is the beginning and end of all things that Alpha and Omega therefore never from off the head of him who rightly runs in this race for he is never void nor destitute of that honour which is peculiar to the Son of the eternal a glory without compare ever accompanied with sufficient courage fortitude and confidence to gain the prize for time to come which is as certainly renewed in the continued act and exercise in the race as it is certainly injoyed in the present time for as the operations of the Spirit of God are in present exercise upon him so he knows that the Spirit of glory and of God shall remain and rest upon him for time to come through his suffering of the loss of the glory of this world which shall be the crown of all his exercise in the things of God unto perpetual aye and therefore he runs not as at uncertainties but upon present possession which gives us assured hope for time to come as it is certain that God is faithful and cannot deny himself So fight I not as one that beateth the air that is I give not my strokes in combate in my contending for the faith of the Son of God as one that woundeth not or as one that findeth not reality of matter for the weapons of my warfare to take place in exercising their force skill and accomplishing their ends upon but I deal with such as I accomplish like atchievments upon in the management of mine affairs in the gospel as David the beloved of God did in that 11. Psalme which is a true commentary upon this my warfare For I am not as one beating or fighting with the aire as with a thing of no substance I doing no real exploit nor it receiving any wound or foil from me but closeth up and healeth it self again as fast as it receiveth the strokes but contrarily I beat down and bring to nought that which hath in it the reality of sin and death which is the wisdome or law of the flesh As certainly as I guard and defend that which hath in it the reality of eternal life and peace namely tbat wisdome or law of the Spirit of life which is in Christ Jesus my Lord exercising it self in the one and the other in my soul and that no otherwise but as it shall be my life and peace spirit and power prowess and victorious imployment and conquest forever for the offices exercises and virtues of Christ are all of like honour worth and duration Vers 27. But I beat down my body that is the body of sin and death and it is my body as in the original and materials of it consisting of God and man as truly as Esau and Jacob came both out of loyns of Isack and Rebekkah so doth the body of sin arise of God and man being made one in that way of the body of death and also that mysticall body of life in Christ in the one the properties and heavenly disposition of the Son of God are crucified to the sin and Satan in the Son of perdition and in the other the properties and earthly disposition of man aâ—â— crucified to the life of righteousness and peace in the Son of God Again it is my body as I am considered from the earth and so have naturally in that respect the nature and disposition of all flesh as the gospel is my gospel as in the spirit of God I come down from heaven and so am one with the Son of God being of the same spirit with him who is both the authour and product thereof Again it is my body as I die thereunto dayly as the same Apostle speaks and also it dies nnto me so as it never hath any power over dominion or me or I any community or fellowship with it even as the body of Christ is mine as I rise and live in newness of life unto it and it unto me wherein consists my proper and only converse and fellowsh p. Again it is my body as I acknowledge the misery and wretchedness of all slesh destitute of the wisdome and Spirit of God and so it is gone over all in regard of the aptitude and disposition of all men naturally inclining thereunto and so I can say in that respect O wretched man that I am who shall deliver me from this body of death Even as I can give God thanks as in that body of Christ acknowledging by the spirit thereof my deliverance happy condition and salvation being inabled by the same spirit to bring that body of death into subjection in all things exercising the rule and authority of the Son of God over it so as it can never prevail against me but though the enemy may come against me as a flood yet the Spirit of the Lord lifts up a standerd against him to chase him away so that in my mind that is in the formings fashionings and framings of all things in my spirit I serve the law of God but in my flesh that is as my natural disposition is found in the men of the world out of Christ there it is under sin and death being a servant thereunto forever Now the ground and reason why I thus beat down my body and bring it in subiection and not the body of another is this viz. Lest whilst I preach to others I my self should become a reprobate in these words our Apostle doth elegantly as in a figure as he speaks formerly in this epistle in a like case transferring the state and condition of all false teachers of the word of God unto himself that thereby he may with modesty set them forth and make them appear in truth to be that which indeed they are Lest while I preach to others or as the word is lest while I preach in others the word lest is not brought in here as a doubt or supposition but as a thing of certainty as if he should say he who preacheth in another he is a reprobate or he is reproved rejected or is become a castaway as disallowed of God So that the Apostles argument stands thus he that preacheth in another that which he preacheth not in himself as being matter of the gospel that minister and ministry is as reprobate silver it is disallowed of God and never passeth for currant doctrine in his kingdome So that he which forms sin in such sort as that he inveighs against it and indeavours to beat it down in another and not in himself as being free from a sin of that nature as in or of himself that is a reprobate ministry he beats the aire and doth not beat down that body which is his that ministry therefore that forms sin so as to belong to one state of men and not unto another to be a sin in one age of the world but not in another or to belong to one six or age of man and not unto another that man doth not in all things beat down his own body that
doubt that is without all controversie it is the Saints of God who under the term or name of oxen labouring are here meant the same spirit who speaks it doth faithfully expound it Whence we are taught that there is not any thing whatsoever taken up or aluded unto the Scriptures or Writings of the word of God in the expression of the will or works of God that is or can be of any profitable or right use unto the sons of men until it be brought unto and terminated in the Man of God that is to say in Christ Jesus either as he is crucified or risen it is not oxen the Scripture Intends it is only or altogether us and the same may be as trnly said in any other things wherein the Scripture expresseth it self in heaven or in earth brought forth in the creation generation art or by putrifaction And for all other skill or learning if I had all knowledge could speak with the tongues of men and angels if I had the gift of prophesie and understood all misteries and though I had all faith so as to remove mountains and though I gave all my goods to the poor and my body to be burned all is nothing without this manner of knowledge for it is as true in this point as it is in the point of love and in the former Chapter where our Apostle sets in opposition the true knowledge of the word and that which is proper to an Idolathite he transforms the true knowledge into love saying that Idolatrous knowledge puffs up but love saith he meaning true knowledge edifies so that true knowledge edifies not but in love or knows not but in love and love knows not it self but in that which is beloved prostrating it self unto the service thereof contrary to Idolatrous knowledge that puffeth up And if I have not this art in my knowledge to bring all things unto and terminate them in the man of God I am but as a founding brass which gives no true distinctâ—on to a musicall ear or a tinkling and untuned symbal yea as a thing of nought a meer vanity It is for our sakes no doubt it is written or it is translated that is out of the Original copies composed and recorded unto our glory forever for it is not the voice of the Creatour simply and alone considered but of a creature also else the record is not full neither is it the voice of a man simply considered but the of the Son of God otherwise the writing is not perfect and they who have this voice shall live and whosoever shall read this writing is blessed Now the end why a true minister of the gospel lives only upon that which he dispenceth is that he that ploweth may plow in hope that is whosoever tilleth manureth or stirreth the ground to the subduing of its natural and earthly properties may till it in hope namely in undoubted trust and confidence that the seed of immortality shall take places and spring up therein unto an abundant multiplication and increase because in his labour he knows both the nature of that which is subdued as also that which reviveth and springeth up because his strength whereby he conquours is exercised in the one and his joy in which he triumpheth consists in the other wherein there is rest and feastivity through spoils sufficient for a souldier of Christ to live upon and true planter or feeder of a flock to be fully satisfied with without seeking after other mens temporary things And he that thresheth in hope may be partake of his hope that is he that beats out the seed of life by the skilful labour of love in the right handling of the word of God unto the proper multiplication thereof according to that infinit and profound rooting of it in that unmeasureable humilliation of the Son of God and assured hope of a true and skilful seeds man which hope is a present demonstration and possession of things which also are not yet seen but to come because of the eternity of them which expectation cannot have less then an infinite increase for the object of it because the seed hath an infinit and eternal life and virtue in it and therefore it brings forth in some thirty fold in some sixty fold and in some an hundred fold which is not to be taken gradually as in some more and some less and therefore the spirit of God inverts the order for Luke begins with thirty fold and ends with an hundred fold but Matthew begins with an hundred fold and ends with thirty fold to declare that it is not a divers increase as applied to divers persons but they are all found in the same subsistance three times ten is the fulness and perfection of increase which is only found in the seed of God without any defect three times twenty is the duplication of thirty which is a twofold perfection that is of perfection of life in the seed and a perfection of death unto all things which might tend to the annoyance of the growth and increase thereof and a hundred fold in Scripture Language is innumerable which can never be counted nor told over to find an end of the sum of the increase which threshing in the hope of such increase and fulness of measure pressed down and running over in being made partaker of it is a plenary plentiful and sufficient maintainance for every man of God without any looking for of other manner of means as being any liberty authority or priviledge properly appertaining or belonging to the preaching of the gospel Vers 11. If we have sown unto you spirituall things a great thing if we shall reap your carnal things as if he should say if we have distributed and laid out upon you spiritual durable and eternal things is there any proportion of recompence found in any thing that is carnal whatsoever in the return which fade perish and pass away in the use of them and doth not equity and justice require that whatsoever is given out in point of exchange that which is received any way as in lieu thereof shall hold correspondency in weight worth and valluation therewith else the law of the relation of the contract is broken which the order of the kingdome of God admits not of and therefore no carnal or temporary thing returned whatsoever can answer the end of Gods law in this point for the distribution and publication of those spiritual and eternal things of the gospel unto the sons of men But such things being required for the preaching of the gospel as things to answer the labour thereof as a priviledge belonging thereunto is a real and Sufficient testimony and witness that such men have onely an earthly and carnal ministry which the spirit of God hath branded for a false apostleship Vers 12. If others be partakers of this power over you not we rather that is if such as are false apostles have this authority over you or interest in you
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
foreskin of the flesh which is the proper cause of the seed of immortallity it s not taking effect which must be laid aside or cast off as that which is the only filthiness and enmity against God 1 James 1. 21. This eternal wisdome therefore thus ingrafting it self into the stock of mans spirit doth by virtue of that nature life and spirit proper to it self transform and change whatsoever is in motion or springs up in the stock into its own nature and kind namely into things not of time but of eternity so that whatsoever springs up or fruit yielded by that whole tree consisting of stock and science are the proper fruits of the Spirit of God and not of the nature of the spirit of man though that whole tree of righteousness hath the virtue glory and benefit and is the proper cause of the abounding and bring forth of them all Christ therefore as he is the fountain and proper producer of all spiritual and eternal fruit so is the fruit thus brought forth the proper food and refreshment of the Son of God on which he feeds as his only delight and proper preservation of eternal life Cant. 4 13 14 15 16. Cant. 5. 1. Iohn 4 32. Iohn 6. 54. Wherefore the distributions and receptions of the things of God mutually in Christ is the only conservation of that one state being made of twain unto eternity Ephes 2. 14 15. Whence we may observe wherein that broad difference appears even in this life that is betwixt the holy ones of God and the wicked of the world though they may use the like expressions and perform like bodily actions which is not so visible but by the intentions and extention of spirit that is the Saints of God make it their only errant in their passage through this life to propagate and promote the things of eternity peculiar to that state of the Son of God with the villification of and sitting loose from all things of time as they being no part of their designe in their appearing in this mortal and transitory life and so demean themselves in all things of time if they abound they think not themselves the better nor place any of their delight courage or confidence in them Psalm 62. 10. If they be deminished they judge not themselves the worse because they reckon not their estates according to the value of any or all of them and therefore are not under the vexation of an incumbred spirit in the absence of them Iob 1. 21. by which they shew themselves plainly unto all men that they belong to another citie and countrey in which God is not ashamed but counts it his glory and honour to be called their God and proper and peculiar interest in whatever he is being they are but sojourners pilgrims and strangers upon the earth Heb. 11. 9. 14 15 16. Therefore Christ saith unto all despised by this shall all men know that you are my disciples or are taught and learned in me if you love one another Iohn 13. 34 35. that is if your love be shed forth only in the acknowledgment of that new law of relation and mutuall community which is only found in that mystical body of your Lord as nothing else being worthy to be the object of that conjugal love of the spirit as a mutual help meet for it Gen. 2. 20. then this shall be your badge and cognizance or cognominâ—s that you have my name upon you as a spouse the name of her Lord so that I will own and acknowledge you whereever you shall become either in respect of time people place or condition as my peculiar and exempted people from the rest of the world But the wicked and unbelievers make it their principal designe to propagate and promote the things of time and villifie and disregard the things of eternity and in respect of that wherein their true virtue and glory doth consist abhor them in their hearts only make use of them in way of adultery submitting them to their own lusts only to propagate and promote the things of time â—alsly calling the names proper to the eternal Son upon them and thereof weave a spiders web as the only garment to cover them after the end of this mortal life Iob 8. 13 14 Isa 59. 5. and in all their travels through the same their whole scope and indeavour is to bring forth promote possess and indeavour the continuation of things of time Therefore it is that they call their sons their houses and lands by their own name Psalme 49. 11 12 13. therefore the Psalmist in uttering of his parable wherein he shows mans mortal condition by nature and his baseness and brutishness in setting his heart upon temporary things he calls them inhabitants of time or dwellers upon transitory things saying here this all people give eare all ye inhabitants of time for so the word translated world doth properly signifie in the Hebrew phrase Psalme 49. 1. As a man therefore in his house and dwelling place all his indeavours are to maintain reform repair promote and honour the same yea and he is never at his proper home but when he is there nor in content nor at rest so are the wicked in point of the things of time being from home out of imployment seeing nothing worth promotion therein nor yielding satisfaction and rest when the proper home and imployments about the Son of God appear which are only eternal and fade not 1 Pet. 1. 4. 1 Pet. 5. 4. and the only imployment and dwelling place of all the Saints which are not only Symptoms but evident acts of separation between the just and unjust which he that runs may read where-ever they both appear And for conclusion of this point note this that as the wisdome of God is as a graft in the spirit of the creature so as to eternize it in himself even so also the wisdome of the creature ingrafts it self in the spirit of the Creatour to the mortalizing and temporizing it in himself for the wisdome of man beholding the visible works of God which were all made before him cannot but conclude of an almighty power and wisdome which gave them their being virtues and relation and seeing none below him fit to communicate his wisdome with seeks up unto God as the serpent which is the same thing did at the first and so in that way of the fall seeking for God in the light and ability of principles proper to a creature he doth ingraft his wisdome in the Spirit of the Creatour as a sciene into the stock which is of another nature by cutting of that Branch which springs out of a dry ground Isaia 53. 2. and not out of any moisture of mans wisdome submitting the stock to humane wisdom and conjectures coming within the capacity and proper sphere of a creature through which he doth as absolutely temporize and mortallize the eternal Spirit or word of God as the wisdome of God in Christ
more he imbraceth and approveth the wisdome of God the more he rejects and disallows the wisdome of the serpent 2. Cor. 11. 3. All Humane institutions reformations outward ordinances and bodily exercises practised as the scope and proper intent of the mind of God and so to conform our selves to God thereby come under this censure of the Son of God as a woful and hypocritical cleansing 2. In the second place therefore is brought in the manner of their cleansing and that is the outside things temporary and perspicuous to humane reason and to common or profane understanding therefore our Apostle saith that we look not upon things which are seen but on things which are not seen for the things that are seen are temporary but the things which are not seen are eternal 3. The third point is what they cleanse and that is the cup and platter by cup or viol in Scripture is understood a full draught or portion of any thing either joyous or sorrowful either a full measure of blessing or of the curse Psalme 16. 5. Psalme 11. 6. Psalme 23. 5. Psalme 75. 8. for the word of God is that cup of salvation Psalme 116. 13. containing the fulness of Gods bounty and liberal distributions unto his people And it is that cup of the curse filled with the dregs of that red wine of Gods displeasure which all the wicked of the earth shall suck and wring them out Psalme 75. 8. Therefore the Hebrew word Mizrak and the Greek Phialee hath the name of pouring out as in abundance so often used by the Apostle in Revel the 16. in pouring out the cups or viols of Gods wrath Again the word platter or charger in Hebrew Keghnarah and sometimes Cappoth signifies hollowness as the hollow of the hand or of a spoon as having a capacity to contain matter to be ministred for food and the Greek word Trublion used also by Christ Matthew 26. 23. Intimating it to be of such capacity that divers hands may be upon it not only Christ to dip therein but also Judas the one exercised in the food of eternal life the Spirit of God in prophesie signifying aforehand what Judas should do unto him the other receiving a sop of eternal death in which Satan makes entire who never rests till through dissimulation he hath betrayed the Lord Jesus to his own distruction In which platter dish or continent of the word of God the hands of all men are either in reception of the food of eternal life whereby they are strengthened and fitted for the work of the Lord or else they receive that bitter water of the curse to make them to swell and burst with Judas so as in him all hypocritical and dissembling confessours are made known Iohn 6 51. Numb 5. 27. Acts 1. 18 19. who seek only to purifie and cleanse according to the visible and outward form of expressions in the word of God but never look into that hidden mystry of that spiritual state and body of Christ which is the proper scope and intent of them all 1 Cor. 2. 7. 1 Pet. 3. 4. Revel 2. 17. 4. The fourth point is the manifestation of the inside of this manner of cleansing and that is fulness of bribery and excess 1. For they are full of bribery or extortion this word is of double signification for it declares how false interpretours come to God in all their indeavours as directed unto him and that is with a spirit of bribery for in all their prayers fasts thanksgivings sacraments and services their proper indeavour is to corrupt the Lord even the God of Justice and all purity in putting their services into his hand to divert him from judging according to the law of the Spirit which they call heresie Acts 24. 14 and to draw him to judge of things according to the law of the flesh in which their proper cause depends and doth consist And hence it is that Balak and Balaam indeavoured what in them lay by gifts sacrifices services and southsaying to curse that spirituall state and camp of Israel and to make it abominable and themselves acceptable before the Lord read Numbers 22. and 23. chapters And thus they are full of bribes inwardly in that they give them with desire to prevaricate the law of the Spirit to establish the law of the flesh which desires and wisdome of the flesh are enmity against God because they are not subject to the law of God neither indeed can be Rom. 8. 7. Again these men are also full of the receiving of bribes for they do nothing but out of hope and gain and receiving reward as they are related both to God and man and therefore such Balaamites are said to have forsaken the right way and are gone astray following the way of that son of Bossor who loved the wages of unrighteousness 2 Pet. 2. 15. whereas the people of God perform their works not looking for any thing again which distinguisheth them from the mercinary sinners and wicked of the world by Christ his own testimony Luke 6 34 35 36. Yea the Saints act in all things as in that proper sphere or element wherein their natural life consisteth as they are of that fountain of Israel Psalme 68. 26. and that off-spring Royal being the sons of God 3 Iohn 1. 12 13. To whom it is as natural to be exercised in wayes of worship and works of mercy as for a father to lay up for his children or the Sun to shine in the firmament without looking for any thing to be brought in thereby and added unto it self For the Saints of God move to declare what they are through grace in Christ and not to make themselves to be something which as yet they are not 2 Cor. 12. 14 15. Psalme 19. 4 5 6. 1 Cor. 15. 10. for that according to which they reckon and account of themselves is of God and not of man Galat. 1. 11. 2. Again as the word bribe imports extortion that filthiness also is in these interpretours in all their outgoings under pretence of being sent out from God for so they assume the names titles attributes and offices proper to the Lord Christ as Bishop Pastour Teacher Priest Prophet King Lord Ruler and the like which they extort violently pull from and rob the Lord Christ of who never gave nor appointed those terms titles and offices to any that serves in the earthly tabernacles or rule according to the carnal commandment and transitory office and imployment so that they are full of extortion and robbery also for never was the name of any thing given by God but the nature of the thing was found under it else should it be a vain title and if the name of God be given to any where his nature and spirit is not under it there is found nothing but a vain Idol or thing of nought what show or comportment soever it may seem to bear in the eye of the world Lastly these interpretours
but that they dissemble the same in point of any present being of them Thus these Hypocrites in expounding of the word of God dissemble the Fall of man as a thing that was and is not the Concepcion Birth Life Death Resurrection and Ascencion of Christ as things past and now are not but only in Records and Histories These Stage players do not only pick the purses of their brethren but pick out their eys in beholding vain Idols not knowing the wisdom and power of God that hath appointed his Kingdom in Christ to bee alike present of like glory power peace and plenty and of like noble acts and operacions in all ages of the world where ever and in whomsoever the mystery of God in Christ appears and is made manifest Col. 1. 26. 29. otherwise let us only hear that Christ prayed but never pray in our selves and so in all things that Christ did or sayd for such is their doctrin The third particular noted in the Text is the Ground and Reason of this their wo wherein observe these particulars 1 First their act what they do and that is twofould 1 They build the Tombs of the Prophets 2 They garnish the Sepulchers of the righteous 2 Secondly observe their speech what they say that is If we had been in the dayes of our fathers we would not have partaken with them in the blood of the Prophets wherein observe 1 First they confesse blood or murder to be a capitall sin 2 Secondly that they have washed and reformed themselves and are become better than their fathers 3 Thirdly they translate and remove the cause or act of blood-guiltinesse from themselves unto their fathers 3 In the third place note what they are in point of their condicion or office in these words wherefore ye be witnesses unto your selves that ye are the children of them that killed the Prophets 4 Fourthly observe the extent of the thing witnessed unto in these words Fill yee up then the measure of your fathers The first is their act being twofould and first they are said to build the Tombs of the Prophets Wee have heard before that a Tomb is a Monument or Memoriall of that which is not in present and reall being and by Tomb in this place is meant the Historicall Narracions or Literall Form of the word of God as it utters it selfe in tearms comming within the capacities of the naturall and racionall conjectures of mans heart or words which mans wisdom teacheth 1 Cor. 2. 4. So that these men assume the word of God according to the literall form and verball expressions of the Prophets and therby build and erect monuments of Constituted Churches Offices therein Governments Orders and painted Excellencies in the world beginning and ending in Time not compatible to the Son of God thereby expelling the proper intent and minde of the Spirit which is the soul or life of the Scriptures and so set up a dead karkasse and livelesse memoriall void of the life and spirit of our great and only Prophet Iesus Christ Deut. 18. 15. For there is nothing wherein the heart of man expresseth it selfe by bringing forth som what wherein to employ himselfe for a time in this world being temporary But it is a grave wherein Christ is buried if the angell or messenger of God roul not away the stone or take away the difficulty guard props and defence thereof and sit upon it as an inferiour and subjected thing Mat. 28. 2. making it the footstool of his feet 1 Cor. 15. 24 25. Yea the Ordinance of humane Marriages is a grave to bury Christ in that he appear not in his espousall when the conjugall ty of the word of God is terminated there For it is in that point as it was at that Marriage in Canah of Galilee performed according to the Iewish Rites or the Dictates and naturall Ceremonies of mans heart where Christ came to declare that the proper power of the word of God consists not in such things no more than that water filling up those six water pots according to the purification of the Iewes was like unto that wine which Christ commanded to be drawn out of the same for when his mother taken according to the flesh offered to terminate the businesse of the day wherefore Christ was bid thither in that temporary feast or marriage teling him there wanted wine to have his power and presence to honour that his answer is woman what have I to do with thee my hour is not yet that is my time and authority consists not in these things But when his mother who brought him forth submitted to his will saying unto the servants whatsoever hee commands that do yee then Christ commands those weak and water-like Ordinances of the Iewes or of the sons of men to bee drawn out having the vigour and vertu of new and strong wine to admiracion Iohn 2. 1. declaring thereby that transcendent power and glory that is in the time and presence of Christ in all his Commands and Appointments beyond all the Ordinances and Appointments of the sons of men the naturall Dictates of whose hearts lead them unto such Orders in all temporary Institucions as naturally as in that of Feastivity or Marriage however the hypocriticall Pharises solemnize them with the intent of the word of God The Tomb of the Prophets erected in these things in the departure of the soul and spirit stands upon four pillars which enervate the sift and the sixt Commandements 1 First in point of Superiority 2 Secondly in point of Inferiority 3 Thirdly in Equality which is the sum of the fift Commandement and first with promise Ephes 6. 2 3. 4 The fourth is our demeanour and carriage towards friends and enemies in killing and preserving life which is the sum of the sixt Commandement First in point of Superiority Rule false interpreters cannot finde any visible power upon the Earth but in Fathers according to the extent of the phrase in the Commandement which phrase of Father and Mother include all exercise of Authority Neither can they utter any Glory of Submission and Obedience but as Children are there to be extended that is to all wayes of yeeldings of obedience and these they resolve to be exercised between man and man creature and creature which is no better than a Tomb wherein the great Prophet is buried yea the tru spirit of all the Prophets is thence departed and the mysticall body of the Son of God corrupted by such Doctrin For the truth of relacion in point of Authority and Submission Command and Obedience stands properly according to that reall intent of the word of God in the relacion and respect that is between God and man in the faith and subsistance of Christ Where the Spirit of God is the proper supply of the party in both respects that is in the exercise of obedience as well as in the power of Command and may as truly be found and exercised in one
man as in twaine or as in a multitude For superiority is not worthy that name bur in the sence which the Apostle speakes when he saith There are that be called gods for there are gods many and lords many unlesse it be such a superiority that hath power over the Angel so as to prevail as a Prince with God when as the Angel or Elohim wept and made supplicacion which is to be applied to the Angell when he peticioned our father Jacob to let him go Gen. 32. 24. 28. Hosea 12. 4. Such authority as hath power with God is that which the Word of God intends and in that sence the Apostle saith that the spirit of the Prophets is subject to the Prophets 1 Cor. 14. 32. that is when the Spirit of God in any of the servants of Christ do rightly interpret and unfold the Wisdom of God in Christ in the glory and power of it the same Spirit of God in all true interpreters of the Word of God yeeld submission and are obedient unto that wisdom appearing in its power and glory for this authority hath rule in such a spirit of obedience as hath Eternity in it which is onely found in the Son of God otherwise it is not worthy the name of superiority in the Language of Gods Kingdome as it is said of the mercies of the wicked that they are cruell Pro. 12 10. So Rule Destitute of this is Cruelty Neither is the way of submission worthy to be called obedience unlesse it yeeld it self over unto that superiority peculiar to the Son God in whom alone there is an everlas ing Dominion for his Kingdom is without end Daniel 7. 13 14. Out of which kingdom there is no obedience but arising from fear which hath painfulnesse either fear of Correction or of falling short of Favour to attain private and base ends or else the losse of favour when it is or seemes to be obtained But perfect love onely which it not found but in Christ casts out seat 1 Iohn 4. 18. and there is a reciprocall love on both sides of the Covenant in what termes of relation soever expressed springing from the Spirit of God as in that state oâ— the Faith of Christ and the compleat Covenant is to be struck and in exercise perpetually in every individuall heart or else Christ it not formed therein which is the onely message and end of the Gospel Gal. 4. 19. Upon these two pillars of Rule and Subjection or Command and Obedience do false Interpreters set the Tombes of the Prophets falsifying the spirit of the Scriptures in stating them between man and man 3 The thrid pillar is equality lodging the Word of God in this point in men of like honour in the world of like riches of like age of like office trade ocupation art learning and the like which is but a dumb shew and lifelesse karkase of the Prophet his spirit is departed and gone it is not in such ministration For they know not how to equalize things in Christ the true end of the Law and so of all Relations take this one instance for all to shew their ignorance in this point of equality they knew not how to make the state of Christ as in the wombe of the Virgin to be of like power and glory as set upon the Throne at the right hand of the power Mat. 26. 64. for they know not what is taught unto us in that the Holy Ghost over shadowed the Virgin namely to shield the Conception of Christ that no Rey or Glimse of the Wisdom Will Power or any sufficiency arising from the creature should contribute in the least to the being or form of the Son of God in that holy and God like Consistence of God and Man in one undivided state which is the Son of God Luk 1. 35. And in this Act the glory of the Son of God is made manifest in that he is shadowed and shielded from all staine or guilt of sin from all power and subtilty of Satan which are never separated yea from any evill or discommodious thing touching Him which is as glorious a thing and full of power in point of freedome and release as his sitting on the right hand of God in the exercise of all glory grace vertue which twain never were nor shall be separated from the state of Christ And thus might we equalize all things in Christ which seem to be unequall unto carnall mindes according to the Letter and Histories of the Scriptures which equality in Christ is that which the Scripture properly intends in all things and when it speakes of equality in point of friendship or brotherhood it intends not a brotherhood compassed within any term or time but an eternall off-spring equall in all points with respect to the right of the first born and not as any one son being preferred before another for there is but one intire son-ship of God for wee are born of God 1 Iohn 5. 1. 18. as being conceived by the Holy-ghost Luke 1. 35. we also are begotten of God for of his own will begat he us by the word of truth Iames 1. 18. so that we are not only begotten of God but also born of God nothing but the wisdom of God in that work of Christ is in conjunction in the uttering and conceiving in the forming of him and bringing of him forth as the first begotten the first born to be the first fruits of the Creacion without which nothing is clean unto us And this twofould parentage as father and mother uttered in the Commandement are they or that which we honour as being the only off-spring of both made one in Christ and hereby our dayes are prolonged in the Land which God hath given us for herein consists the length of dayes even eternall Life and are under the first Commandement with promise for there was never Law before that Ephes 6. 1. 2. For God made the promise of Eternall Life before the world began Titus 1. 2. so that the Saints are equall in being first born of immortall seed equall in possessing the first Land or inheritance even the Land of Emanuel that is God with us Mat. 1. 23. equall in being under the first Law even the Law of the Spirit of life in Christ Iesus Rom. 8. 2. and equall in having the first promise annexed for it was made unto us before the world began Titus 1. 2. The true Equality then intended in the word of God is to make all the Saints of God Kings and Priests of the same Honour Holinesse Power and Authority which is only of God therefore a royall kingdom of Priests and priest-hood kingly a chosen generacion not one more choyce than another a peculiar people one not having lesse or more intrest in God than another a purchased possession the same price payd for and worth set upon one that is upon and for another Exodus 19. 6. 1 Pet. 2. 9 1 Cor. 6. 20. 1 Pet. 1.
the breach of every law under the breach of every one Jam. 2. 10. And the multiplyed and innumerable manifestation of distinct laws and punishments for the breach of them is to declare how unreckonable the wayes are wherein that one holy mind and will of God in Christ may be contradicted and violated with the variety of plagues and punishments appertaining and annexed thereunto but every one of them of an infinite and eternal nature which cannot admit of any conteinment limitation or bounds of restraint even as it is with one Son of God to have such infinite wayes of the legal and orderly expressing of himselfe and to every one of them an eternal peace and satisfaction in God annexed To terminate the word of God therefore in the distinctions of these humane laws and institutions together with their penalties or rewards annexed is nothing else but to garnish the burying place of that righteous and equal one declaring to all the world that his spirit is ceased therein and departed therefrom so that all manner of dissimulation and cruelty is to e expected in all the wayes of their administration indevouring only to uphold the throne of iniquity by establishing the wisdome and glory of the flesh in the pulling down and demolishing that righteous Reign and Scepter of the Son of God Psal 94. 20. 23. Heb. 1. 8. Keeping him in the grave as dead and buried in regard of any of his life vertues-wisdome justice or righteousnesse appearing in such way of interpretation and administration For God as he hath formed himself in Christ is not in all their thoughts Psal 10. 4 5. Psal 56. 5. For he that forms another law to himselfe besides the law of the spirit in Christ as under the bond of the word oâ— God that man frames another God to himself besides the true God and lies under the breach and guilt of the law of God expressed in the first Commandement Exod. 20. 2 3 2 The second point in the order proposed in the Text stands in what these false Interpreters say that is in what they teach for it is their doctrine wherby they build the Tombs of the Prophets and garnish the Sepulchers of the righteous therefore where one Evangelist saith he said unto them another saith he said unto them in his doctrine Compare Mat. 13. 3. with Mark 4. 2. so that it is matter of doctrin whereby both the Kingdom of God and the Kingdome of Satan are erected and maintained 1 And first they conclude their Progenitors to be Murtherers in that they took away the lives of the Prophets by which we see that it is a maxime written in all mens hearts that the cessation of the spirit of prophefie which is done by falsifying and counterfeiting of the Scope and intent of the word of God is a grosse and capital sin which is to extort and violently to take away the life of any one that is innocent Q. But if it be a sin to take away by violence the life of the innocent is it not a sin to lay down and part with an innocent life if there be power to retain it as Christ is said to lay down his life Iohn 10. 11 12. Answ The Answer to this is twofold first it is not against law to suffer as an innocent for it is the gift of God to suffer as well as to beleeve Phil 1. 29. And it is a blessed thing to suffer for righteousnesse sake 1 Pet. 3. 14. but it is against law to take away the life of the innocent for God never made law to take away the life of his Son as the world do violently extort and take it away for then he should institute a law against himself and that eternal life for the Father and the Son are one Iohn 10. 30 Secondly we answer that Christ layes down his life properly with respect unto his death unto all the motions of sin operations of the flesh in all things which is his proper quickning and reviving in the spirit and living eternally unto God which death iâ— nothing else but his Resurrection and possession of everlasting life therefore a righteous and glorious act in the Son of God thus to lay down his life being an innocent act to crucifie all the affections and lusts of the flesh to the quickning and reviving of all the operations of the spirit of God Gal. 5. 24. Ephes 2. 16. 2 The second point in the order of the text stands in what they say in way of excusing and clearing of themselves in these words if we had been in the dayes of our Fathers we would not have taken parts with them in the blood of the Prophets wherein they acknowledge their Fathers to be murtherers â—â—t themselves reformed and become in better state and condition than their fathers were wherein they professe a better condition and a worse in the same Line Posterity Generation and Ofspring of Father and Son as though there were a better state and a worse where God is the Father and Fountain and his sons and offspring Iohn 1. 12. and a better and worse condition also where Satan is the Father and Fountain and his offspring and Children Iohn 8. 44. 1 Iohn 3. 8. This is the doctrine of all false and hypocritical Interpreters at this day who say that Satan is in a worse condition than mankind though never so wicked because the Devil sinned voluntarily without a tempter but man sinned being tempted drawn aside by another plainly declaring thereby that they know not what the Devil is who is so often in their mouths and hearts also nor what mans fall from God is nor wherein consists that great though secret inlet of sin into the world Neither can they truly teach what Christ is what his resurrection from the dead is nor wherein consists that great though secret and hidden inlet of Gods righteousnesse into the sons of men Again they teach that in the way of God there is a better and an inferiour condition as that one son of God is nearer to the father and in greater favour and dignity than another whereas they reall first-born Heb. 12. 23. or else they cannot be an acceptable gift nor are they to be consecrated unto the Lord unlesse they be the opening or emission of the womb Exod. 13. 1 2. Luk. 1. 13. therfore they are called in Hebrew Coach the first of Gods might or able strength or the beginning ofstrengths so the first-born is named Deut. 21. 17. Gen. 49. which Christ complains to be dryed up personating himselfe in those wicked Iews his persecutors Psal 22. 15. These men teach also that the Fathers who served in their generations before us were more remote from God under dark semblances and shadows the light of salvation not so appearing nor the approach and appearing of Christ so neer and perspicuous as it is to us at this day and such Fathers as were in favour with God also for we know that
fulnesse of all subtilty and all mischief the child of the Devill and enemy of all righteousnesse which ceaseth not to pervert the straight wayes of the Lord Acts 13. 10. And without an emptinesse of man in both these respects from the first act of his ordination or creation the full and compleat death of Christ is never known nor doth it appear in the world unto salvation which sets man at an utter distance from God in Cain with respect unto Abel as also it sets man in unity with God in Seth with respect to the same Abel he being set in his stead and the father of Christ Luke 3. 23 -38 And from this twofold vanity the death of the Son of God is forever perfected for in that way of Cain he is dead to al heavenly and spiritual vertue as he is the Son of God and yet God in the exercise of wrath and displeasure is really there and in Seth he is dead to all earthly and carnall things as he is the Son of Sons man and yet man in exercise of goodnesse and love is really there and without respect to these twain the death of Christ is not revealed for it is not part of Christ that suffers for the salvation of man as only in his manhood as the blind Pharisees of the world hold and teach but it is Christ compleat who consists of God and man and in the same respect he is said to dye he never lives therefore it is said that he is dead and is alive as the words may be truly read Rev. 1. 18. Rev. 2. 8. And from this death of the Son of God in this twofold respect there flows a twofold righteousnesse or justice namely of absolution and of condemnation Mat. 25. 34. 41. Psalm 6. 8. And if it were not for this death of Christ thus considered there were no place for the righteousnesse of Faith in the exercise of mercy nor for that of the Scribes and Pharises in that exercise of Gods severity Rom. 11. 22. Rom. 9. 22. 23. but Gods glory were extinct in both respects and therefore he is righteous Abel For if a wicked man could content himself simply with the Creature in his relation to it as the bruit beasts do then were there no severity of God to be exercised in way of the curse for there were no ground nor footing for it But man hath a spirit as it appears in Gain that will inherit acceptation with God as well as his brother though in that way of an earthly and carnall sacrifice whereby it cometh to passe that he kils his brother causelesly nay he kils him because his own works are evill and his brothers good even as all wicked men quench and kill the spirit and life of Christ Iesus in their own hearts by their earthly and carnall thoughts and imagination of that good word and work of God in point of salsalvation 1 Iohn 3. 12. which is the kindling of wrath in our soules for as it was in Cain so it is in all such as wander in the way of Caein Iude 11. For according to the worth and dignity of the person whose life is extinct and taken away which is the spirit and life of the Son of God of such wce and weight is the nature and guilt of his sin for so doing which can never be recovered nor healed and accordingly the weight of justice and Gods severity must of necessity go forth in the exercises of self in his just condemnation and execution thereof And as the spirit of man naturally being made one with God inclineth and seeketh after God whereby to honour and dignifie it selfe with his titles and excellencies without which he cannot make himself Lord of all Gen. 1. 28. which carnally enterprised works such effect So also there is naturally in the Son of God an aptitude and propensity unto man for the revelation and manifestation of himself in all his vertues according to the fulnesse thereof which cannot be but by the crucifying of the flesh in all the affections and lusts thereof Gal. 5. 24. which is a work of no lesse weight than the overcoming of Satan himself which none but the Son of God himself can do Heb. 2. 14. which conquest and vâ—câ—um of the flesh is a work of no lesse worth nor holinesse inferiour unto that which is peculier to the spirit of God and therefore the righteousnesse of absolution and acceptation with God in the bountifuâ—l expression of mercy and goodnesse is ever annexed thereunto and thus is there a righteous Abel or righteous vanity spread throughout the Earth overall mankind there ore the Psalmist saith every man is vanity or as the word is all Aâ—am is vanity taking Adam there as the root of all mankind which are either empty of the things of God as the wicked universally are or else of the lusts of men as the elect of God in that mysticall body of Christ are Gal 5. 24. And it is a certain and undeniable truth as Christ the Son of God is set forth and taught herein that he who is the Creator and Maker of all things emptyeth himself and becomes vain in all things both of flesh and spirit that he thereby may manifest himself to have the glory of all things not only of life but also of death for in that he dies to the things of the Spirit in the wicked he thereby riseth in wrath through the wisdom of the flesh and in that he dies unto the flesh in the Saints he riseth in mercy and peace in the exercises of the spirit whereby he hath the glory of all things which otherwise could never be For as man in Christ hath the righteousnesse and glory of God and yet nothing can be attributed to the things naturall proper to man in that wonderfull work of Gods Creation even so God in Antichrist hath the sin and shame of Satan and yet nothing of that condition can be attributed to any thing naturally proper to God in that wonderfull destruction of the Devill And with respect unto vanity thus distributed it is called the bloods of thy brother in the form plurall Gen. 4. 10. And it speaks guilt and terrour from the ground or earthly heart of Cain that so drinks it in Gen. 4. 11. and it also speaks as a witnesse of acceptation with God by faith in that way of Seth who is that set one unto this day of whom is Christ who yet speaketh Heb. 11. 4 for though Abel be cut off from all succession of mercy in that way of carnall sacrifices in Cain yet hath he a succession of terrour in Cains heart Gen. 4. 13. 14. so also though he have no succession according to the flesh in that acceptable Sacrifice of the firstling of the flock being dead in that respect in the way of Seth yet hath he his succession and language in the witnesse and acceptation of faith unto this day Heb. 11. 4. And according to this
God or in the mystery of iniquity namely the root and the branch the mother as City order and her children so that as false Teachers look back they are the children of an accursed mother or seed of an adulterous law of the carnall commandement and as they look forward at the fruit and off spring of their doctrine so they are the root or mother City of an accursed off-spring whose inhabitants are no other than the accursed Iebusites enemies to Ierusalem that is above and to the Israel of God Gal. 4. 26. Gal. 6. 16. This City therefore namely Ierusalem ordered by the law of a carnall commandement which is to expound the bond and tie of the word of God as Gods intent to stand in the relation of one Creature to another in any thing wherein God expresseth himself This City is not only that mystery Babylon the â—reat the mother of Harlots and all abominations of the Earth Rev. 17. 5. But it is also the mother of all murthers and therefore called the City of bloods in the form plurall Ezek. 17. 2. Nahum 3. 1. and therefore wo is denounced against her as the bloody City Ezek. 24. 6. 9. And so much for the acclamation and ingemination of the phrase Oh Ierusalem Ierusalem and hence it is that Christ brings in that just and deserved charge which is the second point Thou that killest the Prophets and stonest them that are sent unto thee wherein observe two things first that they kill the Prophets secondly that they stone them who are sent unto them 1 They kill the Prophets for this order and City government contrived by the letter of the Scripture for the maintaining of the glory wealth honour of the Creature cannot preserve it self therein but by imprisoning or cutting off what ever seems to impaire the same Now the wisdome of God which hath placed all honour wealth and happinesse only in things that indure for ever cannot but vilifie and bring to nought all fading and transient things and therefore our Apostle affirms that the wisdom of the Princes or most excellent and men of esteem of this world comes to nought 1 Cor. 2. 6. Therefore the orders and institutions of this City that is of all carnall policies and states leaning only upon the letter of the Scripture must of necessity bend their force against that wisdome and word of eternity as the only enemy of their pomp and glory being a shame and dishonour to all earthly excellency and beauty even as the glory and splendour of the Sun at noon day abaseth the appearance of a candle for the carnall laws and institutions of the world cannot retain their force if the wisdom of God take place therefore this Ierusalem in erecting of her orders and ordinances perishable she must terminate the word of God in them as the intent thereof or else they are not in force to insnare the conscience neither would they otherwise appear of any more worth than the laws given to the beasts of the field or the fowls of heaven which is neither sin to break simply considered nor righteousnesse to fulfill therefore they are bonnd over by the law of a carnall commandement to terminate the mind and will of God in humane orders and institutions in the neglect and rejecting of that glory of God which appears in Iesus Christ disallowing and disanulling in themselves that eternall word and law of the spirit of life which is in Iesus Christ Rom. 8. 2. which only frees from the law of sin and death and wheresoever that law is not acknowledged there sin reigns Now whosoever nullifies the spirit and life of the Scriptures by erecting a carnall commandement he therein nullifies the true spirit of prophecy and he that nullifies the spirit of the Prophets he takes away the life of the Prophets and so becomes a Murtherer of all the Prophets for the spirit of the Scriptures is of that comprehension in the true intent thereof as that it is the only life of all Prophets in every age of the world without any alteration of Gods proper intent therein no more than there was ever found salvation in any other but only Iesus Christ Acts 4. 10. 11. 12. And therefore every carnall spirit is bound over for the conservation of humane order in the erecting and maintaining thereof upon its proper principles to extinguish and put out the proper life and spirit of the Scriptures otherwise he cannot maintain his laws in force according to the nature of them in their height and glory which man naturally strives after and can never attain unto any eminency therein but by quenching of the spirit of God and despising true prophecy 1 Thes 5. 19. â—0 and all transitory Rites and Ordinances erected and maintained as carrying in them the scope of the word of God are as so many Engines and instruments appointed ordered and maintained for that very end and purpose wherewith they kill the spirit of the Prophets in preferring the dead carkasse and setting up a dumb Image before the spirit and reall substance 2 Therefore Christ addes the second act in his charge against them telling them that they are such as stone them that are sent unto them we heard before how true Prophets are said to be sent to these wicked Scribes and Pharisees as they are the off-spring of the Serpent and of such fathers as killed the Prophets and here it is said they are sent to the originall and mother of them that is Ierusalem from whom they spring whence we may observe that the Spirit and life of the word of God doth not only enterprise to solicite the world to break off and turn from their grosse aberrations and exorbitancies but also to reverse and repeal those Laws and Orders from whence they spring as things of no account in the Kingdome of God nor is there any justice oâ— righteousnesse to be expected from any humane or literall institution or order further than it is used by him who hath that spirit of the righteousnesse of faith to be his Instructer therein therefore it is that Christ affirms that in the Kingdome of God there is neither marriage nor giving in marriage but are as the Angels of God in Heaven and to be ignorant of this point is to be ignorant of the Scriptures and of the power of God Mat. 22. 29. 30. that is in case men acknowledge not that any temporary relation simply considered attains not unto the end of the law of God for men knowing the Scriptures and the power of God cannot but see and acknowledg that For shall we think that marriage which is the way of the multiplication of man and so the ground of all humane institutions is any point of the proper end of the law of God when as it is plain that Christ is the end of the law for righteousnesse Rom. 10. 4. but marriage as a humane act may attaine its end in a wicked man as well as in a just
Iewes and Grecians Christ is the power of God and the wisdome of God 1 Cor. 1. 24. and thence it is that our faith stands not in the wisdome of men or any thing that they can transfuse or instill but in the power of God 1. Cor. 2. 5. which is one and the same in whomsoever it appears 4 Fourthly the Hen hovereth upon her Chickens for their nourishment and increase that they may attain to her stature and ability Even so doth the wisdome God brood upon his saints that they may come unto a perfect man unto the measure of the age of the fulnesse of Christ Ephes 4. 13. Therefore it is said that the Saints increase with the increasinâ—s of God Collos 2. 19. Now wee know that the Holy One dwells not it temples made with hands for the heavens of heavens cannot contain him 2 Chro. 6 18. No more is he subject to increase or diminution therefore perfected at once and for ever in all his demensions and operations whatsoever his increasings are that bountiful flowing forth and issuing out of his Spirit in the variety of his operations and revelations springing from that inexhaustible Fountain in Christ that Store-house and Treasury of them all 5 Fiftly the Hen broods upon her Chickens to save them from harm of storm and tempest or birds of prey which otherwise they are Lyable unto Even so the wisdome of God hovers upon his Saints to save them from danger Isaiah 45. 6. Psal 91. 1. even the cruell stormes and tempestuous gusts of the Devil who goeth about like a roaring Lyon seeking whom hee may devour 1 Peter 5. 8. who though he come in against the Saints as a flood yet shall this spirit and wisdome of the Lord lift up a standard aganst him to chase him away Isay 59. 19. And this is the onely safety of the Saints who otherwise are in continuall danger even as a Sparrow upon the house top Psal 102. 7. who watcheth alone for if shee fall upon the earth there is the Fowlers snare and if she abide upon the rooff of the house she is subjct to birds of pray So are the saints of God if it were not for this wisdom and Word of God rightly interpreted that watcheth over them for it they look down to the inferiour and more grosse things of this life there is a snare hid in every thing to catch us with vain hopes and expectations to be inriched and exalted by them in case we can but heap them up together and make the best of them and if wee look up at the principalities and powers of the world we are ready to be devoured and swallowed up by them if this wisdome move not upon us as the spirit brooded upon the waters in the beginning to preserve them in purity that they corrupt not as we see they are in motion unto this day for that purpose in their ebbings and flowings Nay if we look down to mans sin fall from God and imperction in all things we are ready to bee insnared with doubts and feares and discontentments with our own condition and if we look up unto that happie and blessed estate of man in Christ we are Ready to wax proud arrogant and wanton in the things of God if this wisdom of God do not brood and flutter upon us and watch over us that his power may prevent all inconveniences that otherwise would fall upon us Psal 77. 10. This wisdom and Word of God is our onely strength and help in the true interpretation thereof and without that there is no proper power or help of God at all as is formerly noted therefore it is said thou hast advanced thy Word over all thy Name or upon all thy Name or Authority and power Psalm 138. 2. So it is said that the mercy of the Lord is over all his works Psalm 145. 9. or upon all his works That is there is not a work of God in Heaven or in Earth but there is a stamp and impression of the mercy of God upon it with respect unto the Saints of God yea every work of God is a Monument or Remembrancer of Gods mercy unto them See an epitomee or breviary hereof Psalm 136. 1 -26 where the Spirit of God impresseth the mercy of God upon his works six and twenty severall times Even So the Lord hath magnified his Word upon all his Name or his authority and power that is there is no power and authority of God but that which his Word in the true interpretation thereof invests into it is that and that onely which sets up and maintaines Gods Name and Authority in all things whatsoever and without the true interpretation of the Word of God his Name is not magnificall in the heart of any man likewise there is nothing whereby the power of Satan is advanced in the world but onely the false interpretation of the Word of God neither is there any contention among the sons of men besides that contending for the common salvation by faith once given unto the Saints Jude 3. But it ariseth from a mistake and false interpreting of the Word of God for it is at unity with it self where in whomsoever it is truly acknowledged We Conclude then that it is Word of God which is the wisdome of God that is the proper wing of God under which the Saints are gathered which false interpreters refuse to come under 5 Which is the fift point in order And that is their unnaturall deniall but ye would not Not that the wickednesse and destruction of man depends onely upon the will of a creature simply considered but it depends upon the law of the flesh or the word of a carnall commandment that is the word of God falsly interpreted Neither doth Salvation depend upon the meer will of an Eternall God simply considered but it depends upon the Law of the spirit of life which is in Christ Iesus which is that word or wisdome of God rightly opened and interpreted else doth not Salvation consist only in Christ Iesus who is God and Man as the wisdome of God affirms it doth Acts 4. 11 12. And this is the Stone cast aside by you builders which is become the head of the Corner Neither is there Salvation in any other for among men there is given none other name under heaven whereby we must be saved Mat. 1. 21. 1 This denyall of being gathered into unity by Christ therefore is the voice of a law which wicked men are under in way of Hagar the bond woman which speaks effectually in way of negation to every point expressed in the metaphor taken from the Hen and her Nest or Chickens that is we will not have the Nest to bee one in originall and off-spring that is God and man making one inâ—ire Condition in all and every Saint of God in the point of time place and individuall subsistence for the Spirit of God in the soul of man in every operation of a
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
God out of which treary we find sufficiency and plenty to live upon forever whereas the rich give only out of their superfluity for it is ever superfluous to add or lay out any of the glory wealth of the creature unto the riches and glory of the Son of God which is the proper way of living to the men of the world either to add something to the crown or cross of Christ that is humaue and temporary and whatsoever they give out in that manner they still keep in the main stock of their own livelyhood in themselves which living after the slesh is death such riches are a meer deprivation of all the holy things of God But a true widow neither owns the worlds miseries nor yet its mercies for she knows both the one the other are cruelty but only lives upon that stock in the treasury in the diminishing demolishing of them both If these two mites were not here tendred in the true manner of the offering of them as also the nature of the superfluous offerings of the rich and that in such sort as they are not found in the common records pulpit schools elderships and great students of this age I would hide my self in some corner of the temple rather then make tender of them to publick view much less to one of your atchievments give me leave humbly to profess that I know the principles upon which the common priesthood of this age stands to be inconsistant to the true intent scope of these following lines in point of a matter of no less weight then of life death eternal if any man receiving his ministry from the degrees in schools laying on of hands by the presbitery or eldership as commonly and practised in these dayes or such as are appointed to examine correct and reform insufficient ministries if any such will undertake to answer for themselves by giving a punctual and plain account of their doctrine according to the true intent and scope of this small Epistle in any or in all the particulars contained therein not striving about words but look to the truth of the matter they shall if God spare life be as faithfully answered with profession made what is thought of their arguments and upon what grounds as this is faithfully and loyally out of an affectionated heart presented to your Highness And that to the intent that in case a carnal Counsel Synod or Eldership should pass some unjust censure upon it branding it with errour when men now awake may be fallen asleep there might be a remonstrance found to declare the nature of their act for it is an easie thing for such to condemn as errours such things as come not within the compass of carnal capacity or else stands in there light to hinder their attaining to the glory of this world And as for Logical argument height of style Elegant and Rhetorical expressions as we have little of them so we matter them not much but only keep to that real truth and substance which will abide in us for ever yet do we not deny unto any thing its proper excellency or eminency in whatsoever it excelleth Therefore we can freely give all relations amongst men their proper terms and titles afford them their proper places and offices if conducing unto and tollerable in humane societies as well as we can afford the Sun Moon and Stars in the firmament their names places offices or that conjugall tie betwixt man and wife for the propagation of mankind on the earth Else we should go about to race out that which the almighty hath stamped upon the creature as a document to figure out and point unto eternal things in Christ and so lay mans spirit wast of any capacity to gather up the mind and intents of one another whereby we should become barbarous each to other debarred and shut out from the use of communion in that way of rationallity wherein properly man excels all other creatures For how should we know or to what should we have recourse in the divers and variety of distinctions appertaining to the kingdome of God to make them speakable one to another if not to the several distinctions which God hath set among the creatures unto which he elegantly aludes in the expressing and revealing of himself as in way of family by father and son in way of order by city and field and in way of rule and authority by Prince and people if we should not maintain such names terms and titles how should the figure or letter of the word be preserved in the world which proves as true a snare through the wisdome of the serpent to catch men in unto destruction as the temptations of Satan have an issue and way of escape given unto them in the Saints by that wisdome of God whereby they prove as inlets into the kingdome The Scriptures deny not a souldier his titles only let him put no man in fear nor accuse any falsly and be content with their allowance in all their prosecutions using their place aright And with like cautions all places and titles may be used which are tollerable and useful in humane societies even by the Saints and people of God for all things are lawful though not in every person at all times expedient neither are we to be brought under the power of any thing that is transitory and humane The most profitable use that I know of all things visible to humane understanding is to take them all as proper figures as the phrase of the Apostle is whereby we cast up an account of substantial material and eternal things and according as we are possessed of the durable treasure so the figure looseth its natural use and virtue which otherwise it inclineth and serveth unto canselling it self in the very act of casting up the just and perfect summ therefore we are to use the world as though we used it not both with respect to the diversity and also the universality thereof because the figure of it passeth away Those renowned Christian expressions pathetical and plain in edicts come from your mouth have rejoiced my heart unto Immaduêre Lachrymis genae and have imboldned me thus far wherein I am prostrate as an unworthy servant to your highness in whatsoever is consonant to a Christian course Samuel Gorton From Warwick in the Naniganset Bay this present October the 20. 1656. New England THE EPISTLE TO THE READER Which may serve as a Paraphrase upon the ninth Chapter of the first Epistle of Paul to the CORINTHIANS CHristian Reader For unto thee only this small Pitance which concerns interpretation of the word of God is intended by the Penman hereof who cannot expect from any other a voluntary consent from any concordancy of judgment or sympathy of desire and affection in point of any thing here expressed according to the true intent and scope of the Authour for where the Authour and the Penman are twain there is
never a true account of Stewardship brought in by any imployd about the things of God Thus much through infinite favour and grace God hath revealed unto us that wheresoever that spirit resides not which first framed the mind of the Son of God according to the eternal wisdom to judge of all things as God judgeth the love of God was never shed abroad in that heart for the spirit of faith works by love and where the love of God is not there is the love of this world which is of that wicked ones and the love of the world is enmity with God and the spirit of envy never makes good construction of the expressions of him it doth repugn therefore where the Spirit of Christ resides not there can never be good construction given of the words of Christ for he hath a name given him that none can read but himself and he is called the word of God therefore all other readers are false interpreters and that is the only in let and progress of sin and death in the world unto this day There be many who arogate a Call to interpret the word of God Some holding themselves set a part from the common affairs of this life in such sort as they are not to intermeddle with any temporary occasions but to have all things brought in unto them that concerns this present life by the labours of and means of others who stand not in that relation neither to God nor men which themselves do being men whose Calling is spiritual and therefore not to be imployed about any carnal things assuming Scripture for that purpose not only from the equity of that Law given concerning Levy but also as the Stand in the room of Christ who is of greater deserts to be maintained then Levy was There is one Scripture looks earnestly upon me concerning this Point which such men make great use of to prove their Apostolical Authority to require Tythes Stipends and Contributions together with the honour of the upermost Seats where they come with respect unto the dignity of their Calling and Office above others of the Saints of God in which regard say they all others are become debtors unto them to contribute both wealth and honour for which they aledge as one special ground for such supply as having divine Authority on their side 1 Cor. Cap. 9. Which form of words they deal with as they do with all other expressions in the word of God using it to mans ends and intents and not according to the mind and intent of the Son of God For that which they go about to prove their Calling by to be spiritual and heavenly is a direct Declaration given out by the Spirit of God to prove their Ministry to be carnal and earthly give me leave therefore as briefly as I can to declare from that Scripture what God seems as by his eye to direct and guide unto Our Apostle in the former Chapter sheweth the difference between Knowledge and Knowledge the one in way of the fall of man from God the other in the way of Resurrection and Ascension to God the one puffeth up as an empty blader filled only with wind above others the other is filled with love to edification which ever prostrates it self to the party known where or in whatsoever he appeareth the one sitting at meat or communicating in the Idols Temple the other refusing to eat carnally so long as the world stands rather then to offend the Brother-hood And having concluded that an Idol or an Idolathite for there is a generation of them is nothing in the world and that there is but one God in truth and verity though many do assume the names and titles of that one God yet an Idolathite is nothing in the world though they so assume and arogate the tearms because the Son of God who is the Maker of all things never contributed any thing unto the form thereof no more then it can be said that the holy Son of God did ever give out any thing to the being of the uncleanness of that unclean spirit namely the Devil which an Idol is concluded to be by the Spirit of God for whatsoever the Son of God gives being unto is a work of Creation but an Idol the Devils is that Abaddon and Apollion that is destruction which is nothing of the work of God in Heaven or in earth and so is nothing in the world Therefore but one God or power of Creation of all things for an Idol is the ruin and destruction of Gods proper creating vertue where it is erected which erection of an Idol is to terminate the scope true and proper intent of any part of Gods word in any thing whatsoever besides Jesus Christ and him crucified besides which our Apostle acknowledgeth he desires to know nothing For all other knowledge besides that or without that is thus explained by our Apostle viz. If any man or any thing see thee that hast knowledge or see thee knowledge or thee that art knowledge for such as mans wisdom or knowledge is such is the man for as it gives man his being above all other creatures so it gives distinctions of men among themselves Sit at meat in the Idols Temple that is continue and abide communicating in the word and worship of God as terminating any part of or thing in the Temple or Pallace in any carnal and fading matter or thing Shall not the conscience or shall not that knowing together in thee for there is a unity in Idols worship as certainly as there is in the worship of the true God in spirit and truth Of the weak that is of such as are sick or dead being without and destitute of that healthful Spirit of grace and life in Christ Be imboldned to eat things sacrificed to Idols that is what ever is in thee or belonging unto that assembly of evil doers shall be encouraged to yeild up it self to the Rule of such knowledge for all things in man are governed by wisdom and a spirit of teaching therefore all things concerning the sons of men make their addresses to the light set up in the mind of man of what nature or mind soever it be to take their form receive commission as also instruction for their progress in execution therefore thou Idolatrous knowledg set up in the Idols Temple art become the Authour of destruction for there was never any destroyed since the world was but by this thy knowledge which puffs up with pride as an empty bladder filled with nothing but with the wind of Satannical delusion where the substantiality of the Son of God never was nor never will be Therefore he saith Through thy Knowledge or through this knowledge for the party and property to know are never separated for man is not man but by ability to know and that with respect to a God to be communicated with and worshipped Shall thy weak brother perish for whom Christ dyed that is thou
in way of humane genealogies O fools and blind shall we think that the genealogy and off-spring of the Son of God ended and was cut off in the Virgin Mary or that it was more carnal and bodily in onr forefathers then it is in our dayes is not the flesh of Christ though never a carnal and fleshly Christ conserved in his off-spring until now shall we think this word hath not eternity in it and is made good in his mystical body whereever any member thereof appears viz. My flesh is meat indeed and my blood is drink indeed and he that eateth not my flesh and drinketh not my blood hath no life in him or is this speech worn out so as that it comprehends not the whole body viz. My heart and my flesh rejoyces in the living God Is there no more mention to be made of this word My soul thirsteth for thee my flesh longeth greatly after thee is a land of drought Such as lay these things aside and count it blasphemy to say Christ is compleatly present in his Saints in these dayes in the reallity of whatsoever his body consists of and will but afford him only some certain spirit or rather rayes and influences thereof to be resident in his Saints to this end that the world may not want power to do what they please with their bodies these men are of that spirit of Antichrist which deny the coming of Christ in the flesh as the Spirit of God in his Apostle averreth for if it were salvation to confess Christ come in the flesh as born of the Virgin Mary in such an age of the world only then would that wicked sea and lake of Rome have as much salvation in it as thy people at this day extant who profess and describe him in that respect by so many abominable signs and Images for our Apostle affirms that that spirit which confesseth that Jesus Christ is come in the flesh is of God But this spirit which confesses Christ upon the same principles that Rome and the rest of the rabble of the world do who read the writings of the Apostles they do not acknowledge the insufficiency of man in that alsufficiency of the Son of God nor that disability of the creature in point of all humane help to be born up and carried out in that strength and desire proper only to the spirit of God In case therefore of the Jews in their strictness about genealogies and pedegrees I am as a Jew in all such matters and it is the only doctrine I teach whereby I find an ear in them to hear but it is to confound and bring to nought all carnal vain genealogies tribes kindreds and families as having respect unto God that the family and race of the Son of God only may take place of them all that so I may gain them all unto him or vanquish and subdue them all under him that the reality of them all may only be found in him as they are of any truth holiness honour or of any acceptation unto or in any respect with God at all and that all other are but vain and endless genealogies as our Apostle calls them Ignorance of this point in that obcaecoâ—n and pro-caxiouse spirit in the ministry of the world is the cause of that carnal conceit that a member of a church ordered composed and cast into a form by men and the children born in the confines of a church so framed are the true seed and off-spring of Christ and that all others are without any visible ensign of the true Religion and worship of God Again ignorance in this point of the true and compleat proceed of Christ whenever he appears really in any particular person or office is the very ground of that diabollical conceit that the Spirit of God operates in man here on the earth for a time and at his death man as a creature returns unto the earth both in regard of soul and body and is dissolved into the elements whereof natural bodies are made and composed and that nothing but simply God as an increated being is saved or returns to his ancient center these two opinions seem to be far distant but are both alike diabolical denying the truth and reallity of the Son of God and are deceivers of mankind causing them to be inamored with and dore upon the wayes of death and destruction in the villification and rejection of that salvation which is by Christ To them that are under the law as under the law that is to such as are under that Ceremonial bond and ingagement of being tied in the wayes of their worships to persons places times and terms of humane relations as necessary parts thereof instituting of churches creating of officers setting up seals signs services of time which in time will vanish away to these I declare my self to be under as strict bonds and ingagements as themselves be so as I move not in heart nor by hand utterance in tongue or gestures and demeanure in carriage But with respect unto this my ingagement which is the bond of the spirit binding me over unto God by freeing me from all ingagements and things whatsoever inferiour to himself in his Son Christ and not the spirit of bondage which ingageth unto the creature as being set in the place of the Creatour which is ever accompanied with trembling and fear because of the conscience of the insufficiency and uncertainty thereof And by taking up these their bonds and transitory ingagements whereabout as servants of sin they spend their time imploy their studies exercise their zeal in binding heavy burdens upon themselves and others seeking rest by the imployment of that unclean spirit but find none busying themselves in picking at the bark rinde husk or shell and never come to taste of the pith marrow or kernell and by opening of these rudiments and declaring what they be in their strictest injunctions which being followed to the uttermost of their intent in what they drive at and lead unto which is no less nor fall they short of an impossibility to please God thereby I do by these things bring out the reallity of the law of the Spirit of life which is in Christ Jesus our Lord which is the only freedome from this law of sin and death Which law of God hath all its relations operations and respects only in Christ and out of him it neither binds by any bond nor layes it any burden but hath in it in every respect the liberty freedome and authority of the Son of God And by this means I gain the truth and verity of all law bonds and ingagements to have their subsistance and being only in the Son of God being of the same degree power and continuation which himself is and ever will be which is the onely freedome and therefore the Saints of God are not bound unto but transcend and are far above all humane and transitory things from which God hath freed
and affairs which themselves are freed from so that they only may be drawn out in prayer as a continned act office trade or calling belonging only in that point unto them as their peculiar calling and office this is a false pretence and meer colour and deceitful gloss set upon prayer to beguile the world when men ingross the holy and free spirit of supplication monopolizing it unto themselves by denying the rest of the Saints of God to injoy it in like extent and by as just and good right in the exercise of it continually and as not being of like concernment in every one of the godly as it is or ever was in any one or as thongh others of the Saints stood not so near unto God therein nor came into the holy of holyest by virtue of office as themselves do This is a meer pharisaical and hippocritical deceit concerning praying to delude the world namely to draw out prayer as a continned act and exercise and to be of more concernment in some mens calling then in others of the people of God for the spirit of intercession is of like virtue extent and concernment when and in whomsoever it doth appear otherwise the bloud of sprinkling should not be of like virtue to speak the same good thing in one of the Saints of God as it doth in another for it is the same eternal spirit by which he offereth up himself without spot unto God Hebr. 12. 24 Hebr. 9. 14 in all as one and in one as all And by this pharisaical and hypocritical deceit is the widows house devoured for whosoever he be that sets himself by office nearer to God then the rest of his brethren that man must of necessity exclude and shut them out of that holy place of Gods habitation and dwelling which is that state and faith of the Lord Jesus that habitation of God through the Spirit Ephes 2. 22. and so defrauds the desolate of that plentiful supply which God hath appointed for all such as come unto him by enterposing himself between God and them for he that sets one Saint of God nearer unto God then another he devours and spoils the habitation of God that is he corrupts the state of the Lord Jesus in which holy habitation God is only a father to the fatherless and a Judge of the widow For therein and not elsewhere is he become their head and only Lordship there is he their protection and defence there is he their provision and bountiful supply there is he their only instruction and instructour and there and not elsewhere is he that happy multiplication and multiplier of himself in all those fruits of righteousness which are of God by Jesus Christ Rom. 7. 4. Philip. 1. 11. Therefore Christ saith in opposing these false interpreters to all true disciples be not ye called Rabbi for one is your master even Christ or yet have one mastership even that unction which teacheth you all things John 2. 20. Hebr. 8. 11. and ye are all brethren or ye are all one brotherhood that is equal in any point of dignity and call no man father on the earth for one is your father in heaven You are not the off-spring of any earthly progenitour but are the royal seed of heaven and have alike fatherly authority in your selves to produce a like posterity therefore he saith he that is greatest among you shall be your servant that is the greatest dignity in any of the Saints is to be a servant unto all the Saints therefore did the Lord of all wash the disciples feet and wiped them with the towel wherewith he had girded himself to give them an example of performing the like service John 13. So Christ saith to the disciples Whether is greater he that fitteth at meat or he that serveth is not he that â—itteth at meat but I am among you as he that serveth Luke 2â— 27. 1. He then whosoever he be that in pretence of being exalted by the word of God into place and office above any of the servants of God that is such servants as are the Lords freemen 1 Cor. 7. 22. that man is a false interpreter of the word of God yea an hypocritical scribe and pharisee it is he that loves the uppermost seat in the synagogue for it is not the sitting in any seat but the love of a high seat that he may appear as the nearest to God in all acts of worship and to come more immediately from God in all his commands and exortations then any of his brethren Matth. 23. 6. These are they that devour the widows houses by setting themselves nearer to God then others and thereby shut the desolate out of the place of Gods holy habitation where only the Lord is the present and full supply of them Psalme 68. 5. 2. These are they who loved the uppermost roomes at feasts as being the proper cause of all festivity they being the only instruments of peace the procurers of plenty and chief cause of the joyful condition of the people and so interpose themselves between God and such as are in plenty also that the praise may redound unto them and so deprive God of his glory in their deceiving of the people Matth. 23. 6. 3. These are they that love greeting in the market place and to be called of men Rabbi Rabbi Matth. 23. 7. they love to be honoured as masters and lords of the market that is of all commerce and trade not only between man and man but also between God and man and so in the feasts also for who must be an instrument to feast thâ— soul but only they and who must rejoyce and sing when they see cause of mourning this point is not only practised amongst them who are raised bâ— the help and addition of school-divinity to their natural spirit for it is evident amongst these Indians the Barbarians amongst whom we live for if any of the superiours mourn if there be found any of the inferiours rejoycing if he escape with his life it is much if it be not taken away by one means or other But these must be masters and lords of the market also in that they appoint the place the time the manner of commerce for weights measures kinds of coyn with the value of it keepers of the peace quieters and stillers of the people and he that keeps not time comes to the place holding weight and measure acknowledging the rates and valuation set by elders of church or state that man is a sinner culpable of punishment what are they then who love to be called lord â—ord but such as are nearer God then others stand in the place of God which the rest of their brethren do not these devour the habitation of the widow by shutting the desolate out of Gods holy habitation where he hath related himself alike unto all in that judgement which he pass th upon all of them whose first husband the law of the carnal
doth eternize the spirit of the creature which by its own nature and property is momentany and mortal So that in this inocculation of the wisdome or word of the creature all the motions and operations springing up in the Creatour as being the stock which in it self is eternal are all translated and changed into temporallity and mortality and so the power of God works effectually in the way of death as the wisdome of God implanted in the weakness of man the creature comes to work effectually in that way of eternal life and that whole state or tree is but one eternal Son and Saviour And in that implanting of the wisdome of man in the power of God that whole state or tree is a state of mortallity and destruction and is but one son of perdition and law of sin and death because all that spring up and what fruit it yields is of the nature of the science and doth not savour of the stock at all but is become mortal and diabolical even as a man in that way of Christ is become eternal and the real son of the immortal God So long therefore as an eternal wisdome abides to draw forth the stock in whatsoever it yields according to the nature of the science so long shall the fruits of righteousness and delight appear upon the Saints in a blessed estate and condition And so long as the power and plenty of an eternal stock yields any motion or matter of growth so long shall that graft or science of the wisdome of the flesh mortalize it and change it into corruption in it self then the which greater indignity cannot be done unto a pure and immortal word or spirit so long shall that unhappy guilty and accursed condition of the wicked abide and remain so that both estates have their pereminency arising from the eternity of the holy word of God though the one be a state of the eternal life and the other a state of eternal death and the stock of each is no proper cause of the fruit which the whole tree yields and forever brings forth Take in also Christs inference and conclusion in these words therefore you shall receive the greater damnation Mat. 23. 14. The word damnation implies a disinheriting and binding over to distruction and by greater here we are not to understand it comparatively with respect to others damned but superlatively as the greatest measure of distruction so that false interpreters are in the grand condemnation that is they receive no less then damnation of the devil who is a murtherer from the beginning and abode not in the truth or inheritance Iohn 8. 35 44. a false interpreter therefore is the grand sinner and therefore receives the damnation of the devil for as the serpent set himself nearer to God then the woman as knowing more of God then she did Gen 3. â— 2 3 4 5. So do those false interpreters these hypocritical praâ—ers as though their calling were nearer to God then others of their brethren wherein they act the part of the serpent and are in the grand condemnation of the devil so in Scripture Language the eldest is said to be the greater Gen. 25. 23. the Hebrew word Rab whereof great men are called Rabbies as first or chief in place and office is translated by the holy Ghost in Greek the greater Rom. 9. 12. so that whilst men talk of Original sin speaking they know not what for mans sin cannot be Original if there was sin in the devil before they are in the very progress thereof and are in that act of false expounding of the law of God as truly the first bringers of sin into the world as the continuation thereoâ— for a spirit cannot be devided though the kingdome wherein it works may and they have the proper spirit of the serpent which is only to make false repo t of the word of God whether to a mans self or to others which may be comprehended in this bud namely that one Saint or Son of God is nearer to God and in more fâ—vour and respect with God then another or that God was ever or at any time or in any thing at one with himself out of mankind For a man to conclude that any Saint of God fails or falls short of the grace of God in any particular wherein another hath interest is that root of bitterness or gall of wormwood which springs up to the trouble of all the world for it is that which springs up as the Greek translates en cholee with gall Dent. 29. 18. and enochlee with trouble Heb. 12. 15. having both the bitterness of death in it being the bond iniquity Acts 8. 23. and the trouble and vexation of disinheriting in the loss of the first birthright therefore the Apostle brings in the fornication and profaneness of Esau thereupon as under the guilt of sin Heb. 12. 16. as also the trouble of his being disinherited as seeking a blessing too late with tears for there is no place of repentance found in the father Heb. 12. 17. or way to change his mind forever the Apostle concludes this to be the defilement of many that is to say of all the world for so the word many is taken Rom 5. 18. We would think that man a fool that went about to teach any humane art to another if he did not conclude that the principles thereof were wrapt up as in a bud in the disciple and he only indeavours the drawing of them out in their proper luster and use otherwise a man might as well set himsâ—lf awork to teach a dog or a horse humane arts who are altogether destitute of that proper nature in which they are only found and if we understand the bud we see the whole tree therein and wrong the bud if we give it not the glory of it And though a grain of mustardseed be one of the smallest seeds yet it hath branches for the fouls of heaven to make their lodging in the branch or under the shadow of it Matt. 13 31. unto which Christ compares the kingdome of heaven So that if we give not the whole glory of the kingdome unto the seed in which it is involved we give not the seed its proper right and due which belongs unto it but are faâ—sifiers of the word of God And no man can look upon a Saint destitute of the seed of God 1 Iohn 3. 9. nor void of the Spirit of God Rom. 8. 9. he therefore that gives not the seed the glory of the whole off-spring of God he wrongs the kingdome and is a false interpreter and he that denies the Spirit of God the compleat life and virtue of the Son of God he is a false expounder of the work and operation of God and so is under that grand condemnation Matth. 23. 14. of the devil That ministry therefore that spends its time study and care in seeking and hoping for the transfusing of the Spirit of Christ into such hearts
people as things acceptable unto God and a satisfactory refreshment and comfort to themselves in lue of their labours which have not the fulness of the fruits of righteousness in them which are by Jesus Christ and as they get an interest in mean earthly and carnal things received from the people in Schools Synods Libraries Counsels and carnal cases propounded unto them which is the tenth received by them to live upon as the life and sufficiency of their ministry which is as plainly preached unto the world as the labours and benevolence of the people is and must be the life of their bodies or else their doctrine cannot be afforded unto them So likewise they pay tithes of like nature giving them out into the chambers of that earthly house made with hands that is to say into persons and congregations built up only in way of humane wisdome for when these things thus received have passed in their hands under the rod or authority of Egypt and not of Israel then they carry out the tenth as it falls in their ordering of it as the proper store provided by God for the food and refreshment of the poor stranger fatherless and widows in an apish imitation of that house of God not made with hands but eternal in the heavens Nehem. 10. 34 39. Deut. 14. 28 29. Deut. 26. 12. 2 Cor. 5. 1. The things therefore thar these expounders of the law do receive and pay as acceptable unto God in point of tithing for and to God are mean and transitory yea there is nothing wherein their doctrine doth consist that shall be able to pass under the natural death of the body with them but their whole religion ends and perisheth there for whereas the Apostle concludes that now abides faith hope and love these three but the chiefest of these is love 1 Cor. 13. 13. they not understanding the Apostle in that no more then in the rest of his doctrine do conclude that love is chief because it abides and the others cease at the end of this life But love according to their sence ceaseth also for in this life they teach we love God in and through another mediatly but then we shall love him immediatly which is not only love in another respect but also another kind of love even as among men in humane love a man may love a woman as a neighbour but to love her with a matrimonial love is love of another kind so that their whole religion is to seek after death yea love it self that conjugal virtue Add further their God ceaseth at death for they teach that God in this life accepts of his children in and through another but after this life he accepts of them immediately in themselves but if ever God change his relation unto and respect of a Son of his begotten of his own will Iames 1 18. he ceaseth to be God for the true God is as constant in his relation and motion in every good gift and perfect giving as that father of lights in Christ without shadow or motion of turning Iames 1. 17. as the body of the sun in the firmament which gives light to the world is free from any stain of darkness in it self or motion to turn from that course which it hath held from the beginning The doctrine and practice of false interpretours in point of tithe is mean and transitory consisting of Mint Rew and every green herb now the herb is given and appointed by God not only for food unto man but also for every beast of the field for every fowl of heaven and for every creeping thing on the earth Gen. 1. 29 30. So that the acceptable thing in the doctrine of the lawyers is that which is common to the unreasonable creatures together with mankind as the herbs of the field are wherein so much is signified unto us for if they preach the acceptable thing in rule and authority carnal and temporary wherein the Son of God Christ is not extant then have recourse to the Lion whose roaring shall make the people afraid that is his people the beasts of the Forrest Amose 3. 8. is the order of a commonwealth extolled go to the Bee-hive and you shall see wonderful devises in the desposure of things therein for the commoditie of the whole is preaching or speech forewarning of eminent danger though temporary for pharises deceitful cannot give warning concerning eternal danger because they know it not no more then they know eternal deliverance and they are ignorant of Christ in whom only it is Then go to the fowl that watcheth whilst the rest feed and you shall hear him speak in the language of the rest sufficiently for their flight that danger approacheth their doctrine of excellency in an host or army as in their sense Go to the Locusts who all go forth by bands Prov. 30. 27. though they have no king yet their natural instinct leads them in marching out to make spoil and the horse is fitted with skil for the battle Prov. 21. 31. If the observations of times and seasons be acceptable go to the Stork and the Crane who observe the time of their coming Ierem. 8. 7. yea the appointed time If you accept as a thing acceptable to God bodily exercise in all diligence with prudency and study to forecast then go to the people of the Ants or Pismires who have the art and exercise thereof without any guide or governour to teach or command them therein Prov. 6. 6. Prov. 30. 25. If you will see care in buildings and fortifications you shall find it without instruction or command in the people of the Conies whose house is the rock and the Fir-tree the Stork nestles in for there is her dwelling Proverb 30. 26. Psalme 104. 17. If you exalt conjugal ties of love in your marriage Sermons go to the Turtle-dove who hath it without your teaching or pains of study If you take pains to declare the excellency of art go to the Bulfinch and the Lenot who shall learn a musical note as well as a man and if you plead for comliness in apparel go to the Lilly Matth. 6 â—8 and know of it who taught it so modestly to aray it self in a word for eating drinking sleeping marrying giving in marriage feasting fasting procreation and the like are but as the herbs of the field which other creatures may partake of as well as man and what but such inferiour things as these doth the doctrine of the pharises imploy it self in and busie it self about which are things that the instinct of nature brings forth whereby that glorious image of the Son of God wherein man was made is villified and debased by turning it into transient and corruptible things Rom. 1. 23 Psalme 106. 20. whereas there is not one point in the true doctrine of the Gospel but it is properly eternal according to the true scope and proper intent of the Spirit of God in the Scriptures of truth for however
maintain a King of Saints as one having rule of all and also a brotherhood of first-born having an equal share interest and act in all yet both can stand together in Christ they cannot make the woman subject unto the man obeying Abraham calling him Lord as giving him all honour and yet make her the mother of all the Israel of God as coming down from heaven having no more help of man then the Virgin hath who knows not a man in the conception and bringing forth of the Son of God or as Deborah who bears away the glory of the field they know not how to make the husband and the wife of equal authority that howsoever Pharaohs daughter forsakes her fathers house and kindred to submit only unto the glory wealth and wisdome of Solomon yet it is she that constitutes her sons as princes in all lands Psalme 45. as though no husband were concerned in any of them They cannot make the condition of a widow so honourable as a wife which she is if she be a widow indeed 1 Tim. 5. 3. For as her first husband the law of the carnal commandment is dead unto her so the rule and government of the whole house of God is upon her not being subject to any Tutour or governour but hath the power in her own hand and in her dispose which is no less honourable then Sarah to acknowledge Lordship and obedience Yea the woman can order and dispose of all things in the family yea clothe her husband and houshold in scarlet so that he is known by her when he sitteth in the gate Prov. 31. 10 31. The interpretours cannot see alike riches and honour in the diligence of a servant as in the command and authority of the master they cannot make a child newly born and a son newly given to be the everlasting father with an eternal government upon his shoulder The mighty God the prince of peace Isay 9. These things are parables unto carnal reason the rule by which false interpreters work by and therefore cannot make equal and even the things of God not knowing alike worth in the Son of God in whatsoever he is expressed They are full therefore of iniquity inequality and partiality ascribing excellency or baseness to things as it may serve only for the excellency and glory of the flesh in maintaining an earthly fading and tottering kingdome For they know not how to exalt every valley nor how to bring low every mountain and hill and to make the crooked streight and the rough places smooth and plain and therefore cannot make in the desert a path for our God Isay 49 3 4. and as they cannot equalize nor skilfully poise and make of like worth and weight all things in the word of God No more do they know how to reconcile or bring into agreement and mutual love and peace God and man but leave them at a perpetual jar and enmity and so are full of iniquity as it is considered sin in missing of Gods mind and intent or as it may imply punishment for sin procured and brought down upon men thereby Gen. 15. 16. Exod. 20. 5. Levit. 7. 18. false interpretation is full both of the one and the other The last thing to be observed in this point of application of the Metaphor of the grave unto the present purpose and persons is this that whatsoever the wisdome of God takes up and makes use of for the expressing of it self whether things in heaven or in earth or under the earth whether relations representations or acts done whether they appear to be evil or good acceptable or lothsome in the judgement of man as a grave becomes both it is a thing acceptable to bury the dead out of our sight Gen. 23. 3. 4. and it is lothsome to open and behold the putrifactions of the creature even of our own kind as in this place whatsoever it be that the word of God sounds in or utters it self by it is never brought into its proper sence nor interpreted according to its proper intent till it be brought unto the state and condition of mankind and so unto the state of the Son of God which the first man is said to be Luke 3. 38. which is found either in a state of death as false interpretours crucifie him afresh unto themselves Hebr. 6. 6. or else in a state of life as risen from the dead Rom. 8. 34. Coll. 3. 1. for man is either to be considered in the word of Gods wisdome possessed with eternal life according to the proper nature of that word or else the Son of God is formed by mans wisdome and so mortallized in and unto man whereby man comes to be possessed with an eternal death and these two conditions utter themin the world from the foundation thereof for the preaching of a true Apostle is not in the inticing words of mans wisdome but in plain evidence of the spirit and of power 1 Cor. 2. 2. it is not the wisdome of this world neither of the princes of this world that comes to naught but we speak the wisdome of God in a mystry even the hid wisdome which God hath determined before the world to our glory 1 Cor. 2. 6 7. So that as the word of God springs originally from the form of Gods wisdome in Christ who is the true mind and manifestation of the father and fountain of all things So it terminates it self in nothing as its proper scope and true intent but in the same form of Gods wisdome in the Son and we may as well conclude that some of the words of God in the beginning were framed by some other wisdome then the wisdome of God which were to frame and set up a gross Idol in the place of God for the Psalmist affirms that in wisdome of God made them all Psalme 104. 24. as to conclude that the word of God lodgeth it self in any thing as its proper intent and aim save only that form of Gods wisdome which he hath only contrived in his Son Christ and is not elsewhere to be found and a like indignity is offered unto the Son of God in denying him to be the end of all things as to deny him to be the Authour and beginning of all things as he is that everlasting father Isa 9. 6. those then who build transitory fabricks by ingaging mens consciences unto the labour of the work by the word of God as by intending the erecting of that fading form they do nothing else but bless an Idol which is nothing in the world 1 Cor. 8. 4. for it is the vanifying of the word and work of God to themselves and such as follow them therefore such false interpretours are such as bring their brethren to destruction or perdition therefore the Apostle useth the same word to such Idol worshipers and interpretours signifying what their word brings them unto namely to the state of Jadas where the same word is used of him
Serpents that can seem to prostrate your selves as an harlot to any form of doctrine for gain and to get your Masters and Maintainers advantage that can distill your diabolical principles through any Lymbeck or form of expressions for upholding of the trade and merchandise of Tyrus whereof read Ezekiel 27. the whole Chapter in which you manifest your selves to be the original and final cause of the destruction and ruine of mankinde by your subtle insinuations and deceitfull interpretations of the word of God Again another term or title given unto them is he cals them the generation of Vipers there is a brood and off-spring of them as proceeding from the Viper a Serpent differing from the former in the bringing forth of its seed being most poysonfull and venemous it is said that some of that kind biting a man that if present and soveraign remedy be not applyed he dyeth within the compasse of three hours these breed not of eggs as â—â—her Serpents do but take their form and life in the belly of the dam and before they be brought forth they eat and gnaw her belly that she dyes in short time after they be brought forth so that they breed not but by the destruction of her in whom they are bred Right so it is with these false interpreters they breed not but in the womb of that Harlot who adulterates the word of God by making the copulations thereof to consist in earthly relations and things and the very breeding and bringing forth of such a brood and generation is the destruction of that state and condition in which they are bred for the divinations and witchcrafts of the Devil do not only bewitch but it is also bewitched it doth not only destroy but it is destroyed therfore saith Christ of this Spirit or Serpent Oh generation of Vipers who hath bewitched you forewarned or forestalled your hearts as to think that baptisms bodily exercises verball expressions and temporary institutions should be armour of proof upon you to escape the wrath to come being it is as truly to come as it hath been from the beginning therefore a temporary act or institution cannot defend nor shelter from it Yea to destroy and to be destroyed to bewitch and to be bewitched are as really in the wicked as to save and to be saved to heal and to be healed are in the Son of God So that whilst men are destroying silly women for witchcraft laden with iniquity it is well if they be not destroying themselves for there are self destroyers which do not appear to all men when the spirit whereby they are held puts them upon defigns to pursue with great eagernesse which becomes often not only the destruction of their souls but their bodies also in fine therof Againe it is said of the poysonful Viper that the poyson thereof retains its vertue after the Serpent is dead which is not found to be in other Serpents So in false Interpreters be they never so dull incapable naturally civil seeming to be dead in regard of doing any hurt let them but be dead unto the spirit and life of the Scriptures they are as poysonfull and deadly in their wayes in the sight of God as such as are most quick lively and active in the sight and judgement of men 2 From which he brings the second point propounded in the Text how should you escape the damnation of Hell In this interrogation he challengeth them if they can find out any way or means of escape any time or place of escape any hopes or expectation of a possibility of escape and so is a strong affirmation that they never can nor shall in like sence Christ interrogates How can you beleeve and receive honour one of another and seek not the honour that cometh from God only Iohn 5. 44 that is you can never believe repose trust and confidence in the power of God alone when ye prefer another honour than that which is only of God ye cannot have unity with God when you joy n another glory together with God for he is of such nature that is either all in all or else becomes vain in that party where he is not so in all things this interrogation therefore concludes and strongly affirms by arguing it upon the conscience of the Serpent together with all his off-spring as the brood of a Viper that they can never escape or be released from the damnation of Hell By damnation in this place is meant a just and final Sentence together with the severe execution thereof to an everlasting and utter destruction Mark 3. 29. And by Hell in this place is meant the proper state of the Devil himselfe even as by Heaven the Scriptures intend God himselfe or the Son of God therefore where one Evangelist saith the Kingdom of Heaven another expressing the same thing saith the Kingdome of God Mat. 19. 23. compared with Mark 10. 23. So the Prophet Daniel in the interpretation of Nebuchadnezzars dreames First he cals God by the name of the most high and secondly by the name of Heaven saying Thou shalt know the Heavens rule or thou shalt know the Heaven rules Dan. 4. 25. 26. the phrase plural may be indifferently taken even so in this place by Hell we are to understand the Devil The force of the argument stands thus you have that spirit of the Serpent by which the curse entered upon mankind therefore you are justly called Serpents you are that generation and off spring of the poysonfull Viper or seed of the Serpent you have the nature disposition and operation of the Serpent who brought in the curse and propagates it in the world untill now which is nothing else but the Devil therefore you being the Serpent the Viper the generation the original and off spring of the Devil how can it be possible that you should escape the proper state and condition the condemnation and destruction of him whom you are for the Devil is that false interpreter of the word of God from the beginning for he is a Lyer from the begining Iohn 8. 44. And that lye hath in it all manner of untruth for he aboad not in the Truth yea it is an untruth of an illimited comprehension for it turns the truth of an infinite God into that lye Rom. 1. 25. Therefore must needs contain all manner of unrighteousnesse as the truth of God comprehends all righteousnesse of what nature or distinction so ever and as the one is the proper seat and subject of grace and salvation which is of God Psalm 3. 8. so is the other the onely seat and subject of all wrath and destruction which is of Satan the Dragon that old Serpent the Devil Rev. 20. 2. The 34. Verse is a Reason rendred how this fearfull and desperate estate of these false interpreters is brought about together with a secret insinuation of the state of the Son of God as all Christians or true Prophets are personated in him in which
give true or false intelligence according to the wisdom or folly of that spirit by which they are managed even as the word of God doth by true or false interpretation thereof in the heart or mouth of him who hath the management of the same 3 Thirdly consider that the word of God terminated in the Creator and in the Creature there is to be considered in the height and perfection of the one and of the other a distinct wisdom that is to say a wisdom peculiar to God with respect unto the Creature and a wisdom proper unto man with respect unto God by vertue whereof the same thing is formed and uttered in the wisdom of the Creature that is in the wisdom and knowledge peculiar to God and therefore all things in the beginning are said to be good that is acceptable and desirable unto man as well as approvable unto God so that there is nothing in the visible Creation that man can reject or desire to have annihilated and not to be if he knew but the nature end and use thereof with respect to himselfe therefore all things are said to be good both in mans account and in the account of God so that whatsoever man called the Creature so its name was concluded to be by the Creator Gen. 2. 19. 20. And therefore the Apostle affirms of all men universally the word iâ— nigh thee in thy heart and in thy mouth Rom. 10. 8. in order unto this that mans wisdom frameth alike thing unto it selfe that the wisdom of God doth the one being the shadow without the substance therfore a lye vanity the other the substance in the vanishing of the shadow and therefore truth and verity If the wisdom of God expresse it self in way of King and Kingdome Psalm 2. 6. Psalm 74. 12. Gen. 14. 18. Psalm â—49 2. the wisdom of man forrneth and expresseth it self in the like thing if the wisdome of God expresse it self in Priest Prophet War Peace Father Son Husband Wife Eating drinking marriage giving in marriage City Town Fort and Tower Youth and Age Labour or Rest Night and Day Summer Winter Seed-time and Harvest Feasting or Fast the wisdome of man naturally expresseth ir selfe in the same things and so expects a Saviour in some to whom power is committed above the rest and an anointed in some of more worth than the rest as they are constitnted and appointed by the Creature else they are not such yea in all points of trade Merchandize and Husbandry mans wisdom speaks the same thing which the word and wisdom of God doth Ezek. 27. Prov. 3. 14. Mat. 13. 45 -48 Isaiah 28. 24 -29 the same expressions therfore wherin the wisdom of God teacheth his people are ingraven in the wisdom of man naturally which Characters being taken for the thing intended by God is nothing else but the wisdom of the Serpent which beguiles the men of the world which Characters humane are by the wisdom of God in all the Saints of God as that handwriting contained in ordinances nullified cancelled and brought to naught Ephes 20 15. Col. 2. 14 -19 4 In the fourth place we conclude that the word of God utters it selfe from divers principles for according to the mind and wisdom of God in Christ it utters it self from eternall and unchangeable principles Iâ— it utter it selfe in way of King and Kingdom it intends one that ever reigns Dan. 7. 27. Heb. 1. 8. iâ— in Priest he ever lives to make intercession and is after the order of Melchizedeck Heb. 7. 3. 25. if in Prophet he ever foresees and interprets the Vision if in Father he is that ancient of dayes Dan. 7. 9. if in Son his birth-day is from the womb of the early morning that is before the hils and mountains were made Psalm 1â—0 3. Psalm 90. 1. 2. if it speak of life it lasts for ever if of death it is eternal if of Captain it is he that leads captivity captive Ephes 4. 8. and if it speak of war it is that which never ceaseth 1 Pet. 5. 8. 9. Jude 3. Although Melchizedeâ—k knows how to reign in peace as in Salem in Abrahams conquest and victory when all the Kings of the Nation are in strife and at enmity Gen. 1â— But the wisdome humane utters it self upon principles momentany and transient as now man is clothed with the righteousnesse of the Son of God by faith in Christ but in the beginning man stood just before God in a certaine innocency which was not that righteousnesse of the son of God Iesus Christ therefore transient it is past away for the righteousnesse of God is sufficient for the Saints and then all other is superfluous neither was there ever any other but such as is coyned by the Pharisee so also it saith now the Saints are in light but there was a time when they were in darkness now they are converted and alive unto God but â—here was a time when they were dead in that respect now they are under sin but at such a time there was no sin that is in the time of that false and counterfeited innocency now the Saints are remote from Christ but a time will come when they shall be near him now they have faith hope but then they shall have need of neither Yea they make Christ a momentany and transient thing saying that now he is one with mans nature but the time was when he was not one with it nor had any use thereof as also they affi m that now he is alive in the same sence wherin he was said to be dead according to the proper intent of the word of God which makes him a transient and changeable son sometime a live and sometime dead in the same respect in the intent of Scripture Yea these men make God himselfe according to their Philosophical description of him to be a transient and changeable God for they teach that he was once well pleased with mankind universally without any exception but in the fall he was displeased with them which is to make a change in the Allmighty and that now he is offended and displeased with his Saints on earth in many things till repentance hath wrought peace again but the time will come when he will be well pleased with them in all things yea and that he was once well pleased with the Divell but now he is at enmity with him which enmity against Satan therefore cannot be eternal and so there is a dislike or disowning in God which is not eternal God then is not like himself nor suitable to his own nature therefore by the doctrine springing out of these humane principles for it makes God momentany and transient and in such principles consists the spirit of that old Serpent the Devil and Satan from the beginning untill now and the more studiously men exercise their thoughts upon such grounds and principles the further they wander out of the way and stray from God in
of the wisdom of God and imbracing the wisdom of the flesh they kill the spirit of the Prophets persecute and evilly intreat them to their own destruction and finall overthrow So that the word of God in way of the curse as it utters it selfe in the principles proper to a creature cannot take account of it selfe in the conservation of those principles and aptitudes but as it terminates the mind of the spirit of God in them which is an utter cessation of the proper language of the Son of God and killing of the spirit of the Prophets of which spirit and state of the Son of God there is not one Prophet wise man or Scribe in Gods esteem and account suffered to live in the world for the son of God reckons and accounts of himselfe only according to that wisdom which eternizeth all things in his estate and condition for though the Son of God be a Creature as well as a Creator yet his estate through that unity of both is an eternall estate and condition so that the spirit of the word of God is sent unto and presents it self to all men whatsoever in the very same things themselves speak as that the most Excellent is to have the preheminence who is the Author of all things and the end of them also and if this be but granted which no man can deny for Pharaoh in his sober mood will acknowledg Gods preheminency of what worth or of what excellent use then shall any temporary thing be accounted or appear to be if God have preheminence in wisdom power authority riches peace plenty friendship and the like every thing in him is full and compleat in whomsoever he communicates the same where then is there a vacuum found for or a necessary use of the glory wisdom power authority friendship riches and prosperity of the world to make the Saints of God more honourable prosperous or excellent than that wherein their proper being doth consist which the world cannot give neither can they take it away nor work a diminution thereof in the least Note hence that in regard the glory of the Creature is of no use but altogether blasted and withered as grasse wheresoever the spirit of God breaths as a North wind and as the South wind upon the garden of God that the Spices thereof may flow out when the beloved comes to eat his pleasant fruit Isaia 40. 6. 7. 8. Iames 1. 10. 1 Pet. 1. 24. Cant. 4. 16. Therefore it is that the wisdom of the Creature to exalt flesh in preferring it before the life and spirit of the Lord Iesus who lives for ever terminates the word of God in carnal and terrene things according to its own principles whereby it preserves a carnal and sensual life in its selfe contradictory to the life and spirit of the son of God and the spirit and life of all true prophesie or found interpretation of the word of God and so quencheth the spirit and despiseth prophesie 1 Thes 5. 19. 20. pursuing carnal doctrine and bodily exercises upon the life and death of his spirit being engaged and bound over thereunto by the carnall Commandement Customs and Traditions of men and thereby expungeth and evacuateth the life and spirit of the Scripture which is the life and spirit of the son of God who is the only Prophet of the Church singularly considered and all the Prophets of the Church in a true and real distribution and plural acceptation according to the minde of the Scriptures Canticles 1. 3. We conclude then in order to the question that no man can carnalize the word of God out of the Characters written in his own heart Rom. 2. 13. 14. 15. 16. in which expressions the spirit is involved but his heart is touched with a higher thing than himselfe can form in his present act therefore Christ is still to come or hath been here but is departed in the judgment or doctrine of a carnall Iew or Gentile and takes not a perfect and real form in any thing they do or say but something is of a higher nature which these steps are ascending unto shall we think that men constituting a Church of a company of people who were no such thing the other day and in a few years following it shall come to nothing are not touched with something of a higher more excellent eminent and durable nature which this is only a help or step to attain unto shall we think that men exercised in ordaining officers for their defence safety honour and instruction are not touched with higher things which these lead unto shall men be exercised in bread and wine and water chewed with the teeth taken into the naturall stomack washing and dipping the naturall body which food perisheth which water slideth away are not these men touched with matters of higher concernment then any of these things are or ever can be These touches and intimations therefore are the visitations of the spirit of the true Prophet sent unto these wicked hypocritical and dissembling Scribes and Pharisees the blind guides of the world whose vilification of the spirit in preferring carnall Rites and Ordinances is the rejection persecution and killing of the spirit of the true Prophet maintaining nothing but a dead carkasse of Religion or dead bulk or body of the Scriptures in the world for their own gaine honour cruelty and contriving of means and making of engines and instruments to exercise their enmity upon the spirit of true prophesie and interpretation in the person of whomsoever it appears in the world and herein consists the very root and rise the seed and off-spring of the Serpent which is the Devil and Satan in his operations in the men of the world as at this day Observe further in this point that the word of God as it utters it selfe according to Gods wisdom upon principles proper to the eternall Son of God cannot take an account of it selfe in the conservation and maintaining of them nor can it speak its own proper language but as the originall copy out of which it is translated presents it selfe which is the letter of the Scripture the characters written upon mans heart the very engine and instrument of Satan whereby he exalts himselfe whereupon the spirit of revelation is necessitated unto interpretation taking out the mind of God in rejection of the will and wiles of Satan and so becomes an interpreter one of a thousand to declare unto man his righteousuesse to be such as becomes the only begotten Son of God Iob 33. 23. 24. translating the language of the Creature into the proper wisdom and speech of the Son of God in whom the proper language which man naturally speakes with respect to the word of God hath no place nor do humane principles bear any sway in him at all therefore when the Mother of Christ according to the flesh would have had his glory to have appeared at the marriage feast in Canaan of Gallilee to the end
to lift up such relations he saith Woman what have I to do with thee my hour is not yet Iohn 2. 1. 2. 3. 4. that is my glory consists not in any of these things nor never shall therefore cals her woman as not acknowledging naturall relations as coming within the account of his proper time and oration Humane principles therefore in the intent and extent proper unto them have no place in Christ no more than the Devill himselfe hath who hath no part in him Iohn 14. â—0 But there is an utter cessation of them both in respect of their proper progenitor and off spring and are cancelled as that hand-writing of Ordinances which is against us being nailed unto the Crosse of Christ Colos 2. 14. which otherwise are that partition wall set up and interposing themselves between the sons of men and all that power glory comfort and vertue proper unto the son of the living God Ephes â— 14. and in this translation or in e pretation of the letter of the Scripture into words of spirit and life doth consist the very root and rise seed and off spring of that blessed sonship which is of faith in the Son of God which is not done without the presentation of that language or copy out of which it is translated or that state from which it is delivered which originall language or condition in them of its own proper house thus presented unto the son of God hath in it the power of darknesse the gates of hell subtilty and wyles of the Devill Eph s 6 12. Colos 1. 13. Mat. 16. 18. Ephes 6. 11. having a sufficient power to subdue and overcâ—me being it is exercised towards a man who by nature in that respect as he cometh from the Earth hath the same principles whereby Satan exalts himselfe and wherein he exerciseth all his subtilty power and authority in the hearts of men But it is presented also to him who hath the wisdom power and spirit of God by which he overcomes the wiles of the Devill quencheth the fiery dâ—rts of Satan suppressing the gates of Hell and ruinaâ—â—s the powers of darknesse without which wisdome power and spirit of God it were impossible to escape Mat. â—4 2â— And thus the Devill tempted Christ in the wildernesse where no man but only wilde beasts are said to be present with him Mark 1. 13. And yet no temptation of Satan can appear but as God and man are both concerned therein for the letter of the word which is the proper language of man is never taken up by the Devill or by an Idolathite for they are one 1 Cor. 10. 19. 20. but by or in the expunging of the spirit and proper intent whereby God and man become one according to carnall and humane principles which is Satan or that son of perdition as really as man being made one with God according to the divine and godlike principles is that holy son of God Now the conquest of Christ consists only in the translation or interpretation of such carnall principles and argumentations so alledged in the language of â—he Devill and urged against the man Christ for his overthrow into those spirituall and eternall principles proper to the Son of God productions proper to he intent of the spirit of God and that whereby that mystical body of Christ doth eternally consist which is the proper and only way and means of conquest in all the Saints of God of whom and not else it doth consist who are one body and one spirit one mind and heart speaking the same thing knit together in one judgment Ephes 4. 4. Colos 2. 2. Phil. 1. 27 1 Cor. 1. â—0 Againe the spirit of the Scripture never utters it self but as one with man out of which consistence it never speaks in which it brings mans wisdome and proper principles to nought 1 â—or 2. 6. 8. and according to this consistence it utters it selfe in its solicitations of the wicked in all the world for reason cannot give it selfe a being conservation and continuation but in order to an infinite and allmighty power and therefore the word of God as iâ— presents it selfe unto wicked men in all ages of the world hath in it self sufficient power and authority to subdue and win them unto God because it speaks to them in whom God is as really aâ— man is in Christ who is by nature of a gracious propense and yeilding spirit unto his own voice even as it is said that the spirit of the Prophets is subject unto the Prophets 1 Cor. 14. 32. and therefore it is an allmighty power of darknesse and that infinite force of the curse of God changing the glory of God into a corruptible thing through this false interpretation to the extinguishing in themselves the spirit of Iesus that spirit of grace and word of life and salvation which hinders the good and happy successe of this solicitation given by God Rom 1. 23. Psalm 106. 19. 20. So that God is in the wicked who is by nature ever in readinesse to yeeld himself to his own voice and to be taken with the solicitations of his own spirit yet in the wicked it is rejected by the power of the God of this world who blinds the minds of the infidels lest the power oâ— the glorious Gospell of Christ should shine in them 2 Cor. 4. 4. So in like manner man is in that state of Christ tempted by the Devil who by nature in respect of his own naturall propensity is as readily won and yeilding unto Satan as the sons of the coal are apt to fly upward Iob 5. 7 but by that allmighty power and wisdom of that spirit proper to the Son of God they are rejected vanquished and overcome unto perpetuall victory and triumph Hos 13. 14. 1 Cor. 15. 55. 5â— 57. And in the one and in the other of these visitations the one unto life the other unto death the blessing and the curse of God are reserved and kept in motion and exercise for ever And in one of these namely the true translation and interpretation of the word of God which renders unto God his proper due and right in all things as being of him and for him and to him the exaltation and exercise of Christ as the only begotten of God and heir of all things doth consist And in the other namely the falâ—e translation and interpretation of the word of God doth consist the imployment and downfall of the devill who cannot abide the truth who is that son of perdition and destruction and by this means becomes that deaf Adder who will not hear no though the Charmer charm never so wisely that is though the word of God be presented unto him as a sweet and melodious song of salvation speaking the very same thing which man utters in his own heart and it is that which unites and ties all Creatures to consort together namely uttering the same voice being of the same language and thence it is
of God which is that wall of partition or separation interposed between the grace and favour of God and the sons of Adam Ephes 2. 14. 15. and where the glory and power of the arm of flesh is advanced there is the proper place of residence for the carnall Commandement that middle wall of separation for unto that is the separation from God fastned for ever and all carnall institutions in their proper nature and kind are there to be found for they are nailed there by the death of Christ in point of all spirit and life which are not in that way of ministration to be found nor never were and yet therein doth the Son of God triumph over all carnall things spoyling thereby Principalities and Powers making a shew or a shame of them openly Gal. 2. 15. for as man being made of the dust is naturally carnall but through that unity of faith is become spirituall in the word of life and thereby is made King of Salem or Prince of Peace set down at Gods right hand as having conquest over all adverse power Heb. 7. 1. 2. Heb 1. â— Heb. 10. 12. 13. even so the word of God being by nature spirituall yet through mans infidelity or that unity of the Harlot 1 Cor. 6. 16. it is become carnal by false interpretation and so is made the King of terrour and feare Iob 18. 14. and contrary to its own nature is an Executioner of wrath and vengeance whereby he triumphs over the wicked even all Principalities and Powers of that nature and is a just tormenter of them eternally thrusting down into Hell and that bottomlesse pit even as man is become a Saviour and lifts up unto the Throne of God and Diadem of Heaven and hence it is that God is said to be as a Lion as a Bear and as a Moth Lam. â— 10. Amos 5. 18. 19. 20. Hos 5. 12. and so many terms and titles of horrour and dread are given unto him in the word of God even as all power and princely authority in Christ peace reconciliation wisdom and judgement are given to the Son of man Mat. 28. 18. Iohn 17. 2. Mat. 1. 21. Iohn 5. 22 -27 3 These false Interpreters scourge the men of God in their Synagogues or Assemblies that is there is no Combination Session Consociation Coupling together or relation according to the intent and exercise of a carnall Commandement terminating the word of God in fading and mortall things but it is the framing and twisting together of a whip or scourge shamefully and ignominiously to beat or thresh out the spirit of the word of God as a Vagrant and that which they cannot approve of For as Christ wips out the Buyers and Sellers money-Changers and all carnall Commerce to clear his Temple and all the relations in his house of all such prophane and common Commerce because the intercourâ—e and mutuall exchange between God and man are full in all points through that plentifull Spirit or Spirit of plenty in Christ where no need of any thing of another nature is found all being spirituall even so false Interpreters whip out the spirit of the Scrip ures in all their mutuall converse in the way of the Harlot to bring in their own corrupt Commerce with God according to their Iewish and carnall institutions in which the Spirit of God breathes nor but is thereby extinct nor can a true Prophet be admitted amongst them without a lash of what shame dishonour or hardship they can possibly put upon him to signifie unto the world that he is rather a Vagabond than one of the houshold of Faith an Heir of Heaven and Co-heir with Christ Rom. 8. 17. and all this cometh to passe because the spirit of a Christian can not but discover the spirit of falshood hid under their hypocriticall interpretation 4 They persecute them from City to City that is they cruelly expell the Spirit of the word of God out of all the forms and orders in their institutions though they be many as the orders of Cities are in the world so are the Ordinances of worship as in way of Turk Pope inferiour Bishop Presbyterian Anabaptist Separatist but who can count how many Cities of this nature they are almost multiplyed as men for two are hardly found of one mind if their supposed principles were but ript unto the bottome there is hardly a man but he will either be shaken out of himself or run away in a rage before his nakednesse be discovered City Orders and forms of Religion are multiplyed in these dayes much like those several Nations which Israel passed by in the Wildernesse and met with in carnall Canaan as named after the son of Cham the cursed though they differ one from another among themselves yet they are all against Israel even so all forms and statues of worship they all agree in this to expell the Law of the Spirit of Life which is not extant nor upon record but only in Iesus Christ Rom. 8. 2. for whatsoever their order or institution may be if it terminate the word of God in any transient thing that vanisheth in time there is no place of residency or aboad for the Law of the Spirit in that City whosoever therefore goeth about to lay a foundation in Gods building not made with hands but eternall in the Heavens 2 Cor. 5. 1. according to the ancient customs of that Law of the Spirit as every true Zorubbabel and Nehemiah do at their happy return out of Babylon then stands up Tobiah and Sanballat to hinder the work yea to expell and persecute all such enterprise and workmanship from every order and institution of any humane constitution in the world not permitting it to take place nor abide in peace in one or other Order Exercise or Relation whatever it be where holinesse or righteousnesse is set and terminated in a vanishing and terrene thing to persecute the law of the Spirit from Order to Order is to persecute the Saints that live thereby and not to permit them a place of residency and they that persecute the Saints of God they persecute the man of God even Christ himself Luk. 10. 16. Iohn 13. 20. Now we come to the Event and issue of this false dealing with the word of God and the cruelty manifested thereby in all such in whom it appears laid down in the Verses following 35. 36. That upon you may come all the righteous blood that was shed upon the Earth from the blood of Abel the righteous unto the blood of Zacharias the Son of Barachias whom ye slew between the Temple and the Altar Verily I say unto you All these things shall come upon this geneon Luke hath it thus that the blood of all the Prophets shed from the foundation of the World may be required of this generation from the blood of Abel c. Luke 11. 50. 51. Wherein observe two points first their guilt Secondly the Progress and extent of that guilt In
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
3. 7. though the Letter or ministry of condemnation be done away in the Saints yet it abides in the wicked for unto this day when Moses is Read the Veil of separation is upon their heart 2 Cor. 3. 15. only in such as turn in unto the Lord in the holy place with Moses in them the Veil is taken away Exod. 34 34. We conclude then that the true Character of the word of God is the whole work of God in the visible Creation in their severalâ— natures relations motions and operations wherein stands firm and stable the reall Character of the word of God which becomes unto man the true end and scope thereof either a Minister of condemnation or a Minister of salvation as the spirit of Cain or Abel makes use thereof in bringing unto God a heavenly and earthly Sacrifice Gen. 4. 4. 5. Let these men therefore prove all things in Heaven and in Earth to be worn out of date of no use nor benefit one unto another otherwise the letter of the Scripture shall stand firm unto this day and the vertue and power of the spirit of the Scriptures which is the proper spirit of God in Christ Iesus in that way of his salvation shall only be out of date and not in present use and exercise in these men who deny the use of the letter of the Scriptures There is another generation of interpreters who are of the same spirit of these Antiscripturians though they cry out against such grosse opinions for Satans Kingdome is divided in it self and therefore cannot stand but is in a continued act of apostatizing and falling away from God and these are such as hold and teach that some part of the word of God is out of date and not in p esent use as the Leviticall and Iudiciall laws as they call them likewise that some part of the word of God is not yet ripened and so not come into present being and use as the perfecting of the sound of the seventh Trumpet and the fulfilling of divers Prophecâ—es which foretell of peaceable and glorious times and states which say they were never yet accomplished as the new Ierusalem coming down from God with her glorious foundations wals gates form and furniture which these men never yet saw to appear Rev. 21. These Interpreters are reall Antiscripturians for he that denyes any part of the word of God to be in present use as a thing too old or yet not grown into present use and vertue that man denies the fulnesse and perfection of the word of God and he that denies the fulnesse of the word of God he also denies the fulnesse of Christ and it is all one to say something in the Son of God is out of date and too old to be in present use and also that something in Christ is not yet come into ripenesse and present use concerning that salvation that is by him alone these men look upon the word of God with the same eye that the carnall Iews beheld Christ who sought to kill him because he said he was the Son of God Mat. 26. 63 -66 no doubt but these men would say in like manner if they heard the word of God rightly and faithfully opened this man blasphemes because he saith this is the word of God Ioh. 10. 36. for if the sum of the whole word and law of God be not so brought in in every Scripture as to give Christ a perfect and present form and being therein it is not truly and faithfully interpreted whether it be in Moses or any of the Prophets it speaks the things that concern Christ himself Luke 24. 27. who is the perfect Son of God that Immanuel in what respect or relation so ever he appears Mat. 1. 23. for there is a fulnesse in every law as well as the law of love and he that breaks one command all are included in that breach Iames 2. 10. We see here that the Son of God charges Ierusalem to be the ground and mother of false Interpreters as one that by law falsely expounding Moses kils the Prophets he finds their legislative Assembly to be the Author thereof and therefore bends his speech for the repeal and abrogation thereof which he attains in all them who are of Ierusalem that is above and in none else of what rank soever in the eyes of the world which abolishing of the Law is this namely that all humane and temporary institutions and commands lose their force and authority in the Kingdom of God for all humane laws in their proper intent is to set one man in authority over another which are all countermanded in every true Beleever by that law of the spirit of life which is in Christ Iesus for whether it be right in the fight of God to obey men rather than God judge ye Act. 4. 19. yet doth not this hinder a Christians obedience to humane authority only makes it voluntary according to that free and royall law under which he is Iames 2. 8. 1 Pet. 2. 9. otherwise if he were in bondage to one he were in bondage to all of the same kind and then must obey the order established wherever he comes yea if it were to fall down to Nebuchadnezzars Idol Dan. 3. 1 -18 and every law that concerns mankind must be either humane or divine and all temporary institutions are humane because they spring from humane reason and are under that bond for performance for humane reason can require no more but what it can devise and invent but divine laws or that law of Faith hath the spirit of Christ in it which is the proper moulder and constituter thereof which spirit s eternall and the only bond for the performance thereof which no other law whatsoever can supercede countermand or intrench upon the authority thereof Observe that in the ground of all Law there are two Tables considerable that is not only the Letter and the Spirit but also Kingdome and Priesthood and thence it is said The Lord said to my Lord sit on my right hand Psalm 110. 1. for there is a Lordship on the right hand in both and they are never separated in Christ but ever subsist and exist in the power and royalty of faith 1 Pet. 2. 9. Exod. 19. 6. even as they were both found in that one Melchizedek King of Salem Priest of the most high God Gen. 14. 18. Heb. 7. 1. And whatsoever is in a capacity to be presented as an acceptable thing to one of these is fit for the other therefore when the Priests offered the lame the blind the sick and imperfect Sacrifices the Prophet bids them go to the Ruler or Governour and see whether he will be well pleased with it or accept the person of such as so offer Mal. 1. 8. implying that what is brought unto the Priest and what is brought unto the King ought to be of like value perfection and consideration so that these Tables of Kingly and Priestly
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
false interpreters ever preferre Carnall policies and speak well of them in the vilification of that wisdom which approves of the Crosse of Christ preferring it as the onely thing to be rejoiced in Gal. 6. 14. 3 Whosoever comes in the certainty of truth as it is in Iesus fals interpreters prefer the certainty of Grammer Rules â—ogicall Reasonings Synods and Councills oâ— men before â—he Evidence and Demonstration of the Spirit and power of God 1 Cor. 2 4 5. 4 Whosoever comes in the authority of conquest and victory of the King subiecting all spirits unto the power of God either voluntarily or else by constraint false interpreters ever prefer the Conquest over mens bodies and subjecting their estates before that placing their chief if not only cause of thank fâ—lness in the success of the temporal Sword and therefore can never blesse praise nor speak well of the King Christ or of that Anoynting of the Spirit whose weapons of Warfare are not Carnall but Spirituall yea mighty through God to cast down holds Casting down the imaginations and every high thing that is exalted against the Knowledge of God and bringing into captivity every thought to the obedience of Christ and having ready the vengeance against all disobedience when obedence is full and Compleated which it ever was and is in the Lord Christ 2 Cor. 10. 4 5 6. We conclude therefore considering the premisses that it is a most righteous thing in Christ to pronounce this sentence against the spirit of false interpretation in whomsoever it appeares that it shall never bear that Vrim and Thumâ—im that Light and Perfection so to see the Son of God as to install into the office of the Priest who enters into the Holy of Holies and therefore shall never be authorised to blesse or speak well of such as come or spring up by the power of the Spirit in the Name and authority of the Lord that King of Saints and Holy one of God separated marvellously and exempted by signes of honour from all common and profane use to the exercise of holinesse and manifestation of Gods vertues for ever 1 Pet. 2. 9. whom the Spirit of false interpretation doth ever vilific preferring the Kings of the Nations round about Ierusalem that is above who are appointed onely to profane and common uses before that holy one of God Iohn 19 12 13 14 15. Acts 17. 6 7. therefore let that house be desolate and that spirit of false interpretation let it be for ever ashamed Amen So be it FINIS Certain Copies of Letters which passed betwixt the Penman of this Treatise and certain men newly come out of Old England into New Who when they were arrived at Boston in the Massachusets-Bay the Governour being informed they were such as are called Quakers he sent Officers to fetch them ashoar and being forthwith brought into examination what their business was into these parts they answered To spread the Gospel and to do the worke of the Lord whereupon they were all committed to prison both Men and Women there to remainâ— till the return of the Ship and then to be carried back into England the Master being bound in 500l with others for security with him to set them ashoar in England againe and that upon his own cost and charge lesâ— the purity of the Religion professed in the Churches of New-England should be defiled with Errour Warwick Septemb. 16. 1656. The Superscription To the Strangers and out-casts with respect to carnall Israel now in prison at Boston for the name of Christ these with trust present in Massachusets New-England Christian Friends THE report of your demeanour with some others of the same mind with you formerly put in possession of the place of your present aboad as is reported to us as also the errand you professe you come with into these parts hath much taken my heart so that I cannot with hold my hand from expressing its desires after you which present habitation of yours our selves have had a proof of from like grounds and reasons that have possessed you thereof under which in some measure we still remain in point of banishment under pain of death out of these parts a prohibition from that liberty which â—o Christian ought to be infringed of And though we have a larger room in bodily respects than for present your selves have yet we desire to see the prison doors open before we attempt to go out either by force or stealth or by intrâ—aâ—y which we doubt not but the boâ—s will fly back in the best season both in regard of your selves and us but we apprize more of the appearance of an evident hand of God exalting himself in his own way than we do of our bodily livelyhood for we fear not the face of man for God hath shewed us what all flesh is otherwise we would visit you in the place where you remain though we came unto you on our bare feet or any that professeth the Lord Iesus opposing his authori y against all the powers of darknesse If God have brought you into these parts as instruments to open the excellencies of the Tabernacle wherever the Cloud causeth you to abide no doubt but this your imprisonment shall be an effectual preface to your work to bring the Gain-sayers to nought which my soul waits for not with respect to any particular mans person but with respect unto that universall spirit of wickednesse gone out into the world to deceive and tyrannize and in that respect my soul saith O Lord I have waited for thy salvation the bringing to nought of which spirit is ever made manifest in the blessing of the Tribes for the Scepter of Israel is never erected but in bringing to nought the Crown of pride which Dan or true judgement ever brings to nought by our spirituall Sampson I may not presume to use a word of exhortation unto you being I had rather as having more need to be admonished by you not doubting but you are plentifully enabled to admonish one another let me make bold to say thus much to my self Stand still and behold the salvation of the Lord we are Persons lie here as buried unto the Sons of men in a corner of the Earth grudged at that we have this present burying place But our God may please to send some of his Saints unto us to speak words which the dead hearing them shall live I may not trouble you further at this time ouely if we knew that you had a mind to stay in these parts after your inlargement for we hear you are to be sent back for England and what time the Ship would set Saile or could have hope the Master would deliver you we would endeavonr to have a Vâ—ssell in readinesse when the Ship goeth out of Harbour to take you in and set you where you may enjoy your liberty Iâ— arvell what manner of God your Adversaries trust in who is so fearfull of being infected with errour or how they
think they shall escape the wiles and power of the Devill when the arm of flesh fails them whereby they seek to defend themselves for the present sure they think their God will be grown to more power and care over them in and after death or else they will be loath to passe through it but I leave them and in Spirit cleave unto him as being in you who is ever the same allsufficient In whom I am yours Samuel Gorton A Copy of a Letter from the Men called Quakers The Superscription For our Friend Samuel Gorton this deliver Friend IN that measure which we have received which is eternall we see thee and behold thee and have onenesse with thee in that which is meek and low and is not of this world but bears witnesse against the world that the wayes and works thereof are evill and in that 〈…〉 spirit we salute thee and owns that of God 〈…〉 is waiting for and expecting the raising 〈…〉 is unâ—er the Earth and in the Grave groâ—niâ—g â—or the removing of the stone which the wise professors hath and doth lay upon that it might not come forth but the time is come and coming for the Angell of his presence to take away that which hinders that the Prisoner may come forth and arise to the glory of him who is raised up to the glory of the Father and hath overcome Hell and Death and all the powers of darknesse and is a spreading his name forth to the nds of the Earth and hath sounded his Trumpet in these parts also and is a beginning his war with Ameleke and the Philistins and Egyptians in this part of the world who are set and setting themselves against the Lord in this the day of his mighty power wherein he will exalt the horn of his annointed and bring down all the fat Kine and Buls of Bashan whose eyes are ready to start out with rage and madnesse against that which is become as a burthensome stone amongst them and is that stone which will break all their imaginaries to peeces and shall become a great mountain which shall bring down the stout hearts of the Kings of Assyria and all their high looks and levell their mountains of wisdome and knowledge and dry up the tongue of the Egyptian Sea and shall make way for the ransomed of the Lord to come to Sion with joy and gladnesse being redeemed from Kindreds Nations Tongues and People by the blood of Iesus which is spirit and life in all those that obey the light which from the life doth come for the life is the light of men and whosoever beleeves in the light which they are inlightned with shall not abide in darknesse but shall have the light of life which light we have obeyed in coming into these parts and we do witnesse the life in the measure given to us whereby we are enabled to encounter with Principalities and Powers and wickednesse in high places and can deny the world and the glory of it and take up his Crosse dayly and follow him in which we witnesse the power of God whereby the World is crucified unto us and us unto the World and in that in â—ur measure we deny our selves and can wait in the eternall counsell which is out of time manifested in time not being hasty but let the Lord alone to do his own worke in â—is own vvay and there can sit down in our rest which is his will and when he moves us then we go and do his will in his power and when he clouds we stand still waiting for the removing of the Cloud and so we know when to journey and when not and herein are we aâ— rest when our Adversaries are in trouble and in Egyptian darknesse sitted and prepared for destruction which assurealy must fall upon them from the God of 〈◊〉 Friend the Lord hath drawn forth our hearts to this place in much love knowing in the light that he hath a great seed among you though scattered up and down and are as sheep without a shepherd and you are travelling from Mountain to Hill in your wisedome and imaginations the resting place being not yet known nor cannot be known by the highest wisdome of the world but in the deniall of it for there is something underneath which is not nor cannot be satisfied with all the divings into the mystery of things declared in the Scriptures of truth which is the man of Gods portion and was given to that to profit withall that it might be throughly furnished to every good word and work but this is too low a thing for those which are high in their wisdome and knowledge which they can hardly stoop unto that is to become fools that they may be wise that the pure wisdome may dwell with them for evermore But the Lord is come and coming â—o lovell the Mountains and to rend the Rocks of wisdome and knowledge and to exalt that which is low and foolish to the wisdome of the world and blessed shalt thou and all those be who meets him in this his work which he is doing in the Earth and in this place wherein thou now dwellest in setting up the King the Lord of Hosts to reign in righteousness for his tabernacle shall be among men and he vvill dwell in them and vvalk in them and he will be their God and they shall be his people from henceforth even for ever Now to that which thou writes to us to know our minds to stay in these parts â—e are unwilling to go out of these parts if here we could be suffered to stay but we are willing to mind the Lord what way he will take for our staying and if he in wisdome shall raise thee up and others for that end we shall â—e willing to accept of it but what the Master of the Ship will do in the thing we know not they indeaveuring to force him to to enter into bond of 500l to set us ashoar in England which he did at first refuse for which they sent him to prison without Bail and Mainprize as we are informed but since he doth proffer his own bond but they will not at present accept it without security b sides to be bound with him for they are affraid that we should be set ashoar in these parts again therefore they make their Bond as strong as they can but the Lord knows away to break their bonds asunder The Master hath been writ unto and warned that he should not enter into bond which if he did not it would be as a Crown of honor upon his head but if he doth the Lord knows how to defeat themand him too Now what he doth is out of a slavish fear because he would not lie in prison and hinder his voyage but if the bond hinder him not he would have been willing to have delivered us and we should have been willing to have satisfied him which we did proffer him and if he be not