipping the Sun the Moon and the whole host of heaven Deut. 4. 19. Deut. 17. 3. 2 Kings 21. 3. Amose 5. 25 26. because they lodge the word of God in such inferiour things as being the scope and drift thereof do not take all things below the Son of God as meer plankerings or pavements upon which our minds may pass unto Christ For there is nothing in the visible heavens and earth wherein Gods proper intent is terminated in the framing thereof nor have they or any of them either the good or the evil in them which holds proportion with the mind and intent of him that formed them but become either good or evil according to the mind that passeth upon them for unto the clean all things are clean but unto them that are defiled and unbelieving nothing is clean but even their minds and consciences are defiled Titus 1. 15. So that to terminate the word of God in any thing short of Christ is to attribute a certain divinity unto that thing setting that in the place of Christ which is not he and that is Idolizing the creature which is that spirit of fornications and uncleanness so detestable unto God in all ages for it gives that to the creature which appertains to the Creatour therefore the Apostle saith there are gods many and lords many which men according to the letter and outside of the cup and platter impute power and authority unto but unto us there is but one God even that father or fountain of all things which we count upon and we in him as being made a fountain together with him and one Lord Jesus Christ as being the end of all things and we in him as being made the end of all things together with him 1 Cor. 8. 5 6. If the mystery of the Gospel be kept pure as Christ being the proper end of the law that is of all things relations and respects whatsoever and elsewhere we lodge not the word of God as in its sphere or center then is the letter rightly managed and all things become clean unto us But if we lodge the word of God as having its scope
the men which walk over them perceive not Luke 11. 44. Declaring plainly that men as they are indued with humane wisdome and secular learning may travel and walk constantly over doctrine springing from like principles and never perceive those gross and filthy abominations which lie hid under the same Christ therefore perceiving their outward trappings paintings and pargeting humane traditions with the name of God to make them acceptable for the deluding of carnal minds he openeth their inside unto the world and tells them that these graves however they may appear to simple men unlearned in the mystry of God yet in truth they are full of dead mens bones and of all filthiness and uneleaness 1. Now we know that when men rifâ—le into a grave where nothing appears but dead mens bones they appear in a confused heap there is no order nor comliness to be found among them they are scattered from the original unity of all things yea they are therefore Babylon with respect unto that Jerusalem which is compact and a city in unity with it self forever Psalme 12â— 3. such is the condition of all them where false interpretation of the word of God takes place there is not a jot of Gods order or unity to be sound amongst them 2. They are dead bones also being destitute of any marrow wherewith to oil the points for motion they move not in the way of God Psalme 115. 7. 3. Again they are dead bones without marrow to supple them and make them capable of conjunction with that which was their ornament such are false interpretours not having the Spirit Iude 19. they are not in any capacity of conjunction with that which is the only ornament of the sons of men which is the son of God Psalme 3. 3. no more then dead mens bones are capable of unity with flesh and blood vains sinews muscles arteries and the like 2. Secondly he tells them that as graves they are full of all filthiness and uncleanness wheresoever doctrine is not filled with the marrow of the Spirit of God there is a defiling and corrupting of all the holy things of God for as Christ sanctifies and makes holy mans nature in himself which otherwise is unholy and unclean even so antichrist by false doctrine in misconceiving of the word of God makes that unholy and filthy in himself which otherwise is most holy and undefiled Mallac 2. 11. Ezekiel 22. 26. For as Christ saith in like case if the light that is in you be darkness how great is that darkness Matth 6 23. for there remains nothing to inlighten it or cure it if the light be darkness it self So likewise if their paintings and pargettings their purity and cleanness in their whited tombs and glosses set upon their doctrine amiable and delightful in the eye of humane reason be nothing else in the truth of the matter but rottenness putrifaction and corruption how great is that uncleanness when there remains nothing to cure it for their cure is the proper corruption for their proper way of cure is to turn the truth of God into a lie Rom. 1. 5. by terminating the word of God in vanishing things which is to erect avain Idol for it is all one to deny the Son of God to be the only Authour of all things as to deny him to be the only end of all things For we may as well and safely conclude that something in the word of God comes from some other then the Son of God Iohn 1. 12. who is the only mind wisdome consistance and exsistance of the father as to conclude that any thing in the word of God points at any thing short of or inferiour to the same Son of God in its proper intent and scope then the which nothing can be greater Idolatry either in one respect or in the other for he only is that Alpha and Omega the first and the lâ—st the beginning and the end Revel 22. 13. All things therefore are from Christ as their Authour and to Christ as their end and in him in their exercise Rom. 11. 36. For we know that an Idol is nothing in the world 1 Cor. 8. 4. but a meer vainifying or falsifying of the word of God which is indeed the devil 1 Corinth 10. 19 20. 21. To conclude this point false interpretours are corrupt and unclean by defiling the holy things of God turning the glory of God into shame Rom. 1. 21. 25. by denying Christ the right of inheritance and present possession of all things whether office or execution within the confines of his kingdome which is no other then that Spirit of Saul that ever denies David the present right and possession of the whole kingdome of Israel in all the administrations thereof whatsoever Psalme 4. 2. for to attribute or design an office or administration to another beside Christ is to defame and callumniate the Son of God as though he were unworthy of it or wanted power and skill to accomplish and perform it or as one being in exile and not really present to undertake it which must either deny the incomprehensible vertue of his mystical body or else such officer must exclude the Spirit of Christ out of the world in their dayes and then themselves must of necessity work by another spirit then his body is quickned by Rom. 8. 9 10 11. 2. The second general point noted in this wo is the application of the Metaphor according to its real intent declaring the nature of the doctrine of false interpretours in the inside thereof not discerned by humane learning or the traditions of men therefore they are said to appear righteous before men because it is the letter that kils which they teach which comes within the capacity of mans wisdome according to the judgement and wisdome of God and therefore it can never stand before his tribunal Psalme 1. 5. however men of like principles judge them to be righteous which is only in appearance without the reallity thereof 1. For in truth they are full of hypocrisie that is deceit and guile being of the same spirit which beguiled Eve at the first as she is the mother of all living according to the flesh 1 Cor. 6. 16. 2 Cor. 21. 3. 2. Again they are full of iniquity unequal and uneven in all things they never reconcile the word of God so as to have alike weight and worth in it self all things and of like use in all the Saints of God who are all Kings and all Priests all first-born all servants and all freemen of the city of God Revel 5. 10. Hebr. 12. 23. 1 Cor. 7. 22. They cannot give like dignity unto the Son as to the father at all times and in all things as having received the inheritance and hath the disposure thereof in all things as truly it is the donation of the father which twofold act can stand together in Christ though not in earthly relation nor carnal mind and that perpetually they cannot
and the adjunct being but one yea even the Son of God is made vain and empty to the end he may fill all things and is made nothing that he may substantiate all things for so much is in those words translated he was made of no reputation that is he was made vain empty nothing as the word signifies that is he is nothing in point of the spirit and life in the wicked that they may be filled with horrour mortality and wrath and he is nothing in point of the flesh and glory of man in the godly that they may be filled with the fulnesse of God in immortality and eternal life and peace and so much for present concerning the word Abel together with the adjunct righteous Abel The second point concerns the manner of this fact of murthering the Prophets which either aggravates or extenuates an act and that is said to be from blood to blood that is from the blood of Abel to the blood of Zacharia By Abels blood here that is his slaughter we are to understand the sacrifice for which he was slain for Cain slew him for the goodnesse of his work or offering 1 Iohn 3. 12. now we know that Christ is the sacrifice offered as really as he is the Sacrificer that offers it therefore in Abel he is said to be a Lamb slain from the beginning Rev. 13. 8. also our Apostle affirms that Christ our Passeover is Sacrificed for us 1 Cor. 5. 7. where he concludes him to be the Sacrifice so that the slaughter of Abel is the unnaturall murthering of the true offering or that illegall enmity which Cain hath against Christ being brought in as the only acceptable thing unto God for he that hates his brother is a Murtherer and we know that no Murtherer hath eternall life abiding in him 1 Iohn 3. 15. For Abel bringing the firstling of the Flock which is the first-born of God not at Cain was the prime according to the judgment of the flesh as one judged who the Apostle saith was deceived 2 Cor. 11. 3. But he is the first born or he that opens the womb of eternall generation and true off-spring of God to appear in mankind and that by emptying man of all humane and temporary glory and excellencies to be filled and replenished with the glory of God only in the excellencies of his holy Spirit in all the operations thereof and the nature of that firstling Cain could never abide who is that first-born after the flesh and judgment of humane wisdome who builds Cities and severall Orders and Institutions calling them by the name given to his Son to glorifie himself in an Off-spring of mortall and carnall things Gen. 4. 17. calling this City Enoch or according to the Hebrew Chanoch that is catechised instructed or dedicated as the same posterity do at this day set up new forms and orders of Religion as Monuments to declare unto men that they are the initiaters into Religion and the only Chatechizers and Instructers of the World so as the posterity to come must keep their order and walke only in their steps as Cain made provision for his Son so to do Again Christ is not only made vain according to all carnall things in this his offering in his whole and intire mysticall body but also he becomes bereaved of all things of the spirit in wicked men who are void of all the operations thereof that so the depths of Satan may take place which is as much as to say the Creator and giver of life and being to all things is become death as also in that way of Christ that the Creature is become eternall life which can have no other sound in a carnall ear but as though the Creator were dead and the Creature become God which Cain in all his Off-spring could never indure to hear of neither of the one nor of the other for in the one the glory of man is consumed as the grasse Isaiah 40. 6. which humane wisdome can never indure and in the other stands the shame of Satan in the quenching of all the fruits of the spirit which the pride of man can never indure but utterly denies both the one and the other to be the true Off-spring and Sacrifice of the Son God yea rejects and contemns and is in enmity against them both which enmity is the slaughter of the Son of God as he hath given himself to be this firstling offered for the redemption of his chosen ones for he that hates his brother kils him 1 Iohn 3. 15. as well as he that lookes upon a woman to lust after her hath committed adultery with her in his heart already Mat. 5. 28. even so he that hath enmity against the sacrifice of God he hath strangled it in his heart already and not taken away the blood according to Gods order and appointment which is one of those great and unsufferable abominations of the world Acts â—5 20. 25. joyned with idolatry fornication and bloodshed And thus is Abels blood shed by every false construction and interpretation of that one only and once offered Sacrisice of Christ by such as wander therein according to the way of Cain Jude 11. even the men of the World those first-born of Egypt in regard of wealth honour and humane learning who would make men beleeve thereby that they are the first-born of Israel who bring earthly momentany and transient fruits unto God as an acceptable Sacrifice as Cain did therefore they rest not in their enmity against and deniall of the true sacrifice as that Lamb slain from the beginning but they proceed also to the taking away of the life of the Sacrificer who offers the Sacrifice wherein observe that Christ is as really the Priest that offers as he is the Sacrifice offered therfore he is said to be our high Priest as well as our Passeover Heb. 2. 17. Heb. 3. 1. Heb. 4. â—4 Therefore the blood of the Priest is brought in upon the same account against them who slew Abel that they have also slain Zachariah the son of Barachiah as being that holy Prophet and Priest of God the cause and manner of whose death is recorded in that second of Chronicles Chapter twenty four So that whosoever he be that dislikes and contemns the true and reall Sacrifice offered unto God he also contemns the true Priest and Sacrificer yea whosoever is officiated by the spirit of God to be exercised in and about the offering up of the same That Christ is a Priest and the only and alone Priest in all ages is most evident where it is said the Lord hath sworn and will not repent saying Thou art a Priest for ever after the order of Melchizedeck Psalm 110. 4. compared with Hebrews 7. 1. 2. 3. verses see also Hebrews 7. 15. 16. 17. Yea he is our high Priest in point of offering all true Sacrifice as well as the Captain of our salvation to lead us on into all conquest
by Iebusie who when David was made King in Hebron he and all Israel went unto Iebusie which is Ierusalem which resisted David saying Thou shale not come in hither 1 Chron. 11. 4. 2 Sam. 5. 6. So also Ierusalem is called Iebusie when the land is divided unto the sons of Israel Ioshuah 15. 8. and by that name falls in the inheritance of Benjamin in whose lot the Temple was built Ioshua 18. 28. which is a Temple destroyed into which Christ never carne and a Temple reedified wherein Christ stands and preacheth Luke 4. 16 -22 of which Moses the man of God prophecies when he saith The Lord shall cover him all the day speaking of Benjamin and between his shoulders that is in the midst of the Coasts of his Land the Lord shall abide and dwell in his Temple Deut. 33. 12. So also when that Levite who sojourned on the side of Mount Ephraim fetched home his Concubine it is said they came over against Iebus which is Ierusalem which is then said to be a City of Strangers and not of the children of Israel Iedg 19. 10. 11. 12. We conclude therefore that Ierusalem is to be understood in a diverse respect according to the mind of the Scripture and that according to a reall state and condition in both for it is to be taken in that order and constitution of blessedness and peace according to that order and place of aboad of our Melchizedeck who hath his Kingdom and Priesthood there Gen 14. 18. for Salem is Ierusalem and so the Chaldees paraphrase reads that place of the Psalmist Psalm 76. 2. Jerusalem is also to be taken as it is constituted ordered or inhabited after the manner and according to the state of the curse as it is built and inhabited by the Iebusites who are of Iebus who is of Canaan who is of Cham the cursed Gen. 10. 15. 16. Gen. â— 25. Ierusalem then in this place together with her children according to Christs true intent is to be taken in the accursed state of the Iebusites Enemies to Israel as it is constituted ordered and inhabited by her proper off-spring of false and counterfeit interpreters even as the sons of men do erect constitute order and possesse the Cities and affairs of this world namely for their glory benefit safety and peace by advancing all honourable thing according to mans account in the disparadgement debasing and abandoning all things of shame discommodity and danger so far as mans wisdome in their constitution can find out with the exercising and executing their laws and edicts accordingly Even so this City and Temple of these accursed Iebusites it erects and possesseth it it self by the advancing and promoting of all things acceptable in the eyes of mans wisdom with contempt and despising of all things which might impair or any way abate the glory and lustre thereof which cannot be maintained but by debasing and despising the Spirit of God whose propertie is to blast and to wither as grasse and as the flower of the field all things set up and consisting in whatsoever that perisheth in the use thereof as all humane institutions do if ever the spirit of the Lord breath upon them they wither and come to nought where such things then are the things chiefly maintained we may safely say that the Spirit of the Lord never breathed there Isaiah 40. 6. which are the only things that false Interpreters promote and erect amongst men in the world It is not without cause therefore that Christ ingeminates upon this word Jerusalem Oh Jerusalem Jerusalem most emphatically declaring thereby that false Interpretation is cruell and accursed both in the Mother and in the Children in the Root and in all the Branches these are accursed in their Fathers who murthered the spirit of the Prophets and their Fathers are accursed in them that do the same things that spirit which is the originall and ground of their interpretation is accursed and cruell and all the fruits that flow therefrom are cruelty and accursed Oh Ierusalem yee carnally constituted and moment any Churches Oh Jerusalem yee carnally instructed Members made great of flesh Ezek. 16. 26. Ezek. 23. 19. 20. Oh Jerusalem the Mother of false Interpreters as she is in bondage with her children by the works of the Law and in all things ingendreth thereunto Now the erecting of the curse in this City is the same with the setting of it up in Canaan the son of Cham and father of Jebus Noah having planted a Vineyard after the Flood which had swept away all Cains posterity from the face of the Earth as such as have not a being in order to the new Heavens and the new Earth wherein dwels righteousnesse 2 Pet. 3. 13. yet is the curse conserved in the Ark in that spirit of the unclean Raven as well as the blessing is in that spirit of the Dove for the work of God as well as the word of God hath its operation in way of death as well as in the way of life 2 Cor. 2. 15. 16. for death springs up and revives through the resurrection of Christ in the wicked as really as life springs up and revives through his death in the godly and yet there is no savour of life in the wicked nor any savour of death in the just and this conservation of Cham in the Ark who is of Noah and so of Enoch in the destruction of all Cains posterity in the Flood is to declare that neither the blessing nor the curse is tyed or entailed to any naturall and carnall generation according to mans judgement but God hath mercy on whom he will have mercy and whom he will he hardneth Rom. 9. 10-18 But it is said that Noah drinks of the fruit of the Vine unto drunkennesse Gen. 9. 20. 21. we know that the spirit of God alludes there unto naturall drunkennesse in the stupifying of the senses through excesse of strong drink and deny not but that holy man might take liberally of the very fruit of a naturall Vine to the obstruction of the use of naturall reason as it is in the time of sleep but we affirm that God teacheth a higher thing hereby which is Gods proper intent as the Apostle affirms concerning the care of God in not mussing the mouth of the Oxe that treadeth out the Corn 1 Cor. 9. 9. 10. God therein takes care for men and not for beasts according to the true scope and intent So God in Noah teacheth what the death of Christ is personated in Noah and not what taking away of mans naturall sense is by strong drink which is common to a beast as well as man so that as out of a deep sleep in Adam a woman is brought forth that is not only the way of mans propagation and preservation on the Earth but also one who through deceit brings in the fall and death so out of this drunkennesse and sleep of Noah there is not only the blessing of Shem and
delighted in Gallatians 6. 14. It never attains to the offering up unto God the fruits of an Eternall spirit as that which is onely acceptable to God without the institution or addition of any things transient and temporary whatsoever for Christ who is onely acceptable to God so offereth up himself once and for ever in the true operation and continued act of acceptation thereof for the act and acceptation are of like continuance and have the same place of residenccy for where the one is found there is never the absence of the other Hebrewes 9. 14. For Christ is both the one and the other Again false Interpretation can never make God its onely inheritance and portion to live on him onely in the exercise of its Ministery because it terminates the word in carnall things and therefore is bound over to seek some certainty and settlement in the things of this present life and cannot as a pilgrim in point of all transitory things where ever he comes commit himself to God as his onely and allsufficiency as the true Priests and Prophets of God have ever done according to that Royall Ordination and apointment of God Deut. 18. 1 2. Num. 18. 20. 21. who is become their lot and happy inheritance Psal 16. 5 6. even of all true worshippers who are made Kings and Priests unto God Revel 5. 10. Revel 1. 6. False interpretation never invests into the spirit of intercession an office of the Priest which Scribes and Pharisees Hypocrites never received nor gave out the spirit of prayer never accompanies false interpretation and it is the Spirit only that helps our infirmities and makes intercession in us or by us otherwise we know not how to pray as we ought Rom. 8. 26. and the spirit of prayer never moves but upon the words of truth Psam 45. 4. for it ever comes to God in the name of Christ or in the power and authority of the Son of God Iohn 14. 13 14. Iohn 16. 23. which onely consists in the true understanding of his Word Isay 11. 4. Revel 2. 16. For all things receive their being form and proper vertue from it Moreover false interpetation never attaines the Priests office to make an Atoment and Reconciliation between God and man to reconcile the Word of God so as to accord and agree with it self in all things and at all times having a like cessity of the utteriug of it self upon the same foundation 1 Cor. 3. 11. in the same termes and form of Words according to the true scope and intent 2 Tim. 1. 13. and of the same attainments in point of the end and issue 2 Tim. 4. 8. Iames 1. 1â— without which there was never peace wrought between the Creator and the Creature nor form given unto the Faith of Christ for the Word of God never came out as from God but in that onenesse of spirit which appears in the man Christ and he that cannot bring the Word of God into an agreement and harmony in it self without neglect of what hath been spoken or want of somewhat which hath not yet appeared he Can never utter the truth as it is in Iesus Ephes 4. 21. and without the Truth as it is in Iesus no peace with God appears for he onely is our peace Ephes 2. 14. And this reconciliation of the Word of God is as strange a thing to a naturall minde as to bring the strict Iew and the profane Gentile to become one and that to the minde of a carnall interpreter takes a man being a Iew or a Confessour according to the letter as far from the Word of God as it is the ground of his beleese as the Apostle Paul that Minister of the Gentiles was taken away from his religion as it consisted of the orders of Ierusalem the minde letters and power of the High Priest and Elders and those breathings out of slaughters against all that called upon the name of the Lord Acts 9. 1 -14 And as it takes a strict Iew that is one outward and according to the letter so far from his religion and so from his God which hee flies unto as his onely help So also it takes the carnall Gentile as far from his religion and God who walkes at large without any tie or bond upon him in the liberall and licencious use of all things as Corneliâ—s was taken far from being a thing common and unclean to become a devout man one that feared God with all his houshold giving much almes and praying unto God yea became Baptized or ingrafted through the Apostle Peters Ministery who was a Minister of the Circumcision into the grounds and true principles of the whole Law of God Acts. 10. To bring therefore the carnall Iew into liberty as from under the Law in all things and the profane Gentile who hath no bond upon him in the use of Gods works buâ— can use them all at his pleasure to become as under the bond of the law of the Spirit in all things This power of God in freeing from the law of the flesh and bringing men under the law of the spirit is in a carnall mans eyes as though religion cast off both the Word of God as also the works of God as though he would not be ruled by the one nor acknowledge any thing to be in the other as though religion sprung from neither of them both neither from word nor work of God but did annihilate both and verily so it doth according to that judgement which a carnall Interpreter passeth upon them according to which he can never reconcile the Word of God and therefore his proper work is to set God and man at variance Adde further that false Interpretation never blesseth nor speaketh well of the King Christ it never attaines unto the Office of Priesthood so as to speak well of the King of Saints therefore he saith ye shall not see me so as to blesse praise or commend him that comes in the Name of Lord it is a definitive sentence given by Christ that the spirit of a false Interpreter will never speak well of the power and authority of the Son of God who is King of Kings and Lord of Lords Revel 19. 16. Revel 17. 14. that is his Kingdom consists of none but Kings for they all Reign over the things of this life as things put under their feet Psal 8. 6 7 8 9. as really as they are all in subiection unto what soever is of God which no earthly Kingdom can ever attain unto 1 Whosoever comes therefore in the Name of the Lord as having authority to command by vertue of the law of the spirit of life which is in Christ Iesus Carnall interpreters ever prefer the commands of men according to the law of the flesh before that Iohn 19. 7. Setting up the glory of the Creature before the glory of the Creatour 2 Whosoever comes in the authority of Gods Wisdome to order and contrive all things according to that
hindred the Ship will be ready to set sayl about fourteen dayes hence but at present the Master doth not know what to doe their demands being so unjust to force him to carry us and they not to â—ay him for it nor we shall not and yet will not take hiâ— own 〈◊〉 but will have security besides so that hâ— and they are troubled with a burthensome stone the Ark of God doth afflict them send it away they would but yet they are not agreed what to do with it so we shall leave thee to be guided by that wisedome which governs all men and things â—ccording to the counsell of his own vvill and bringeth his purposes to passe by vvhom and in vvhom he pleaseth From the Servanâ—s and Messengers of the Lord vvhom he hath sent and brought by the arm of his power into these parts of the Word for vvhich vve suffer bonds and close imprisonment none suffered to speake or confer vvith us nor scarce to see us being locked up in the inward prison as the Gaoler pretends because vve do not deliver our Ink-horns although he hath taken away three from us already and vvill not suffer us to burn our owne Candles but takes them away from us because vve shall not vvrite in the night though vve are strangers to thee and others in this place yet seen and knowne in the light yet known in the World by these Names From the Common Gaol in Boston this 28 of the seventh 1656. William Brend Thomas Thurston Christop Holder Iohn Copeland Post We and all the rest of friends with us remember their love to thee and if thou hast freedome let us heare from thee Barwick in the Nanhyganset-Bay this prefone Octob 6. 1656. The Superscription To the Strangers suffering imprisonment in Boston for the name of Christ these with trust present in Massachusets Loving Friends WE have thankfully received your late and loving Letters but are informed that since the penning of them the Master of the Ship is ingaged with two of Boston bound with him to set you ashoar in England so that we perceive God hath diverted our desired designe we doubt not but for the best in a further discovery of that spirit so wickedly bent to hinder if it were possible the fruitfull progresse of the grace of the Gospell and it may be the name given unto you we know not upon what ground may come through an unalterable appointment to be the naturall practice of such as so deal with you when the terrours of the Almighty shall take hold of them And we are glad to see the waters move for then we know that spirit stirs which brooded upon them in the beginning and the Angell troubleth them unto healing but it is only of such as first step in after the troubling or moving of them which must be he who first lookes out from the early morning seeing in the first light that ever shined in that day which springs from on high who is endued with strength sufficient to put himself in without help of any other besides himself for there is none but the first begotten of the dead that can participate in this cure yet we know also how to cure the lame and impotent who hath no strength nor abilitie at all in himself to move towards the waters but only waits for help from another and therefore perceives how all come to be cured before him but the of word salvation passing upon him retains its healing and creating vertue from the beginning and is no lesse healthful in the last than in the first for they are one Yea he is not only the root bâ—t the branch or off-spring of David also the secret mystery of God hid from the world from the foundation thereof effectually moves the waters and a mighty worke done doth visibly appear to all men in uttering the word of salvation beyond the reach and capacity of all carnall Jews who are angry thereat seeking to take away the life and light of the Author of it who never appeareth but they find their Sabbath broken their power impaired or one or other of their carnal laws of sin death cries out in them as being violated as by him that coms to torment them before the time so that in the visibility of him who is invisible we rejoyce with Moses and fear not the wrath of the King In that you say that in the spirit of meeknesse and lowlinesse out of much love you came into these parts such a spirit we can thankfully imbrace knowing that it is the Spirit of the Redeemer who is meek in the losse of all humane and worldly helps without the least murmuring or grudging not opening his mouth in the language of the world in any thing whatsoever Also lowly submitting unto the spirit and will of the Father in whom or in whomsoever it appeareth the Spirit of the loving and loyall Spouse never admits of any divorse in that espousall but in all things submits unto and obeys Abraham and cals him And whosoever doth not become as a little child cannot enter into the Kingdome of Heaven But we know also that he who comes meek and lowly he comes so therein as he saves himself which is the part of a Victor and Conquerour and the prudent and diligent woman or Spouse clothes her Husband and Family with Scarlet her Husband is known in the Gate when he sitteth among the Elders by her industry yea the heart of her Husband doth safely trust in her so as he fears no spoil and whoso becomes as a child is greatest in the Kingdome of Heaven for in the mouths of Babes and Sucklings God hath ordained and founded his strength And in us a Child is born in us a Son is given but the government is upon his shoulder and he is called Wonderfull Counseller the mighty God t e everlasting Father the Prince of Peace so that whereever this lowly and meek Spirit is there is also the Spirit of that Lyon of the Tribe of Iudah and the Lord thereby shall roar out of Zion and utter his voice from Ierusalem and the Heavens and the Earth shall shake but the Lord is the hope of his people and the strength of the Children of Israel True lowlyness of spirit and the loftiest minde that ever was are never separated for these twain are made one so as never to be separated no more than a child in point of all humane abilities and the antient of daies shall For as we receive the Kingdom of Heaven as a little child so we are never otherwise in the same respect which we know no wisdom humane serpentine or upon principles properto a creature can ever yeeld unto or finde out And therefore we are fooles unto the world being bereaved of all their principles in regard of any exercise of them according to their proper intent in any of our designs Our wisdom consults not upon any of their principles our judgement determines not according
doe all things through Christ who strengthens him for we dare not deny him to be set in heavenly places in Christ yea at the right hand of power and therefore sits at the stearn of the world layes hold on the helm and governs the ship to guide it unto its appointed haven A Christian is stil saying let there be light and it is so he shall ever divide the light from the darknes the waters that are above the firmament from the waters that are below the out-spread firmament In a word he is forever to form all things out of that antient Chaos of God and Man being made one which is a formless confusion unto the highest topped-up pinacles of the wisdome of this world but onely as they beat out a tract unto themselves through the Schools of mens policies and traditions But a Christian knows how to adorn that world whereof Christs Kingdome doth consist with all those glorious ornaments of that new heaven and earth wherein righteousness and peace dwels for ever where sin and sorrow fly away and that out of the antient Chaos that abides for ever and it is his glory and perpetuated work in God as also his rest from all the works of darkness and death to give every thing a right and due form and an effectual nature and name or authority according thereunto placing them in their proper relations and giving them their operations in the propagating and promoting of the glory of God And this is a labour which for ever beseems the honour and dignity of a Son of God who will never be disrobed of his creating virtue as to admit a cessation thereof no more than he can lay aside the glory of his power to preserve order and govern his kingdom And this work or labour hath the rest of God intayled and is never out of conjunction therewith which is a day of rest or cessation from all operations of that evill one yea it is a Sabbath or as the word signifies an Host or Army not bounded by evening and morning for it admits not of any period in the one nor in the other for neither beginning nor end thereof can be found out And this rest and labour are of the same duration and continuance else were a Christian utterly undone but God hath made him Lord in or of this Sabbath for ever whilst the carnal Jew even those amongst whom you are are in bondage under their Sabbath for it Lords it over them which they have set up as a God of time as they have their Gods of creatures and bodily exercises and this they fall down and kneel unto as a God of four and twenty hours continuance Wee know the Word of the Lord hath been amongst them and they have rejected it which makes them so carefull to guard themselves against you having felt the fury thereof as a savour of death unto them If you expect a feed of God among them take heed it prove not of the God of this world that seed of the serpent Some of them may seem to commiserate people in prison or in some want or outward necessity which is the top of their Religion to bee of that compassion which Peter seems to express when he said Master pittie thy self let not this come upon thee not judging rightly but fatanically of the Cross of Christ than the which there is nothing else that a Christian gloryes in and desires as it is that Baptism wherewith he is baptized which in desiring he still desires in the accomplishing of it as really as hee that sits upon the white horse goeth forth conquering and to conquer for if the Fountain of every thing in Christ were not inexhaustible heaven should have an end salvation ceased for there is nothing in Christ wherein salvation doth not consist and that for ever And to preach or profess Christ otherwise falsifies the Gospel and makes the faith of the Son of God of no effect We conclude then that labour and rest harmonize and kiss each other in the Kingdom of God consisting so in one that they shall never be parted without demolishing of that work wherein God himself is one not onely as a maker but is made Wisdom Righteousness Sanctification and Redemption in that mystical body of Christ which workmanship and Masterpeece of Gods Wisdom and Skil is onely abolished in the men of the world and ever was from the beginning for the wicked are estranged from the womb but in the Saints it never was nor shall be impaired for they are a congregation of the firstlings of God which abide for ever Whereas you please to say Wee are vvandring from mountain to hill in our imaginations seeking rest but knovv not the place thereof Indeed it is true we know not that rest which the world ever seeks after in that way of the unclean spirit which goes out of the man of sin seeking it in barren and dry places which are altogether destitute of the dews of heaven that are the waterings of Zion and of that Riveret which refrâ—sheth the City of God But that rest which the Son of God attains and betakes himself unto in his labour of love in the ending of all carnal operations of soul that rest which yet remains for the people of God as to enter into being daily as really renewed as our Apostle protests he dies daily although it be that which we have entred into from the beginning being of an eternall rise as all things proper to the Son of God are who however it be true that he is a man yet that which makes him to be such a man is of God and not of the creature and that in all things yea death it self in Christ is not the death of a meer creature or a momentany death but it is the eternal death of the Son of God for what Christ is or doth once it abides such for ever and otherwise no truth of the Gospel appears This rest therefore we seek as diligently as the woman sought her lost groat and by sweeping that vast house of God of all uncleannes and superfluous things which cannot be done but by carrying them into their proper place in which place of uncleanness we see what the loss of all the things of God as wealth and glory is which wealth and honour of God we find through our own emptiness of all superfluous things of man which continued and eternal act of loss of the Sonne of God in the world is a perpetual renewed joy in the finding of him in our selves which joy and rest wee wait for to come in our selves everlastingly as really as wee have the present possession thereof and see our selves in it also from everlasting with respect to time past for wee judge not no not of our selves according to mans judgement but according to the account and judgement of God And for our imaginations they are such as we can give a like good and certain account of
them in all particulars and upon as reall and substantiall grounds as we can give for the appearing of the day and succeeding of the night or as we can give the reason why we eat why we drink why we sleep marry and give in marriage without which things man can neither multiply nor tarry upon the face of the Earth and we know the nature of all things that God reveals unto us as well as we know the nature of the fire by putting a finger into it either the things of Satan in that body of sin as we dye unto it and it is dead to us or the things of God in Christ as we live to them and they live in us and such are our imaginations And for our wandring from Mountain to Hill we do professe our selves to be gone from that rigid and mountainous power and pride of Pharaoh under which in a Figure you now are three dayes journey a perfect and perpetuall departure therefrom into that Wildernesse that is waylesse of the tracts of Pharaoh and his Host else we had not come to Sinai or Horeb that hill of God where he calls us up to converse with him in the height of his own Son where we meekly receive that law of the spirit in the laver of the People yea that fiery law that borns up all combustible and corruptible matter in us purifying and trying our faith as silver is tryed in the fire We also are gone from that Mount with the Ark of God and law therein three dayes journey to seek a resting place for the Ark which is a perfect and perpetuall removall from the place of the giving and receiving the law of the flesh the earnall commandement in all the terrours fears effects and operations thereof or else we had never come to Mount Zion the Hill which God doth love and where he will dwell for ever where glorious things are spoken in that City of God for in Iudah is God known his name is great in Israel at Salem is his Tabernacle and his dwelling place in Zion and there he breaks the Arrowes of the Bow the Shield and the Sword and the Battel Selah Yea there is he more glorious and puissant than the Mountains of prey even than all the Host of Sennacâ—arib which compasse about Ierusalem thinking to make a prey and a booty thereof but it becomes a heavy stone and a cup of trembling beyond all their expectations unto them Whereas you say the meek and lowly Spirit is not of this World but bears vvitnesse against it we freely own it so to be and that you bear vvitnesse also unto the life in the measure given you vvhich is eternall and therefore seems to be immeasurable for he receives not the spirit by measure we do heartily rejoyce in any that God stirs up to testifie to his truth inthat verity of his word and life and light of his Son which is to us as lise from the dead knowing it to be as honourable an office as ever a Saint can attain unto to be that faithful and true witnesse only found in the Son of God who only is an eye and ear witness of all the doings of the father and therfore he only can give true testimony and a just account of them which we count to be as great a Crown and royall diadem unto our selves to hear as to be inabled to speak thereof and therefore can freely suffer our own eclipse for ever so that the splendent brightnesse of that Sun of righteousnesse may break forth and have its proper place seat and course being made marvelous in his Saints even in all that beleeve so as it may be said with admiration suitable to such an Aspect Who is this that looks forth as the morning fair as the Moon cleer as the Sun terrible as an Army with Banners A true witnesse is truly honourable being one who only can give true testimony of the state of all things so as true judgement passeth to give every thing its due without which there is no righteousnesse on the Earth He only can witnesse against the world concerning the nature of their act in crucifying the Lord of glory whom they know not for they that know him never do it and onely they which can witnesse what it is to take away and destroy such a life and to put out such a light they only can witnesse what that light and life is in all such in whom it appears namely what the eternall and everlasting Sonship is which is that which is in time as well as that which is eternall which being gathered into one by that spirit of eternity it is made one state or incorporation wherein all the severall and various relations therein consist of and are become a spiritual and an eternal law which gives unto it self an orderly being and form in all its operations which operations offices are known onely by that name which is writ upon them which is that particular power and authority they carry in them and expresse and this is such as none can read but himself and he is called the Word of God which word is the law of the spirit of life and this life is the light of men and this light gives a true form unto all things which it testifies unto therefore it is said by the Lord unto Iob Hast thou commanded the morning since thy dayes or caused the day-spring to know his place that it might take hold of the ends of the Earth that the wicked may be shaken out of it it is turned as clay to the Seal and they stand as a garment but from the wicked their light is with-holden and the high arm shall be broken So that this true light lights us up to see the Son of God as being of twain made one for in what respect soever he appears there is a true relation considerable in it or else it is not that Son of God the Saviour or salvation of the world for he is of twain made one new man in which is the Vnity as also the fellowship of the Gospell in all things for there is nothing in Christ without its proper relative and without relation the word or law of God is not as in creation the thing made as well as the thing making in knowledge the thing known in love the thing beloved in a Father the respect to a Son in a Husband the respect to a wife which gives to each other their proper being so as if one cease the relative ceaseth also from being such So that if I witnesse to the Son word light life Law or peace of God I must witnesse unto the being of such a thing that such a thing it is as also to the manner of its being how it comes to be such a thing together with its necessary and proper operations which must inevitably accompany such a manner of being with the comprehensions extensions of such operations and motion or