THis is the seventh wo denounced by Christ in this chapter against scribes and phari­ses, being hypocrites, and once being blind guides to lay open the fearfnl estate and condition of such as oppose Christ Jesus in his doctrine, and seek by all means to insnare and intangle him there­in: to make him appear unto men as a guilty person, that so all men might contemn and dispise his sayings, as is plentiful­ly declared in the former chapter, which is not to be limited or confined to any particular time or age of the world as excluding others, nor to any particular rank or calling of men, as belonging to them and not to others.

But is to be taken according to the true etymology of the phrases which are here expressed.

The word scribe signifies an expounder of the law; and so the Evangelist Luke hath it, saying, wo be to you expound­ers of the law, that is, ye reporters of, or bringers in the o­riginal and first foundation of the law, and records of the kingdome.

The word pharise signifies one who curiously divides, makes distinctions in the interpretation, or prophesie, fore­telling what will insue and come to pass upon the principles and foundations premised, which are never separated, and [Page 2] therefore Luke concludes them in one, Luke 11. 52. saying, Wo be to you lawyers, or wo be to you interpreters of the law.

The word hypocrite or dissembler, is therefore added to declare that they give a false exposition and interpretation of the law of God, both in the ground and original of things, as also in all the success and prosecutions thereof, otherwise the words, scribes and pharises might be taken in a good sense.

1. The word hypocrite properly signifies a stage-player, which sort of men we know are counterfeits in divers re­spects; first they counterfeit the persons of men, represent­ing godly or noble men, when they are of no such disposi­tion, nor degree; so do false interpreters represent the per­son of Christ, yet cannot but confess he is as far remote as heaven is from earth.

2. The stage-players counterfeit the records and histories of a kingdome, as though they were now in their wise and grave agitation and solemnization, when as they cannot but confess there is nothing but a bare resemblance of them; and so do false interpreters, they treat of the records and histo­ries of the Scripture, when as they confess they were in act long ago, and are not now in present and real existance.

3. The stage-players counterfeit time, pretending the sea­son of Gods providence for the bringing forth of such ope­rations; yet cannot but confess the time of them is past, and at present is only assemblance of it: So do false interpreters, they pretend the primative of the church, and yet know no more how to make this time the first time, then they know how to make a Christian in these dayes to be the first begot­ten of God, therefore meer counterfeiters of time.

4. Stage players counterfeit places, if he draw but a cur­tain they act as in the Kings pallace, when it may be but in a stew or brothel house: So do false interpreters, draw but out wine and wafer, or water, and a person without vale or co­vering, and the act as in the pallace of the king of Saints; and in the mean time confess that his dwelling is in heaven▪ where themselves never as yet came: and thus false interpre­ters are the stage players of the world, who dissemble the [Page 3] being of persons, histories, times, and places, and cannot but confess the reality of them is out of being in point of present appearance.

Whereas the truth of interpretation doth not only com­prehend them all, extending it self unto them; but also ga­thereth them up into present exercise, and that in the reality of their proper being.

For he that can look back upon the word and work of God, he knows how to convey himself thither (or else it is a dead letter unto him) he also knows how to bring up & con­vey that word and work to take place and give it self a real and present being in himself, otherwise it is not become a quickening spirit unto him, and the like skill that the spirit of the Scriptures hath to convey it self back to the original and foundation of things, it hath also to convey it self for­ward to the accomplishing and finishing of them, not only in after times, but also in the time present, otherwise it is as the word of man subject to times and seasons, and not as the word of God that is ever the same as himself is.

Therefore it is that Christ saith before Abraham was I am, and the prophet Hosea, speaking of Jacob, conversing with God, saith, he met him in Bethel, and there he spake with us, and the Lord hath set up this name as his memorial in Abra­ham Isaac and Jacob, as being in them conveyed unto Mo­ses and all the Saints of God, namely, I am that I am, hath sent thee: for if the sender had not been in him that was sent, those great works in Egypt had never been effected for the memorizing of the name of God forever.

Wo therefore unto false and counterfeit interpreters of the law of God, which wo doth not only concern such as know themselves to deal deceitfully with the Scriptures for advantage, but also such as upon false principles, are never so much perswaded that they speak truth, whether they deliver it unto others, or receive and take it in as upon their own ac­count it skils not, the matter is the same, and hath the same acceptance and reward, intailed.

The word wo, is a voice of cursing, as an edict or pro­clamation given out by Christ as ruler of all things, which [Page 4] none can gain say, or contradict▪ containing the whole sum in every part and particular of that cursed estate and condi­tion of sin and unrighteousness, as brought in and continu­ed among the sons of men, by false and hypocritical inter­pretation of the word of God, as being no other but the spirit of the serpent from the beginning, who is said to be the dragon that old serpent which is the devil and Satan, Re­vel 20. 2.

And this woful and sinful estate and condition as the pro­per portion and patrimony of all false interpreters being the only spirit, whereby they live in fostring and maintaining the deeds of the flesh, is apposed unto that blessed condition of the Son of God, the fountain and original of all happiness, whose spirit is the true intent, and proper scope of the word of God, in which alone his life is preserved and maintained forever, and therefore he is called the word of God, and saith of his proper language, the words that I speak are spirit and life; therefore without true interpretation of the Scriptures, no conservation but a crucification of the Son of God.

Therefore it is that Christ so often ingeminates and reite­rates this word wo, as the curse consisting in false interpreta­tion being that, and also those which put him to death, the persons and the spears being one, therefore the Prophet cries out unto God, Rebuke the company of sp [...]armen, or the roor or the crew of the Canes, or the wilde beasts of the reed, as the word imports, Psalm 68. 30. prophecying of those who gave Christ vineger upon a reed in his thirst upon the cross, and put a reed in his hand, and smote him on the head head with the reed, Matth. 27. 29, 30, 34, 48. Psalm. 69. [...]2. as such as make hollow the word of God, emptying it of the proper spirit thereof, which thereby becomes as a spunge to draw in sharp, bitter, and tart things to present unto Christ, that is, cruel and savage persecutions even unto death: therefore the prophet calls them the mighty bulls and calves of the people, that is, the high priests, scribes, pharises, and elders, who falsly expound and apply the word of God, to the putting of it to death, of whom the prophet largely comments in that two and twentieth Psalme.

[Page 5] Now to describe a false expositour of the word of God, as a general Maxim, to hold true undeni bly and universally in the discovery of them in all times, places, and persons, is this,

They deny the word of God its proper and natural rise, and accordingly carry it to an improper and unnatural cen­ter.

First they deny the word of God its proper and natural rise, that is, they conclude that all things whereinsoever God hath expressed himself do not arise, nor have their original in the word of God, as considered and consisting in the uni­ty of God and man, no nor that any thing in the first act of creating the world, could possibly arise out of such a foun­tain; but say they, that device of God and man being one, was only brought in after man had sinned, but in the begin­ning all things were good, yea man himself in a goodness besides, short of, and out of Christ.

Whereas the truth is there was never reality of goodness to be found as coming within the account of God, but only in that work of God, and man being made one in Christ, therefore it is that when the man said unto Christ (good ma­ster) taking him for a meer man, Christ asks him, why cal­lest thou me good, there is none good but God, not deny­ing himself to be good, but that goodness doth not consist in the excellencies of the creature, but in the excellencies of the Spirit of God that made all things, and what work soe­ver holds nor proportion with the mind of the maker, hath not the reallity of goodness in it; and that was never found but only in that device and workmanship of Christ, who is the ingraven form of Gods subsistauce, and that which gives being to all things, without whom they are not, never were, nor shall be.

For the wisdome of God is the original and fountain of all things, as maker and former of them all; but the wis­dome of God doth properly consist in that device of the creature and creatour, being made one in Christ, without which Gods wisdome could never appear: for he cannot be known but by his own light, Psalme 36 9. ther efore the uni­ty [Page 6] of God and man in that faith of Christ, is the proper o­riginal, fountain, and cause of all things, and hath all things in it, wherein the reallity of goodness doth consist, and all other things are but as the hand upon the dyal, which points at time which it self is not, so do all other things in heaven and earth point at an eternal state and condition, which not any, nor all of themselves either are or ever shall be.

So that he that brings out an original goodness or righ­teousness in angel or man, and not out of this fountain of God and man being one in Christ, he is a false interpreter of the word of God, and the doctrine of such is that which is and ever was, the proper inlet of sin and wrath upon the sons of Adam; for being they raise righteousness and good­ness from a false fountain, they bring in the devils to be the state of Christ, as all Idolaters have ever don from the begin­ning, and such is the falshood of the fountain out of which their doctrine springs; and therefore it is that the consulta­tions of the serpent, who is said to be wiser then any beast which the Lord God made, proves the very devil and Satan, Revel. 20 2. himself.

Secondly, false interpreters terminate the word of God in a false and counterfeit center, in that they carry the intent and scope thereof to other things besides Christ, that is God and man in unity, such are they who center the word of God in good angels, which they confess are not in this unity, also in man in his first creation, which they exclude from this uni­ty▪ of such mistake is the centring of the word of God (as being the intent thereof) in offices and ordinances called di­vine and civil, which have not the nature, and also the du­ration of this unity in them; for Christ is the first and the last, the beginning and the end, the proper rise and termina­tion of all things, therefore he is said to be the Lord our Lawgiver, and also the end of the law, Revel. 22. 13, Isaiah 33. 22. Roman. 10. 4.

Therefore it is no law of God in what relation soever con­sidered that terminates, or ends in any thing short of, or besides Christ; yet do we not deny the lawful use of any humane ordinances, no more then we deny the ordinance of [Page] the Sun and of the moon: So they be used as becomes the nature of them in their time and season, which are all found to be in the judgement of God no better then empty husks, such as the prodigal fed upon, being destitute of this unity which is in Christ, Luke▪ 15. 16, 17. so that further then they direct us unto Christ, they are no bread becoming our fathers house, and so will appear when ever we come to our selves, by getting out of that way of prodigallity, but if we terminate the law of God in them, they all become Idola­trous, which have proved the snares and Idols of the world unto this day, whilst counterfeit and hypocritical interpre­ters present wood and stone and foolish pictures unto us, that we may bend oll our zeal only against such trash, that in the mean time Satan and his ministers may raign as angels of light, 2 Cor. 11. 13, 14, 15.

And thus much briefly for present in the describing of a false interpreter of the word of God.

Now that we may the better understand their just desert of so many woes pronounced against them in this chapter, let us take a short sum and view of the particular ground and cause of the pronunciation of every wo, as they lie in or­der, before we come to this which we have read,

• The ground of the first wo is laid down in the 13. verse and contains three things.
• 1. First that they shut up the kingdome of heaven against men.
• 2. That they will not enter thereinto themselves.
• 3. That they will not suffer them that are entring.

1. They shut up the kingdome of heaven against men, that is, you draw a vale over the holy and eternal things of the Son of God, by terminating the word of God in tem­porary and terrene things, that is, when men so expound the law of God as to make things which indure not for ever, to be the intent and purpose of the word of God, as titles, offices, relations, and operations, that shall end by their own confession, when God is all in all; but for the present [Page] the word hath its proper center in them, this is a vail drawn over, those orders, institutions, relations and operations pro­per to the house and kingdome of God, as a door shut and fast bolted that men enter not, which is made up and consists of the proper workmanship of mans natural heart, which hath ever appeared a glory in mans eye, to the darkening and hiding of that glory of the Son o [...] God; therefore it is said, that the ministration of condemnation is glorious, glory is to be done away, otherwise the vail is upon the heart of man to shut him out of the holy place (that is our of that state of Christ Jesus) when Moses is read unto this day, 2 Cor. 3 so that the centring of the word of God in an earth­ly glory which must be don away is the ministry of condemn­ation, which shuts up the way of salvation which is by Christ, Luke therefore expresseth it in these words, Ye have taken away the key of knowledge, Luke 11. 52. that is, ye have hid and covered, by your earthly ties and relation, the spirit of the Scriptures, which as a key passeth through all those wards and bolts of humane relations and respects, loosening and and dissolving them all as things of no value, for the free passage of the Saints of God, into a kingdome which fades not in any of its relations and respects but lasts for ever, 1 Pet. 1. 4. 1 Pet. 5. 4.

Or it causeth the wisdome of the flesh, that great bar which bolts up the kingdome of God, so to fall and fly back, as [...]he bolt of a lock when the wards are opened, of which Christ saith, get thee behind me Satan, that the Saints of God may enter into the exercise of the wisdome and knowledge of God, in which Luke makes the kingdome of God to consist, saying, Ye have taken away the key of know­ledge, and enter not into it, that is, into that knowledge, of which Christ speakes when he saith, And this is life eternal, that they know [...] to be the only true God in Iesus Christ, whom thou hast s [...]at, John 17. 3.

2. [...] [...]d point in the cause of this wo, they will not enter in themselves, that is, they will not pass through temporary and transient relations and operations, to give the word of God its proper subject and intent, to consist [Page 9] only in things that concern the kingdome of Christ, which is not of this world, Iohn 18. 36. but lodge themselves in car­nal and sensual institutions and respects, and will not enter into that knowledge or acknowledgment of that ministry of the Spirit, 2 Cor. 3. 6. which saith henceforth we know no man, or as the word is nothing after the flesh, though we have known Christ Jesus after the flesh, henceforth we know him no more, 2 Cor. 5. 16. that is to say, we acknowledge no temporary or transient institution or relation, to be any part or parcel of Christ or Christianity, no not in the most fined form, that man can possibly mint or cast it into; for if it should, then would Christ sustain loss in the cessation thereof, which is impossible the Son of God should do in his own body, for then were he not one that saves to the ut­ter most, which the Apostle affirms he doth, Heb. 7. 25.

Therefore the scribes, pharises, and elderships of the world, they enter not into the kingdome of God, not ha­ving the saving knowledge of Jesus Christ, which is evident in all their ordinations and institutions, wherein they termi­nate the holy word of God, and that by denying the proper center and object thereof▪ for they may as well deny the Son of God to be the only sountain, from whence the word flows, as to deny him to be the only intent and subject mat­ter unto which it goeth, and in which, and not else it termi­nates it self, and there is a like denial of the truth of the word of God, in the one as in the other: Wo therefore unto all dissemblers of the word of God in this point, who do avow­edly not only shnt the kingdom of God against others, but also voluntarily refuse to enter in themselves.

3. The third point is, that they will not suffer others that are entring to go in, or as Luke hath it such as are entring, ye forbid, or as the word imports, such as are entred ye for­bid.

1. That is, ye deny and forbid any such way of entrance into the kingdome of God, as disanuls and unbolts all tem­porary institutions and humane and carnal traditions, with­out which your kingdome retains not its proper Spirit, not can it otherwise maintain and preserve it self, being properly the kingdome of this world.

[Page 10] 2. Secondly, you suffer not them that are entring or en­tred, that is, such as are entred into that way of Christ, ac­cording to that law of the Spirit of an eternal life, you suf­fer them not to express and walk by the rules of that king­dome; you suffer them not to institute such laws, to autho­rize such officers, to exercise such power as is sutable to that spiritual kingdome and eternal Son of God; neither can you suffer them to reside and abide amongst you, no if it were in your power, not to have a place of abode upon the face of the earth; the cause of the first wo therefore is apparent and evident, in that it is the life of the innocent Son of God, which we hunt after and seek for, Luke 22. 2. Iohn 5. 16. 18. Matth. 2. 20. in all his Saints who have ever appeared in the world as the hinds of the morning, hunted and pursued to be wurryed by wicked Jews, scribes, pharises, and elders, who stand strictly upon laws constituted by the letter, and histori­call narration of the Scriptures.

As also by profane gentiles, who take a certain lycentious liberty unto themselves, as though no command of God were come forth upon the face of the earth, or religion to be exercised amongst the sons of men, who live as without God in the world Psalme 22. see the title and also the whole Psalm, Eyhes. 2. 12.

The cause of Christs denouncing of the second wo is ex­pressed in the 14. verse, in these words, For ye devour wi­dows houses under a colour of long praying, wherein observe these particulars for the opening of it,

• 1. First what the state of a widow is,
• 2. What is the widows house.
• 3. What is meant by this colour or pretence of long pray­ing.
• 4. How the widows house is devoured by this means of praying.

For the first, the state of widowhood doth consist in these particulars.

First, she is one who hath lost and is void of headship and [Page 11] authority, therefore the Apostle saith, the man is the head of the woman▪ 1 Cor. 11. 3.

Secondly, a widow is desolate and void of a protectour, for the man is the defence of the woman in all suits that come against her, or challenge that can be made of her, and therefore Abimelech saith unto Sarah concerning Abraham her husband, Behold he is unto thee a couering of the eyes, Gen. 20. 16. that is a defence unto thee whereever thou comest, therefore Sarah is said to obey him and calls him lord, 1 Pet. 3. 6.

Thirdly, a widow is destitute of one to provide for her, therefore the Apostle stating it upon the man saith, that if any provide not for his own, especially for those of his house he hath de­nyed the faith and is worse then an infidel 1 Tim. 5 8.

Fourthly, a widow is destitute and void of an instructer and teacher; for the Apostle gives that honour unto the man, saying of the women, If they will learn any thing, let them ask their husbands at home 1 Cor. 14. 35.

Fifthly, a widow is destitute of means to multiply and in­crease the family, therefore as she is a wife she is said to be as a fruitful vine upon the sides o [...] the mans house, Psalm. 128. 3. without which he is [...]aid to dwell in solitariness, Psalm. 68 6.

2. The second point is what the widows house is, now the widows house is properly and only that place where God is Judge of her condition, that is, where he is Judge by right­ing her in all wrongs offered unto her, as also in discerning of all her wants and necessities, for the supply of them▪ and that the Prophet affirms God is unto her only in his holy habita­tion, which is the proper place of his own real abode, Psalme 68. 5.

3. The third point is what is meant by the pretence and colour of long praying or continued and extended pray­ing that is, when men interpret the word of God so as to draw out prayer or prophesie to be a continued act, or exer­cise, trade and calling of some particular men▪ wherein they are bound to exercise themselves in the behalf of o­thers, more then the rest of the people of God be, who (as they say) are to be exercised in other imployments and af­fairs [Page 12] 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.

[Page 13] 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 [...]itteth at meat, but I am among you as he that serveth, Luke 2 [...]. 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 [Page 14] 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 th [...] 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 b [...] 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, [...]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 [Page] unto all, in that judgement which he pass th upon all of them whose first husband the law of the carnal commande­ment, is dead, Rom. 7. 1. (where our Apostle makes the death of the law, and the party dead to the law, to be one and the same thing, for where the law is dead, so, as it operates not upon us, we are also dead from working by it.)

For every one that comes into the holy of holyest, which is Christ, for so Daniel the prophet calls him Messia, the ho­ly of holyest, as the words are truly rendred, Daniel 9 24. and every one that enters therein, is alike near and accepta­ble unto God, and all the holy things of God, Hebr. 9. 11, 12. For howsoever there was but one high priest in the dayes of Moses that entred into the holy of holyest, to de­clare the dignity and unity of the priesthood of Christ, yet there was an order of four and twenty in the dayes of Da­vid, who served in their course by entring into the holy place, 1 Chron▪ 24. 1, 19. Zacharia [...] the father of John Ba­ptist being of the eight order, Luke 1. 5. who was struck dumm in the revelation of the conception of John, Luke 1. 19, 22. to declare how speechless the priesthood of Christ is in point of Levitical and carnal ministry; but in the bring­ing forth of John his mouth is opened, Luke 1. 63, 64. to shew that freedome and fulness of the Spirit of God, in that way of prophesie and praises in the bringing forth of Christ, in his spiritual priesthood and ministry, Luke 1. 67, 79▪ wherein every one hath a like dignity and the same ac­cess unto God, Rom. 5. 2. Ephes. 2. 18.

He therefore who sets himself nearer to God then others of his brethren (by office and dignity) whom he accounts to be of the faith of Christ, that man under pretence of ho­lyness doth devour the widows houses, by denying them that proper habitation, wherein alone all their supply con­sists, Psalme 68. 5. Nay, it is a devouring of Christ, for to devide Christ into places and offices, higher and lower, in point of his mystical body, is to destroy the faith and do­ctrine of the gospel, for Christ cannot be the head of a bo­dy, wherein every one of the corporation have not a like in­terest, 1 Cor. 1. 12, 13.

[Page 16] 4. Again, these are they who make their phillactaries broad, and their fringes long; Matth. 23. 5. or as Luke and Mark have it, they love to go in long robes, Luke 20. 46. Mark 12. 38. noting them to be such as love outward signs of honour, as tokens of exemption from other men, to shew them to be more grave and wise then any of the rest.

So they make their phillactaries broad and their fringes long, alluding to the Levitical law, to declare them to be of that litteral and carnal priesthood, which puts Christ to death which ever seeks after a carnal and temporary lordship and dominion, Matth. 4. 8. 9. therefore Matthew useth the word phillactaries, which signifies keepers, as though that grave and long-robed eldership were the only keepers of mens souls, bodies, names, and estates.

The word translated fringes, in Hebrew Gedilim, which sometimes is translated wreathes, 1 King. 7. 17. Exodus 28. 24. and sometimes ropes or cords, Iudges 16. 11, 12. twisted together by the Levitical priesthood, or made of the mate­rials, and by the skill of the spirit of the Phillistians, which hath no power at all over our spiritual Sampson, but are bro­ken in sunder as a thred, in Hebrew also a fringe is called Tsitsith, or Zizith, Numb. 15. 38. which is sometimes transla­ted a lock of hair of the head, Ezekiel 8. 3. to show a multi­tude united together in one head.

And the Greek word used by the holy Ghost in Matthew, Craspeda, doth properly signifie twisted tassels of thred, and the Hebrew word used for fringe is Englished a thred, Iudg. 16. 9.

And this was to be put upon the four skirts or wings of the garment, Deuteron. 22. 12. as the word signifies, Ruth 3. 9. 1 Sam. 15. 27. and so the four ends or corners of the earth are called the four wings of the earth, Isa. 11. 12. Ezek. 7. 2. Job 37. 3.

The point then amounts to this in false interpreters of the law of God, in making their phillactaries broad and their fringes long, on the four skirts of their garments, that they love to be thought to be the keepers of people, and to be [Page 17] heads of multitudes; even as the locks of hair on the head, & to have them twisted unto them as tassels of thred, by their offices relations, and respects; and that their spirit is not bounded, but passeth as upon wings unto the four ends or corners of the earth to gather strength, as the skirt, or hem strengthens the garment, and honour it as the riband or thred beautifies the vesture, that so they may wear their bre­thren as a long robe of honour, serving only for the raising and maintaining of their headship and earthly authority, which is the spirit of all men, from the father and master of the family, which all men indeavour to come unto, unto the greatest Monarch upon the earth; whereever that tempta­tion propounded unto Christ (and in him to all men) takes place; which was by him, and is in all his rejected and over­come, Matth. 4. 8.

And let no man think by what we here express, that we hold government useless and unlawful, but only desire that all things were considered according to their nature, and exercised and kept within their proper confines and cercuits, so as Christ may be all in all, Ephes. 1. 22, 23. For we know, that humane wisdome wrapped up as in a bud or seed, Isaiah 18. 5. may by mans industry be brought forth into the exer­cise of arts and sciences, admirable useful and beneficial to man, so they be kept and judged of within, and according unto their proper sphere.

So also, we know that there are such exorbitancies which may be so ripened in depraved nature, that may be restrain­ed, curbed, kept in, or cut off by humane abilities; for Mo­ses is said to be learned in all the wisdome of Egypt, or in all the wisdome of Mizraim, for so the Scriptures call Egypt Mizraim constantly in Moses and the Prophets, though the Apostles generally call it by the name of Egypt; and we know Mizraim was one of the sons of cursed Cain, after whose name it is called, Gen. 10. 2. as he being the first planter of it.

Now this wisdome of Moses could not come short of those arts of the Magicians and priesthood of Egypt, who are instructers of the people; even as the posterity of Cain [Page 18] were fathers of shepherdy and ordring of cattle, and of such as handle the harp and the organ, and were such as in­structed, or as the Hebrew phrase is, were whetters or sharp­ners of every artificer in brass and iron, Gen. 4. 20, 21, 22.

Which learning Moses forsakes and departs from, as being nothing of that learning and language of the Hebrews, co­ming of Heber of the posterity of Shem, and progenitour of Abraham, as things not coming 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 [Page 19] 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 [Page 20] 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 [Page 21] 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 its 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.

[Page 22] 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 cognomin [...]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.

[Page 23] 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, [...]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 where­ever 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 [Page 24] 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 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 [Page 23] 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. [...], 2, 3, 4▪ 5. So do those false interpreters, these hy­pocritical pra [...]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 [Page 26] 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 thereo [...]; 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 f [...]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 hims [...]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.

[Page 27] 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 fa [...]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 where the seed of God yet is not, is of like wisdome and will have like success, as if a man should spend his time and study to teach a dog the art of arithme­tick, Astrology, or navigation, where the principles thereof never were nor never shall be.

Such persons who think that their distillations may so insi­nuate into [...]he seed of the serpent, as it shall become the seed of the woman, may as well conclude, that the suggestions of the serpent may so intice and inveigle the seed of the wo­man, as to make it become Satanical, and so they think in heart; else would never be so fearful of errours, that is, of any doctrine differing from what they themselves deliver, which many of that ministry called papists, and others, do freely teach, and confidently acknowledge, namely, a falling away from grace, which is as great blasphemy as can be spo­ken against the Son of God, for thither it reacheth, as though he might fall away from being the Son of God, or that a power might countermand the strength of the Father to pluck the Saints out of his hand, which Christ affirms no­thing can, Iohn 10. 28, 29.

[Page 28] Yet we deny not but that the devil is really cast out of man­kind, Luke 13. 32. Luke 8. 2. Mark 1. 34, 39. but in like sense, diameter wise, as the Son of God is said not to be left in hell, nor the holy one of God suffered to see corruption, Psalme 16. 10. Acts 2. 31. which now time permits us not to open.

And from this indeavour of the world to convert the de­vil, observe the ground of the third wo pronounced by Christ against thefe deceitful interpreters▪ which is laid down in the 15. verse in these words,

• For ye compass sea and land to make one prosalit [...], and when he is made ye make him two fold more the child of hell then your selves, wherein observe,
• 1. First their great diligence they compass sea and land.
• 2. To what end that is to make one proselite.
• 3. The event and issue, that is when he is made he is two fold more the child of hell then they themselves.

First for their diligence in compassing sea and land, a work suits with Satans profession, who saith he walks to and fro, as one without any certain rule, and so uncertain of the issue of all his designs; also making a circumference about them all, as things earthly subject to time, place, the number of a man, and by capacity meerly humane, Revel. 13. [...]8.

1. By sea and land here we are to understand he deep mi­stery of iniquity, which the Apostle calls the depthes of Sa­tan, Revel. compassing and making their circles and circum­ferences therein, designing gifts, places and offices, to parti­cular persons of the same house and kingdome, as their only propriety which others are not to come wi [...]hin the compass of, in which these hypocrites say, Stand by thy self I am ho­lyer th [...]n thou, Come not near to me, Isa. 65. 5▪

By sea, therefore in this place is meant deeps of iniquity, as also places remote and far off; Moses speaking of the law of God, saith it is not hid from thee that thou shouldest say, who shall go over the sea for us to fetch it Deut. 36 13. which the Apostle alledging that place, applies the command, [Page 29] or the word to Christ, saying, who shall go down into the deep to fetch Christ thence, Rom. 10. 7. so that by sea is meant deepness by the verdict of the Spirit of God, so also the earth or land is taken for deepness, for the word Abyss, or Abysses, deep or depths, is given both to sea and land, there­fore the Prophet saith in the person of Christ, thou which hast sh [...]wed me great and sore trouhles, shalt quicken me again, and shalt bring me up again from the depths of the earth, Psalme 71. 20. So that the depths of death hidden in that letter which kills, that Christ is brought out of and risen from, are diligently travelled in, and compassed and sur­rounded about, by that spirit of Satan in all those offices and institutions of time, which passeth away so carefully and highly promoted by the false interpreters of the world, whereof not one of them can pass through death with them, to accompany them after this present life, Psalme 29 12, 13, 14.

2. Secondly, by sea and land are meant places remote and afar off, so explained by the Spirit of God, Deut. 3. 11, 12, 13. apposed to things that are neer, yea, really present, and in act, Rom. 108. so sea is taken for things afar off or dis­joyned from that main continent, Psalme 65. 5. Psalme 89 25.

By land also is understand places remote and afar [...]off, there­fore raised the land of forgetfulness, Psalme 88. 12. and the Isl [...]es shall wait for thy [...]aw, that is, people afar off which the Apostle expounds to be the remote gentiles that shall trust in his name, Isa. 42. 4▪ Marth. 12. 12. Psalme 106. 27.

And it is said that the Lord gathereth his redeemed out of the la [...]s, from the east and from the west from the north and from the sea▪ Psalme 107. 3. as places most remote and at the greatest distance false interpreters are ever imployed about the things of Christ, as the reality of them, (without which a thing is not of any worth) being ever at a distance, they only having the figures and the signes in present act, but the substance is only present by reaching out an imaginary hand unto the place or time where and when the substance hath been, so the death of Christ was only in the dayes of Herod [Page 30] in point of the time, and his ascension only in the dayes of those Apostles, the time of his glorious appearance in his Sanctuary to be admired in all his Saints, it is still driven be­fore them and is yet remote and to come, 2 Thess. 1. 10.

Again for place, it is remote where Christ now makes in­tercession for the Saints, a place only where they never yet came by their own acknowledgement, Rom. 8. 34. the place of his death, resurrection, and sitting in judgement, places remote beyond the sea or in another land; and for men to say that Christ doth these things in the Spirit in his Saints, it will not reach to be a covering for them to wrap themselves in, Isa. 28. 20.

For however we know that their is a spiritual death, resur­rection, and ascention, and sitting on the right hand of God, and that there is a spiritual kingdome, priesthood, eldership, Church, and people of God; yet we know also that to say these are become such only by having the Spirit of Christ, that is to say as he is God, and not as being Christ complete his body or any office thereof, is to deny the Spirit of Christ to be that which it is, which is a denyal of Christ himself, and so a most false interpretation of Scripture; for the Spi­rit of Christ never wrought nor appeared in way of salvati­on, but in that way of flesh in that sense which it is said the word was made flesh, or is made flesh and tabernacles in us, as the words are, and we saw his glory as the glory, or as the word is verily the glory of the only begotten of the father full of grace and truth, Iohn 1. 14.

So that he maintains a Spirit of Christ (early or late) with­out the complete matter whereof Christ consists, that man is ignorant of Christ, and interprets the word in the denyal of him, being that spirit denies that Jesus Christ is come in the flesh, which is not of God but is that spirit of antichrist, 1 Iohn 4. 2, 3. for to confess Christ Jesus as born of the Virgin Mary only in the dayes of Herod, is not confession which the Apo­stle intends for it, that his coming in the flesh in the confessi­on thereof were to speak by the Spirit of God, I think then all that ever spoke the Latine tongue would prove speakers by the Spirit of God; and then such as they stile Papists [Page 31] would be the most eminent confessours of Jesus, which are so cried out against as hereticks: for as concerning that act of his doctrinal coming in the flesh, who have more images, crucifixes, Sacraments, and Idolatrous monuments then they, amongst whom there is no speaking by the holy Spirit of God at all, but are such as compass sea and land, walking to and fro without certainty, and pitching the points of their circumference at such a distance, as the coming of Christ in the flesh never admitted of; the Jews propounded a time re­mote wherein he would come, the Gentiles a time remote that he was here in the flesh, and neither the one nor the o­ther, led by that spirit, never would, nor will, acknowledge him his true and real appearance, Psalme 2. 1. 6.

2. The second point in the pronouncing of this wo, is the end for which they are in this care and travel, and that is to make one proselite, that is, one religion to have all men of the same profession, that so the arm of flesh might bear the sway without controul or disturbance, this the world hath travelled in from the beginning, thinking it can never be glorious and secure till it be effected, at the least in great measure, so as to be the major vote at the least; to this eomes the study of reformation, that great toil of preach­ing after the manner of the doctrine of the pharises, that ri­gour of executions in carnal governments, that all may come to be of one mind to make a glorious Church and state to have no gainsayers nor such as shall offend.

These cannot be content to give unto Cesar the things that are Cesars, and unto God the things that are Gods, Matth. 22. 21. but they will make Cesar to be God, and so con­vert the devil, and cannot rest till light and darkness, Christ and Belial be made one, 2 Cor. 6. 14, 15, 16.

These men are remote from hearing of that voice, my gra [...]e is sufficient for thee, for if they know that the power of God were only made manifest and perfected through the weakness of man, that is, by an utter cessation of all humane abillities, in the matters of God, they could not but know also, shat the force of man by means of multitude can be no hinderance of the good successe of the Saints, though never [Page 32] so few in number in any age of the world; for that day of small things in the eyes of carnal contemners and dispisers, break forth into those seven eyes of God, or seven fold light of the Spirit which are about the throne of God, Zachar. 4. 10. Revel. 1. 4. together wit that plummet or plumm-line in the hand of our Zorubbabel, to give a [...]ight form unto all things belonging to the temple in the perfecting thereof; then is the time for power to appear in the oxes goad▪ Iudge 3. 31. and strength in the jaw bone of an asse, Iudges 15. 15, 16. then will terrour arise out of the whistling or the wind in the top of the Mulberry trees, 1 Chron. 14 [...]4, 15. and fear from the appearance of Gidians Barley cake, Iudges 7. 13▪ 22.

If men knew the manner of the resurrection of Gods power in the Spirit of a Saint, how it perfects it self through mans own deficiency, they would never be so industrious to make the world become of one religion, for fear of a multi­tude of opposites.

Not but that the Saints of God may be furnished with a­billity to know any art or science as well as any other man, and have the practice of it, only with this two fold caveat, they know all humane and temporary things through the valing of them, and the vanishing of them; if they know them so as Christ is propagated u [...]to them by the knowing of them, as he is the true end of all things, Rom. 10. 4. Rom. 11. 36. So to know them is to vale them in point of all glo­ry or excellency appearing in them, (heing so truly known) even as Tamar was valed when Judah knew her in the propa­gation of Phares, Gen. 38. 13. 13, 14, 15, 16, 19, 20, 21. of whom Christ came, Matth. 1. 8. so that in knowing her, he knew her not, the Saints look upon the glory of the world, as an inticing harlot, nsing it as though they used it not, and buy as though they possessed not, for the fashion of it pas­seth away, 1 Cor. 7. 31. Therefore in the second place, they know the things of the world to the vanishing of them, as a leaf tossed with the wind, Iob 13. 25. Isa. 34. 4. and as the flower of grass when the wind hath passed upon it. Isa. 4 6, 7. even as Tamar was vanished when the kid was sent to re­ceive [Page 33] the robes of honour from her. Therefore the Apostle speaking of that glory which seems to be in the admini­stration of the law, which he calls the ministry of condemna­tion, saith it hath no glory when the ministration of the spi­rit appears, which he calls the exceeding or excellent glory, 2 Cor. 3 9, 10.

To conclude this point, those who see such excellencies to appear in the multitude as to use all their pollicy and industry to bring all into a uniformity, they never saw the excellent glory; but they are such men of renown as were in the be­ginning the Giants of the world, who to bring forth a mighty and monstrouse generation, bring into contract and covenant the posterity of Cain and Seth, in the point and matter of increase, abroad have been the ruine of the world ever since it existed, Gen. 6. chap. the only composers of sea and land to the production of the deluge of Gods displea­sure upon the sons of men.

3. Therefore the third point is the issue, when you have made him he is two fold more the child of hell then you your selves, that is, when false interpretation of the law hath be­gotten a spirit of pride and cruelty, to execute according to those lying and dissembling dictates, which is the bringing forth of a carnal kingdome erected by such a priesthood, which are never separated no more then the kingdome and priesthood of Christ are separated in Melchisedech, Gen. 14. 18. Heb. 7. 1. then the child of hell is completed as being two fold wreathed and twisted together, which the priest­hood alone could not be, which is universally a spirit of fear and terrour, further then it is backed with its trust in man, and in the power of the arm of flesh, Jerem. 17. 5. and as Satan is a lyer from the beginning and the father, thereof, Iohn 8. 44. even so this false interpretation, is a child tyranni­call and Satanicall, and also the father of it: So that the sons of men have ever been deceived and undone thereby, and is the greatest judgement that ever came upon mankind, Ierem. 5. 29, 30, 31. Ieeem. 6. 13, 13, 14, 15. 2 Thess. 2. 9, 10▪ 11, 12. for it is the proper fountain of all plague that comes upon man in all ages of the world, and ever shall be; [Page 34] for being the only inlet of sin, it must needs be the inlet of all mischief, Gen. 3. 4, 5. of such nature, product and conse­quence is the false and deceitful interpretation of the word of God.

4. The cause of the fourth wo, is expressed in the 16. verse of this chapter, and so on to the 23. verse, concluding these false interpreters to be blind guides, the word transla­ted blind, signifies not only to be blind, but also to make blind; they are blind because they say they see, Iohn 9. 40, 41. that is, because they conclude the light of humane rea­son is the light of God, therefore their sin of blindness doth remain upon them, by which light and argumentation they hinder and extinguish the wisdome and argumentation of God in themselves and others, and so do make blind, as really as they are blindnesse, and if the light that is in them be darkness, how great is that darkness, Matth. 6. 23. Jf salt have lost its savour wherewith shall it be cured or salted, Matth. 5. 13. It is henceforth good for nothing, for all remedy of recovery of taste is gone, so if light be become darkness what shall inlighten it; for all means of recovery is gone, if light be made darkness: So that if the light of life be made darkness in man by translating it into humane wisdome, there is left no means to recover it, for that which should cure, is become the very mallady it self.

Therefore Christ tells them what they say, ye say, saith he, that is, you teach and affirm such things as blindness and ignorance brings forth, therefore calls them blind guides or dark leaders, that is leaders in darkness, and confusion where nothing takes aright form; but leaders and followers fall in­to the pit together, Matth. 15, 14. Luke 6. 39. before they are aware thereof, Matth. 24. 43.

The doctrine they teach is this, that wh soever shall swear by the temple it is nothing, but whosoever shall swear by the gold of the temple he [...] a debter, Matth 23▪ 16▪ that is, he that is sworn or ingaged unto the temple or pallace, which is the dwelling place of the Lord, his Sanctuary and place of wor­ship, Psalme 29. 9. That man, say they, is not bound alwayes to attend there: for in some cases there was tolleration to send [Page 35] an offering to the temple, and he that prayed and looked but towards the temple though remote in banishment it was ac­ceptable, 2 Chron. 6. 38, 39.

Again, the places of worship hath been divers, as in A­brahams family, in Noahs family, in the Tabernacle among the tribes, in the temple, in Solomons dayes, in Christs fami­ly, and in particular congregations in the dayes of the Apo­stles; and yet a new Temple and new Jerusalem, with those glorious foundations and gates to be looked for, Revel. 21. 10, 23. and a Church member, whatever he be, in these dayes may be dismissed from one Church or dwelling place of God unto another; therefore say these interpreters, an ingagement to the Temple is no absolute bond, and a man becomes not a debter, or a sinner, in falt, though he decline such an oath or solemn ingagement.

But say they, he that swears by the gold of the Temple he is bound, and is in fault, and under sin in case he decline his ingagement; by the gold of the temple we are to under­stand that which was laid upon it for ornament, Exodus 25. chap. Secondly, that which was the gold in the treasury, Mark 12. 41. Luke 21. 1.

Now for the golden ornament of the temple, wherein doth it consist but in the offices and officers thereof; what is the temple without Priests, Levites, Nethinims, Porters, and Singers, Ezra 7. 24. Nehem. 10. 28. and what is a Church, in point of glory, without Pastours, Teachers, Elders, and Deacons; or Priests, Elders, Scribes, Pharises, and Lawyers: these ornaments men are bound and ingaged unto, or else not a Church in honour; but being destitute of them, they lie under censure and are in fault, therefore in their account and doctrine ingagement to the gold, is an absolute bond up­on the spirits of men.

Again, for the riches of the treasury, being the reception of all the gifts, Luke 21. 1. of the Church; where is that to be found but in the officers, who have received them from Schools, Counsels, Libraries, and laying on such hands, as may as well advance a mans self into a saddle, as raise up o­thers thereinto, such as are ingaged in this respect, they on­ly [Page 36] are debters unto the disposure of all the riches and excel­lencies of the Church, so as others are not, and therefore are to have the benefit and the glory to redound unto them; such is the doctrine of the scribes and pharises concerning the gold of the Temple, both in the ornaments and treasures thereof, so that they are the proper glory and riches, the ho­lyness and the righteousness of the house and Temple of God.

But what saith the answer of God in Christ, ye fools and blind, that is, ye that are as destitute of, and as far from, the true principles and grounds of Gods wisdome, as a natu­ral fool, or idiot, is from the use and exercise of the true principles and reason of a man; ye blind, or dark, not only dark because light appears not, but if the Sun of righteous­ness be set before your faces, standing still as once the sun did in Gibeon, in Joshuas time, Joshua 10. 12. ye neither will nor can behold the glory of it, no more then those carnal calf merchants could behold the face of Moses, when he had been in the mount talking with God, Exod. 34. 30. and he proves it by argument that they are such; for, saith he, whe­ther is greater, the gold, or the Temple which sanctifieth the gold? whether is greater, that which makes holy, or that which is made holy? but it is the Temple that makes holy; therefore ye are fools and blind to prefer that which is made holy before it: for where are the ornaments of your offi­ces, unless the Church (in your estimation) prefer you? and where are those treasures of gifts you have, if the Church have not distributed them unto you.

Again, ye fools and blind, is not the Son of God he that makes holy, as well as he that is made holy, and are ye bound more strictly to the one then the other, when as they are both one individual subsistance, Hebr. 1. 2, 3. Ephes. 2. 14, 15. neither is there any place of glory, worship, or holiness, but in that mystical body (in Gods account, Ephes. 2, 16.) nor is there any gift, person place, or office, in that Temple and dwelling place of the most high, that is preferred in dignity one above another, save only, as Gods oportunity calls for present use and exercise of any of them, and that prefers [Page 37] every one, or every thing, in Christ our true and only Tem­ple, to be chief and have preheminency in its proper time and place▪ Eccles. 3. 1, 11.

Again, whosoever swears by the altar it is nothing, but he that swears by the gift that is thereon he is a debter, that is, say these false interpreters, he that is ingaged to the altar may dispence with his being present thereat, and his attend­ance thereupon; even as there is a liberty in the alter it self, to be erected not alwayes of the same materials; for some­times it is an altar of earth, Exod. 20. 24. and it is also an al­ter of wood, Exod 27. 1. Sometimes it is an altar of stone, Exod. 20. 25. and sometimes an altar of brass, Exod. 39 39. Yea, and sometimes it is a golden alter, Exod. 39 38. and yet the truth is, the difference of the materials whereof the altar is appointed to consist, gives not the least liberty to dispence with the bond or oath; so as to be freed of, or absent from the altar in any respect. For the difference of the matter whereof the altar consists, is only to declare unto us, that when Christ, Gods true and only memorial is erected and proclaimed unto the sons of men in the world, when they through a misconceiving spirit, and miscarrying womb, Hosea 9. 14. do cast that memorial of God into a form car­nal; and set up a statue destitute of the life of God, then are the Saints of God by his authority and appointment to erect the worship of God, to consist in things as far differ­ing from their carved form, as wood differs from earth, and stone from wood, brass from stone, and pure gold from brass, and yet no declining nor departure from the altar in any respect.

Hence it is that the Spirit of God in its metaphorical ex­pressions by the prophets, in the appointments of the wor­ship of God (in holy Writ) by its elegant allusions to things within the sphere of humane capacity concerning the ceremonies and services of the law, which carnal Israel un­derstanding according to humane reason, framing and ere­cting forms unto themselves accordingly. The same Spirit of God in the prophets thereupon, inveighs against them, cries them down, and disanuls them, as being mans meer inven­tions, [Page 38] and no part of the scope of the Prophet, nor any thing of the mind, and intent of the Spirit of God, Isaia. 1. 11, 15. Psalme 40. 67. Hebr. 10. 1, 9

Again, these false interpreters will confess that Christ is the true altar, because the Apostle affirms so much Hebr. 13. 10, 11, 12. but their confession is meerly verbals: for they say Christ is the altar only as he is God, and the sacrifice as he is man, when as the truth is, there is no office or act, apper­taining unto the Son of God, that can be ascribed unto a nature which is not of twain made one, Ephes. 2. 15. for if God at any time, or in any thing, had reckoned himself one of, or absent from, the son of man, no possibility had been left to have cast up or found out another form, for he is the Lord that changeth not, Mallac. 3. 6.

But these men say, however men may be ingaged to the altar; yet they are not bound alwayes to attend uoon, and be present with, the Lord Christ, who is the true altar; for he now only resides in heaven, a place remote from the Saints on earth; as though Sh [...]cinah, (according to the Chaldee phrase) the divine presence, or grace, were so bound up in one Son of God, as not extending it self to another; as a first born of God also, of whom our Apostle affitms that there is an assembly and Church of them, Hebr. 12. 23. or as though humane nature in one of Gods holy ones, were nearer to divine grace and fatherly compassion, then in any of the rest of that stock, whereas the Apostle affirms, that through the great and precious promises we are made partakers of the divine nature, 2. Pet. 1. 4. plainly shewing, that the proper subject of the promise, (which Christ in us the hope of glory) and the divine nature are never seperated; which is the subject matter and mysterie of the Gospel, Coll. 1. 27. 2 Cor. 1. 20. Wherefore to hold our selves not bonnd to the reality of the presence of the alter is to deny and falsifie the mysterie of the Gospel, for the whole form and frame of the worship of God consists therein.

Therefore it is called in Hebrew Mizbeach, and in Greek Thusiasterion, that is, the Sacrificatory, or place of slaying the sacrifice, as being that whereby the world is crucified [Page 39] unto us we unto the world, Gal. 6. 14, 15. therefore when the prophet foretels the calling of the Gentiles, under the term of Egyptians, he saith, In that day the alter of the Lord shall be set up in the midst of Egypt, and a piller by the border there­of unto the Lord, and it shall be for a signe and witness unto the Lord of hosts in the land of Egypt. Isa. 19, 20. that is, it shall testifie the deliverance of the people from all wayes of Ido­latry, and their investment into the whole frame of the pure worship of the true God.

Somet [...]es the altar is called Ariel, that is, the Lion of God, Isa. 29. 1. as that which devours all adverse power which opposeth any part of the purity of Gods worship, as it is erected in Christ, who is that true pattern shewed only in the mount, Acts 7. 44. Exod. 25. 40. Hebr. 8. 5. therefore the altar is sometimes called Ha [...]el, that is, the mountain of God, Ezekiel 43. 15. as that which is lifted up, and establish­ed, above the heights and tops of the principallities and powers of this world, the platform whereof cannot be seen by any, but only him, who is taken up into the mount to con­verse with God therein.

But the false interpretours affirm, that whosoever swears by the gift on the altar he is a debter, or bound and ingaged thereby, that is, such as are ingaged in the gifts laid on the altar, or exercised in the form of worship, as the gift of tongues, the knowledge of arts, the gift of forms of pray­er, or of preaching, exhortation, admonition, or reproof; they only who are invested into these, in the way of a Judai­cal, Levitical and literal law, or law of the letter, that is, ac­cording to that humane order where they live, these are bound to the presentation, exercise, and ordering of these gifts as their proper trade and calling, exempted from o­thers of the houshold of God: And that all the rest of the people are ingaged unto these gifts, to yield their submission unto them, as also to maintain the parties thus gifted in the exercise of them, the parties also being gifts themselves unto whom the people are bound and become debters, concluding that pastours, teachers▪ prophets, Apostles, and Evangelists are given of God unto the rest of the people, Jerem. 3. 15. [Page 40] Ephes. 4. 11. therefore the gift binds, but not the altar, say they.

But what saith the answer of God to these men, ye fools and blind, that is, ye are fools and idiots with respect unto Gods wisdome and manner of arguing, even as a natural fool void of reason, is not in a capacity to understand reason, neither to receive it or give it out; no more do you under­stand the way of Gods wisdome, either to propose it to o­thers, or to receive and approve of it when it is propounded to you; ye are blind also, or in the dark, not for want of the light shining; for though the Son of righteousness cast out his beams upon you, Matth. 5. 45. ye perceive nothing, nay, ye turn light into darkness in your selves, And if the light that is in you be darkness, how great is that darkness, Matth. 6. 23. for the God of this world, that is, the wisdome of this world hath blinded the minds of the infidels, that the light of the glorious gospel of Christ, which is the image of God, should not shine unto you, or should not shine in you, 2 Cor. 4. 4. for the world by wisdome, or in and through wisdome, is ignorant of God, 1 Cor. 1. 21.

Now to evince this his taxation, he interrogates, whether is greater the gift, or the altar that sanctifies the gift; he confounds them in their own wisdome, to prove them fools and blind in the wisdome of God: for in humane reason, that which makes holy must have the preheminency of that which is made holy by it, the Authour and Fountain is great­er then the product and the stream, so that to strive against the wisdome of God, brings a man to turn fool, even in hu­mane argument.

Again, in point of Gods arguing they are fools and blind, for Christ is the altar that makes holy, Heb. 13. 10. he is also the gift that is made holy, Iohn 3. 16 Iohn 17. 19 and if he be the one and the other▪ which is of greater estimation and value; for Christ is one, there is but one lord Jes [...] Christ, in whom are all things and we in him, 1. Cor. 8 6. he being one, there can be no choice in one, nor preferring of one before another; for what he is, hath the worth and weight of the Son of God in it, and therefore they argue not according [Page 41] to the order of Gods wisdome, which is not extant in the truth and substance thereof but only in Christ, 1 Cor. 1. 24. whence Christ infers a threefold argument for the conclusi­on of this point.

First, therefore whosoever sweareth by the altar, sweareth by it and by all things thereon, that is, no man can be in­gaged unto the true altar, the Son of God, in whom the en­mity is slain, Ephes. 2. 15 16, the flesh kild and crucified in all the affections and lusts thereof, Galat. 5. 24, 25. but he must be ingaged and sworn unto all things that belong and appertain to the Son of God; for himself and his furniture are inseparably one, and can never be divided, whosoever therefore is bound over unto God by faith in Christ, is bound over to the gift of prayer, prophesie, intercession, me­diation, to the gift of Pastour, Teacher, Evangelist, Apostle, Priesthood, Kingdome, and whatsoever appertaineth unto the Lord Jesus that true altar, for the altar withont the gifts is useless and attains not its end, and what gift soever not found on that altar, is void of holyness and falls short of acceptation before God and good men.

Secondly, he inferres that whosoever sweares by the Temple, sweareth by it and him that dwels therein, that is, he that is ingaged to the pallace, or place of Gods abode, which is the Church of God, made an habitation of God through the Spirit, that man is also ingaged and bound over unto the in­habitant and indweller, the Lord himself; for there is none ingaged unto the house of God, but by ingagement unto God himself; for they are not twain but one intire being, so that none can erect a house or habitation for God, but it must be framed in a capacity to sute such an inhabitant, who is incomprehensible, which nothing can do in heaven or in earth, but only the Son of God, Jesus Christ; and none can describe an inhabitant fit to furnish and fill such a Temple or pallace, but it must be the Lord alone that can do it, when we set forth the Temple therefore in its true form and beau­ty, we only declare the glory of Christ in that considerati­on, therefore he saith destroy this Temple, and I will build it up in three dayes speaking of his body, John 2. 19, 20, 21. not [Page 42] only of his body doctrinal, born of the Virgin Mary, which may be construed literally and carnally, as well as spiritually and heavenly, Iohn 6. 51, 58. but of his body mysticall com­prehending all the Saints of God which if a man eat or com­municate in, he lives forever.

And when we describe him that dwells in the Temple, we only set forth the glory of the Lord Jesus, who dwels not in temples made with hands, that is of mans building according to humane reason and art, Hebr. 9. 11. for the heaven of hea­vens cannot contain him, 1 Kings 8. 27. 2 Chron. 6. 18. much less an house coupled together, according to those mean and beggerly thoughts of men, whereby Churches are e­rected in these dayes, which men may be bound too to day, & loose to morrow; which is all one to say a man may be faith­ed and betrothed to Christ to day, and unfaithed and de­vorced to morrow, which is no less then to fall away from grace, which such builders seem to inveigh against: for the Temple and he that dwells therein are one, never to be se­parated, no more then God and man can be separated in Christ, therefore such pharisaical interpretours who erect Churches as true Churches of God, that admit of decay, and falling from God in whole, or any members thereof, are they who have deceived and undone the world from the foundation thereof, unto this day, and are the proper witches of the world which the Scripture intends; and that they may pass without notice being taken of them, they expound the word so, as it may be applied to poor silly women, whom they can intangle and trap in their talk, and so make such the guilty persons and authours of mischief.

But the Temple and he that dwells therein is one, undi­vided, and never was, nor shall be separated, whatsoever the pharises teach to the contrary, which our Apostle ele­gantly declares, saying, and hath put all things under his feet, and gave him to be head over all things in the church, which is his body, the ful ness of him thht filleth all, Ephes 1. 22. 23. in whom all the building fitly framed together, groweth unto an holy temple, in the Lord in whom you are builded together, for an habitation of God in the spirit, Ephes. 2. 21, 22.

[Page] Thirdly, Christ useth another argument to evince the truth against these false interpretours, which is an explicati­on of the former, saying, And he that sweareth by heaven, sweareth by the throne of God, & by him that sitteth thereon, that is, he that is ingaged and bound over as by oath unto hea­ven, he is ingaged to the throne of God, that is, to the king­ly authority of the Son of God, Psalme 132, 11, 12. and to him that sits thereon, to sit, is to abide and continue, or dwell, Psalme 1. 1. Psalme 2. 4. in the execution of that au­thority, the word translated seat, or to sit, signifies also, an assize, session, or assembly for the use and skilful ordering and disposing of all things, so the Hebrew word Moshab is taken in Psalme 107. 32. see what follows to the end of the Psalme, the throne and him that sits thereon, are one entire thing, for the unction is upon none, but Christ the anoint­ed of God, and the exercise of this unction, cannot be found extant but in the Son of God alone.

And whereas he brings in heaven and the throne of God to be one and the same, so that he that swears by heaven swears by the throne and him sits thereon; it is to explicate his former argument, that as by heaven here, we are not to terminate our thoughts in these visible heavens, or in any thing or place limited according to the bonnds of a creature, but according to the throne or authority of the Son of God; even so we are not to terminate our thoughts in a Temple or altar, in what sence soever they may be taken, if their edi­fice and form were either erected, or shall pass away in time, which is the doctrine of the pharisaical and false interpre­tours.

But true interpretours terminate, the subject matter of their doctrine, in that state of the Son of God, who is the first and the last; yea, it is he alone, who is, and was, and will be the same, Revel. 22. 13. Revel. 1. 8. out of whom, or out of which, the heart of man can never enter into rest, Hebr. 4. 6, 11. And these deceitful prevaricatours of the law, in dividing Christ in matter of doctrine, they divide themselves from Christ by unbelief.

And thence is brought in the ground of the denunciation [Page 44] of the fift wo laid down in the 23, 24. verses; which consists in their tything of mint, Annis, and Commin, and neglecting the weighty matters of the law, wherein observe,

• 1. First what they do, they tithe mint, annis, and Com­min.
• 2. Their Neglect, that is, of the weighty matters of the law.
• 3. Wherein these weighty matters do consist, that is in judgement mercy and fidelity.
• 4. Wherein their doctrine and practice out to appear, that is in doing these weighty things, not leaving the inferi­our undone.
• 5. A severe charge laid upon them, to be blind guides.
• 6. Their gross hypocrisie in straining at a gnat, and swal­lowing a camel.

1. For the first, they take tithe, and they also pay tithe, as Matthew, and like compared together, declare, for so the law appoints in tithing or taking the tenth, two things are to be considered, as the first born are known to be the Lords, in that they first open the womb, and none can deny but the right of inheritance belongs unto them: Yea, that first born of God Jesus Christ, is known to be the Royal off spring of the most high, by opening the womb of eternal life unto us, or in us; so that none can call into question the blessing of the birth-right, being he is descended of God.

But the tenth, as considered in the flock or in the field, none can give a reason why the rod should pass upon this ra­ther then upon that, Levit. 27. 30, 32, 33. even so the sons of God, as they spring out of the earth, and are formed of the slime and dust of the ground, Gen. 2. 7. no man can give a reason, why the rod or scepter of Jesus Christ should fall in­to the hand of this man rather then that, which God hath left in their sins, and given up unto wrath, for by nature in that refpect, we are the same which they are, Ephes. 2. 3.

2. Again, the word tithe, or the tenth, comprehends all of that kinde which is presented, even as the whole law is [Page 45] comprehended in one of those ten words (for so the phrase is, Deut. 10. 4.) which God spake unto Moses, for it is fulfil­led in this one word, love, Gal. 5. 14. Rom. 13. 10.

The tenth also is taken for eternity, by the verdict of the word of God, the tenth generation is expounded to be eter­nity, Deut. 23. 3. by the Spirit of God; so that the tenth comprehends all times and all things, which nothing but the Son of God can do, who only is that all in all, Ephes. 1. 23. who is an inheritance falling by lot in way of tithe, Psalme 16. 5, 6. as well as in way of a purchased possession, Ephes. 1. 14. as really, as he is a son by adoption, taken out of the house of a stranger, as he is man, and a natural son, the true off-spring of almighty God also, as he is begotten of the father of lights, Iohn 1. 13 14. Iames 1. 17, 18.

So that as the Hebrew word, Mas, is often used for tribute, signifies, sufficiency, or enough, and is so translated Deut. 15. 8. because it gives an interest in him that payes it, and to all that he hath, if occasion be; even so the tithe comprehends, an alsufficiency or enough of all thiugs whatsoever; which is not elsewhere to be found but only in Christ. Let earthly tithe-mungers who translate the Gospel into transient things: weigh this point well, and know they are these de­ceitful pharises.

3. Add further that in tithes the priest is to pay tithe, as well as to receive it, for he is appointed to pay the tenth of the tenth, Nehem. 10. 38. Therefore the Spirit of God saith by Matthew, ye pay tithes of mint, Annnis, and Commin, speak­ing to these hypocritical teachers or expounders of the law.

But Luke hath it, ye tithe (as taking tithe) the Mint, the Rew, and all manner of green herbs, Luke 11. 42. So that they receive inferiour and base things of the 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 [Page 46] 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.

[Page 47] 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. [Page 48] 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▪ [...]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, Christ Jesus the Son of God (who is [Page 49] the subject matter and summ of the Gospel) is a man, a creature of time, as truly as he is God the Creatour and e­ternal; yet he is not to be reckoned or accounted of in any thing according unto man, but of God, for as his concepti­on is, so are all the things of Christ, Matth. 1. 20. which is not by man, but by the holy Ghost: for as the womans name is not reckonable in marriage, but only the name of the man; therefore in the beginning the woman and the man are both called Adam, Gen. 5. 2. so all the things of Jesus Christ have their denomination of God and not of man, and are to be extended according to the dimentions that are in God, and not bounded within the compass of humane capacity in any point of the Gospel whatsoever, his power is the power of God and not of man, 1 Cor. 1. 18. Rom. 1. 16. his wisdome, is the wisdome of God, Prov. 8. 1 Cor. 1. 24. and not humane, the wisdome of the world, his love is the love of God shed abroad in the heart, that many waters, or that all waters cannot quench, neither can the floods drown it, Cant. 8. 7. and not love humane, the love of the world, which is enmity with God, Iames 4. 4 his compassions are the compassions of a God and not the compassions of man, Ho­sea, 11. 8. whose mercies are cruel, Prov 12. 10.

Wo be to the scribes and pharises therefore, who falsly interpret the word of God; for the deceitful construction thereof was that which first hatched sin and brought it out in the world, and hath been the continuation thereof in the sons of men unto this day, Gen. 3.

Therefore the true ministers of the Gospel, and interpre­tour of the word of God, receive nothing as the tenth, as an acceptable offering unto God, whatever it be, that hath not an alsufficiency and eternity in it, bearing the proper form of the wisdome of God, and not the wisdome hu­mane; which wisdome of God is only extant in the faith of Christ, and this they offer according to its proper nature and distinct quality, unto the Lord as a heave offering, as is appointed, Numb. 18. 21. 32. and a wave-offering, the tithes are a heave-offering unto the Lord, as being such as are lifted up and transcend all temporary things whatsoever, otherwise [Page 50] of on acceptation before God, or esteem of an holy mini­ster or a messenger of the Gospel.

They are also offered as a wave-offering shaken to and fro, or as the word signifies, and is sometimes translated, sifted in a sieve, Jsa. 30. 28. that is, the tithe which God intends in his word, are sifted from all earthly and transitory things, or commixtures, consisting only of that simplicity which is in Christ Jesus, that only acceptable thing before God in all the men of God, 2 Cor. 11. that ever lived or shall, in this transitory world.

Contrary to this is Satans desire in all the men of Belial, to winnow, or sift as in a sieve, the disciples of Christ, that if it were possible nothing should be left in them of that sim­plicity that is in Christ, but turn all things into that which is corruptible, and perish in the use, as they do the doctrine of receiving and paying of tithes, Luke 22. 31.

The ministers of the Gospel, therefore even men, the Le­vites; as they are said to pay tithes unto Melchisedech in the loins of Abraham, Hebr. 7. 9, 10. are offered to the Lord as a wave-offering, sifted as in a sieve, and cleansed from all humane conjectures, and carnal interpretations of the word, Numb. 8. 11. so the Apostles were waved, or as the Greek translates the word, separated unto the Gospel, as sifted from all the carnal traditions of men, and earthly conjectures in the opening of the wotd of God, Rom. 1. 1 Acts 13. 2. approving of nothing, as being the scope or any part of the mind of God therein, which hath not an alsufficiency, and eternity therein; and thereby themselves are a sifted offer­ing, or gift, as the Greek translates, for the ministers of the word of God are called gifts, Ephes. 4. 8. 11. Wherefore when he ascended on high, and led captivity captive he gave gifts unto men, or gave gifts in the man, or g [...]ve men of gifts. There­fore the first fruit, were given as an oblation and heave offer­ing to the Lord, the fi [...]st fruits signifying, as the Hebrew phrase is, plenty, r peness▪ or fulness; or as the word first im­ports the beginning or original or fruit, Exod. 22. 29. Exod. 23. 19. which is found only in Christ, the fulness of him that fills all in all, who is the beginning of the creation of [Page 52] God, and in the beginning was the word, and the word was with God, and the word was God, Ephes. 1. 23. Revel. 3. 14. Iohn 1. 1. And so is the tribute signifying sufficiency or enough, given as a heave offering to the Lord, Numb. 31. 14. which is the proper portion of Jacob, that when he gives a present to E au of things not naturalized to him­self, as his wives and children were; he retains in himself with respect to them, enough, or sufficiency, all, or all things, as the word imports, Gen. 33. 11.

Therefore when the [...]ithes, yea, the tenth of the tenth is given out into the chambers of the house of the Lord, Num. 18. 26. Nehem. 10. 38. Exod. 22. 28. 29. as the store and provision for the poor, the stranger, the fatherless, and the widow, which indeed are the places of abode, the chambers, treasuries, and storehouses of the word of God; that is to say, such as are poor in spirit, whose proper interest is the kingdome of heaven, the stranger alienated, and as outcasts, with respect unto carnal Israel; the fatherless, that is, such as are not begotten of flesh, nor of bloud, nor of the will of man, but of God, and the widow; namely, such unto whom the law of works, their first husband, is dead, Matth. 5. 3. Psalme 147. 2. Iohn 1: 12, 13. Rom. 7. 2. And he that gives not in, unto these chambers and treasuries of the house of the Lord, that which is food convenient and in due sea­son is a wicked steward, and false interpretour of the word of God, which is not done in any thing wherein there is not ripeness and plenty in the thing commended unto them, as also▪ it must be seasonable, that is, of the time and age of the Son of God; even the first-fruits, or beginning of all fruits, and the choice, fulness, and perfection thereof, as be­ing ripe in the present time and necessity.

2. Whereupon the second point is brought in, that where this is wanting there is neglect of the weighty matters of the law, that is, where, or in whomsoever, transitory things are strictly exacted and stood upon, as being the subject mat­ter (in the inten [...] of God) of the doctrine of the Gospel; yea, such things as other creatures may (after a sort) be conversant in, as well as man: these persons are such (of [Page 52] what rank soever they may be) as do debase, undervalue, and have in contempt, the grand principles, and main pil­lars, of that law of the Spirit of life which is in Christ Je­sus, and prefer things which perish in the use, before the things of duration, wherein the grace of salvation doth on­ly consist.

3. The third point therefore declares wherein this grace and weighty matters of the law doth consist, and that is,

1. In judgement, that is, ability to discern, and authority to give sentence, of all things according to the nature and end of them, designing them to their proper use, not villi­fying, or exalting, not shortning or extending any thing▪ a­bove, or below, the proper nature and end thereof.

2. These weighty matters of the law consists in mercy, now this word mercy, by conference of the Scriptures, is of large comprehension; the Hebrew word Ch [...]se [...], signi­fies a sacred affection of mercy, piety, grace, piety, grace, benignity, and bountiful good will to any without respect of person, or reward; sometimes it is taken for bountious and liberal exercise of mercy in giving, sometimes for the mercy or bounty received, for clemency, commiseration, compassion, tenderness, and love, gracious kindness, or glo­rious grace, called in Greek sometimes Doxa, glory, 1 Pet. 1. 24. Sometimes Eleos, mercy, which are used indifferently, one for the other, as appears by comparing Hosea 6. 6. with 9. 13. and hence it is that a godly man is called in Hebrew Chasid, that is, gracious, or merciful, Psalme 4. 3. In the former they neglect and despise the law, as it is concerned in the true and strict view and sentence of things, as a righ­teous Judge; and in the second, they villifie and con­temn the law, as it comprehends all that, tender care, com­passions, givings, and forgivings, of a gracious and merci­ful father.

Of such like consequence is that mint-like washing, in out­ward and bodily baptisme, that cummin-like eating and drinking in that humane frame of the Sacrament of the sup­per, that Annis-like gathering together a temporary congre­gation, which men call a Church, and that Rew-like sensure, [Page 53] of excommunication, out of such a corruptible incorpora­tion, with all the green herbs of such like nature, which may be food for the beast as well as at the use and service of the son of man.

3 The third thing wherein the weight of the law con­sists, and that is fidelity, which is ready, seasonable, equal, just, and fruitful, disposure of whatsoever is committed to any in trust, now God hath committed his word and law un­to man to be interpreted, wherein he alone himself is ex­pressed and made manifest, therefore mankind only expres­seth and welleth out that Image and ingraven form of his sub­sistance, Hebr. 1. 3. And to falsifie this word and law termi­nating it in trivial, temporary, and transient things, and bo­dily exercises, is to falsifie the Son of God, in whose heart only the law is; and is the very frame and form thereof, Hebr. 10. 5. 10. Psalme 40. 6, 7, 8. which is no less then to disallow of the whole workmanship of God, and to charge his Royal intention concerning the son of man, to be that which it never was, which is no less then to give that which is truth it self, the lie, Rom. 1. 25. but let God be true, and all such interpretours shall be found liers, Rom. 3. 4. 1 Iohn 1. 10.

No man can deny, but that the whole word, and so the whole work of God is committed to every one of the sons of men for the management thereof; even as certainly as the whole kingdome of Israels, and not a part, was commit­ted unto Saul in point of government, and it was the whole kingdome which was rent from Saul and given unto David, 1 Sam. 15. 26, 29. for the ordering and government thereof: for it is the difference of unction that breeds the difference of kingdomes in point of acceptation before God. There­fore it is that David desires that the head o, l, or the oyl of the head come not upon him (as the words ought to be ren­dred) Psalme 141. 5. that is, that chief and principal oint­ment which is the headship of S [...]ul my potent enemy, Psal. 140. 9 namely, that wisdome humane in the glory of the flesh, set forth in the sparing of Agag so honourable a Ca­ptive, subjected unto him for glory, and the beasts to offer [Page 54] in sacrifices to God, as mans wisdome being as far from at­taining the things of God according to his judgement, that is, the judgement of God, as a beast is from attaining the things of man. So that Saul hath the management of the whole kingdome, turned into a kingdome of darkness, by disposing of it by that oyly supplement of mans wisdome the headship thereof: But as it translated unto David, it is managed by the wisdome of God, that unction which teach­eth all things; preferring the things of God in the villifica­tion of things humane, things eternal, not seen, by the rea­son of man; villifying things which are seen▪ and transitory, obvious to carnal sence, 2 Cor. 4. 17, 18. and upon Saul the anointed David will not lay his hand, that it may appear un­to all men that there is in that way of Rule, sufficient matter of destruction in point of handling that sword of the Spirit, which is the word of God, Ephes. 6. 17. turning it upon his own brest for his own voluntary ruine, 1 Sam. 31. 4. 5. but when David, cut off a lap of Sauls garment, as a testimony that the honourable ornaments and robe of the kingdome was translated unto him, through that holy unction of the Spirit he was touched in heart, that is, felt, and was really sensible (through that Spirit of God) of that weight of the glory of God, put upon him for the governing and or­dering of all the things of the house and kingdome of God, 1 Sam. 24. 5. as all the Saints of God are, which partake of the same Spirit, Phil. 1. 27. though the spirit of Saul think so meanly of Davids hold, or cave; that he makes it a place wherein to uncover his feet, which base and mean spirit of Saul ends in the justification of Davids innocency, and vin­dication of his glory, and the just condemnation and shame of his enemy, in the guilt of his own conscience, 1 Sam. 24. read the whole chapter.

To conclude this point, the whole word of God is com­mitted to every man in trust for the interpretation of the whole, as really as in any part; for the law is full in one word as in all words, Gal. 5. 14. and there is a vacuity, and breach in all, if in any one, Iames 2. 10.

He that interprets therefore by the rules of humane wis­dome, [Page 55] which education and bringing up in the Schools may attain unto, he falsifies the word of God, not only in point but in all and every particular that concerns the glory of God in mans salvation by Christ; and whosoever interprets according to the wisdome and spirit of God, if he justifie the Son of God in any one point of the Gospel, he is a ful­filler of the whole law, even as John, and Jesus, considered in that one act of baptisme original, and ministerial, the baptized; and the baptizer, do therein fulfil all righte­ousness, Matth 3. 15.

Wo be to him therefore, that neglects this weighty mat­ter of the law, namely, fidelity in this trust of the word of God committed unto him, the first stands in judging and deserning of all things, the second in the bounty and good­ness of all things; and the third, in the safe custody and right distribution of all things, which Luke comprehends in two, that is, judgement, and the love of God, Luke 11. 42. to shew that the love of God (opposed to the love of the world, Iames 4. 4.) is the very original and fountain of all bounty, benignity, goodness, and mercy; out of which love there is none to be found; but every man seeks himself, or his own things, and none the things of Jesus Christ, Phil. 2. 21. Again the love of God is the proper cause and foun­tain, of all trust and confidence, for true custody and con­servation, and right distribution, and laying out of all things, without which there is none from whom we may expect mercy, nor in whom we may repose trust, or have any af­fiance in at all.

4. The fourth point observed, wherein the doctrine of these scribes, together with their practice ought to appear; and that is▪ in doing these weighty matters of the law, and not leaving the other undone, wherein is contained two points.

First, that the matter of true information, and light breaking forth from the word of God, hath in it, as real re­proof and conviction to the wicked, as it hath true justifi­cation and acquaintance therein unto the godly. The splen­dour and shining forth of the light in the beams of the Go­spel, [Page 56] is the only way and means of condemnation to the ene­mies of Christ, and that makes the friends of antichrist, and lims of Satan, so fearful of that day which springs from an high, and so diligent to guard the world by humane orders, left it should visit the same, Luke 1. 78, Psalme 2. 1, 2, 3. Acts 4. 26, 27.

Secondly, the due observation of the prime weighty, and chief things in the law of God, is the only way and means of regulating, and bringing into orderly practice all inferi­our things whatsoever, whereas the preferring of mean and transitory matters, is the devastation and ruine of the whole order, and full intent of the law and work of God.

And whereas men think the invalliding of all earthly things is the inlet of all disorder, it is nothing so; but it hath the order of God in it, as he is the God of order and not of confusion, 1 Cor. 14. 33. For as God in creating of all things which are inferiour to his Son, had respect unto him in them all▪ not terminating his love and delight in all or any of them, but only in his Son, Prov. 8 30. all the rest of the creatures being as so many significant, or Hierogl [...]phi­cal intimations, to point us with the finger to the Son of God; even as the Star (a night light) directed the wise men of the East to Christ, Matth. 2. For they are all of such nature, that according to the eye which beholds them, they either lead men to turn in to Herod, to get intelligence, as though Christ were of such off-spring and so to lean upon the bare letter of the Scripture, which can never give sa­tisfaction from his priests, scribes, and pharises; therefore he commands the wise men to bring him word; or else not­withstanding Herods command; they direct (as the wise men were as in a dream) to turn from Herod and his priests, and go another way. And when man hath attained to the end of all things which is Christ, he judgeth of all things not by mans day, or light, 1 Cor. 4, 3. but according to the light or judgement of God, not only of his own estate in Christ, bnt of all things, inferiour and subordinate unto that, according to their nature, end, and use, and is possessed with a disposition and heart, to order and dispose of them all ac­cordingly, [Page 57] being freed from those bonds and injunctions which lie upon that spirit of the world, in the exaltation or villification of them, therefore neither monopolizeth, nor dissipateth beyond bounds, but can say with Agur, Give me neither poverty no riches, but feed me with food c [...]nve ient for me, Prov. 30 8. and therefore is disposest of that Spirit of contention about them, that sore plague of vexation in the world, 1 Cor. 6 1, 7. Matth. 5. 39, 40, 41. which by set­ting their hearts upon that which is not, every man becomes a vexation, and tormenter of his brother; yea, man becomes a t [...]ouble and vexation unto himself, and all is about means to accomplish their ends.

But whoever attains to the end of the law, which is Christ: he is the end of the law, for, or in, righteousness, in every one that believeth, Rom. 10. 4. he also attains to the means to bring about that end, for the proper end of the Lord in all; and the means to bring about that end, are all really, and substantially, founded, reside, and are in being and exercise in the state of Christ; so that the beauty, worth, and digni­ty of, and contention about all things, is blasted unto him, and are become as the flower of grass Isaia. 4. 6, 7. save only that state of the Son of God where all things are realized and eternized, both in point of an end, and means to bring about that end.

For Christ is the end finishing and topping up of all righ­teousness, for he is that righteousness of God, higher then which none can ever ascend, Rom. 3. 21, 22. Christ is also the means to bring unto this end, for he is that law of righteous­ness which bindeth over thereunto, Rom. 9 30, 31. and so Christ is made unto us Righteousness, 1 Cor. 1. 30 by whom all the seed of the promise do become righteous.

Secondly, the end of the commandment is love, 1 Cor. 1. 30. and God is love, that is, the Son of God is love, who consists of twain without which love is not perfect, nor can it be in exercise, Christ also is the means to attain to love; for it is the love of Christ that constraineth, 2 Cor. 5. 14, and is the means to carry us on in all things, for love suffereth all things, it believeth all things, it hopeth all things, it in­dvreth [Page 58] all things, 1 Cor. 13. 7. it never falls away rejoyceth in the truth, 1 Cor. 13. 6, 8.

Thirdly, Christ is that contract, and covenant given for the people▪ Isaia. 42. 6. Set forth unto us in that marriage of Solomon and Pharaohs daughter Psalme 45. and he is al­so that means to bring about that covenant and contract as appears, in all those solicitations, invitations, commendations and strong provocations se [...] forth unto us in that whole book of the Canticles or songs of Solomon.

Fourthly, Christ is that power of God that none can o­vercome, and therefore he is said to sit at the right hand, or in the right hand of the power, higher then which none can ever attain, Matth. 26. 64 for power there is taken for God himself, Luke 22. 69 Christ is also the means to b [...]ing into this power; therefore the Gospel is said to be the power of God unto salvation, Rom. 1. 16.

Fifthly, Christ is the wisdome of God, set up from ever­lasting, from the beginning and before the earth, Prov. 8. 23. Christ is also the means to bring forth this wisdome; there­fore the Gospel that brings men unto Christ is said to be the wisdome of God, 1 Cor. 2. 6, 7.

Sixtly, Christ is salvation, therefore the Prophet cries out, behold God my salvation; and again, say thou unto my soul, I am thy salvation, Isa. 12. 2. Psalme 35. 3. Christ is also the means to bring about this salvation, wherein is com­municated with us that seal of the Spirit of promise, Ephes. 1. 13.

Seventhly, Christ is that Real faith, or subsistance of the Son of God, Gal. 3. 23. Heb. 11. 1. who as he is the begin­ning, so he is the end of all things, Revel. 22. 13. Christ is the means also to bring about this end; for we are saved by faith and we live by faith, Acts 16. 30, 31. Roman. 1. 17. Roman. 3. 27.

Ye conclude then that a moderate, orderly, and inexces­sive course of life, in our converse with the things of this life, consists in this, namely, only to value and esteem of the weighty matters of the law, which is Christ the end of it, and to invallid all things inferiour unto him whatsoever; and [Page 53] if once we come to center our selves, together with God▪ in that Sonship of Christ, we shall find therein all things come to their highest end, glory, and perfection, as also all means alike glorious, and full of virtue and efficacy, to bring about those holy and honourable ends, in their renewed and con­tinued perfections, which loosens the soul from all the snare; and intanglements of this life, to betake it self unto such ends and means to affect them, as fail not, but dure forever; and so much at this time for the doing of the weighty matters of the law, and not to leave undone, ravel, make, spoil, or mis­place things of a far inferiour rank:

5. The fift particular noted in this wo, is a Severe charge, laid upon these false interpreters, calling them blind guides, that is, leaders without light in themselves. or in any that follow them; yea, they are leaders or authorized persons of darkness, having the power of the devils, being the same spirit or off spring of the serpent, that falsly expounded the word of God in the beginning, Ephes. 6. 12. and all their re­tinue are of the same brood and off-spring; for he that teacheth and he that approves of the thing taught, speaks the same thing, and are under the same condemnation; so that every one hath the same office, and are under the same guilt, of being the first opener of the gate or power of hell; and made the first inlet of the wrath of God upon mankind; being the proper authour and original of sinking, all that e­ver did, or shall descend into the pit of distruction; for the guilt, which is the condemnation of the wicked, never de­parts from the devil that old serpent, which is the spirit of the serpent, which was that spirit of false interpretation, is, and shall be for ever.

So that every false interpreter, is the ground, original, and cause of all guilt and wrath of the wicked, and so the cause of the cruel crucification of the Lord of glory, 1 Cor. 28.

Observe also, that whosoever truly opens the word of God, according to the wisdome of God, by that true and only interpreter the Spirit of God, 1 Cor. 2. 9, 16 there is in that the true honour of the first act, and original opening of [Page 60] the kingdome of God, the disclosure of the mind and o­pening of the first thoughts springing out of the bosome of eternity, the graving of Christ his true form, and bringing forth the Son of God from the womb of eternity, having the honour of salvation upon it; in all the ornaments there­of, and without which act, salvation had never appeared; for it is measured according to the comprehension of Gods Spi­rit and wisdome, and not to be limitted to any thing of the creature, no nor confined to any presincts of time, as with­in that compass to be effected; for then it were not an eter­nal work, the doing whereof gives being thereunto, and the being thereof consists in effectual working; and so the means of salvation and the end accomplished are never sepa­rated but in everlasting conjunction in that mystical body of Christ, as sure as the Creatour and the creature are become one therein.

Hence the Psalmist saith, To the Lord the salvation; upon thy people thy blessing Sela [...]; for so the words are rightly ren­dred, Psalm 3. 1. that is, salvation appertains and belongs unto the wisdome, will, power, love, mercy, and compassi­ons of God, and not to any thing proper to a creature; but he adds, upon thy people, thy blessing, that is, that blessing, thanks, or praise; for so the word bless is taken, Deuterono­my the 8. 10 and that which is called blessing, in Matthew 26. 26. is in Luke called thanksgiving▪ Luke 22. 19. So that, that praise and honour, due and peculiar unto God in point of salvation, is upon the people of God: for he communi­cates it with the son of man, and yet gives not his glory unto another; for as Christ affirms, I and my father are one, John 10. 30. Therefore the Prophet adds the Hebrew word Se­lah, which hath the signification of elevation, or lifting up; that as man is exalted in the word of God, so his mind is to be raised in admiration, that God hath so made himself for­ever.

In conclusion of this point, observe that antichrist is not to be confined to any one particular man, or devil, but every one of that spirit is the original and proper inlet of sin, and inundation of Gods wrath into the world, 1 Iohn 2. 18. 22.

[Page 61] Neither is the disposition, condition, office, and authori­ty of the Son of God, confined and limitted unto one man, but every one that is of that spirit, hath that Royall preroga­tive given or set in him to be the son of God, even so many as believe in that name, Iohn 1. 12. and he that hath not the Spi­rit of Christ, the same is none of his, Rom. 8. 9. therefore the Apostle concludes the mystery of the Gospel to be this, Christ in you the hope of glory, Collos. 1. 27. that is, the like glory wherein at any time he appears, is really to be exspect­ed throughout that his mystical body for time to come, even for ever.

6. The sixt particular observed in this wo, is, their gross hypocr sie, in that they strain at a gnat and swallow a Ca­mel.

These kind of interpretors, are very strict in straining out of some things of small value, as very pernicious; and swal­low down great abominations as things of nothing, like a man which hath great care to strain a mote or flie out of his drink, but can swallow without let, a mountain or powerful serpent.

They can strain out the gnat, of dipping into or sprink­ling with water in their entrance into their Church; as also gestures and vestures in the exercises of their Church, but they can swallow down that abominable idolatry in falling down before, and attributing unto, the creature that which God never intended, who desires mercy and not sacrifice (which will pass away as the early cloud and as the morning dew) and the knowledge of God more then all burnt-of­ferings, Hosea 6. 4, 5, 6.

Yea, such perfunctory services are nothing but rebellion against Gods command, in the weighty matters of the law, and as the sin of witchcraft unto the people, 1 Sam. 15. 21, 22, 23.

These men can carefully strain out of office, such as have not been trained up in some university, and attained to or­ders meerly humane; but they can swallow down thousands that never came to the knowledge of the mystery of God; nor the operations of his spirit, only expressed therein, and not elsewhere to be found.

[Page 62] Yea, they can strain out, by death of the parties, an act of adultery, committed between creatnre and creature (as brute beasts) and in the mean time swallow down that sin of iucest, in bringing the holy and eternal word of God into copulation with earthly and transitory things, as a tempora­ry Church erected in time, and in time dissolved, offi [...]ers or­dained in time▪ and in time may be deposed, or by death, abrogated and void; ordinances, that may not only be changed in time, from one form into another, but also sur­cease in time and be no more; as though the Lord, by con­junction with things that pass away, should conceive and bring forth his kind, and native properties: whereas the word of life hath only purified it self in that undefiled bed of the mystical body of Christ; for in the Son of man, it is not only a word of putrifying, but also putrified, and there­in (and not elsewhere) conceives and brings forth its own kind and native properties, in all the fruits of righteousness; w ich are by Jesus Christ to the glory and praise of God, Philip. 1. 11. and makes use of all other things, as taking occasion thereby, to express and declare the power and virtue, which forever resides and dwels in that his mystical body: for that end he preached in the Jewish Temple or Synagogue, went up to their feasts, conversed with the Samaritan at the well, went to the marriage of Cana in Gallilee, healed the man that was born blind, and for that end the word of God hath respect unto (in the expressing of it self) all things that come within the compass of mans reason, or found in the nature or operation of any creature, not lodging it self in that, but only visits it as a stronger, in its going forth, and return to its native home.

Add further, these interpretours are strict to strain out bloud-shed, in the several distinctions and degrees thereof, but in the mean time can swallow down the killing and cruci­f i [...]g of the Lord of glory, the Son of God, by condemn­ing the right of the first-born, to belong unto that compleat mystical body of Christ; and depriving it of the reallity of one and the same spirit, virtue, and acceptation, in the sight of God, in every part thereof, having headship in whom, [Page] or in whatsoever it put forth it self in present exercise: for if the spirit of the Lord be upon any, that party in that parti­cular wherein it goes forth, is the anointed of the Lord, which infinitely transcends all transient things, Isaiah 61. 1, 2, 3.

And that doctrine that denies this glory to be the Spirit of Christ, takes away and destroyes that wherein the life of the Son of God doth consist, which is no other then the proper seed and off spring of him, who is a murtherer from the beginning; as also that lier, who abode not in the truth, Iohn 8. 44. as we are not to fear such therefore, that can kill the body, but have no power to torment the soul when that is done; so we are to have in abomination that doctrine, and those doctours, which strike at the life of Christ in the Spi­rit of the Scriptures, though they should never lay violent hands on the bodies of any of the Saints▪ nor outward e­states, in point of their bodily well-being in the things that concern this mortal and temporary life.

Wo then unto false interpretours, who highly advance mean and base things of no account in the records of God; in neglect and villifying of the great and weighty things in his accounts, and strain out, and indeavour to clear them­selves of such evils as are (simply considered) only evils in the judgement of man, and thereby swallow up and de­vour, as a thing of nought, [...]amely, the things of God in Christ, which is the breeding and bringing in the greatest e­vil; yea, the devil himself, and hence Christ brings in the sixt wo, laid down in the 25, 26. verses, wherein observe these particulars.

• 1. First that there is a clensing pharisaical.
• 2. Of what, that is, cups and platters.
• 3. The manner how, that is the outside.
• 4. A manifestation of the inside, and that is full of bri­bribery and excess.
• 5. A taxation in these words, thou blind pharisee.
• 6. An exhortation in way of rebuke, for their preposte­rous practice, first cleanse the inside of the cup and platter.
• [Page 64] 7. What would inevitably follow thereupon, that the out­side may be clean also.

1. For the first observe, that as there is a righteousness of the scribes and pharises which never enters into the king­dome of heaven, Matth 5. 20. so there is a cleansing which is only the purification of the flesh (in that sense as slesh and bloud cannot inherit the kingdome of God, 1 Cor. 15. 50.) and that stands in an indeavour to conform a mans self to the let­ter of the Scripture, which is the proper character of all mens minds naturally, according to the principles of hu­mane reason, under which, as the kernel in the shell, or the corn in the husk, the will of God is devulged unto the world, so that a man is exempted from the seed of the word of God, only the conception of it makes it either a first-born, or an abortive; either the seed of the woman or the seed of the serpent: and the more a man inclines after this purifica­tion, Hebr. 9. 13. according to the law of the carnal com­mandment standing in outward ordinances, Hebr. 7. 16. E­phes. 2. 15. Col. 2. 14. the more he declines that simplicity and purity that is in Christ, even as a spiritual minded man, the 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 [Page] 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 [Page 66] 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 [Page 67] 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, compared to cups and platters, are said to be full of excess, and riot, and that in two re­spects.

First, they are excessive in expending, for they volunta­rily cast off the Right of the first-born of God, for tempo­rary, vain, and corruptible things, meerly to satisfie their present sensual appetite, whetted and sharpned up in them, by hunting after carnal things, which they tender unto God to procure a blessing, according to the law of the carnal commandment, and the right of the first-born after the flesh, which God never appointed to be possessed with the [Page 68] rights and priviledges of his house; for flesh and bloud can­not inherit the kingdome of God, 1 Cor. 15. 50.

These follow the steps of Esau, who sold the birthright for a mess of red, earthly, or bloudy broth, Gen. 25. 30. for which he is called a fornicatour, because he brings the word of blessing into conjunction with carnal things, con­cluding the conservation of life consists therein; and also, a profane person, in that he thinks so meanly and basely of that right of the first-born of God, esteeming that spiritu­al inheritance in Christ, as nothing in respect of the satisfa­ction of the lusts of the flesh, Hebr. 12. 16. false interpre­tours therefore are ful of excess in expending; (being the cast­away,) the mystry of the Gospel, as a thing of no worth, by their so strict and pharisaical standing upon the outward and visible form of the letter.

2. And thence ariseth excess in them; in the second place; in all their receptions they become riotous, for they will not give entertainment unto the Son of God in any thing, but they will joyn therewith the abillities of the creature; his power is nothing to them, unless the arm of flesh be adjoyn­ed, his wisdome is nothing to them without humane pollicy; his righteousness is naught worth, without one of an inferi­our rank to make it good to them, by laying hold of it, and what are his riches without the treasures of this life? or his honour without the pomp and glory of this present world? Now if Christ be sufficient in himself in all and every parti­cular, then all things added which are not his are superflu­ous, and more then enough, brought in to make him ho­nourable or prosperous: therefore these false interpretours in all their receptions are full of excess and riot, being they make themselves drunk, and are besotted with the things of this life, which are the subject matter of all their interpre­tations, so that when this life ends, the word of God in point of all hopeful things, must needs come to a period, and cease unto them; so that in this life only they have hope in Christ (by stating his ordinances and institutions, in transi­ent things) and therefore of all men they are the most mise­rable, 1 Cor. 15. 19.

[Page 69] 5. The fift point in the pronouncing of this wo, is a sharp taxation in these words, thou blind pharisee; in which words, Christ doth collect all false interpretours, centring them in one, not only of this or that age of the world, but all ages: for there is but one false interpretour of the word of God, and that is he who abode not in the truth, but is a liar from the beginning; and there is but one false interpretation, and that is it which saith, that that shall make us wise and God­like, which God hath said is death to do it, and that the wis­dome and Image of God is not yet complete and perfect in the Saints, but by eating or communicating in something, it shall be made perfect hereafter.

There is but one pharisaical blindness, which is that, pro­per only to the kingdome of darkness and state of the devil, there is but one lying spirit goes out to deceive, but he will fill the mouths of all Ahabs Prophets, there is but one un­clean spirit, to whom Christ saith, what is thy name? singu­larly, and he answers, my name is, in the singular number al­so, (but with this explanation and multiplication) Legion, for we are many, Mark 5. 9. my name is Legion for we are many.

There is but one seed of Abraham, namely, Isaac shall be called thy seed, meaning Christ, of whom the Apostle in­terprets it, but this seed is multiplied as the starres of hea­ven for multitude.

And there is but one seed of the serpent, or of Ishmael, but it is multiplied as the dust of the earth for multitude.

There is but one light whereby a true interpretour per­ceives the vision: for in thy light saith the Psalmist, we see light, but it is multiplied in all the disciples of Christ: there­fore he saith, ye are the lights of the world, there is but one vail of darkness or shadow of death, but it is multiplied into every heart, wherein Moses, only according to the letter, is Characterized or read, 2 Cor. 13, 14, 15. Thou blind pha­risce, there is but one, and yet this one is multiplied into all ignorant and unskilful interpretours of the word of God that ever were, are, or shall be, which makes but that one kingdome of darkness and of the devil: So that the woman [Page 70] Jesabel, or that mother of harlots, may as well say by vir­tue of that conjunction of the harlot, draw me, and we will run after thee, as uttering her self in the prince of the power of the aire, who now works in the children of unbelief.

As the Spouse of Christ, by virtue of her contract with the Lord Christ, can say, draw me, (as the only one) and we will run after thee; as all the choice ones of God, who are of the saith of the Lord of life and glory.

To conclude this point, blind handling the word of God is but one, blinde handling the word of God is disperst into many, and yet there was never unity in Satan; for he is ever devided and at contradiction in himself, therefore his king­dome cannot stand, but is perpetuated in its falling from God.

Nor was there ever division in Christ, but is at unity and peace with himself, and therefore his kingdome is firm and established unto eternity.

6. The sixt particular is an exhortation in way of rebuke, for their so prepostrous practice in these words, first cleanse the inside of the cup and platter, wherein observe two things:

First, that Gods order and manner of working in all true ministry, chiefly consists in purifying the inside of things which appears not unto any natural or humane view, that is, to preserve and keep undefiled the hidden man of the heart, 1 Pet. 3, 4▪ that secret, and mystical body of Christ Jesus, Col. 1. 27. which is spiritual and eternal, not seen with any temporary or carnal eye, 2 Cor. 4. 18. being that great conti­nent and cup of Gods grace and salvation, Psalme 116. 13. so as no spot, wrinkle, or blemish be found therein, Ephes. 5▪ 27. no not in any part thereof, nor at any time, in any case that may concern it, or by any means that can be used to po­lute, or in the least defile or strain it, in the sight of God or any good man.

And as it is with man, chiefly to look to the inside of ves­sels unto which things of worth are committed, so it is Gods chief, principal, and first intent, that the mystry of God in Christ, into which all the chief things of his kingdome are [Page 71] consigned, should be preserved and kept in purity, without all stain or putrifaction, and this is such a secrecy or inside of all things, as no mortal eye can see into, Iob 28. read the whole chapter, to know how to cleanse it; for as the seed of which the Saints are conceived and born, is not mortal, but immortal seed, 1 Pet. 1. 23. even so the light by which the Saints do see▪ is not a mortal, but an immortal light, Psalme 36. 9. 1 Cor, 2. 9, 10.

Observe from this point, that whosoever hath a form of teaching, holding a certain residency of sin (for a time, and stain of corruption) in the mystical body of Christ, or any of the vessels of mercy appertaining thereunto, Rom. 9. 23. Acts 9. 15. unto that man the Lord Jesus utters these words, (and in him to all of that spirit) thou blind Pharisee, the chief and only thing is, to cleanse the inside of the cup and platter.

2. The second thing thing to be noted in this point is this, that in what term or phrase soever the word of God doth utter it self, it is a sharp and severe rebuke unto all false in­terpretours of the Scriptures; here is an exhortation utter­ed, as a sharp and bitter rebuste, of blindness in them to whom it was given; even as Christ said to Judas, when he had given the sop, with which Satan entred: what thou dost (saith he) do quickly, not as approving▪ Judas his act, but to declare his restless and instant spirit, through the instigations of the devil, to work wickedness.

It is not as vain men think, that the word of God only rebukes men when they sommons in a use of reproof; no, in what manner or form soever the word of God is uttered in way of true interpretation, whether in way of exhortation, revelation, counsel, comfort a word of wisdome, or know­ledge, in promises, covenant, sonship, or right of inheri­tance; rightly explained, and faithfully and seasonably set forth, they are all rebukes, reproofs, sentences of death, and just acts of execution unto, and upon all wicked men; for they are still wandring in the wayes of Cain, and with Balaam they ever love the wages of unrighteousness, 2 Pet. 2. 14, 15, Iude 11. Therefore the whole word of God, as it con­tains [Page 72] the curse, either expressed or inclusive, appertains and belongs unto them, for the word of God cannot be divided, no more then God himself can be divided, 1 Cor. 1. 13.

Therefore in whatsoever the word of God expresseth it self in, unto the Saints, they find a most sweet and com­fortable intelligence therein; all and every sentence be­comes Gospel unto them, testifying unto them from what they are delivered, and into what they are delivered in which twain consists that harmonious mellody of the kingdome of God▪ Psalme 16. 10, 11.

7. The last particular noted in this Wo, is what would in­evitably follow, in case the mystery of the Gospel were kept pure, if the inside were cleansed, in these words, That the outside may be clean also: wherein observe, that there is no­thing can keep men from defiling and being defiled in the sight, and according to the judgement of men; but only, the conservation of the hidden mystery of God in Christ, in its native, original and eternal purity, which only consist in the faith of the Gospel, a secret, hid from the world from the foundation thereof, only made manifest in the Saints, Coll. 1. 24, 25, 26.

Observe in this point, that the mystry of the Gospel is ne­ver kept pure, when the word of God is terminated in any thing whatsoever that is inferiour unto, or below the Son of God; for as Jesus comes forth from God, and goeth to God, John 13▪ 3. even so the word of God, which word he is, Iohn 1. 1. Revel. 19. 12, 13. comes forth from the wisdome of God, and terminates it self in nothing, but in that wis­dome of God, which is not found elsewhere, but only in Christ, Job 28. 12, 28. for that wisdome he only is, 1 Cor. 1. 24.

For in whatsoever we terminate the word of God, which is the proper character and form of his mind and will, (from which himself can never depart) unto that thing what ever it be, we necessarily assign a Deity, and so bind over our selves to the worship of it, in way of love, or fear, desire, hope, trust, in it; or delight therein▪ or the like: and it be­ing a thing inferiour to the Son of God, it is nothing else [Page 73] but bowing down to an Idol, and thence it is that men are taxed for worshipping the Sun, the Moon, and the whole host of heaven, Deut. 4. 19. Deut. 17. 3. 2 Kings 21. 3. Amose 5. 25, 26. because they lodge the word of God in such inferiour things, as being the scope and drift there­of, & do not take all things below the Son of God as meer plankerings or pavements, upon which our minds may pass unto Christ.

For there is nothing in the visible heavens and earth, wherein Gods proper intent is terminated, in the framing thereof, nor have they or any of them, either the good or the evil in them, which holds proportion with the mind and intent of him that formed them, but become ei­ther good or evil, according to the mind that passeth up­on them, for unto the clean all things are clean, but unto them that are defiled and unbelieving, nothing is clean, but even their minds and consciences are defiled, Titus 1. 15.

So that to terminate the word of God in any thing short of Christ, is to attribute a certain divinity unto that thing, setting that in the place of Christ which is not he, and that is Idolizing the creature, which is that spirit of fornications and uncleanness, so detestable unto God in all ages; for it gives that to the creature which apper­tains to the Creatour, therefore the Apostle saith, there are gods many, and lords many, which men according to the letter and outside of the cup and platter, impute power and authority unto; but unto us there is but one God, even that father or fountain of all things which we count upon, and we in him, as being made a fountain together with him, and one Lord Jesus Christ, as being the end of all things, and we in him, as being made the end of all things together with him, 1 Cor. 8. 5, 6.

[Page 74] If the mystery of the Gospel be kept pure, as Christ being the proper end of the law, that is, of all things, relations, and respects whatsoever, and elsewhere we lodge not the word of God as in its sphere or center, then is the letter rightly managed and all things become clean unto us.

But if we lodge the word of God, as having its scope in any inferiour ordinance or appointment, which is not the Son of God himself, we then falsifie and corrupt the mystery of God, by Idolizing and adoring the creature, defiling our selves by Idolatry, and so all things become unclean unto us.

And we are found false interpretours of the word of God, by washing the outside of the cup and platter, in that we put a gloss of divinity upon terrene and transient things, and thereby corrupt and defile unto our selves, and others, that inside, or hidden mystry▪ of God in Christ Je­sus, who is the proper summ and substance of all things, wherein the word of God expresseth it self.

And from hence he brings in the ground of the se­venth wo pronounced, laid down in the 27. and 28. ver­ses, that is, they are like whited tombes, which appear beautiful outward, but are within full of dead mens bones and all filthiness, wherein observe two things:

• 1. First, a description of false interpretours, under the Metaphor of a grave, with respect unto what it ap­pears outwardly, and what it is really wi hin.
• 2. An application of the doctrine according to the true intent of the Metaphor, to shew the nature and condition of deceitful interpreters of the word of God.

[Page 75] First, they are described under the Metaphor of a grave, sepulchre or tomb; and first for their outward ap­pearance, they are whited tombs, or as the word imports, painted monuments; for as in the former wo▪ their clean­ness on the outside is set forth, and their filthiness within, arising there from; so now in this Metaphor he shews the form they have on the outside of this sepulcher, and what is the matter and form within, they are therefore painted or ingraven monuments, now we know that the painting or ingraving of a picture upon a tomb, is only to set forth a resemblance of him that is not, Gen 42. 36. but is turned to dust under that shadow that is set up to appear to men; for if the party had been alive, to make himself manifest in his proper feature and abillities, that painted form had not been there; so that it is the death of the party that brings forth the picture, to declare that such a one was, but is not, or in hope, that in time he will rise, return, and live again.

Right such is the practice of false and hypocritical in­terpretours, they draw out forms and pictures of Christ (as one that hath been, or will come) in carnal ordinan­ces, as in momentany Churches, offices, and officers, sa­craments and outward services, set up as certain pictures, or shadowish forms of him, who in their true account, at present, and in point of reality of his presence with them, is not; for, in case he were alive in them, he would not need such pictures and formed resemblances to set forth or make manifest his lively operations, and vir­tuous sufficiencies, which ever abide and are really resi­dent with him.

Therefore where such pictures and painted forms of transient and terrene things, are set forth and ma ntained, Christ doth by this Metaphor, declare and publish to all the world, that he is dead in all such hearts, as are the [Page 76] minters and maintainers of such things; for the ground and reason of all such works, is, because he is not alive in any of his virtues, institutions, and eternized ordi­nances, peculiar unto that his mystical body; and because he is dead in them, and they dead to him, in all the life and power of his spirit: therefore they draw out such pictures, and monuments of him, whilst their doctrine is the proper sepulchre, wherein his mystical body is con­sumed, and turned to rottenness, in regard of any life or virtue thereof appearing, or exercising it self in any such interpretour.

And there Christ lies under the stone or strength of Herod, Matth. 27. 60 Iob 6. 42▪ his authority, as also under the seal or secresie, of Pylates subtil and pharisai­cal ministry, Matth. 27. 62, 66. unto such time as the an­gel of God fowl aside that heavy stone of the earthly strength and authority of Herod, and break open that seal and secresie of the mystry of iniquity, that the Son of God may be made manifest by his resurrection, to be such a one, as no such earthly thing contain, Romans 1. 4.

We conclude then, according to the intent of Christ in taking up this Metaphor of a painted tomb or monu­ment, that where temporary institutions are limned and drawn out, as being the subject matter of the word of God, there the Son of God is not, but is dead and de­parted thence in regard of all his properties, virtues, and operations, which accompany salvation; for such do­ctrine is the proper grave wherein Christ hath been buri­ed in all ages, since the foundation of the world; and the letter, or outward form of words in the word of God, resolved to be Gods proper intent, hath been the proper engine wherewith Satan hath not only tempted, but also overcome the sons of men from the foundation [Page 77] of the world, which is apparent in that threefold tempta­tion wherewith he assaults Christ; and Christ giving the true intent and interpretation, gives Satan the foil and o­verthrow, in his compleat mystical body: for the Apo­stle affirms, that the temptations of Christ, and the issue of them are in like sort in all his mystical body, without sin, Hebr. 4. 15.

It is good to consider wherein the grave consists that Christ is buried in, as though he were not, Ierem. 31. 15. Gen. 42. 36. Lest whilst we set up our monuments, and prepare clean linnen clothes, with all respect and modesty in purified and reformed humane ordinances, and put the body in a new sepulcher hewn out of a rock, or new pow­er set up which hath not formerly appeared, and roll a stone, or exercise that earthly power to keep him safe in that buried condition; We do no more in all this, then Joseph of Arimathea did, who was a disciple, but feared the Jews, and Nichodemas, who was but a night disciple, lest he should lose his honour among the Jews, being both just and honourable in the Jews account; and therefore would do nothing in that point of Christs burial but by their leave, and performed the same according to their customes: we may use great diligence, begging and peti­tioning, modesty and humane, or Jewish purity; making use of new hewen out rocks of authority, and stones of strength, to effect our desires, intents, and purposes, and yet all may amount to no more then the endeavours of these men, namely, to keep Christ in some new hewen out, and formed earthly condition, so as none may re­move him from thence, but under penalty, Matth. 27. 57, 66. Mark 15. 42. Iohn 19. 38. Luke 23. 50. with re­spect unto their so religious power, Iohn 19. 10.

And with respect nuto such Jewish purifications, in their deifying of humane and carnal ordinances, Luke brings in the sentence in differring phrases, saying; Wo to you scribes [Page 78] and pharises▪ hypocrites, for ye are as graves, which appear not, and the men which walk over them perceive not, Luke 11. 44. Declaring plainly, that men as they are indued with humane wisdome, and secular learning, may travel and walk constantly, over doctrine springing from like principles, and never perceive those gross and filthy abo­minations which lie hid under the same.

Christ therefore perceiving their outward trappings, paintings, and pargeting humane traditions with the name of God, to make them acceptable for the deluding of carnal minds; he openeth their inside unto the world and tells them, that these graves, however they may ap­pear to simple men unlearned in the mystry of God, yet in truth they are full of dead mens bones and of all filthiness and uneleaness.

1. Now we know that when men rif [...]le into a grave where nothing appears but dead mens bones, they appear in a confused heap; there is no order nor comliness to be found among them, they are scattered▪ from the original unity of all things; yea, they are therefore Babylon, with respect unto that Jerusalem, which is compact, and a city in unity with it self forever, Psalme 12 [...]. 3. such is the condition of all them where false interpretation of the word of God takes place, there is not a jot of Gods or­der, or unity to be sound amongst them.

2. They are dead bones also, being destitute of any marrow, wherewith to oil the points for motion, they move not in the way of God, Psalme▪ 115. 7.

3. Again▪ they are dead bones without marrow to supple them, and make them capable of conjunction with that which was their ornament; such are false interpre­tours, not having the Spirit, Iude 19. they are not in [Page 79] any capacity of conjunction, with that which is the on­ly ornament of the sons of men, which is the son of God, Psalme 3. 3. no more then dead mens bones are capable of unity with flesh, and blood, vains, sinews, muscles, arte­ries, and the like.

2. Secondly, he tells them, that as graves, they are full of all filthiness and uncleanness; wheresoever doctrine is not filled with the marrow of the Spirit of God, there is a defiling and corrupting of all the holy things of God: for as Christ sanctifies and makes holy mans nature in himself▪ which otherwise is unholy and unclean; even so antichrist, by false doctrine in misconceiving of the word of God▪ makes that unholy and filthy in himself, which otherwise is most holy and undefiled, Mallac. 2. 11. E­zekiel 22. 26. For as Christ saith in like case, if the light that is in you be darkness, how great is that darkness, Matth 6 23. for there remains nothing to inlighten it, or cure it, if the light be darkness it self.

So likewise if their paintings and pargettings, their pu­rity and cleanness, in their whited tombs, and glosses set upon their doctrine, amiable and delightful in the eye of humane reason, be nothing else in the truth of the mat­ter, but rottenness, putrifaction, and corruption: how great is that uncleanness when there remains nothing to cure it: for their cure is the proper corruption for their proper way of cure is to turn the truth of God into a lie, Rom. 1. 5. by terminating the word of God in vanishing things, which is to erect avain Idol, for it is all one to deny the Son of God to be the only Authour of all things, as to deny him to be the only end of all things.

For we may as well and safely conclude, that some­thing in the word of God comes from some other then the Son of God, Iohn 1. 12. who is the only mind, wis­dome, [Page 80] consistance, and exsistance of the father, as to con­clude, that any thing in the word of God points at, any thing short of, or inferiour to, the same Son of God, in its proper intent and scope, then the which nothing can be greater Idolatry, either in one respect or in the other; for he only is that Alpha, and Omega, the first, and the l [...]st, the beginning and the end, Revel. 22. 13.

All things therefore, are from Christ as their Authour, and to Christ as their end and in him in their exercise, Rom. 11. 36. For we know that an Idol is nothing in the world, 1 Cor. 8. 4. but a meer vainifying or falsifying of the word of God, which is indeed the devil, 1 Corinth. 10. 19 20. 21.

To conclude this point, false interpretours are corrupt and unclean, by defiling the holy things of God, turning the glory of God into shame, Rom. 1. 21. 25. by deny­ing Christ, the right of inheritance and present possessi­on of all things, whether office or execution▪ within the confines of his kingdome, which is no other then that Spirit of Saul, that ever denies David the present right and possession of the whole kingdome of Israel in all the administrations thereof, whatsoever, Psalme 4. 2. for to attribute or design an office, or administration, to ano­ther beside Christ, is to defame and callumniate the Son of God; as though he were unworthy of it, or wanted power and skill to accomplish and perform it; or as one being in exile, and not really present to undertake it, which must either deny the incomprehensible vertue of his mystical body, or else such officer must ex­clude the Spirit of Christ out of the world in their dayes, and then themselves must of necessity work by another spirit then his body is quickned by▪ Rom. 8. 9; 10, 11.

[Page 81] 2. The second general point noted in this wo, is the application of the Metaphor, according to its real intent, declaring the nature of the doctrine of false interpretours in the inside thereof, not discerned by humane learning, or the traditions of men: therefore they are said to ap­pear righteous before men, because it is the letter that kils which they teach, which comes within the capacity of mans wisdome, according to the judgement and wisdome of God, and therefore it can never stand before his tri­bunal, Psalme 1. 5. however men of like principles judge them to be righteous, which is only in appearance with­out the reallity thereof.

1. For in truth they are full of hypocrisie, that is, de­ceit and guile, being of the same spirit which beguiled Eve at the first, as she is the mother of all living accord­ing to the flesh▪ 1 Cor. 6. 16. 2 Cor. 21. 3.

2. Again, they are full of iniquity, unequal and une­ven in all things▪ they never reconcile the word of God, so as to have alike weight and worth in it self all things, and of like use in all the Saints of God, who are all Kings, and all Priests, all first-born, all servants, and all freemen of the city of God, Revel. 5. 10. Hebr. 12. 23. 1 Cor. 7. 22.

They cannot give like dignity unto the Son as to the father at all times and in all things, as having received the inheritance, and hath the disposure thereof in all things, as truly it is the donation of the father, which twofold act can stand together in Christ, though not in earthly re­lation, nor carnal mind; and that perpetually, they can­not 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 [Page 82] 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 [Page 83] 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 [Page 84] 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 [Page 85] 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, Rom. 14. 15. Iohn 17. 12. which term is given to Antichrist, 2 Thess. 2. 3. and to all antichristians; 2. Pet. 3. 7. yea, to the devil himself, Revel. 9. 11. as the original end and acter of, and in them all, with whom we leave all deceitful interpretours, and close with the text in­tended, recorded for our learning in the 29. verse of this chapter, the words are these,

In these words observe these particulars for the order and method in our expressing of our selves.

• 1. First, a wo denounced in these words, wo unto you.
• 2. The parties against whom, who are described by a three fold term or title, setting forth their office and the manner of execu­tion, in these words scribes, pha­rises hypocrites.
• 3. The ground and reason of their wo, in these words, because ye build the tombes of the pro­phets, &c.

[Page 87] For the first, wo to you: This word wo, is a word where­in the curse of God utters and expresseth it self, and is contrary to happiness and true blessedness, containing in it the original of the curse, together with all the off­spring thereof, as a plural and multiplied wretchedness, or state, troden under all mens feet; the condition of that unclean spirit, that when Christ demands his name, makes answer, my name is Legion, for we are many, Marke 5. 9.

There is wretchedness in point of deprivation of all goods, Rom. 3. 10, 11, 12.

Wretchedness in point of depravation, being corrupt­ed and defiled with all errour and wickedness, Rom. 3. 13, 18.

Wretchedness in being surprized and possessed, with all anguish, horrour, and wrath, without diminution, re­lease, or recovery, Matth. 25. 41. Isa. 33. 10, 14. and comes of false and deceitful interpretation.

Contrary to which is the true disclosing and opening of the mind of God in the Scriptures, which is the bles­sed condition, or as the Hebrew hath it in the form plu­ral, blessednesses, signifying unto us the fountain and ori­ginal of blessedness, together with all the off-spring there­of; as Abrahams seed is but one, Isaac shall be called thy seed, Rom. 9. 7. yet is it multiplied as the stars of heaven that cannot be numbred, Gen. 22. 17, 18. Gen. 26. 4. there is happiness in the injoyment of all good, for God is all, and in them all, Ephes. 3. 19. there is the happiness of all purity and freedome, from all uncleanness, Psalme 18. 26. Masth. 5▪ 48. and there is the happiness of all freedome and liberty with the injoyment of the peace of God, and comfort [...] of salvation, with the blessing of all his presence in all things, Phillip. 4. 7. 9. Coll▪ 3. 15. Exod. 33. 14, 15.

[Page 88] 2. The second point is the persons in whom the wo is seated and takes place, described by their office and man­ner of execution thereof.

1. Their office is described first in this title, scribes, or as Luke hath it, Lawyers, Luke 11. 46. signifying such as produce and lay open the grounds and principles of that law, unto which they are ingaged and bound over unto of­fice by, which in this place is the law of the carnal com­mandment, as in all the former woes is declared, which law stand, in opposition unto the law of Christ, Hebr. 7. 16.

2. Secondly, they are said to be pharises, which titls si­gnifies a more particular interpretation▪ and distinct divi­ding of the word of God, with the referring of it to times, places, persons, and occasions, and herein they di­vide the word of God as one part of it, directed and in­tended to the King, and not to the subject; and another part intended to the subject and not to the King, one part of it concerns a father and not a son, and another part a son an not the father; one part belongs to the husband and not to the wife, and another part concerns the wife and not the husband; one part of it concerns the priest and not the people, and another part the people and not the priest; one part binds to the strictness of the law, in some cases, without respect to conscience, and another part to regard conscience without respect to the strictness of the law: and thus they make the word of God of a very novice, training it up in their schools, according to their own lusts, to serve to the glory of man, and not to the glory of that impartial grace and salvation of God in Christ, who is the same for all, and to all, and in all, that are his, without respect of person, or any earthly and transitory tie, or relation whatsoever.

Therefore the fulfilling of the law consists in one word love, Rom. 13. 8 9. Iames 2. 9. which is common to every Saint of God, as well as to any of them, and he that breaks one commandement is guilty of all, Iames 2. 10. which is proper to all wicked men of what rank soever, as well as to any one of them.

[Page 121] The Pharisees interpretacions and prevarications of the Law in this point, is the very cause of moulding the word of God into Sermons, according to Inauguracions and Instalment of persons into temporary and terrene Offices, Marriage Sermons, Fasting Sermons, Feasting or Thanksgiving Sermons, Fune­rall Sermons, as though the word of God could be faithfully expounded and not involve the state and condicion of all Saints, or all wicked men, what, where or whensoever; men might as well affirm that somthing in the Son of God concerns some part of Gods elect, and not others; which is nothing elce but to divide Christ, and so make a nullity of him: this manner of interpretacion is a sufficient and loud proclamacion of the Pha­risaicall Doctrin of this age, who cannot endure the Crosse of Christ, as to bee stripped of all carnall power and glory, to bee dead in point of the Iewish Government and Priesthood of the world, without which death he never ariseth in the pow­er and glory of God, ascending into the Throne of Gods right hand, where hee remaines consecrated a Priest for evermore, Heb. 7. 28. and not elce where did he ever exercise his Office, nor never shall, for he is a Priest for ever after the Order of Melkizadek. Psalm 110. 4. Hebr. 7. 3.

The third point is, the manner of executing of their Office, signified in this term and title given unto them, namely, Hy­pocrites; wherein we may reminde our selves and recent what was noted before, the word signifying Stage-players, who coun­terfeit and dissemble things which are not, as themselves to be persons whom they are not, Times and Seasons, Acts and Deeds recorded as though they were in present act of providence, which they know are not, 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, [Page 122] 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.

[Page 143] 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 [Page 124] 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. [Page 125] 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, [Page 126] 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 o [...] 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 [Page 127] 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. [Page 128] 1 Pet. 2. 9 1 Cor. 6. 20. 1 Pet. 1. 18. 19. Therefore to ter­minate Equality in temporary relacions, as the meaning of the word of God, is a strong pillar to bear up and establish the Tomb of the Prophet. And in these three points of Suppor­tacion of the Tombs of the Prophets, wherin their spirit is de­parted, stands the enervating and disanulling of the fift Com­mandement, and he that is guilty of one, hee is guilty of all, James 2. 10.

4 The fourth pillar supporting the Tombs of the Prophets for the expunging of their spirit out of the world, that men may send gifts and gratifications one to another, rejoyceing in the glory of the flesh, by abandoning the deeds of the spirit, Revel. 11. 7. 8. 9. 10. stand in the abrogacion of the sixt Com­mandement, Thou shalt not kill; but shalt preserve life; wher­in all meanes of offence and defence are strictly given in charge: for the effecting whereof, how many are the terms, relacions, and respects of Honour contrived and composed in Military affaires and Disciplin! according to the differing peoples and Nacions wherein it is exercised! with their severall Engines, and Instruments to attayn their ends, and that from the Law of the carnall Commandement as it is written in all mens hearts, Rom. 2. 14. 15. And when the word of God is ex­pounded so as to consist in any thing as is naturally brought forth in the heart of man destitute of the spirit of Christ, that is a meer karkasse of the Scripture voyd of the spirit of true prophesy; so that to place the word of God in warlike affaires attayning its end in gaining or recovering temporary interests of honour, riches, lands, places, offices, revenues, safety or de­struction of body, goods, and the like: this may be done as a karkasse of the Law, voyd of the spirit and life of it, and so no more but a Tomb wherein the Prophet lies buried.

And the parties thus teaching and submiting to such Doctrin, by working accordingly, may and are destitute of the current of the Law how it runs, wherein the proper plea stands, and what is the tru point of issue.

For the Law is spirituall, but the mind of man never so much refined by humane Learning, gives a carnall construction ther­of, Rom. 7. 14. But true Martiall Discipline that is of God, [Page 129] must have Eternity in it, elce it is not of God: And all warlike affaires temporarily managed without the spirit of Christ, is an unclean thing, yea the Tombes of the Prophets, and all the strength manifested therein is but as dead mens bones accom­panied with rottennesse and filthinesse. For, the Military affaires intended by the word of God, calling him The Lord of Hosts, or of Armies, Psalm 46. 7. Psalm 48. 8. is to be fol­lowers of the Lamb upon mount Zion, as an Army of an hun­dred forty and four thousand, every one of the twelve Tribes being multiplied into twelve thousands, to signify unto all men, that in whom soever Christ Iesus becomes a Root in Israel, whether the Root in David, Revel. 5. 5. or a Root in Iesse, Isay [...]1. 10. or the Root in Ephraim, or any of the Tribes, Judges 5. 12. 13. 14. 15. he multiplies himselfe into a com­pleat and triumphant Host for the conquering of whatsoever opposeth him, who have their fathers name (as the Motto in their Ensigne) written in their foreheads, that is, the authority and power of God alone, openly, chearfully, and boldly pro­fessed and maintayned amongst them, Revel. 14. 1

And for the Harnesse wherewith the spirit of the Prophet strengthens and animates it selfe, it is the whole armour of God: for a good souldier of Christ hath his loynes girt about with truth, and hath the breast-plate of righteousnesse, the helmet of salva­cion, the shield of faith, his feet shod with the preparacion of the Gospell of peace, the sword of the spirit, which is the word of God, and therefore a spirituall war, praying with all suppli­cation in the spirit, watching thereunto with all perseverance and supplication for all Saints, Ephes. 6. 14.-18.

And for their Onsets and Assaults, it is to resist the Devill in the stedfastnesse of Faith, 1 Pet. 5. 9. to quench the fiery darts of Satan, Ephes. 6. 16. and war a good warfare accord­ing to the Prophesies that are gone before of every son of God, 1 Tim. 1. 18. centring themselves in each of them as their proper intent, in whom they are fulfilled and made good, by which wee are made able to war a good warfare; For, the weapons of our warfare are not carnall, but spirituall, mighty through God to the pulling down of strong holds; casting down imaginacions and every high thing that exalts it self against the [Page 130] knowledge of God, and bringing into captivity every thought to the obedience of Christ, 2 Cor. 10. 4. 5.

And so much for the four Pillars upon which the Tombs of the Prophets are erected, and are every one of them a com­pleat grave wherein Christ is buried, that he appears not in the world but in a sensuall respect.

1 For, the Superiority and Authority of the world is a grave wherein Christ as King is covered with that dust or earth, and men walk over it and perceive it not, Luke 11. 44.

2 The Inferiority and temporary Subjection of the world is a grave wherein the High-priest of our profession lies hid and covered, (mens eyes being directed unto that Monument) that they perceive not the Subjection of the Son of God who hum­bled himselfe and became obedient unto death, even the death of the Crosse, 1 Phil. 2. 8. Hebr. 3. 1.

3 The Doctrin of Equals in the world, is a Monument to cover Christ as he is the First-born of God, when they state Equals in King and King earthly, in Priest and Priest made by men, in Captain and Captain only for the slaughter, or preser­vacion of an earthly body or corporacion; these things in E­quality being made the scope of their Doctrin, do fill the eys of men as a Monument set upon a grave, and so hide the state of the first-bornship that is in Christ Iesus, where every one hath equall Dignity; for every Saint and Son of God is the first, prime, and chief act of God; for, the tru form of Christ Gal. 4. 19. is the principall and chiefe work that ever God did, and all other things whatsoever are subservient thereunto, Rom. 11. 36. P ov. 16. 4. No direct nor tru Equality can bee found therefore out of the Son of God, which is hid and buried by false interpretacions of the Word of God.

4 The fourth particular is a grave to bury Christ as he is the Captain of our Salvacion, Hebr. 2. 10. whilst men set up a Hearse of temporary Conquest over the bodies of men to be the end and accomplishment of the word of God, for which their prayse is to be returned, which hath not Eternity in it, for they dare not lay prayses upon the Altar, for that they have thrust mens souls down to Hell; therefore a temporary act that mens eyes must be held with as men beholding a Monu­ment [Page 131] upon a Grave, whilst that within is hid and cove­red, even as the Captaine of our salvation is, by this do­ctrine, who is made perfect through suffering, and thereby ob­tains an eternal redemption, and not a temporary one, Heb. 9. 12. Therefore to centre the intent of the word of God in a tem­porary deliverance by war, when there is a possibility to lose it again, is a false interpretation of Scripture, a setting up of a Tomb, or Hearse, like the Corps of the Prophet, the spirit, pro­per to the Prophet being utterly departed from all such doctrine, as it ever was, and ever will be, to the corruption and putri­faction of that body so framed, whether Kingdom, Priesthood, equality of Elders and Senators, or valour in Conquest.

2 The second point noted in this act, is their garnishing of the Sepulchers of the Righteous, that is, of that Righteous, or just one Jesus Christ, who is said to be the Lord of our righte­ousnesse, Ierem. 23. 6. As in the former point they order them­selves in way of worship to appear before God in an acceptable and orderly manner; so in this garnishing of the Sepulchers of the righteous, they adorn themselves as coming from God in the execution of justice, and performing the doom, as from him; so that the Tomb of the Prophet, and the Sepulcher of the Righteous teach, and instruct us in this, That wheresoever there is the exercise and entertainment of a false interpretation of the Word of God, there is ever a false and counterfeit procee­ding in all acts of justice; wherever the one is a Tomb to bury the true Prophet, the other is a Sepulcher to bury the Righte­ous one, so that the proper spirit of the one, and of the other is vanished, and appears not.

For, a false ministry of the Word of God, exercising all pru­dence and diligence for the maintaining and upholding of the glory of man, and a cruel Magistracy or Government, exercising like prudence, power, and diligence, in the demolishing and pulling down the glory of God in Christ, are never separated, 1 King. 19. 10. no more than the Spirit of true prophesie in the Son of God, and the Spirit of Righteousnesse and meeknesse in the execution and fulfilment of the same, can ever be parted, in the way of Christ▪ Zachary 99▪ 17.

[Page 132] But the men of the World know how to deck and adorn their cruelty, by which they keep the righteous one as buried in the Sepulcher; they know how to point and parget their actions so, as they shall appear glorious in the eyes of men, as a monument upon the [...]epulcher, that the corruption and putrifaction con­tracted thereby shall not appear: and in the garnishing of this Sepulcher there are four Ornaments of great use.

1. First, stately buildings, large quantities, & breadth of lands, great revenews, learning, or trade, that so they may appear to be more than men▪ that do inhabit, possesse, and are indewed with such things, that so God may be concluded to be there, because men naturally place the glory of God, and the shame of Satan in terrene things; thence it is that men are so resolute, that a Christian cannot be perfect in this life, because they place perfe­ction in bodily exercise, 1 Tim. 4. 8. which cannot be free from natural infirmity whilst these bodies of clay sustain their present aptitudes no more, than they can be freed from desire of food and sleepe; which conclusion of bodily infirmities and necessities to be sin, doth inevitably put men upon this opinion, that Chri­stianity cannot be perfect whilst men are conversant in this life; if these men had lived in the dayes of Jesus, they would have judged him a sinner as those Iews did, for these are of the same spirit.

And in like manner, men conclude that the state of Satan cannot appear in men within the compasse of this life, because they hold that humane abilities exercised according to hu­mane wisdome, have some goodnesse, or certain tincture, or glimpse of holinesse in them, therefore till that be extinct, the state of the damned is not perfected, and so make both the bles­sing of God as also the curse for some certain time to be lame and imperfect things, although such offerings and tender of things have been abominable in the sight of Almighty God, Lev. 22. 18. 22. Mal. 1. 8. 13-14.

2 The second Ornament in the pargetting of this Sepulcher of the righteous, is gorgeous apparel, Crowns, Scepters, trap­pings of horses, decking of Couches, Robes of Purple and Scar­let, as m [...]n raised up unto that which their brethren can never attain unto: Jerem. 10. 6, 10. Luke 16. 19. Revel. 17. 3-4. and [Page 133] therefore are to be looked upon as Gods, rather than mortall men, for so the doctrine of the Scribes and Pharisees hypocriti­cally and falsly appoints them to be though void of any tincture of the Spirit of the Lord Iesus, 1 Cor. 8. 5, 6.

3. The third Ornament upon this Sepulcher in the solemni­zation of the buriall of the just one, consists of Chairs of State, Thrones, Seats of justice, erected by men, pulpits and upper Seats, which are not to be touched by other men, but reveren­ced as the party to whom they belong, as things made vertuous by their alliance or relation unto them, Amos 7. 12. 13. Add unto this Ornament, their assuming of names and titl s proper to the Son of God, as King, Lord▪ Ruler, Governour, Iudge, Law­giver, Father, Master, and the like and that as men being bound to attribute them▪ by the word of God according to its intent, to glorifie man though destitute of Christ, with such terms of honour, whereas the Son of God gives warning to the contra­ry, Mat. 23. 8-12. Iames 3. 1.

4 The fourth Ornament in the decking of this Sepulcher, is their constituting of Laws proportionable to every fact, that so they may appear to have the wisdom and equity of a deity in them; such a law for the punishment of theft of such a degree and nature, and another law for theft of another nature; this law for one degree of bribery and extortion, and such a law for an other degree thereof; this law for one act of Idolatry, or Blas­phemy, and another law for another act and degree thereof; this for one kinde of Errour and Schisme, and that for another; this punishment for one degree of Adultery, and that for another▪ all these are new and transitory laws made by man, and shall perish with man, and therefore are changed according to the va­rious operations of the mind of man, coming within the com­passe of such things as perisb in the use, and are after the Com­mandements and traditions of [...]en.

But the eternal law of the eternal God, that royal law of li­berty or power, Iam. [...]. 8. according to which if we judge not, we are judged, and condemned of God: for it is his proper miud and will which can never alter, and this law concludes all sin un­der every one, as really as it concludes the guilt of the breach of every law under the breach of every one, Jam. 2. 10.

[Page 134] 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 o [...] 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 [Page 135] 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 i [...] 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, [...]t them­selves [Page 136] 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 it is common to carnal Israel in all ages to stand upon and imploy themselves in types, shadows, bodily exercises, and [Page 137] temporary institutions, that perish in their use, Col. 2. 20, 21, 22.

In this point of their doctrine let all men judge; have these men that so teach, more opprobation from God of the acceptati­on of their sacrifices in any of their offerings than Abel had? Heb. 11. 4. Do men now walk nearer to God than Enock did, who tasted not of any thing that savoured of death? Gen. 5. 24. Heb. 11. 5. Have men attained to more skill in these dayes than Noah had, who could make a house to contain all creatures ac­cording to their kind, both clean and unclean? Gen. 7. 7, 8 9. and yet it is of no lesse difficulty to make one field to contain both Wheat and Tares, Mat. 13. 25, 26, 27.

Was ever man more in favour with God than Abraham▪ with whom the Lord is said to eat & drink, to walk with him towards Sodom, and converse with him about Sodom, so as he will hide nothing from Abraham, Gen. 18—who is therefore called Gods friend or familiar, Iames 2. 23.

Did ever man in these dayes stand nearer to God, or attain a clearer vision and aspect of God than Moses, who talked with him face to face, as a man speaks to his friend? Exod. 33. 11. had ever man more power with God in these dayes than Jacob had, who as a Prince prevailed with God, and with men, and had power? Gen. 32. 28. Can any man in these dayes in the finishing of his ministry attain to a more honourable Funerall than Eliah did, or give a more effectual and honourable Legacie than he did in his departure? 2 King. 2. 9. [...]15. It may seeme strange, considering the voice of Scripture, and the nature of the Son of God, who is yesterday, and to day, and the same for ever, Heb 13. 8. that men should beleeve such doctrine as pro­clames Christ to be nearer and more effectual and glorious in the Saints in one age of the world than in another; but by this means we see they glorifie themselves, and say, we are not in so low and mean wayes of dispensation as our Fathers were, and by this means hide the Devil in their doctrine, by telling men from this ground, that how ever so pure and glorious estate ap­pear not now in the Saints, nor those operations of the Spirit so plentifully powred out, as the Scriptures foretell and make men­tion of, nor that reall presence of Christ in his ordinances, yet a [Page 138] time is coming wherein a more glorious Dispensation shall ap­pear, for the fulfilment and making good of all such Prophe­sie [...] and Promises as are recorded in the word of God, Acts 2. 18. Mark [...]6. 17 18. and thus men have been deluded, and the word of God falsified from the heginning of the World un­to this day, by mens vayn Tradicions, with respect to time past; conjecturall and meer imaginary hopes for time to come, never yeelding unto Christ the reality and compleat blessing of his presence upon the Earth, Exod 3 [...]. 14. 15. but slanderously intreat, and cruelly persecute him when or in whomsoever he appeareth, Mat. 5. 11. Iohn 15. 20. Acts 7. 52.

3 Hence ariseth a third point in what they teach; that is, They falsly translate the matter, to justify themselves in their present wickednesse, as though they themselves were of that spirit which loves, maintayns, and justifies the Cause of the Prophets, and impute the persecution and murdering of the Prophets only to their fathers, to be an act done in their fathers dayes, as though their time afforded no such thing.

And in like manner impute the spirit of wickednesse unto Christ, and translate their own practice unto him, to justify themselves thereby to be the holy ones of God, whilst they are seeking the life of the Son of God, to entrap and ensnare him, as an evill doer, a friend of Publicans and Sinners, a gluttonous person, a wine bibber, a Samaritan, and one that hath a Devil, and works by the power of Belzebub the chief of Devils, Mat. 11. 19 Iohn 8. 48. Mat. 12. 24.

Thus they translate the state of the Son of God into the con­dicion of the Devil, as being a practicioner of Devilism, and the state of the Devill, as the state and condicion of Christ, a lover and maintayner of the Prophets, which is the very way of all false interpreters of the Word of God, who to varnish and co­lour over their deceitfull and cruell spirit and practices, cry out against Hereticks, Scismaticks, Blasphemers, and enemies of Church and State; as themselves being innocent, friends to Religion, and upholders of State and all good Order; and are no such persons as their forefathers have been, out of whose loyns they are come, and upon whose proper principles they do proceed: these are men of close conveyance by sleight of hand [Page 139] in their Ministry, the juglers of the Time, the witches of the world in all the ages thereof, according to the tru intent of the word of God concerning witchcraft; for the Hebrew word Cashaph signifying a changing or turning▪ intending properly false Teachers, as our Apostle witneseth Gal. 4. 1. such as Ian­nes and Iambres were, who withstood Moses, alluding to the Sorcerers in Egypt, which the Apostle met with in his dayes, 2 Tim. 3. 8. such as change the things of God into things hu­mane, the Eternall Ordinances and Offices of Christ into such as are transitory Institucions of men, Col. 2. 20, 21, 22. who de­lude men by proposing a false object, and corrupting the ayer or medium of doctrin, in the conveyance of the ey to the object.

For, as the word of Blessing in all its expressions terminates it selfe (as its proper scope) in the playn and saving liberty of the Spirit in the Son of God, so also the word of the Curse in all the manifestacions thereof, terminates it selfe in that guilefull destructive enthraling spirit of entanglement of that son of per­dicion, which is the Reall Communion of the Woman with the Serpent, whereby the off-spring of the Devill is brought forth, as the other is the real fellowship of the Bride and Bridegroom▪ whereby the Son of God that off-spring of Heaven is brought to light in his tru Office and Exercise: and as these Ministers place the highest excellency of Christ now in exercise and being on the Earth, in point of Regall Authority and Priestly Vertu in Officers made and appointed by men, so also they place the basest degree of Satans Subtilty, in simple women loaden with iniquity, whom they can easily snare in the words uttered for their own defence, with the help of som envious witnesse pre­judic'd against them, whilst they themselves do not only passe away in the croud as innocent, finding out and revealing of the iniquity of the Times; but also sit as judges of them, and as gods over them, for execution.

The third generall point noted in the Text is, what these In­terpreters are in point of Office, that is, they are witnesses unto themselves, or as the word will allow, witnesses in themselves; That they are the childreu of them that murthered the Prophets: In which observe two things; first, that respect which the fathers [Page 140] after the flesh have to them as being their originall and prede­cessors: secondly▪ the respect which they have to the fathers, as being their children and off-spring.

1 First, they confesse that their fathers were murtherers; they killed the prophets, therefore they acknowledg (according to the tru intent of the Law) that they themselves are murde­rers; for whatsover may be said of an ancestour, that may be truly said of the off-spring; and therefore Levi is truly said to pay Tythes in his father Abraham, being in his loynes when Melkizedek met him, H [...]br. 7. 9, 10. For, in all the works of God▪ Time weares not out in the off-spring, the tru nature, disposicion and quality of the progenitor, for the off-spring re­taines the properties of the progenitor in all points. What might be sayd of a Lion in the beginning, the same may be sayd of him now; what might be sayd of a Lamb in the beginning, the same may be sayd of him now: and so of all the creatures upon the Earth. What was sayd of the Serpent in the begin­ing, the same is tru of his off-spring at this day; if falsifying of the word of God was the spirit of the Devill in the Serpent at the begining, then false interpretacion of the word of God is the same spirit of the Devill in the actors thereof at this day, what or whomsoever they may be, or seem to appear.

2 Secondly, as they are the children of such parents, wee know that none can assume a child▪like relacion, but he must therein assume the fathers operacion, or elce how should the child come by his being? therefore they conclude themselves under the act and guilt of murder, even of taking away the life of the Prophets, in that they are the seed and off spring of them who did it before; for the disposicion and operacion of the pro­genitor departs not from the tru seed and off-spring, Exod. 20. 5. therefore the sins of the fathers are visited in the children, unto the thirds and to the fourths of them that hate the Lord; the word generacion is not in the Hebrew Text, the thirds signify­ing the full and compleat condicion of all haters of God; as Three that bear witnesse in Heaven are a compleat and perfect testimony, and yet but One, 1 Iohn 5. 7. and the fourths being the Number of Extension, as the four Corners of the Earth comprehend the whole World in all the parts thereof, signify­ing [Page 141] unto us, that all and every sin in that whole estate of the haters of God, are inflicted upon every particular party found therein; and therefore accordingly in point of opposition there is no period or bound set unto Gods mercy, in them that love him, in the preservacion of his Law in the purity thereof; he therefore that is related unto God in Christ as a son, bears the same disposition, and hath the same operacions of the Father re­ally reckoned upon him, and is in the exercise thereof according to the tru intent of the word of God: therefore is that speech uttered by Christ, hitherto the Father works, and I work, Iohn 5. 17. and however the carnall eye of the Iew never saw the man Iesus making this visible World, yet without him was not any thing made that was made, Iohn 1. 3. and the spirit of the Son being one with the Father, is a sufficient testimony and witnesse in every Saint of God, of his unity with the Father in his whol work, as really as the same spirit witnesseth a unity or faith between the Creator and the creature; so that hee which denies unity in the whol work of God, not having the witnesse thereof, he denies also unity in the Contract and Co­venant of God, not having any witnesse in himselfe thereof, but remaines in the state of unbelief, and hath that spirit which as it witnesseth relacion in generacion to him who is a murderer from the beginning, so hath it the testimony of unity in the act (in it self) of being under the guilt of crucifying the son of God; for if we confesse a certain innocency in our Progenitours, in the act of creation, destitute of the righteousness of God in Christ, we therin testifie our selvs to be destitute of the righteousnes of God in Christ at this day, and a Pharasaical righteousnesse is the most we attain unto; and if we confesse our Progenitors, of whom we properly do proceed, to be actors in falling from God, under guilt of sin, and out of the favour of God for a moment, or a­ny point of time, we have the witnesse in our selves that we are now in the way of the fall, under guilt and condemnation, and out of Gods favour and love unto this day, for the spirit of Satan comprehends the parent▪ and the posterity, to witnesse in and of, both alike, as really as the Spirit of God comprehends the father and the son to testifie of them, as one undenied act.

Note here, that the children of the Devil (as Christ cals [Page 142] them) are of him, who is a Murderer from the beginning, a Ly­er, and therefore aboad not in the truth; for when he speaks a lye, he speaks his own, it is himself, both a father and son, for he is a lyer, or he is a lye, as the product, and the father there­of, as the original of the same; so that wickednesse was never brought forth, but by the wicked one, who is from the begin­ning, as ancient as the son of God himself, Iohn 8. 44. Also the Son of God is he in whom life is preserved from the beginning, and therefore an eternal life, as ancient as himself, and so is said to be, the way, the truth, and the life, so that no man can come to the father, but by, or in him▪ Iohn 14. 6.

Whosoever then finds a time when the Lier was not, and the Murderer, he may as well find a time when truth and life e­ternal was not; and he that goeth about to make a separation of just and unjust, and not from the first motion of God towards man, which is from everlasting, as also to keep each of them, that is, the way of life, and the way of death intire, in the whol course of their progresse, that man can never preserve and keep the word of God in its native purity, but is a false Interpreter thereof, and a betrayer of the just and holy One into the hands of the wicked.

Note further, in conclusion of this point, that when Abra­ham is said to be the father of beleevers, as the Saints being rec­koned as from him, Rom. 4. 11, 16. Abraham is personated, in that high father according to the Etymology of his name, or in that eternal father, as the Prophet cals him, in whom he plainly concludes both father and son, as one state and condition, which no man can expound otherwise, Isaiah 9. 6. but he that is the son▪ is the father also, according to the true intent of the Prophet, and in this respect the saints of God as naturall sons have the Spirit of a natural father▪ namely the spirit of God, Isaiah 61. 1. and as the Saints of God are taken from that na­turall disposition, and common reasonings of the spirit of man­kind▪ as being chosen out of the house of him who is estranged from God, (as mankind following the naturall propencity of his own spirit is) so they are truly said, to receive the spirit of adoption, whereby they cry Abba father, or father, father, Rom. 8. 15. that is, they lay claim to God, as sons, in a twofold re­spect, [Page 143] he is a father, as they are naturally descended of him and he is a father as he hath taken them out of the house of a stran­ger, as Solomon took a wife out of the house of Pharaoh▪ and as Paul took Onesimus for his son, and as the Gentiles became the family and houshold of God in Christ, Psalm. 45, Philemon 9. 10. Ephes. 2. 11. 12. 13. And the Saints of God come not un­to God but with respect nnto their Sonship in both respects, beholding therein for ever from what they are delivered and set at liberty, and into what they are delivered and invested, with power and authority.

By the spirit then it is that they cry Abba father, that is fa­ther, by natural descent and generation, as springing from God, having that gracious inclination and disposition of his son from heaven; and father, as being freely adopted and chosen out of, and from that carnal, common, and sensual disposition that all men by nature are subject unto, Ephes. 21. [...]8. To be sons and heirs of that heavenly Kingdom of glory and of God, Rom. 8. 15, 16, 17. 1 Pet. 4. 14.

4 The fourth point in the order of the text is the extent of their witnesse, or that estate witnessed unto, in these words, Fulfill ye the measure of your Fathers, that is, as your Fathers by your own acknowledgement are come down unto you, and are extant in you in point of generation, and so no time vacant wherein they have not appeared in the defcent; so fill you up the same measure of your Fathers, in that your sin of false inter­pretation, by building a Tomb upon the carkasse of the Prophet in the letter of the Scripture void of the Spirit thereof, which is the bloodshed and murder of the men of the world to this day: this your sin reacheth up in like manner unto them from whom yon are descended, even to him who is a murderer from the beginning, Iohn 8. 44. And you by vertue of that onenesse of spirit are conversant in that first act in the begin [...]ing, as re­ally as the Serpent in his seed i [...] extant in you at this day▪ in your guileful and deceitful interpretation; and this your spirit shall descend in like sort, in your posterity, generated by this your doctrine, and their guilt shall ascend up unto you in the measure and fulnesse of the same; so that the sin and guilt of the Pro­genitour [Page 144] and Offspring are the same, even as the holinesse and righteousnesse of the father and the son▪ are one and the same in Christ, Ephes. 4. 24. Iohn 10. 30. Phil 3. 9. Rom. 1. 17. and hence is brought in the ensuing and following sentence.

The 33. Verse contains a vehement acclamation in­veighing against these false Interpreters, wherein ob­serve two things.

• 1 First, The names he gives unto them, in these words, Oh ye Serpents, yee generation of Vipers.
• 2 Secondly, An Interrogation, How can you escape the damnation of Hell▪

1 First, in that he cals them Serpents in the plurall number, it is to shew that all false Interpreters are of the same brood and offspring, though they may seem to be divers and averse one from another, and in that he cals them Vipers also, it is to declare that every one hath the poysonfull disposition of all kind of ve­nemous Serpents in him, of what name or manner of poyson soever i [...] may be, false interpretation hath it included in it, as being the proper Cistern and continent thereof: and in that he cals them Serpents, he brings hem back to their proper fountaine and Originall▪ whence they Spring, as being the ve­ry spawn and seed of all deceit: Oh Serpents, that is, ye decei­vers of mankind from the beginning, by false exposition of the word of God, affirming in your teaching, that man shall not dye, but live as Gods in that way wherein God affirms death doth confist, Gen. 2. 16, 17. compared with Gen. 3. 4, 5. Rom. 8. 13. That is, by eating of the tree of the knowledge of good and evill, bearing men in hand that they shall communicate in a better, and a worse condition then they have in their originall and first motion of their beginning, Gen. 3. 1.-5. Whereas God affirms that his image which is his holy Son takes being together with man, for out of man, that is, that Son of man God never was, for he cannot be all things out of man, and then he is not God, for otherwise than he is God in Christ he cannot be a Creature as well as the Creator, he cannot be death [Page 145] as well as life, the receiver as well as the giver, the heater [...] as well as the speaker, the obeyer as well as the commander, with­out which salvation cannot be wholly and compleatly of God, therefore the Psalmist cals him the God of salvations, in the form plural, as he is salvation in all and every respect; for the hea­ring ear, and the seeing eye are both alike of the Lord, Psal. 68. 20. Prov. 20. 12.

When God affirms man to be in his image, that is, to have the compleat form of his Son, who is the engraven form of his sub­sistance, the Serpent affirms somthing must bee done before that be accomplished and perfected; they must eat and com­municate with sornthing elce to bring it about: so say all false interpreters unto this day, elce for what serves your water in Baptism, your bread and wine on the Table, your corporeall fasting and feasting, ccommunicating with Schools, and corpo­reall laying on of hands, before the gifts of the Spirit, your eat­ing up of time before Christ come to Rule the Nations, and before Christianity can be perfect: Oh ye Serpents that teach men to communicate in somthing elce than that which is all things, before that good work of God can be perfected! This is the Doctrin from the begining, that doth and ever did de­prive men of the glory and power of God, transforming men into Devils, as we see him work effectually in all those destruc­tive wayes among men at this day; and thus the Serpent is discovered by his speech.

2 He is discovered by his gate or motion, he moves not, but upon his belly, Ʋpon thy belly shalt thou go, Gen. 3. 14. For his bel­ly is his god, as is affirmed of all false teachers▪ Phil. [...]. 19. For they move not but to satisfie their carnall appetite, with honour, wealth, friendship, outward peace and prosperity, to be strength­ned in the arm of flesh, and leave plenty of such things unto their posterity; Oh ye Serpents that move not but upon the cause of your belly, to satisfie your corporeall body and life, and when you attain to any preferment herein, your religion either becomes a slavish underling, or else withers quite away, as the Serpent casts his withered slough, or skin, in the heare of Summer.

[Page 146] Yea, he goes upon his belly, breast or heart, as the word im­ports, that is, their principal part, signified by breast or heart, cleaves unto the earth, that is, unto carnal and terrene things, their mind, understanding, wisdom▪ will, affections, and consci­ence, yea, all their learning is carnal & earthly in the very prime and height thereof, so that their principal aptitudes, as breast or heart move not but upon the earth, other creatures tread upon the earth, as a thing mean and base put under their feet; the Serpent moves not, but layes it to his heart and bosom.

Oh Serpents, the original of the curse of God, but for false interpretation, there had never been curse in the world, nor wrath of God upon mankind, which consists in going upon the belly or breast, that is, in carnalizing the word of God, going upon it as upon the words of m [...]ns wisdom and principles, & not according to the wisdom and power of God, 1 Cor. 2. 5. And in the words of mans wisdome and principles, the letter of the Scriptures doth properly consist, as is apparent to all that are not wilfully blind, by the histories thereof, proverbs, parables, relati­ons, offices, buildings, battels, journeyings, genealogies, life and death of the Saints, with the nature and operations of all Crea­tures in the heavens, and on the earth, which we see come (in some sort) within the confines of humane capacity, which is the common doctrine of the world, only adorning it as with God, or making it as their God, which is that which the He­brews call Cashaph, of which the Greeks have formed their word [...]a caino, and the Latins Fascino, which is to bewitch, and is the changing of the glory of the incorruptible God into thè i­mage of a corruptible man, and into birds and four-footed beasts, and creeping things, Rom. 1. 23. Which is nothing else but to place the glory of God to consist in conformity with the letter of the Scripture, which is naturally written in every mans heart, else the word of God could not expresse it selfe in all men, that is, in such as unto whom the spirit of God is not given, also such as never had the written word of God could not lie under the breach of any known law of God, and therefore their consci­ences could not accuse or excuse, which is the portion of all men, Rom. 2. 15. for doubtlesse the sound of the Scriptures is gone into all [Page 147] the earth, and their words unto the end of the world, Rom. 10. 18.

3 Thirdly, the Serpent is known by his food, dust shalt thou eat, saith God, Gen. 3. 14. to declare the basenesse of his proper sustentation to be such as all creatures decline▪ dry dust can bring forth nothing that is good to perfection, Isaia 65. 25. This is the food of all false Interpreters, they carnallize and corrupt the word of God in all things; for as dust is void of moisture, which makes the earth fruitful, so do they bereave the word of God of all that moisture and oyly intent of the Spirit, or else its no acceptable food for them to sustain the works of the slesh in terrene glory and beauty. Oh Serpents, that feed on nothing but basenesse by the verdict of God, for to cast the word of God into a transitory form, is nothing else but that unclean Spirit of the Devil, which Christ here, (as his manner is) rebukes: for though there be an acknowledgement of Christ to be the Son of the most high God, yet in that they professe Christ to be a­nother thing than themselves are, for they are affraid of being tormented by him, therefore reckon themselves to be another thing: for Christ doth not torment himselfe, no man hates his own flesh, Ephes. 5. 19. In this they appear to have that unclean Spirit, for it is, and ever was the very form of the Devil so to do, as really as it is the form of the Son of God to make himselfe one with the Father, Iohn 10. 30. Iohn 14. 9. Therefore Christ rebukes such, as unclean spirits, yea that spirit of Satan, as such as hath no interest in them that are his, Mark 5. 7. 8. Oh Ser­pents who feed so basely, as upon the husk, the shell, the barke and rinde of the word of God, whereby the curse is formed and maintained in the world; & forsake the [...]eed of immortality, the kernel, the sap, the pith, and the marrow of all things, which is the scope, intent and spirit of all things recorded and registred in the word and works of God.

4 Fourthly, the Serpent is known by his hearing, for his cu­stome is to stop his ear, though the Charmer charm never so wise­ly, Psalm 58. 5. he will not hear, now we know that to charm a thing, is to utter the same tune, note, speech or language which that uttereth which we are about to charm, with an interpositi­on, or infinuation of something whereby to take with guile in the motion or coming forth of the thing, as the Apostle useth [Page 148] the word guile in a good sense, 2 Cor. 12. 16. But this Serpent in false Interpretation stops the ear, let the good Charmer charm never so wisely it will not hear, that is, let the Son of God in tru interpretation & opening of the word of God, sound forth & speak in the very same note & tune which mans heart is known by na­turally, according to the history, proverb, parable, and progresse of the word of God, in way of ushering it into the heart of man, or bringing forth the thoughts of mans heart to symbolize and a­gree therwith, as it is propounded in the figure, similitude, meta­phor, allegory, and dialogiums thereof; yet when the truth of the thing appears, which the spirit of God intends, and is properly taken with, against that doth the Serpent, and false and subtle interpreter stop his ear, even as it is said of the Serpent that he layes one ear to the ground, and stops the other with his tayle, wherein his life and motion properly resides; for some Ser­pents after their head be cut off, will live and move many hours, which life and motion appears properly in the tayl: So these false Interpreters, when truth appears, stop their ear (in one respect) with an earthly conjecture and conception of the word of God, and in another respect, with that lively aptitude which naturally they have, to move and act in such carnal and sensuall wayes and respects, which resides in the tail, or in that inferiour part or place of the sting of sin and curse of God, Rev. 9. 10. made manifest in his word 1 Cor. 15▪ 56. Oh Serpents, this your false and carnall interpretation hath stopped the ear of man from the beginning, that he will not hear the voice of the Son of God, though he useth all his skil for the opening of it; it is carnall and earthly interpretation in all ages that hath stop­ed the ear from hearing, entertaining and approving the good word of God, and by other means was the word of life never hindred from making entrance into the heart of man, in any age of the world, nor among any people or nation.

And it is only words of spirit and life, Iohn 6. 63. that boar the ear, and open it to hear the voice of the Son of God▪ Psalm. 40. 6. Iohn 5. 25. that they may live; it is that which incor­porates into the house and family of God, so as never to depart thence, for he is tyed thereby unto the door post, even by that sound of the word in his soul, that he can never depart from it: [Page 149] even as the Servant that had served his Master seven years, and would have no other freedome, but what was found in that house and service, was brought to the door▪post and boared tho­row the ear, entring into covenant therby to serve him for ever, Exo. 21. 6. For there may be a Covenant struck by the ear, as well as by the hand, Heb. 8. 9. Therefore the Psalmist proclames, Oh blessed is that people that know the joyful sound, for they shall walk on in the light of thy face: Oh Lord, in thy name shall they be glad all the day, and in thy righteousnesse shall they be exalted, Psalm. 89. 15. 16. alluding to the sound of the Silver Trumpet at the Wars, Assemblies, Solemn Feasts, Iourneys, and over the Sacrifices of Israel, Psalm. 81. 3. Numb. 10. 3. 9. 10. Joel 2. 1. 15. The ear listning to true interpretation binds over to God, incorporates into that mystical body of Christ▪ and keeps from ever departing thence any more, knowing the shrill sound of the trump of God, which is the dictate of the spirit of God, it preserves in the Camp for ever.

5 Fifthly, The Serpent is known by his act, that is, he cru­sheth the heel of Christ; as the seed of the woman breaketh or crusheth his head, so he breaks, bruiseth, or crusheth the heel, or foot-soal of the seed of the woman, that is of Christ, Gen. 3. 15. For as Christ bruiseth the head of the serpent, crusheth or squee­zeth out the headship and power of the Devil, so that nothing of his wisdom, subtilty, cruelty, hypocrisie and authority appear [...] in the Saints of God in any of their wayes, even so doth the Serpent by false interpretation bruise and crush the heel, or soot soal of Christ, or the print of the soot, as the word imports, that is, whereas the Son of God (in the Character, letter, or histori­cal records of the word written in mans heart) hath therein se­cretly and mystically involved his proper and saving intent, which the Saints of God know how to take [...]ut as their only and meet help, Gen. 2. 18. for the propagation of their kind, as they are the workmanship of God in Christ, and his off spring, Ephes. 2. 10. Act. 17. 29. Even as the Lord tooke a [...] rib out of the side of the first man, that great and original Character of mankind, and made a woman of it, Gen. 2. 21. for the multiplication of man upon the face of the earth, Gen. 2. 28. So false interpre­ters they take out the letter and history of the word from the [Page 150] intent and mind of God, and by that means bruise and squeeze out the life and spirit of Scripture, that not a print of Christs proper footsteps which he hath truly taken therein can appear, being they have carnallized them, by closing up the flesh instead therof, as though the glory & power consisted only therein, and as though no defect were upon man in the departure of the rib or bone, the life and spirit of the word, wherein all true power and glory doth consist; which they by this means of spoyling the proper print of Christs footstep, which he hath set upon all things in heaven and in earth, terminating the form thereof in transient things, which is the arm of flesh, and so with the Ser­pent are accursed, Jerem. 17. 5. Oh Serpents, who by the brui­sing and disfiguring of the prints of Christs footsteps (which he hath set upon all things rightly considered, to make his way known to the sons of men, according to the Spirit) in closing up the flesh instead thereof to be the glory, have thereby de­luded and destroyed the world unto this day, Rev. 9. 10.

But these men cry out against such as stand for the scope, in­tent, life and spirit of the Scriptures (which Christ saith, his words are, Iohn 6. 63) that they turn the Scriptures into an Alle­gory, whilst in the mean time themselves are the only persons that so do; for they will have all to consist in the proper allego­ry, metaphor, history, outward form of parable, proverb, jour­neys, buildings, sacrifices and ceremonies, and therefore in the laying down of one form and figure, they take up another, or else they would lose all their Religion, as they must needs do at the time of their death, for they have nothing to do when they come to heaven (according to their own doctrine) which they do hear, no not to love God himselfe, which they say on­ly continues (not understanding the speech of the Apostle, con­cerning faith, hope and love, 1 Cor. 13. 13.) for by their owne doctrine they deny to love God in Heaven▪ as they do now here in this world; for now they professe they love him mediately, in another, but then they will love him immediately in himself. These are the allegorizers upon the word of God, for they turn all into the proper figure, Allegory, Metaphor, and misse of the truth and substance in all things.

6 Sixthly, The Serpent is known by his names, and they are [Page 151] many, whereof one is Pithon, coming of the Hebrew word Pe­then, a Spirit of delusion that followed the Apostle Paul, there­by to maintain and uphold the way of its delusion: this is a cer­tain effeminate Spirit o [...] divination, that for gaine fi nds out a way by subtilty to prostrate it selfe to any forme of doctrine, and that which seemes to prevail and be in honour with the most, that it takes up (with great applauding of the same, toge­ther with the Publishers thereof, Act. 16. 16. 17.) And that this Sepent sets upon his own principles, which are carnall and dia­bolicall, which principles by that means, he covertly and cun­ningly insinuates into the world, by transforming himself into an Angel of light, 2 Cor. 11. 13. for the upholding of the glory, power, riches, and outward prosperity thereof, as though the way of Iesus Christ were promoted and propagated therein. Oh ye 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 [...]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 [Page 152] 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 [Page 153] 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 [Page 154] 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 observe
• 1 First, An act of Christ in sending Prophets, Wise­men and Scribes.
• 2. Secondly, An act of these false Interpreters, in these words, Of them ye shall kill and crucifie, and of them ye shall scourge in your Synagogues, and persecute from City to City.

1 The ground and reason of this miserable and wretched condition on mankind, is this, because they interpose some­thing between God, and their supposed or expected good and happy estate, as these interpose their fathers living before them, and their supposed present good estate, in their not murdering the Prophets: For thence it comes to passe that man becomes the Serpent, even the Devil himself, as Christ affirms of Judas; Have not I chosen you twelve, and one of you is a Devill, Iohn 6. 70. 71? who interposed riches the love of money, between the Son of God and himselfe, Mat. 26. 14, 15, 16. This Spirit which interposeth something between God and it selfe, is the proper Author of all mischiefe that ever came upon the sons of men, which seems to be a proper maxim in the doctrine of the Priest­hood of this age, that in the knowledge of Christ every one [Page 155] must keep his S [...]cundumidem, a certain distinction or distance between Christ and a Christian; that whatsoever is in Christ, Beleevers have somewhat according to that, or after the manner of it, something resembling, or like it, but not the very same; this is a Pillar set up which all must bow unto, which is to appoint men to keep alive and preserve the life of the Serpent. For to interpose any thing (if but a difference in any thing) between Christ and a Christian, between one Son of God and the rest of sons, is to keep alive the spirit of the Serpent in the world, by the falsifying of that word of God uttered in Christ: So it was in the beginning; it is the very voice that uttered it selfe in the Serpent at the first, and in his off-spring unto this day; For according to his consultation with the woman, or in the woman, as she is taken with respect unto the fall of man from God; for, as the man is called Enosh, with respect to shame, as well as Ish, with respect to honour; even so the woman is called Eve, as being the original of shame, Gen. 3. 20. 21. 2 Cor. 11. 3. as she is called Isha, of [...]sh, with respect to honour and dignity, Gen. 2. 23.

And with respect unto shame the woman is brought in, as never having any other consultation but with, or in the Serpent, from her very first being; therefore the Serpent faith, (as an­swering to a former discourse of the woman (the beginning whereof cannot be terminated) Yea, hath God said, thou shalt not eat of every tree in the Garden, Gen. 3. 1? Nay, but God knowes that if you eat, you shall have your eyes opened in that day, and be as Gods knowing good and evill, and by that suggestion secretly denies them to be such for the present as were in the perfect image and likenesse of God, wherein God had affirmed he had made them, Gen. 1. 27. Gen. 2. 7. and so doth this Serpent by false interpretation interpose the eating of the Tree, between their present estate, and the compleating and perfecting of the word and work of God, which was passed upon them; as false Teachers ever bring in something to interpose be­tween God and that happy and perfect estate of Christ, as the spirit of bondage in the elect, before the spirit of adoption, the pangs of death in the terrours of the law, before that peace and quiet of the law of the spirit of life▪ which is, and ever was in [Page 156] Christ Jesus, yea a state of innocency, wherein is no need of Christ, before that blessed injoyment of that image and likenesse of the eternal Son of God.

A state of sin in the Saints, wherein they are out of the fa­vour of God a time, before their participation of that righteous­nesse and holinesse of Christ, which hath the favour and love of God eternally annexed thereunto; yea, a certain womb of a woman living in such a time and age of the world, before the glorious and perfect revelation and appearance of the Son of God in the sons of men; yea they interpose so many hundred years between God, and the perfection of the son of man Ie­sus Christ, not knowing the divers names which the son of God hath assumed and taken up, to expresse his reall appearance and presence by; for he is called Adam as well as Iesus, David, or Solomon, as well as Christ, one that departs and goes away from us, or else the Comforter comes not▪ Iohn 16. 7. as well as he is said to be Emanuel, God with us, Isaiah 7. 14. Mat. 1. 23.

Yea, he is that Alpha, the first Letter or Figure in the Al­phabet, and also that Omega, the last, Revel. 22. 13. without which, and all the figures and letters contained between them, no point of the law of faith can be spelled out right, so as to contain the mind and will of the Author thereof, but prove a deceitful interpretation, wherein the spirit of the Serpent doth ever consist: for these are they who interpose the Tree of Know­ledge of good and evill to be eaten of, or communicated with, to bring man to happinesse, instead of that Tree of life eternal, which is in Christ Iesus, that son of eternity, without whom nothing was made, Iohn 1. 3. which tree of life, Revel. 2. 7. hath seed in it self, sufficient to preserve it selfe for ever, without interposition of any thing whatsoever, Gen 1. 12. 1 Iohn 3. 9.

For he that brings in any thing to adde unto, or to perfect Gods act and workmanship, to make it more wise or holy than for the p [...]esent it is, as is the pretence of such as say, the work of God is begun in the Saints here on earth, but not perfected till death and departure hence; these persons if they hold the uni­ty of faith, as they say they do, that God and man are made [Page 157] one in Christ, then are they no more twain, but one, Mat. 19. 5. 6. new man▪ Ephes. 2. 15. or one Flesh, Ephes. 5. 31. 3 [...]. So that those who by their endeavours in bodily exercises go a­bout to make that condition better than at present it is in it selfe, as to make it more wise, more holy, more able and suffici­ent, such go about to amend and make better the son of God, as for present wanting wisdom, holinesse, power, or glory, which it may in tract of time, and means used attain unto, either by bringing in somewhat which is not yet come between God and his people, as sorrow, repentance, baptism, supper, fast, or some way of ministry not yet raised up, or else not come to its growth and perfection, or else by casting out something which for pre­sent stands between God and us, as fin, guilt, defects, insuffici­ency and imperfections.

Now the fear, jealousie, and suspition, the pride, presumption and ambition of this spirit, let us read it in the woman and the serpent from the beginning,

Again, if we say it is we, as we are men, that must be made better by our endeavours and use of means, and not the son of God, then we divide our selves from Christ, making his condi­tion one, and our own another, which is to divide Christ, and hath ever been from the beginning that main bar of infidelity that shuts men out from entring into that rest of God, Heb. 4. 1. 2. 7. which is to interpose some good thing, yet to be attai­ned by doing or suffering, that is not yet in its perfection in the state of a Saint of God; this is to reckon and account of our selves according to the proportion and measure of a Creature, and not according to the dimensions of the son of God, which is, and ever was that great contest between the Angel of God, and the Devil about the body of Moses, or incorporated state, according to law, whether it is to be measured according to the periods and limitations of the Creature, or according to the il­limited and immense condition, and incomprehensible state of the son of God, Zach. 3. 1. 2. Iude 9.

Again, if we interpose a thing that is evil between God and the perfection of his Son or Saints, as sin, Devil, fall of man, ter­rours of the law, spots and breaches in our sanctification, stains of conscieuce, and the like; then we either adde unto the death [Page 158] of Christ, who is a lamb s [...]ain from the beginning, Revel. 13. 8. who was made sin for us, or in our nature, in them that perish, proportionable unto that righteousnesse of God, which we that beleeve are made in him, or in that nature divine, which is infinite, and therefore neither sin nor righteousnesse can ad­mit of increase or diminution, 2 Cor. 5. 21. 2 Pet. 1. 4. Christ then having perfectly suffered, the just for the unjust, nothing is to be added thereunto, under the pain of making his death in­effectuall, 1 Pet. 3. 18. which it is in every one who makes it not perfect, infinite, and all sufficient. And if the evils we bring in be such as concern us, and not the son of God, then we take them up upon our selves, as we being the saviours and deli­verers of our selves, being out of that proper state and conditi­on of the son of God, and so deny the death of the son of God to be that which it is; namely, to comprehend and comprize a [...]l evill whatsoever, as his life comprehends all good, and so take upon us to bear our own burthen in that state of death, and of the damned for ever.

And thus false Interpreters bring in a Tree of the knowledg of good and evill, to be communicated with, in the perfecting of the word and work of God which is the way of the Serpent in his seed at this day, which ever kils and murders the true Prophet in not suffering the life and Spirit of the word of God to come forth and appear, which life is ever taken away by them, to raise up, advance, and maintain the life of the flesh, in all the lusts, pride, glory, power, and abominations thereof, according to their present state, as they can stand with the rank and sta­tion wherein they are set, or serve in way of further preferment. Therefore saith Christ, Behold, that is, look up and wonder, to your astonishment and overthrow for ever, for so much the word, Behold, imports in this place.

I send unto you, saith he, Prophets, &c. the persons to whom he speaks here, are false Interpreters, who judge falsely of the word and work of God, whether in themselves, teaching and decla­ring it to others; or approving it from others, it matters not, it is alike detestable in all; the Serpent divulging, and the wo­man approving, is all one in this point; and to parties of this rank [Page 159] and quality, the son of God utters these words, Behold I send unto yon Prophets, Wise men, and Scribes, which are all taken in a good sense, as good and holy men (in this place) sent from the Lord our righteousnesse; from whence this question may be moved; namely, how the word of God by good men, yea, by the Son of God himselfe may be said to be sent to wicked men, yea to false Interpreters thereof, which spirit of falshood is never found but in the Devil himselfe.

1 This point narrowly scanned, may breed some commotion in the mind of man; for if God send his word unto the wicked, which hath salvation in it, then if he deal plainly with them (whose nature it is so to do) his intent is to do them good ther­by, and to save them; and if so, then salvation depends upon the will of the Creature, in the approving or disallowing, in its reception or rejection thereof.

2 Again, if God do not intend their salvation, that is, of these wicked Scribes and Pharisees unto whom he sends it, then he may seem to pretend one thing in sending it unto them, and to intend an other, which is deceit, and therefore he being a God of truth, which cannot lie or feign a thing to be which is not, it may seem that he sends his word only unto the elect of God, which is contrary unto this expression of Christ; but the son of God being one, is at unity in all his enter­prises.

3 Furthermore the waters may seem to be troubled in this point, in regard that the word of God was never sincerely ex­pressed, as the word of God sent from him, but by one who is of the faith of Iesus, made one with God by vert [...]e of that co­venant of grace in Christ; for in other way, the Lord never sent, nor uttered himself in his own language, and upon his own proper terms, for otherwayes it is not the word of God, but the word of man, which is naught, and brings to naught.

Therefore if the word of God be sent by a Prophet, a Wise man, or Scribe, men that are godly and holy, as the word is ho­ly, being one with it; for the word of Christ never appeared, nor uttered it self, but in and by the spirit of man, for if it come not from him in whom God and man consist in one, it is not [Page 160] the word of Christ; how then can it be sent to all wicked men seeing as many men live and dye, and a godly man never cometh nigh unto them; yea it may be as is like, people and nations; if we look but upon the Moores, Indians, and Barbarians in these our dayes; doubtlesse it is and hath been the case of many thousand men in the world, never to hear a Prophet, and holy man of God speak, although Scribes and Pharisees may speak plentifully for their own advantage, as also many Infants dy­ing before they have the use of reason; a godly man therefore can never be sent or expesse himselfe unto them.

4 Add further, the voice of Satan never uttered it self, but as man was really considered therein: so it was in Cain, in whom Satan is said to be a murtherer from the beginning, and so he is in all who wander in that way of Cain unto this day: how comes it to passe then that Satan is said to tempt the Saints when no wicked man is found near, nor seems to know there­of? for the heart of man is deceitfull above measure, who can know it, save only the Lord who searcheth the same? Ier. 17. 9, 10. And every man is said to be tempted, when he is drawn aside of his own lust, Iam. 1. 14. and Christ was temp­ted of the Devil, where we read of none to be in that place, (but wild Beasts at that time) saving himselfe and Satan, Mar. 1. 12. for at Satans departure the Angels are said to minister unto him, Mat. 4. 11, if then Satan tempt not, but in the wick ed men of the world, how could Christ be tempted, and no wicked man there?

Answ. For answer therefore unto the question propoun­ded, to clear the point to our understandings, we first addresse our selves to lay down certain conclusions, whereupon to build the answer, in the confirmation thereof.

1 First, that it is the word of God, whereby God and man become one; for by the word of God alone, all things are ac­complished and brought to passe: He spake, and it was done, he com manded, and it stood fast, Psalm. 33. 9. it is the word that made a [...]l things, and it is the word that conserves all things unto this day, Psalm. 119. 89. 90. 91.

Now the word of God is the will of God, and the will of God is the law of God, as the word signifies, where it is said, [Page 161] Thy will be don, may as fitly be read, thy law be don, Mat. 6. 10. and there is no law without a relation; therefore the word or will of God, which is God himselfe, never was considerable nor did acknowledge or own it selfe, but in that relation of God and man in Iesus Christ, for that which is not all things, is not God, and he cannot be a Creature as well as a Creator, but in Christ, he cannot be death as well as life, but in Christ, he cannot be in time as well as eternall, but in Christ, he cannot be a saved as well as a Saviour, but in Christ, he cannot be a son as well as a father, but in Christ, no, he cannot be that mu­tuall espousall, so set forth in their ornaments in that song of songs, which is Solomons, to bring forth his own proper offspring in the fruits of righteousnesse, but in Christ, so that the Al­mighty and illimited one, not subject to time, stretcheth out it selfe unto all times, taking into unity mans nature or manner of being, who is truly said to be in time, and in that unity, the word of God doth consist, and out of it the creating vertue, and sa­ving power of the word of God never uttered it self, nor was the will or law of God, or God himselfe ever known or found out of [...] that consistence of God and man in one undivided act or being; he was never God without an act, nor was he ever act without being God, his operation gives form to Christ, and the form of Christ is the word of God, by whom, and through whom; and for whom are all things, Rom. 11. 36.

The subtle Philosophers of this age, who cunningly work in that art of the Magicians, or Wise men of Egypt, in going a­bout to describe God by the delineation of several names and at­tributes, in a simple divine essence or being, without respect un­to, or any union had, with mankind; these are pure and abso­lute Atheists and denyers of God, in that they prescribe a sta e of divine being, wherein the son of God, as Iesus Christ, is nei­ther reckonable, nor of any use; this is as absolute and abomi­nable Atheisme▪ as to conclude that the Creature, that is, the whole visible Creation, did produce it selfe, and give it self form and motion, without the Almighty power of an infinite and eternal God, for to describe or bring to light the Creator in any thing without respect unto the Creature, is all one as to describe and bring forth the Creature without respect unto a Creator, [Page 162] and how abominable that is let all men judge, the one is the doctrine of the Priesthood of the world in their catechizing, or­thodox, evangelized divinity, and the other is, the doctrine of the Sooth-sayers and Star-gazers, in their Astrological and pro­phetical fictions, both of them alike deceiving the world in all ages thereof, Isaiah 47 13. 14. 15. Dan. 1. 20. Dan. 2. 27. 28.

2 A second conclusion for the answer of the question pro­pounded is, that the word of God never uttered it selfe, but as it layes it selfe in a twofold fountain: for it could never utter it self, in that simple and single bosom of eternity, for so there were not any thing to utter it selfe unto, and then there can be no publication thereof, and therefore must be founded in a creature to spring up from thence: therefore the Psalmist affirms, that out of the mouths of babes and sucklings thou hast founded strength, Psalm 8. 2. that is, thou hast not only esta­blished and grounded all thy praises, there, but thou hast fitted and made them most perfect in that way, as the greeke word Katerti [...]o signifies, which the Apostle useth, Mat. 21. 16.

A like phrase is used concerning the enemies of Christ, they set themselves, and take counsell together, that is, (as the words there import) they have laid their plot and foundation, as persons united to accomplish their designs, Psalm 2. 2. so God hath laid the platform and foundation of the manifestation of himselfe in all his wayes and works whatsoever in Christ, the weaklings of the world who have no helpe of man at all, that they can any way depend upon, Psalm 146. 3. 4. Psalm 60. 11.

So that the word of God is laid and founded in the Creature, as truly as in the Creator, to spring up and utter it self from the unity of them both, or else how came the Creature to exist, if the word of God did not spring up in it and utter it selfe thereby? only observe this, that as man was the last in the Creation, as the end and scope of all, who only was made in the image of God, even so the proper drift and scope of the word of God in a l the rest of Gods works runs properly unto mankind as being that Masterpeece of all Gods works, wher­in [Page 163] the word of God only terminates it self, and not elsewhere, as in any other Creature whatsoever in Heaven or Earth: for all the rest of the Creatures are but as the hand in the Dyal, or sound of the Clock, which proclame and point at time, which they themselves are not, but may give true or false intelligence according to the skill of him who hath the ordering of them: even so all the rest of the Creatures they point at, and poclame Christ, as another thing, than any, or all of themselves are, and may 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 i [...] 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 [...]49. 2. the wisdom of man forrneth and expresseth it self in the like thing; [Page 164] 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, Seed­time 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.

I [...] it utter it selfe in way of King and Kingdom, it intends one that ever reigns, Dan. 7. 27. Heb. 1. 8. i [...] 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 1 [...]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 Melchizede [...]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. 1 [...].

[Page 165] 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 [...]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 [Page 166] 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 the sight of all good men, making it clear and manifest unto whom they be­long, and of what brood and off-spring they are.

5 The fifth conclusion is, that the word of God is of like con­cernment in all men, and takes hold of them with like force, whether it be laid in the way of the blessing or of the curse; for it is of like concernment to maintain and uphold the principles of the Creature, that it is to maintain and uphold the principles peculiar to God; for if the principles of the Creature were not upheld to their height, which argue themselves into the place, office, and seat of God, 2 Thes. 2. 3. 4. then there were no place for the curse, and then the redemption of Christ were without vertue, in that it delivered from no wretched nor cur­sed condition, and then praise-worthinesse due unto God should cease, having no matter, nor cause from which to take place.

Again, if mans principles were not maintained, as well as the principles peculiar to God, the word and work of God should faile and be extinct; for the word of God never uttered it self, nor did the work of God exist, but in order to Gods wisdom framing the Son of man into its own likenesse, making him in conformity with it selfe, which is the state of the Son of God Iesus Christ, as also the wisdom of man framing the Son of God into its own similitude and likenesse, conforming him into the proportion of naturall and earthly principles, which is the state of Antichrist, that son of perdition, and if ei­ther of these should fail, the word and work of God should faile, which are as durable as God himself, Psal. 119. 89. 90.

The word of God therefore takes hold of all men, yea of whole mankind with like authority and force, both in way of the curse, as also in the way of blessednesse, for each maintains its own proper principles as upon life and death; for in case mans principles and reasonings should take place, and beare sway in a Saint, the life and spirit of God should be extinct, and [Page 167] if the wisdom and argument of the Son of God should take place and bear sway in any wicked man, then the spirit of Satan whereby he lives would be extinct, so that each of them hath the fo [...]ce and authority of life and death upon them, than the which a greater bond cannot be; for if the force and authority of the word of God were not of like power in point of wrath in the way of the curse, as to hold proportion with the word of blessing and peace, then could not the word of God hold proportion with it selfe, which must of necessity be in all things, of an infinite and illimited force and au­thority.

6 In the sixth place we conclude, that the word of God hath ordained & necessitated it self to come unto all men in way of in­terpretation, and that in all its expressions and intimations what­soever, because it speaks and utters it self in mankind from divers principles, and therefore the word must be interpreted or translated [...]ut of one into another, that is, out of one proper speech or language into another, and the very formings and fashionings of the heart is the proper speech or language of man, therefore the abundance of the heart is that which he speaks, Mat. 12 34 Now God hath taken up all things of man as he hath respect to all Creatures, to utter and reveal his secret wisdom and counsel by in Christ, the spirit of God therefore in the Saints, takes out the minde and meaning of God from that originall Copy naturally written in the Tables of stone, in all mens hearts, and translates it according to that wisdom of God in Christ, into the fleshy Tables of the heart, fitted to receive the impressions of God, by the removal of those stony, strong and earthly apprehensions and conclusions which man na­turally conceivs and concludes within himselfe from the word of God; so that Gods true intent according to the dictate of his spirit being taken out of that husk or shell, wherein it is expressed, is no more the language of the flesh, but of the spirit, and this is of necessity to be done in the conser­vation of the Spirit and life of Iesus Christ, the Son of God.

Again, the spirit of errour and false interpretation takes out of that originall copy of the wisdom of G d that law of [Page 168] the spirit of life in Christ, and translates it into principles and conclusions humane, proper to the thoughts, device and inven­tion of a Creature, terminating the mind and will of God in things limited by time, place and person, things transitory, which cannot hold proportion with the Son of God, and by means of this translation▪ it is no more the language of the spirit, but the language of the flesh, and so the dictates of the Serpent, the mind and will of Satan, who captivates man by the lusts of his own heart, 2 Tim. 2. 26.

Furthermore, the word of God is not the word of life with­out interpretation, as it is translated out of death into life, ther­fore he saith, Thou wilt not leave my soul in Hell, neither wilt thou suffer thy holy one to see Corruption, Psalm. 16. 10. Neither is the spirit of God, a spirit of Revelation, nor hath the honour of opening the mind of the father, in any, without this grace of interpretation, whereby man is conformed unto the i­mage and similitude of the Son of God.

Add further, that man cannot lay claime to his proper being and prerogative (as he is wicked) namely, to be wiser than the beasts of the field, or to have dominion over the inferiour Crea­tures, but as he translates the excellencies of God into his own humane principles, and thereby exalts himself as Lord over all the works of Gods hand, and by this his translation he inter­prets the word of God in direct opposition unto Gods true in­tent, and proper meaning, in that originall Copy of Gods wis­dome in Christ presented unto the world, and hereby are the principles of humane wisdom set up to bear sway in the world, in the vilifying of the wisdom of God in Christ, by which means the life of Satan is continued in the sons of mortall men.

And this interpretation is by translating one tongue and language into another, which cannot be done but by presenting the originall Copy which by this means is cast aside and vili­fied, as to be no more imbraced nor accepted, and in this presen­tation of the original Copy of the wisdom of God, which can­not but be acknowledged by all men, ought to be magnified, and submitted unto by all, doth the answer of the question pro­pounded consist; for in this representation of the wisdom of [Page 169] God unto mankinde, contained in such, yea the same expressi­ons written upon every mans heart herein, doth the spirit of the Prophet, the Wise-men and Scribes visit all the wicked of the world; yea there where never good man bodily appeared a d in their rejection 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 [Page 170] 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 [Page 171] 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 [Page 172] 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. [...]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. [...]. 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 overc [...]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 d [...]rts of Satan, suppressing the gates of Hell, and ruina [...]s the powers of darknesse, without which wisdome, power and spirit of God, it were impossible to escape, Mat. [...]4 2 [...].

And thus the Devill tempted Christ in the wildernesse where [Page 173] 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 [...]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. [...]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 [...]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 i [...] 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 a [...] 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 [Page 174] 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 o [...] 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. 5 [...]. 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 fal [...]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 that Charmers use the same voice, note or tune, which the Creature hath whom they would charm, or allure to come out of their affected Course or Thickers wherein they have hid themselves, as man in his guilt did in the beginning, [Page 175] Gen. 3. 8. 9. 10. Yet will not the wicked hear, but by this earth­ly translation, and false interpretation stops his ear, lest the word of life should take hold of him to work him thereto, that so he may retain his own language, in his own proper constru­ction and principles, together with the poysonfull and cruell practices, properly accompanying and appertaining thereunto, still silencing in him selfe, and putting to death the spirit of all true prophesie and righteousnesse of Saints by Iesus Christ whom he crucifies, Heb. 6. 6. which he can no more cease to do, nor depart from, than he can cease or depart from his own be­ing; for every wicked man (that prevaricates the law of God, and teacheth men so to do) Mat. 5. 19. is habituated in the ap­titudes of Satan, and not of the son of God, Iohn 8. 44. and of such certainty and voluntary choice, is the curse of God foun­ded in all the proper authors and subjects thereof.

And so much at this time, in answer to that question, how God sends his message and Ministers to wicked Scribes and Pharises, and yet neither salvation nor destruction depends upon the will of man as he is simply a Creature, nor doth God ten­der salvation besides his intent to the wicked, the Divell not excepted, no more then Satan tempted the son of God besides or contrary to his intent to overcome.

The next point noted in the Text is the party sending these Ministers and Messengers, and that is Christ; Behold I send unto you, Prophets, Wise▪men and Scribes, in which words Christ secretly insinuates his own proper state and condition, manifesting his wisdome and skill, in that he translates the speeches and practice of these wicked and deceitfull Interpreters into a spirituall and heavenly respect and relation in himselfe, that as they relate themselves unto their fathers, who they con­fesse to be Murtherers, and so bring guilt upon themselves, as they are their off-spring; so Christ relates himselfe unto God that heavenly father, and makes himselfe one with him, as ap­pears by the conferrance of the Evangelists, for Luke hath it thus; Therefore said the wisdome of God, I will send them Prophets and Apostles, Luke 11. 49. or as the word will bear, the wisdom of God saith, in the present tense, as being a present and continued [Page 176] act; and Matthew hath it, Behold I send plainly declaring the wisdom of God and himselfe to be one and the same thing, and Gods act in sending, and his own, to be one and the same power and authority to invest into office such Messengers; so that whatsoever the wisdome of God is, or what it hath done, the man Christ is the same; what platform it hath laid what it hath devised, contrived, counselled about, uttered and brought to passe from the beginning, that the man Christ Iesus is, it is his own present estate, and his own proper and peculiar act; therefore Christ is called the wisdom of God, and the power of God, 1 Cor. 1. 24. Prov. 8. Prov. 9. [...]. 2. 3. 4. 5. and therefore must be one with God in the root and foundation of all things; for it is not another wisdom that gives being to the man of God to be that which he is than gives being unto God himself to be that which he is, for he is not (in his own proper nature & being) but in Christ, therefore Christ assumes most justly the same title that God gives to himself when he sends Moses to Pharaoh in Egypt, say, saith he, I am have sent thee, Exod. 3. [...]4. so Christ saith to the wicked Jews before Abraham was, I am, Iohn 8. 58.

Whatsoever therefore the wisdome of God hath said, and whatsoever hath been wrought and accomplisht by i [...], is all recko­ned, and really accounted upon that mysticall body, and spiritu­all and holy being of Iesus Christ; what Prophets have been sent, what wonders have been wrought, what revelations and intercessions have b en made, what deliverances and salvations have appeared, they are reckonable upon the true Interpreter and Revealer of the mind and intent of the Father of Lights, where or whensoever such an Interpreter appeareth; not only what hath been done in times past and at present, but also what shall be effected and accomplished in time to come; therefore it is said, the wisdom of God said, as in time past, I will send, as in time to come, and behold I send, as an act in present being, and operation compare Luke 11. 49 with Mat. 23. 34. and so much for the insinuation of the state and dignity of the party sending.

Secondly, observe who they are that are sent: Matthew saith Prophets, Wisemen and Scribes, and Luke saith, Prophets and Apostles.

First, he sends Scribes, that is, such expounders of the Law, as [Page 177] are taught unto the Kingdome of Heaven, bringing [...]ut of his treasury things new and old, Mat. 13. 52. Such as bring forth, and lay open the originall Laws and Records of the Kingdome of God, as they were first founded and laid in the beginning in that platform and pattern seen and discerned only in the Mount, Heb. 8. 5. Act. 7. 44. Exod. 25. 40. Such a one as Ezra the Scribe, who brought out the Laws and Records of the house of God, at the peoples return out of Babylon, declaring plainly that original difference and unmeasurable distance that is be­tween the appointments and exercises proper to Gods house and Kingdome, and those Ordinances and institutions of Babel, ac­cording to which the people of God cannot tune an instrument to make any melody unto the Lord in a Song of Zion; and all the people wept for joy, to behold their ancient right and in­heritance, in point of their glorious interest in the law of the spirit of life, in opposition to the letter that kils, that buil­ding of Babylon, Ezra. 3. 10. 11 12. 13. Ezra. 7. 6. 11. Neh. 7. 4.-8. Psalm 137.

Such Scribes Christ sends to visit the world, yea to confound the hypocriticall and dissembling Scribes thereof, who prefer Babylon in the land of [...]hinar, before Zion the Mount of God.

Secondly, Christ sends Prophets, that is, such as foretell what shall come to passe in the last dayes; yea, how these sent ones of God shall be entertained by the men of the world, to the end thereof; For they are Seers to see a far off; yea, what is to be in the utmost times, and farthest off lists of eternity in respect of time to come▪ 2 Pet. [...]9. 20. 21.

Thirdly, he sends unto them Wise-men, that is, such as have the spirit of wisdom whereby they have sufficiency of skill to gather up the first foundation & rise of things, so as to give them a reall b [...]ing and exercise in the present time, according to the proper scope and true intent of the Scriptures▪ in what soever they expresse themselves; therefore it is that Christ saith, before Abraham was, I am▪ Iohn 8. 58. and the gift of Prophecy, which went before of Timothy, is to be in exercise in his present ministry, 1 Tim. [...]. 14.

As also by this spirit of wisdom, the man of God knowes how to cause the acts of eternity (with respect to things to [Page 178] come) joyfully to face about, and swiftly to countermarch to our present station, and to exercise themselves in the present postures and operations wherein we are conversant, Ezek. 12. 27. 28.

Therefore it is, that Luke differeth the phrase, abridging them into Prophets and Apostles; Now we know that Apostles are Leaders to usher in the death, resurrection, and ascension of Christ, as eye witnesses thereof; now an eye-witnesse gives a real presence to the things testified, because his eye doth com­municate in the things, else is there no ground of certainty for judgement to passe, either in order to absolution or of condem­nation.

Also a Prophet, foretel ing things to come, must likewise bring and state them in present act and being; for he cannot be known to be a true Prophet, unlesse the thing foretold become to passe, Ier. 28. 8. 9. And the reason of all this is, because the work of God is an infinite, eternall and undivided act (as him­selfe is) which illustrates and conserves it selfe inpleasure and de­light in the Creature for ever, through the variety of operati­ons, infinitely comprehended in that one simple and intire act; so that no time nor place, power, nor de [...]ect, can ever weave any thing thereinto, bearing another nature, or working to a­nother end than that which this simple and eternal act hath in­finitely framed and disposed it selfe unto, Psalm 33. 9. 10. 11. And hence Christ brings in that perpetuated act of false inter­preters of the word of God, in point of their entertainment of these Prophets and Apostles, who are thus uncessantly sent unto them; that is, Of them ye shall kill, and crucifie, and of them shall ye scourge in your Synagogues and persecute from City to City.

1 they kill or murder them, as the word imports, that is, extort and take away (without, or against law) the life and spi­rit of the prophecies and doctrines contained in the word of God, of which Christ thus affirms; The words that I speak they are spirit, and they are life, Iohn 6. 63. and where the spirit and proper intent of the Scriptures is taken away and extinct, there the life of the Prophet is never found, but a dead carkasse of the law of works; so that a false Interpreter will not afford the [Page 179] word of God its proper place of breathing; for the spirit of the Scriptures is the proper life of Christ, which is in motion, where­ever that is kept pure and preserved, even from everlasting to e­verlasting; but these men stifle the word of God by confining it to times, as thus, such parts of the word of God had their lively hood and operations in the world, which is now past, and therfore not to be acted now, but only a speculative or tipical use to be made thereof in our dayes, this is to murder the Prophet; also such Scriptures are for our proper use to move & act by in these dayes, which were not in times past, nor hereafter shall be of such use▪ this is to murther the Prophet. Again, such Scriptures shal be in act herafter (as many things in the revelation of Iohn) which are not now to be practised by us in our dayes, this is to kil the Prophets▪ Again, they stifle the word o [...] God by peece-mea­ling and confining it to persons, as that some places or parts of the word of God are to be acted by some persons in place and office, but not by others of the People of God, wheras Christ gives like liberty and like restraint to all that are his, for as they are all first-born of God, and Kings, and Priests unto God, so are they all Subjects and Servants of God, and one to another, Rom. 12. 5▪ Moreover they confine the word of God to places; as in such places it is not now heard of, but in such places the report of it is, whereas the Apostle affirms, that with out all doubt or contro­versie, the sound thereof is gone through the Earth, and their words unto the ends of the world, Rom. 10. 18.

These are the wayes of strangling and murthering the Pro­phets, by expelling the true spirit, and spacious intent of the word of God, in which life only doth consist, and ever did, in respect of the true being, motion and conservation of the same, and to deny the word of God its proper and continued opera­tion and manner of being in the Saints of God, is all one, as to deny the Son of God to be ever the same which i [...] to crosse and thwart the verdict of the wisdome and spirit of God, Heb. 13. 8. and not to give Christ the extent of his life, in the simplicity and integrity thereof, in his operations, in all times and ages, yea, from everlasting to everlasting, Psal 90 1. 2. is to kill and take away the life of the Son of God, by measuring him according to the dimensions of a creature, and not accor­ding [Page 180] to God; for he is made of God unto us (or in us) that is, God is in the consistence, and the fulnesse of God gives being to that state of the Son, and not the things of the creature; so that he is made in us wisdom, righteousnesse, Sanctification and re­demption, 1 Cor. 1. 30. and that of God, not of the Creature, it is the righteousnesse of God, and not a righteousnesse of a Creature, it is the wisdom of God, and not of a Creature, it is the holinesse of God, and not any thing proper to a meer Crea­ture, and so it is the Redemption of the Son of God, and not of one of lesse worth, from all bondage, captivity and slavery, that he that [...]loryeth, may glory in the Lord, 1 Cor. 1. 31. or as the word is, that he that praiseth himselfe may praise himself in the Lord; that is, we are to praise our selves, or commend our selves in the things of God, and not of man; in the wis­dom, power, riches, righteousnesse, life, peace, truth, and ho­linesse, roper unto all mighty God, and not in any thing proper unto any, or all the Creatures.

For the word of God in the true and native signification thereof, was never expressed but by the Spirit of God, for that only knows the mind of the Lord, and searcheth the deep things of God, which none else ever did, neither can do, 1 Cor. 2. 9. 10. [...]1. 12. neither was the word of God ever resident, or rightly conceived according to Gods intent, but as in the minde of that Son of man, the man Christ, and if his spirit and life be not extended and maintained according to that form and compre­hension of his mystical body (and otherwise he is not taught a spiritual, but a carnal Christ) 2 Cor. 5. 16. then is his life and spirit taken away; for not to give it to him, is to take it away, and so the true Prophet is slain and crucified; for deny a Plant its residency in the earth, and ye kill the Plant: deny a Fish her being in the water, and you kill the Fish; deny the spirit of God its reall residency and aboad throughout the whole Con­fines and Circumference of Christ his mystical and spirituall bo­dy, and you kill the spirit of Christ, and have murthered the true Prophet in your selves.

Count therefore, and reckon if you can, how many killers and murtherers of the Prophets there is extant at this day, who would be counted men that maintain their lives, and say, if we [Page 181] had been in the dayes of Saul, Ahab, Iezabel, and Herod, we would not have done as they did; or in the dayes of the Scribes, Pharisees, Elders, Lawyers, and High Priests we would not have done as they did; the proper plea of all such persons as these were is to kill the spirit of the word, & build up the tomb of the letter.

2 They do not kill, but crucifie those that are sent unto them, that is, they nail or fasten them to the crosse, or to the Gibbet, as the word Crosse signifies, or Gallows, which is the shameful­est Engines that man wisdom can devise, to erect to take away the lives of such as are Enemies unto, or Troublers of a state, a death fitter for a dog than a man made in the image of God, a sensible and intelligible man cannot but be ashamed of his own kind (as he is a man) to see a man bearing his form and visage to hang upon the gallows, it is the shame of man, and therefore Christ is said to be made a curse, in that he was hanged on a tree, Deut. 21. 23. Gal. 3. 13.

Now the crucifying or nailing of the man of God unto the Crosse, or hanging him on a tree, is the greatest shame can be done to the Son of God, which is by false interpretation of the word of God, placing the glory of God, a consisting in his humane offices and institutions, which is indeed the proper shame of the Son of God, to account or esteem of him accor­ding to any momentany or transient thing, whose Kingdome is eternall, Dan. 4. 3. 34. Heb. 1. 8. and therefore not of this world, Iohn 18. 36. for it affords nothing whereof a Kingdome of that nature can be composed or ordered, but is the very inlet of the curse, and the proper maintainer thereof in the world, be­ing that whereunto the spirit of the word is fastened, unto the giving up of the ghost of all those proper vertues & livelihood ap­pertaining unto the same, in all those who are proper actors, in ty­ing the spirit and intent of the word of God unto the outward form of words, Grammatical and Logical construction of the Scriptures, who teach▪ that the curse consists in being void and destitute of temporary Ordinances, power and glory had and maintained by such institutions, and that they are cursed, who seek to blast, and cause to wither such manner of glory, in whomsoever it is promoted as chief to bear sway, which is no more, but to follow the Lords direction in giving Caesar his [Page 182] due, in that which belongs unto him, Matthew 22. verse 20. where Christ brings in Caesar in opposition unto God; and if all manner of good be due unto God, and be­long unto him, we must give him the glory and right of it all, and then none belongs to any other; therefore the due of Cae­sar must be all evill, according to the nature of that spirit which thus comes to insnare Christ, therefore nothing but p ide and cruelly, subtle and mischievous devises and enterprises is to be expected or looked for, from the world, wherever the glory of it bears sway, and the image and superscription of the Son of God is not found, who is the brightnesse of the glory of the fa­ther, which no man ever saw at any time, neither can a carnall eye behold it and live, Heb. 1. 3. Iohn 1. 18. 1 Iohn 4. 12. Exod. 33. 20.

And therefore it is that the glory of the world (which is obvious unto man) doth vomit the spirit of the word of God out of their proper state and condition, as an accursed and pernicious thing, as an enemy to Caesar, a Sectary Schisma [...]ick-babler, broacher of new Opinions, a fel­low of no learning, or else too much learning hath made him mad, an Allegorizer of the Scriptures, or spiritual Leveller, though he meddle not with temporary privileges and carnall interests; therefore it was that they hanged Christ upon a Tree, between Heaven and Earth, as cast out of their jurisdiction, as being no part of their Kingdom and glory, neither in point of subjection, nor rule and command, and as the Re­volution of the Heavens serve to putrifie and corrupt a dead body hanged upon a Tree, so is it with the revolu­tions of all wicked states in the world, who corrupt and fal­sifie the word of God; in all their motions they corrupt and putrifie that mysticall body of Christ unto themselves and become as guilty as those wicked Iews, in putting the inno­cent unto a cruel and shameful death, because his doctrine ex­alts the glory of God, which is eternall, wherein the life of Christ consists, and abaseth the glory of the world, which is temporary, in which glory the life of Antichrist doth con­sist; yet it is not denyed but a Servant of Christ may use the glory of the world in the outward [...]orm thereof, as though [Page 138] he used it not, 1 Cor. 7. 31. taking it up only as a vanishing va­pour, even as a limb of Antichrist may use the name of God, when he makes small account thereof, but his heart is after the workes and power of Satan, Ezekiel 33. 30.-33. Mat. 27. 22. 23.

And because of this nailing of Christ unto the Crosse, fastning his glory upon temporary and carnal things, he complains against such wicked and carnall Iewes, saying they pierced my hands and my feet, Psalm 22. 16 that is, as the feet are the instruments of motion, and the hands of skilfull operation, and curious works, which being nailed unto a Tree, there is a cessation of both; so this fastning of the Spirit and glory of the word of God upon humane and carnall things, as though that were the Law of the spirit of Life; this takes away all that proper mo­tion and skilfull operation which the Lord Iesus hath exercised in his Saints from the foundation of the world, making a nul­lity of them all.

Therefore contrary unto this, Christ nails this Law of the carnal Commandement standing in the Ordinances of men, that handwriting which is against us, unto that his Crosse, where he is crucified in point of all spirituall life and exercise, which is that accursed thing, Col. 2. 14. Gal. 3. 13. even that glory of the world preverted before the glory of the Son 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 [Page 184] 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. [...]. 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. [...]. 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 intercour [...]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, [Page 185] 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 [Page 186] 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 the guilt, observe these things:
• 1 What manner of blood it is, or whose blood it is, that is, righteous blood, according to Mat­thew; the blood of all the Prophets, according to Luke.
• 2 Observe how it is dealt with, that is, it is shed, and the place where, upon the Earth.
• [Page 187] 3 From what time it is shed, that is, from the foundation of the World.
• 4 Vnto what time, that is, to the present generation.
• 5 That of them it is required, that is, of the present generation, as Luke records it.
• 6 And lastly, that it comes upon them, according to Matthew.

For the first, the Spirit of God stiles it righteous blood▪ and it affirms also, that it is the blood of all the Prophets, from the foundation of the World; so that there is the same guilt, in ta­king away the life of any of the Saints or Prophets of God, that is, of any true Interpreter of the word of God, in the present age, that ever was in the spilling of any righteous blood in the world from the foundation thereof, Christ Iesus himselfe not exempted for there is but one righteous life and death (as the word blood signifies both) which are ever found in Christ, and never elsewhere, for in all the operations of life, he is the Lord our righteousnesse, Ier. 23. 6. by whom we live unto God, now I live, not I any more, but Christ liveth in me, Gal. 2. 20.

Again, there is but one righteous blood in point of death un­to sin and Satan, therefore Christ once suffered, and once offe­red up himselfe, 1 Pet. 3. 18. Heb. 9. 26. Heb. 10. 10. which is not found but in Christ, for it is one act which comprehends all the Saints; therefore the Apostle saith, I now rejoyce in my suffe­rings for you, and fill up the remainder, or that which is behind of the sufferings of Christ, Col. 1. 24. that is, I fulfill in my flesh that off-spring or posterity of the suffering of Christ, which are common unto that incorporate body, according to the true in­tent and meannig thereof; shall we think our selves to be the off-spring and posterity of Christ, and not have the similitude of Christ in all things? Was ever such a generation brought forth, that bears not the image of the Progenitor? if we be implanted into his resurrection, we are implanted into his death also, Romans 6. 5. if any man have not the Spirit of Christ, the same is not of his▪ Rom. 8. 9. and so it may be said of all things that are appropriated to Christ, as his peculiar interest; [Page 188] if any man have not the life of Christ, the same is none of his▪ if any man have not the wisdome of Christ, the same is none of his; and if any man have not the death of Christ, that man is none of his; we conclude then there is but one righteous life and death in the true posterity and off spring thereof, where­fore he that spills the life by living carnally unto the things of the world, or he that spils the death by dying carnally unto the things of God▪ that man is guilty of blood in the highest degree, for there is but one righteous blood, therefore the same guilt and condemnation in the shedding thereof, in whom or what age or generation soever▪

Moreover, it is but one and the same spirit of that one word of God, which hath been falsified and cruelly destroyed by false interpretation, from the foundation of the world, which is that name of Christ that none can read but himselfe; for, he is cal­led the word of God, Rev. 19. 12. 13. Now if the letter of the word were Christs name or authority, then any wicked man might read and know the name of Christ, yea the Devill him­selfe in his tentations alleged the letter of the Scripture, Mat. 4. 6. compared with Psalm 91. 11. 12. who is so far from the knowledge of Christ, or from acknowledging him in his ver­tues to be that which he is; But none can know this name of Christ, (namely the word of God) but himselfe; therefore wheresoever the truth of the word of God is known, there is Christ himselfe, he that is guilty therefore of the neglect, or rejection of the spirit of the word of God, or of that law of the spirit in whomsoever it is, that person is guilty of the neglect, and rejection of Christ himselfe, Luke 10. 16. for none hath or knoweth that name but himself.

2 The second point is, how they deal with this blood, where it is shed▪ that is, on the Earth; false interpretation lets the blood of Christ, who is heavenly▪ out of its proper place as Cain did the blood of Abel, which is therefore said to cry from the ground, Gen. 4. [...]0. it speak, but not as in its proper veines, and place of its naturall residency and aboad, contrary to that blood of sprinkling▪ which is therefore said to sprinkle, Heb. 12▪ 24. as having livelyhood and spirit in it, to give life and mo­tion to the whole body, and therefore speakes better things [Page 189] than that of Abel, in as much as life is better than death.

But the blood being shed on the Earth, as Christ affirms here in this place it is that is, expounded and applyed carnally as that the death of Christ should consist in the separation of the soul and body of a man living and dying only in such an age or time of the world, and not else, thus to draw forth the death or the life of Christ, is to shed it upon the earth; and as blood shed upon the ground is a meanes for the ground to bring forth more abundantly earthly fruits, which are naturall to the ground where it is shed, but none of those fruits which it brings forth in the body, the proper place of its residency; e­ven as the blood of a Lamb shed and sucked up by a Woulf, ceaseth to have any more the livelyhood and spirit of a Lamb in it, but it is now translated and changed by its community with the Woulf (as the ptoper agent to work upon) into the li [...]e, spirit, motion, and nature of the Woulf; so is it in that way of false interpretation, for it takes the spirit and life of the word of God out of its proper place, that is to say, out of that mysticall body of Christ, and will not give it its proper place of its aboad.

For they say that the Saints of God have only some created or creature-like vertue, and certain influences of the spirit of Christ, but not the same spirit in the reality of it, which the Son of God hath.

They say the Saints of God have a death in them to sin and Satan, but not the reality of the death of Christ.

They teach that the people of God have the righteous­nesse of Christ, else they could not be just before God; but it is not in them nor theirs properly, as they are Saints, but it is the righteousnesse of another, that is nearer to God than themselves, and is only imputed to them as others inferior to him.

These assume a life, spirit and righteousnesse of Christ, but confesse that the reality of their proper aboad is in another, namely in Christ himselfe, these have let out the life and spirit of Christ into another condition distinct from himselfe, and therefore he is another than they upon whom these things are [Page 190] imputed and powred out. And hence it is that as blood shed on the Earth loseth its proper spirit and life, and the ground con­verting it strengthens it selfe thereby, even so this doctrine drawes out the blood of Christ, so as it loseth its naturall and proper vertue, and is no more the life and spirit of the Lamb of God the Saviour of the World, but is become the life and spirit of a Woulf ravening and devouring to his utmost power the flock of God whereunto he comes, it is no more the life and Spirit of Christ, but of Antichrist; no more the Spirit of God, but is the spirit of that evill one.

3 The third point noted is the time that is▪ from what time it is shed, that is, very ancient, namely, from the foundation of the World, that is, this spirit of false interpretation is the originall ground and cause of all bloodshed and murther that ever was in the World, as it was in that wicked Cain who slew his brother in the beginning 1 Iohn 3. 12. by false interpreting of the Sacrifices of God to consist in earthly things, therefore is said to offer the fruits of the ground, Gen. 4. 3. unto the Lord, which is his evill work, which the Apostle notes to be the cause of the murther, saying, And wherefore slew he him, but because his own work was evill, and his brothers good, 1 Iohn 3. 12. Even so it is unto this day▪ false interpretation in car­nallizing the word of God, falsifying that acceptable Sacrifice, which is the firstling of the Flock that Abel brings, this is the cause of all murther and bloody persecution unto this day, for it only upholds the way of Cain, and wages of Balam in the World, Jude 11. which spirit of Cain kept alive in ceremoniall and traditionall Jews; Christ tels them they are of their father the Devill, who is a Murderer from the beginning, alluding to that act of Cain, Iohn 8. 44.

4 The fourth point is, to what time this act of murther reacheth and comes, that is, unto this present generation; for as false Interpretation is the originall of murther▪ and killing of the spirit of all the Prophets, so also it is that off-spring present ap­pearance, and actor thereof in all ages; for as the wisdom of God taking the Son of man, or Adam earth into unity with it selfe, there is blessednesse and conservation of eternall li [...]e, in all that off-spring, wherein this wisdom is pleased to propagate [Page 191] it selfe in the true construction, given of that wisdom and word of God So also the wisdom of the Serpent taking into its coun­sel or unity with it self, the Son of God or heavenly condition which hath Lordship over all by false construction of the word and work of God, doth thereby become guilty and accursed in all the off spring and generation thereof, where and in whom­soever the spirit of the Serpent in false interpretation appeareth; the one of these is the seed of the woman, the other the seed of the Serpent, which in all ages, and in all things, are at enmity, and in opposition; the one to victory to be set upon the Throne of David, perpetuated as the Sun before the Lord, Psal. 89. 35. 36. [...]7. and the other in way of the Fall, is cast down unto the Earth, where he makes war with the remnant of the seed of the woman, yea is thrust down into the bottom­lesse pit and place of destruction for ever, Rev. 12.—Rev. 20. 1. 2. 3. and at so wide a difference doth the true and false interpretation of the word of God begin, proceed and end in.

5 The fifth point is that of them it is required, that is, the blood of all the Prophets of God shed from the foundation of the world, is required of the present generation, inquisition for blood being made, it is required at their hands, and God will inquire after, exactly, exquisitely, or perfectly, as the Greek word a [...]riboas translated inquire signifies, Act. 23. 20. for the Lord will inquire, or the word of God will seek and find out bloods, in the form plural, Psalm 9▪ 12. that is, such as corrupt both the life and the death of the Son of God, both being included in the word bloods; he will inquire, that is, execute vengeance exactly to the uttermost; therefore where Moses saith, God will inquire, or require of him that hearkens not unto the words of the Prophets, Deut. 18. 19. the Apo­stle Peter alleging the words of Moses, saith, that he that will not hearken to the words of the Prophet, God shall destroy him from among the People, Acts 3. 23. In which inquisi­tion after blood, or requiring of it exactly, note these two things.

I. First, Consider the incomprehensible nature of the Fact, in takingaway, and disanulling the life and spirit of the word [Page 192] of God, for it is called, the blood of God, Act. 20. 28. and if it be of that infinite and incomprehensible nature, what shall be found of a valuable consideration to satisfie and make pay­ment to the uttermost farthing? which is exactly required to be done, or else imprisonment for ever, Mat. 5. 25. 26.

II. Consider, that if this blood guiltinesse have not only in it the originall of all murther, but also is in a continued act there of successively, crucifying the Lord afresh unto himselfe, and puts him to open shame, Heb. 6. 6. When can a just and exact punishment cease, if the cruell act of the murther be still in operation? for the cause of this complaint, They have pierced my hands and my fe t is never out of act in any wicked man whatsoever, Psalm 22. 16. no more than the conservation of the life of the spirit of God is out of act in the Lord Iesus Christ, whereit ever liveth to make intercession in the Saints, Heb. 7. 25. Rom. 8. 25. 26. 34.

6 The sixth point is, that it shall come upon them, according to Matthew, that is, the blood guiltinesse, together with the exact punishment and plague for taking away the life and spirit of the word of God, in carnallizing and making a dead carkasse of the same.

And it is said to come upon them in like sense (in way of op­position) as the Spirit of God is said to come upon the Saints of God, so as to cloath them with might and power to do great workes, or to performe mighty and miraculous workes in and by them; so it is said the spirit of God came upon Othniel, Gi­deon and Sampson to do mighty works unresistably, Iudg. 3. 10. Iudg. 6. [...]4. Iudg. 14. 5. 6. Even so the spirit of guilt and destruction comes upon false Interpreters to their utter ruine and overthrow unresistably, even as the spirit of God departing from Saul, an evil spirit from the Lord troubles him, and ne­vers gives him [...]est till he had brought him to destruction 1 Sam. 16. 14. 1 Chron. 10. 4. 5. 6. false interpretation is a transfor­mation of the spirit of the Lord, into a spirit of trouble and tor­ment, as really as it transforms the truth of God into a lye, Rom. 1. 25. and therefore it is said of the Lord, I will be un­to them as a Lion, as a Leopard by the way will I observe them, I will [...] them as a Bear that is bereaved of her Welps, and [Page 193] will rent the caul of their heart, and there will I devour them like a Lion, the wilde beast shall tear them, Hos. 13. 7. 8. So that it is a reall truth, that God destroyes the wicked with a mighty and unresistable power, in that way of Antichrist a [...]d unbelief, though otherwise a God of salvation and deliverance, Psalm 68. 20. even as it is a reall truth, that man in that way of Christ saves the chosen of God, though otherwise a worm and no man, and as a beast before the Lord, Psalm [...]2. 6. Psalm 73. 22. and thus much for the first point, namely the guilt that cleaves to false Interpreters, the second is the manner of their Progresse, in which observe these things.

• 1 First, A discription of the parties on whom this cruelty is exercised, and they are described: first, by their Names, that is, Abel and Za­charias: Secondly, by an adjunct in the one, and by the ancestor of the other, Abel the righteous, and Zachariah the Son of Bara­chiah.
• 2 Observe the manner of the Fact, which doth greatly agravate or extenuate a matter, that is said here to be from blood to blood, from the blood of Abel, to the blood of Zachariah.
• 3 The Application of the Fact done so long before unto the [...]arties then present, in these words, whom ye slew.
• 4 The place where the Fact is done, that is, be­tween the Temple and the Altar.
• 5 A serious asseveration, or an affirmation of a just and proportionable recompence to come upon the Murtherers in these words, verily, I say unto you, all these things shall come upon this generation.

1. And first, they are described by their names, upon whom [Page 194] this cruelty is exercised, the first being Abel, as Luke hath it, from the blood of Abel, but Matthew addes, righteous Abel, whence observe that we are not to take up a name, or to use it uponany occasion, title, or epithite given in the word of God, but as we consider the nature of the thing therin included, otherwise we use the name in vaine, it is an empty and fruitlesse title un­to us, without truth and substance, and carrieth not in it, as conveying unto us, the weight of Gods purpose and appoint­ment unto his people.

Therefore when we use the word Lord, as speaking from the Lord unto others, if there arise not in our hearts a royal courage and authority, as having dominion over whatever might oppose his truth, with confidence of prosperous successe to accomplish his holy ends, otherwise we participate not in the nature of the name used in that respect, and God never gave name without the nature accompanying the same; therefore every Creature in the beginning had its name according to its nature; if the name of God therefore be called upon us, or we called by his name, Jer. 14. 9. we have the nature of it also, or else it is an empty and vain title, which the wisdom of God never gives to any. Again, if we use the name Lord, as speaking to God in Prayer or Thanksgiving, then there is annexed unto it in our hearts, a ready, willing, chearfull and voluntary submission and obedience unto his will in all things, otherwise it is but an empty and fruitlesse title.

Likewise if we use the title or tearm Father, as we exercise the place of gravity, beseeching men in Christs stead to be re­conciled unto God, 2 Cor. 5. 20, then are our hearts possessed and replenished with a spirit of tendernesse, and bowels of com­passion earn within us, Hosea 11. 8. or else we take that name of God in vain, in that respect it is an empty title unto us▪ and God will not hold him guiltlesse that takes his name up as a bare and empty term, Exod. 20 7.

Also if we use the name Father, as we appeal unto God for instruction, protection and supply, then doth the disposition of a Child fill our hearts, as though we stood in no other relati­on but of a Child to a tender and compassionate father, for the Spirit of God is full in all its operations.

[Page 195] Adde further, (but that which might be added in this point is infinite) if we take up the name or title of King, we must bring in therewith the true nature of eternity and immortality, the only wise God, who reigns in peace, is glorious, and hath everlasting life, Psalm 93. 1. Heb. 7. 1. 2. 1 Tim. 1. 17. unto whom all glory doth appertain and belong, and to none else (what ever he be) where that Princely spirit is not found, o­therwise we measure and account of our selves, according to transient titles, offices and actions, a rule wherby the Son of God never took form unto himself, nor doth he account of any thing in his condition and Kingdome, according to the worth or dignity of any momentany thing whatsoever, but only takes them up as Gideons souldiers did the water out of the Brook with their hands, not to lodge and lie down by the River, but took up that contained in the River as a furtherance and helpe to their proper intent and design; and those that lie down by them, by lodging the word of God in them, they may turne back into Egypt from whence they came, for they are no soul­diers of our Lord Iesus Christ, they do but take up his name in vaine, without the nature annexed to the same, Iudg. 7. 5. 6. 7. 8.

Note further in this name, together with the adjunct; A­bel the righteous, according to the Etymologie of the name Abel, it signifies vanity or emptinesse, or a soon vanishing va­pour, such is every mans life said to be, Iames 4. 14. and here the spirit of God annexeth righteousnesse unto it, saying, Righ­teous Abel, whence we observe that there is a righteousnesse in vanity, which being rightly considered, it is a vanity or empti­nesse, wherein all things are contained, both good and evill, and so the righteousnesse of Condemnation, and the righteousnesse of Absolution are adjoyned and annexed thereunto, for there is a vanity and emptinesse to be found in all unbeleevers, and al­so in all the elect or chosen of God, and that Christ Iesus is per­sonated in Abel▪ is most evident, for in Abel he is said to be a Lamb slain from the beginning, Rev. 13. 8. even as Satan in that wicked act of Cain, in staying his brother, is said to be a Murtherer from the beginning, Iohn 8. 44. And as Abel hath a respect, and a reall relation unto Cain his brother, who takes [Page 196] away his life▪ so as in a true sense it may be said of Abel as Iacob said of Ioseph▪ he is not; so also he hath a real respect and relation unto his brother Seth, (who is given or set in­stead of Abel, Gen. 4. 25) in whom his life is upheld and preserved; and there Abel is brought in by the Apostle, speaking in the way of faith in Seth, as well as in the way of terrour and wrath in Cain, Heb. 11. 4. Gen. 4. 10. 11. In Seth being dead to the things of sin and Satan, he yet speaketh, and in Cain, he being dead to the things of God speaketh also, and accordingly there is a twofold vanity, and also a twofold righteousnesse appearing in his blood, and therefore it is said to be the voice of thy brothers bloods, in the form plurall.

There is then a vanity accompanied with vexation of spirit, as in Cain, who is emptied of the glory and peace of God, who fears that all that sees him will kill him, Gen. 4. 14. And there is also a vanity accompanied with the breath and spirit of the Lord, in the propagating of the Son of God in the way of Seth, in whom the spirit of the Lord breaths in the blasting of all humane glory, and emptying man of all carnal reasonings, that the glory and wisdome of God may take place, and become the fulnesse of that state and condition, Isaiah 40▪ 6. 7. 8.

The vanity filled with vexation, which is that evill spirit of Saul, is man emptied of all the vertues proper to that holy Son of God▪ which emptinesseis the filling of him with that evil spirit of Satan, which is that enmity against Christ, and if there were not through Gods devise, a spirit, a state, and condition of this Satanicall nature, corrupt and vile, and that in all re­spects, and eternally, otherwise there had never been footing for the appearances of Gods glory in the salvation of any of the sons of men, nor had his power and proper vertue ever been made known to the Creature to render to the Creator the praise thereof.

For if there were not a damnable and destructive estate and condition in man▪ that is, in man so depraved and corrupted, there had never been deliverance of man into the glory and purity of the Son of God, yea, and that the destruction be of [Page 197] the same capacity and duration that the deliverance is, other­wise there had never been ground for deliverance and salvation, such as becomes the presence, the onely Son, and ex­cellency of the work of an infinitely wise, allsufficient and an eternall God.

For what is salvation in reality more than the destruction that it saveth from, and how can the reality of mercy be ex­tended further than the nature of the misery which it taketh the commiserated from, and what is an acquitting and clearing either for sum or substance, further than there is weight and duration in the guilt and condemnation.

Yea, the glory of God vanisheth and comes to nought, in point of any eternall salvation of man, if there be not an eter­nall damnation and destruction of man. For what thanks worthy is there to save from nothing; for if mankind be not eternally destroyed, then man is saved from nothing, if no eternall destruction be; and if man be saved from temporary evils, then hath he only a temporary salvation, and than the creature hath the glory of the salvation, no [...] God, for every Creature hath an instinct or skill to save it selfe; that doctrin then of universall salvation, makes man no better than a beast, and is no better than grosse Atheism, for denying a salva­vation compatible to the Son of God, is to deny God him­self.

Therefore Abel is become vain and empty in his brother Cain (though propagated of the same stock) to the fulnesse of vexation in that spirit of enmity, being in him made void and emptied of all that love, life and vertue which is proper to the Son of God, else were there no place for the glory of God in salvation to be found, nor had it ever been heard of among the sons of men, nor had it any ground or basis to stand upon; and to enervate salvation is no lesse then to enervate the Son of God himselfe, for it is he alone who is our salvation, Psalm 27. 1. Psalm 14. 7. let such as hold a universall salvation of all men take notice of this point, and let others observe their a­bominable lascivious and loose tenent, that they hold in the truth and intent of their doctrine, that there is neither God nor Devill, nor man in better estate than a bruit beast▪ Again, [Page 198] there is a vanity in Abel, as he hath respect and relation unto his brother Seth, who is set in Abels stead, in whom the image of the father is upheld and preserved, Gen. 5. 3. and this is a va­nity or emptying, not unto vexation, but unto salvation, which is an emptying and a vanishing of all things proper unto that spirit of Cain, or that first-born after the flesh, that so all the things of God, proper unto the first-born of God may take place, and therefore Seth is reckoned in the Geneology, as the only and first begotten of Adam, Luke 3. 38. which emptying of Abel (or of Christ personated in Abel) of all carnall and cru­el things, which is the slaying of the enmity in himself, Ephes. 2. 15. 16. is the putting of them into their proper place, for they are the proper right and inheritance of Cain, that first born after the flesh, and therefore he is called Cain, that is, a posses­sion, as the proper inheritour of corruption, and all things per­taining thereto; for as there is an inheriting of the promise, Heb. 6. 1 [...]. and blessing, 1 Pet. 3. 9. so there is an inheriting of the threat, and the curse, Psalm 109. 16.-20. Ier. 16. 19. or as the Hebrew word following after his name, signifies, I have gotten, Kanuhi, a man of Iehovah, that is, according as all men judge, that the prime and chiefe things of nature shall have preheminence, and are most acceptable to the Lord.

Faith therefore in its expression of vanity comprehends both the emptying of man of all the things proper unto man, as he is made of the dust of the Earth, and in that respect subject to corruption, to the filling of him with all things peculiar to the Son of God, which the Apostle affirms is the fulnesse of God, Ephes. 3. 19. Col. 1. 19. Col. 2. 9. As also the emptying of man, or his vanity, in regard of all things peculiar to the Son of God, as man was made in the image of God, and so capable of life and immortality, to the filling of him with all things proper unto Satan, which is that fulnesse of sin, Gen. 15. 16. fulnesse of curse and bitternesse, Rom. 3. 14: fulnesse of that deadly poyson of the Serpent, Iames 3. 8. yea it is 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.

[Page 199] 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 [Page 200] 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 v [...]c [...]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 bountifu [...]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 A [...]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 [Page 201] 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 vanity or emptinesse through one eternall act, God is truly said to fill all things through that descension and ascension of his Son Christ, Ephes. 4. 10. therefore Cain is said to be a possession, and Seth a set one; for hereby both life and death are posses­sed and eternally inherited.

That is life in that way of Seth, wherin the generation of the son of God is found, as the off-spring of Adam from the cre­ation [Page 202] of all things, firmly founded for ever, and death in that way of Cain, as one cast out from the family and face of God, being become a Vagabond, in whom Satan that son of per­dition is, as another generation and off-spring from the foun­dation of the world; therefore Satan is said to be a lyer from the beginning, Iohn 8. 44. as it is said of Christ, in the begin­ning was the Word, Iohn 1. 1. the one being called the seed of the Woman, the other the seed of the Serpent, Gen. 3. 15. Cain therefore being thus cast out, and alienated from the Lord, he names no house nor family from which he had his wife, to signifie that he was quite cut off from the family of his father, and from the creation of God, Gen. 4. 16. 17.

And therefore God arraigns mankind in this way of Cain, concerning his sin and guilt, and gives him up to be both Iudg and also Executioner in himself, arguing himself in his own conscience a sinner, and exercising wrath upon himself for it, Gen. 4. 6. 16. for it is God in Christ, who is the party of­fended, and therefore another, and not properly Christ the Saviour, who sentenceth to death, and performs execution; therefore as God is considered in Christ, he is no more the proper Judge of the wicked than he is the proper Executio­ner of wrath, and he saith of himself in that respect, anger or fury is not in me, Isai. 27. 4. And the Iudge and the Exe­cutioner are ever considered as one, for the Iudge gives not sentence, but with respect to the Executioner, for otherwise his sentence is not in force.

Therefore it may seem strange that the Hangman sits not on the bench with the Iudge to communicate in the sentence of the Law, to know upon what grounds he executes, with­out the knowledge whereof, he is no better than a Murderer, as well as the Iudge hath respect to the Executioner for the finishing and perfecting of his sentence, or else he is no bet­ter than a competitor with a murderer, if execution be not done where just demerits appear.

The party offended therefore, which is Christ, is not the proper Iudge of the wicked, no more than he hath that ser­vile office upon him of being their Executioner, for it is the proper officeof the Devil both to accuse and torment, Rev. [Page 203] 12. 10. therefore his name in Hebrew is Abaddon, and in Greek he is called Apollyon, that is, destroying, Reve­lations 9. 11.

2 In the condemnation of the wicked, there must be no­thing sound in the fact of putting Christ to death, that can savour of any goodnesse to him that condemns; for then pure severity and strictnesse of justice to the uttermost can­not take place to answer that mercy exercised in Christ, who is said to save to the uttermost and farthest extent, Heb. 7. 25. and so must condemnation come upon the wicked unto the uttermost, 1 Thes. 2. 16.

But God in Christ cannot behold that act of the world, in crucifying of Christ, but he must behold that voluntary act of his holy Son laying down his life therein, as the Lamb of God taking away the sins of the World, in that his be­ing a ransome for all the Elect and chosen of God, Iohn 1. 29. Hosea 13. 14. Mat. 20. 28.

Therefore the sentence of death, and execution of wrath must needs reside properly in the wicked themselves, in whom is nothing but wrath and cruelty, nor can they behold any thing that should in the least asswage or diminish the same, and therefore it is wrath to the uttermost, even as the Saints cannot behold any thing in Christ that may im­paire or diminish their joy, and therefore it is salvation to the uttermost.

3 Consider, that in the sentence of absolution, it must be uttered compleatly in the party acquitted, otherwise if any title thereof should reside in, or concern an other then the party acquitted had not the full possession and fruition there­of, and then it were not salvation to the uttermost, in case the sentence, both as it is given, and also as it is received were not found in him who is acquitted, the absolver, and the ab­solved being one, which is only found in that throne of grace, erected in Christ, where the boldnesse of him that ap­peals, and him who is appealed unto, are but one, Heb. 4. 16. otherwise the King Christ could not be said to come in sa­ving himself as the holy Ghost affirms he doth, Za­chary 9. 9.

[Page 204] Likewise in the way of death and condemnation, it can­not be full unlesse the sentence and the sentenced be in one, the party condemning and condemned, the Iudge and the Executioner, else wrath cannot be to the uttermost, as the wrath of God, who is infinite and everlasting, without li­mitation in all things; thence it is that Christ saith to the wicked Iews, even of our times, I condemn you not, there is one that condemns you, even Moses in whom you trust, Iohn 4. 45. That is the word of God according to the letter that kils, 2 Cor. 3. 6. the word carnalized, as those wicked Iews did the writings of Moses, to the crucifying of the Son of God by their law, Iohn 19. 7. Iohn 12. 34. so falsely inter­preted.

Those then that are said to be on Christs left hand, that are condemned, the sentence ariseth, and is utered from the curse, which is not in any other, but in themselves; Go ye cursed into everlasting fire prepared for the Devill and his An­gels, Matthew 25. 41.

So likewise to them on his right hand, the invitation and blessing in their absolution and entrance into the Kingdom, a­riseth out of the blessed estate, which is not in any other but in the parties blessed, Ma [...]. 25. 34. So that the word of God preacheth it self, and gives sentence according to the proper subject in whom it is, both in point of life, as also of death; of life in the true interpretation thereof, according to Gods minde and intent, which is never out of, but in himself, who is blessed for ever, Rom. 9. 5. and so is that truth and life, which Christ affirms himself to be, Iohn 14. 6. And it gives sentence of death in them, by whom it is falsely interpreted, for in them it proves a lie, which the Devill is said to be, Iohn 8. 44 and so it becomes to all them in whom it is falsely con­structed and interpreted.

We conclude then, that there is a righteousnesse in Hebel, according to his name in Hebrew, or in Abel, according to the Greek, or a righteousness in vanity or emptiness, the name 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 [Page 205] 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 [Page 206] 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 [Page 207] appointment, which is one of those great and unsufferable abominations of the world, Acts [...]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. [...]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 and victory, Heb. 2. 10. Heb. 3. 1. and is here personated in Zachariah, as our high Priest, and Recon­ciler unto God by his office and ministry, as he is personated [Page 208] in Abel, as the only acceptable gift and off-spring, which twain are never out of relation, but ever in conjunction, as here brought in together: for no man can prove his office to minister before the Lord, further than he can prove himself the acceptable Sacrifice offered up unto the Lord; therefore Christ brings in himself here under the name of Zachariah, to note the nature and fulnesse of his office, which these false Interpreters reject, describing himself by this name, as well as by the name Abel; it signifying the mind of the Lord, or the full mind of the Lord, or a man of the Lord, to declare that as he is emptied of all humane excellencies, proper to the mind of man, so he is furn shed with the fulnesse of the mind of God, for none knows the father but the Son, and he to whom the Son reveals him, Mat. 11. 27▪ who minds on­ly the glory and cause of the Lord, and so according to this name, he is described to be mindfull of the Lord, or the full and compleat mind of the Lord, signifying from whom he came, as he is the fulnesse of Gods mind, and what his errand is, namely, to be mindfull of Gods cause only.

Again, it signifies a man of the Lord, to declare, that a Christian is of no humane investment into office, nor acts by any humane authority, but hath his instalment, and authori­ty to exercise from the Lord of all the Earth, and thus Christ is declared by this name Zachariah, as one who is of the mind and counsell of God, in the exercise of the Priests of­fice, whom these hypocrites reject, to the letting out and spilling the very soul and life, thereof by their traditions, Mat. 15. 3. 6.

Again, he is here set forth, by an ancestour, as being the son of Barachiah, in which the mystery of this Scripture is de­clared and signified unto us; for this Zachariah was the son of Jehoida, the high Priest of God, in the dayes of wicked Ioash, though it is said that he did uprightly in the sight of the Lord, in the dayes of Jehoida the high Priest, 2 Chron. 24.—namely that wicked Ioash, being that what he did in the time of Iehoida, all his Actions (as the History declares) [...]ise from the counsell and operations of the high Priest, which [Page 209] are reckoned upon Joash in like sort, as the choise of Christ is reckoned upon Iudas, together with the rest of the Disciples, and as Iudas is said to have part in that ministry, which was the proper portion of the rest of the Disciples, out of which he is excluded, in point of any fruit or be­nefit thereby, but departed therefrom by going to his own place, Iohn 6. 70. Acts 1. 17. 25. so that his actions are said to be upright, namely the ordering of the Kingdome, as it had respect to Iehoiada in his dayes, who was the proper A­gent in the affais of the Kingdom, as well as of the Priesthood in his dayes; therefore Zachariah hath not the name of his Father Iehoiada, by that name, the son of Iehoiada, but by the name of Barachiah, being related here unto his Ancester by vertue of that Kingly Priesthood, which his Father sustai­ned, signified closely unto us, under the name Barachiah, which signifies the blessing of the Lord, which is the Priests office to blesse in the name of the Lord, Numb. 6. 23. 24. 25. 26. Deut. 10. 8. 1 Chron. 23. 13. for ever: So that he is re­lated to his Father as the proper off-spring of that Princely office, which comprehends the vertue and power both of Kingdom and Priesthood, whom these false Interpreters are said to slay; for Iehoiada the Priest was the proper Ruler of the Kingdom in his dayes, in the time of wicked Ioa [...], and therefore Joash is said to do that which was upright in the days of Iehoiada, because Iehoiada was the originall and fountain of the work, as was noted above, for he submitted unto the high Priest in all things, and therefore Iehoiada is buried in the Sepulchre of the Kings, which was denyed to Ioash at his death, 2 Chron. 24.

Jehoiada was privy to his being hid and maintained in the house of the Lord, for the space of six years, as a perfect escape from the hands of wicked Athalia, and cessation from her Ido­latry in the time of the high Priest, 2 Kings 11.—And in the seventh year Iehoida brings a most Princely guard into the house of the Lord for his defence, the high Priest lets the Crown upon his head, and causeth Athalia to be slain, he makes a Covenant between the Lord and Ioash, and also be­tween him and the People; he gives the King his Wives, as [Page 210] being the proper Author of all relations in the Kingdom, and is the prime provoker and stirrer up of the Levites, and all the people unto the repair of the house of the Lord, who o­therwise moved not at the voice of the King; therefore Za­chariah is related unto his Ancester, as being the Off-spring, Son and Heir to such a noble office, by the name of Bara­chiah, blessing and speaking well of the Lord, or bowing the knee unto the Lord, as being subject to none but he, no not to Ioash further than he follows his counsell and advise▪ and therefore when Ioash fals away to Idolatry, Zachariah stands up above the People▪ that is, as a man of God, in the name and authority of God, as one above that idolatrous Nation, higher than the Princes or People thereof, now falne unto I­dolatry, and feares not to tell them how they have transgres­sed the Commandements of the Lord, and therefore can­not prosper, nor passe through their design, but as they have forsaken the Lord, and departed from the wayes of Iehoiada, that is, from the knowledge of the Lord, as his name signi­fies, so the Lord had forsaken them, declaring thereby that as then Iehoiada the high Priest was dead in that time of their Idol worship, so wherever there are carnall Ordinances and Institutions set up that men must submit unto, there is the Lord Iesus dead, the high Priest of our profession, in point of all spirituall and holy administrations, both in Kingly and Priestly office, which includes all other offices whatsoever, as they were then dead in Iehoiada, in order to Ioash and his Nobles, who as his name signifies disagreeing or fiery, so he now manifests himself against the godly and propheticall off­spring of the high Priest in Zachariah, for he clothing him­self with obeisance, counsell, and honour of his wicked Princes, fals to Idolatry, in which act of his Iehoiada is dead our high Priest in all spirituall respects.

Iehoiada is dead also in his son Zachariah, in point of all carnall administrations, both in Kingdom and Priesthood, who is clothed as the Text saith, with the Spirit of God, and therefore declares that all true and reall office and admi­nistration springs out of Iesus Christ, as becoming vain and empty in Abel; for being emptied of all humane abilities [Page 211] and constitutions, as holding no weight nor being of any account in the Kingdom of God, thereby the spirit of the Lord breaks forth, as the light at noon day, that shined upon Saul, as he went to Damascus, Acts 22, 6. and so upon Za­chariah, the spirit of the Lord comes upon him, and offi­ciates him as a Prophet of God, as one who is above all the idolatrous Princes and Priests of Iudah, cleaving to Ioash.

We see then that Ioash being made vain and empty of all the righteousnesse of Kingdom and Priesthood, in that holy way of administration upheld and maintained in the dayes and time proper to our spirituall Jehoiada and high Priest of God, who is that wisdom and knowledge of the Lord, clo­thing himself as the Text declares, 2 Chron. 24. with the praises of men, counsell of his wicked Senators, and submis­sion of the people, becoming thereby officiated in all the cor­rupt wayes of Idolatry, both in Kingdome and Priesthood, contrary to the wayes wherein Iehoiada the high Priest walked in his dayes, and ever doth where he liveth, and there­fore in his son Zachariah, inveighs against such abominati­ons, declaring in order to Abel, that all holy and accepta­ble office and administration ariseth and springeth out of be­coming vain and empty of the pursute aprising, and love of the glory of this world; and that all diabolicall office, and idolatrous worship ariseth out of this, that men are become Abel, vain and empty of all the holy things of God, in a­postatizing and falling away from God, as Ioash did; this doctrine taught by Zachariah (as it is by all such as are mindfull of the Lord, and have the mind of Christ, 1 Cor. 2. 16.) stirs up apostatizing Ioash together with his wicked Servants against the true Prophet of God.

For the world cannot indure to hear that Christ is so dead in Abel, unto all carnall and temporary Sacrifices (exercised by Cain) that it sets him in all spirituall, holy and acceptable offerings in the bringing forth of the Saviour in all things in Seth, or the fulnesse of salvation in that which is set or ariseth in the stead of those carnall offerings.

Nor can it indure to hear that Christ is so dead in Iehoia­da unto all carnall and humane institutions and administrati­ons [Page 212] (set up in Joash) that it is an investing and installing of him into all spirituall office and administration, as in Zacha­riah his son, upon whom the spirit of God comes in such sort, that he stands up above the people, or (as the word stood signifies, to minister) Ier. 52. 12 compared with 2 King. 25. 8. Numb. [...]6. 9. Deut. 10. 8. he ministred by a spirit su­pereminent, in order to all the carnall and idolatrous Princes of Judah and Ierusalem, whereupon they find no other means to promote their honour, but only to put to death him that is the true Successour of his Father in office only acceptable unto God, which springeth only from the power of the Spi­rit of God, coming upon him from no humane education, or carnall way of administration whatsoever, which vexeth the spirit of the world, that it should fall short in all its poli­cy and power to create and institute a godly officer; the World therefore in the rage of Cain, rejects and slayes the Sacrifice of God, which Abel is, Rev. 13. 8. and also the Officer and Minister imployd and exercised about the offe­ring, which Zachariah the son of Barachiah is; therefore the murther of false Interpreters extends from the blood of Abel, that is, all true Sacrifices, and offerings unto the blood of Zachariah the son of Barachiah, that is, all true Office and Officers, or all true Ministry and Ministers, for they may not indure that all true Sacrifice and Offering should be the first­ling of the Flock, or else it is rejected, which firstling of the Flock, is the Son of God himself, and they are ignorant how Christ is all in all in his Saints, Ephes. 1. 23. and there­fore are in a rage against him, 1 Cor. 2. 8. or against it, that is; the true Sacrifice of Christ.

Neither can they indure that all true Office and Officers should arise from, and be created & made only by the Spirit of God, without which they are of no force, ver [...]ue, nor recko­nable in the Kingdome and house of God, for then mans common industry in humane Schools, publick Votes, bodily conquests, with Baptisms, laying on of hands, and common exercise of humane Elderships▪ would be in no estimation, nor honour in the sight of God, nor any thing whatsoever, further than the Spirit of God testifies of it selfe in the use of it,

[Page 213] No, the world cannot indure that all false worship, both in point of offering and office, matter and manner of perfor­mance, springing from earthly and vanishing things, in the glory or humbling of the Creature, in the exaltation or mor­tification thereof, should be that evill one, that is, the Devill, therefore in Abel they slay all true Sacrifice and offering, that those which are earthly and carnall within their own Sphear may take place, and in Zachariah they slay all true Office and Ministry, that so that which is diabolicall may be set up and advanced, a work of wicked Scribes and Phari­sees, false Expounders and Interpreters of the Law of God, who in the death of Iehoiada, that is, in the silencing of the Lord, in point of all Kingly and Priestly authority, they will only have Ioash to reign, in the maintainance of all hu­mane institutions in the way of idolatry, advancing the Crea­ture into the place of God: in the doing of which they de­spise and destroy the true succession of the Kingdome and Priesthood of Christ, and therein all the proper offerings, officers and enterprises of the Spirit, which is free in all its ad­ministrations, not bound to any, where its own image and su­perscription appears not, nor requiring ought from any where it comes not from the same fountain, in the suppressing and quenching whereof, they set up that spirit and advance it whose office is to accuse and condemn, deceive and beguile, destroy and torment, which ever was, is, and will be the on­ly exercise and office of Satan, Rev. 12. 9. 10. which evidently appears in that wicked Ioash, with his retinue, who cruelly murther Zachariah the true Successour of that Priesthood royall, which only is of God▪ Exod. 19. 6. 1 Pet. 2. 9. set forth in the Kings command, and the names of his servants who did it, that afterward conspire together to take away the life of the King, for so God makes the wicked Executioners and tormenters one of another, 2 Chron. 24. 2 [...]. 26.

The third point is the place where this Fact is committed, and that is, between the Altar and the Temple, which includes the place both of the murther of Abel, and of Zachariah▪ for they are never separated one from another, no more than the [Page 214] Mediator between God and man is separated, either from God or from man, but includes them both, 1 Tim. 2. 5. for who­ever he be that cannot indure Abels Sacrifice, that man can never indure Zachariah his office and ministry; for a Sacri­fice of the first born without blemish, that is, without any thing superfluous or defective, and an office springing up only from the Spirit of God (which is secret and invisible with respect to mans sight) without the helpe or industry of the wisdome of man, nay, against the very form and way of the operations thereof, 1 Cor. 3. 18. 1 Cor. 1. 21. Such Sacrifice and ministry the world could never indure to be in present existence and being, but only are constrained to acknowledge that such have been, or such may be hereafter, which all wic­ked men will easily yeeld unto, so be it they may be tolerated for present to stand upon, and practice, according to their own humane and carnall principles; as it was in the dayes of Cain, so it is now, and will be the same with all wicked men, as also it was with wicked Ioash.

The slaughter then was in the Court of the house of the Lord, as is expressed by the Prophet, 2 Chron. 24. 21. And Christ opening the mystery of that Historicall Narration, saith it is done between the Temple and the Altar, to declare that wicked and idolatrous Kings, Priests, Princes and Elderships of the world, false Expounders, Interpreters, and Prevarica­tors of the Law of God, will never permit that such an offering or sacrifice shall be laid upon the Altar of God, nor such an Officer as is only authorized and furnished with and by the Spirit of God to enter into the Temple or house of the Lord to exercise in point of worship, so far as their power and authori­ty can put forth it self to prevaile against them, therefore they permit them not to come neither into the Temple, nor upon the Altar, but slay them betwixt them both, for their act of murder in that place is referred as well unto Abel as unto Zachariah.

And upon that Altar which the world hath erected, where no perfect thing must come, but al imperfect, or else not acceptable to their God (which is the wisdome of the world) imper­fect word, imperfect Sacraments, imperfect Prayer, imper­fect [Page 215] Prophecy, imperfect Fasts, imperfect Thanksgiving, im­perfect Faith, imperfect Hope, imperfect Love, imperfect Hatred, imperfect Ioy, imperfect sorrow, imperfect Life, imperfect death, imperfect Priesthood, imperfect King­dome, upon this Altar doth Christ never come, but in the losse of his life, for where he is alive, he is perfect in all things, Mat. 5. 48. Col. 2. 10. Col. 4. 12. Mat. 21. 16. Iohn 2. 5. 1 Iohn 4. 12. Heb. 10. 14.

So also into that Temple made with hands, or mans ability, and not of Gods building, 2 Cor. 5. 1. Heb. 8. 2. Heb. 9. 1. which the world in the wisdome of man composeth, no Mi­nister must be admitted therein, whom the ordination of God only designs unto office, unlesse the ordination of man be joyned thereunto, nor any whom the Spirit of God only furnisheth for the exercise of his office, unlesse humane lear­ning and education be joyned therewithall; nor is the ope­ration of his ministry counted honourable, or of any esteem in hardning mens hearts, that they cannot convert, and in blinding their eyes, that they cannot see, as well as in opening mens hearts and eyes to come unto the Lord, Isaiah 6. 9. 10. For if a ministry according to Gods wisdome should be admitted by the world, then would the wisdome of the world be in subordination to the wisdome of God, and the calling of a Christian would prove more immediate from God than any other office or calling in the world, and then would a Christian prove the only and supream person or state in the world, which is an honour which the spirit of the world could never allow unto the King of Saints, which may seem strange that they should conclude that a Christian shall have chiefty of, and supremacy over all wicked men hereafter, and yet cannot yeeld it unto them for the present, but rather must Lord it over them, according to the doctrine of the Scribes, Luke 23. 2. Mat. 22. 16. 17. 18. whereas the Scripture speaks so expresly, that a thousand years in Gods sight are as yesterday, when it is past, Psalm 90. 4. Nay, the holy Ghost concludes that our time here is as nothing Psalm 39. 5. and if so, then how shall we reckon a man in another conditi­on than he shall be hereafter in Gods account, accor­ding [Page 216] to whose reckoning and Records, we ought to judge?

To conclude this point, an Officer of Gods ordination and appointment, clothed with the Spirit of God, cannot be admitted into that carnall Temple, where Ioash bears sway, and hath rule and command, but in the losse of his life; for where Christ is in office, he is exalted above all the ordinations of men, therefore is Zachariah slain between the Temple and the Altar, not being permitted to enter with life into the same, the world therefore in the letter of the Scriptures only retains a dead carkasse of the Prophets, being void of the life and spirit in all the vertues thereof, kept in that con­dition only through false and counterfeit interpretation.

The fourth point, is the Application of the Fact unto the parties present, in these words, whom ye slew, as Matthew hath it, particularly applying the fact unto them of that present age; Luke saith, who perished, or which was slain, as giving being unto the fact in times past; or who perished, or perisheth, for of such scope and comprehension the words are, noting a continu­ed act which comprehends time past, present, and to come; for it is but one only Sacrifice which they thus strangle, Heb. 9. 26. Heb. 10. 10. and slay contrary to Gods ordinance and appointment. Act. 15. 20 29 not taking the blood, or the life away, according to the law▪ Lev. 17. 12. Deut. 1 [...]. 23. so that it is but one bloodshed, and it is but one Officer which is excluded their Temple, who hath all offices upon him, whom they thus slay, denying all rule and authority, that is of the nature of that installing, contemning all exercise of the party so installed in all times and ages of the world, Psalm 2. 1. 2. 3. Acts 4. 25.-29.

Again, it is but one spirit and life of the word of God, which they spightfully spill, and let out in an earthly manner, as Cain did the blood of Abel, Psalm 79. 1. 2. 3. and it is but one spirit of enmity, and falsifying of the word of God, which is extant in all the seed and off-spring of the Serpent, Gen. 3. 15. and therefore the fact in the full comprehension and operation thereof, is really applicable to parties of that race [Page 217] and spirit of the Serpent in all times and ages of the world, as really as the whole salvation of God, and not a part or pittance thereof is applicable to every particular beleever, in any, or in all ages of the world, and to tye the salvation of God unto any time, or party concerned in that mystical body of Christ, more than to any other, is to divide Christ, and may as well say that Paul was crucified for us, as to ascribe more power of salvation to one Saint than to another, [...] Cor. 1. 13. for it is nothing else but to deny God to be all in all, Ephes. 1. 23.

Therefore false Interpreters are the proper and immediate Actors of that so cruel and bloody murther, in the shedding of one and the same innocent blood of the Son of God; for no more than Christ can be divided, or the proper spirit and life of his word can be made twain, Iohn 6. 6 [...]. or the spirit of Satan halfed or parted, which is the quenching of that immeasurable spirit of God in all its vertuous operations, no more can any false Interpreter of the word of God, free himself from being guilty of all the righteous and inno­cent bloodshed upon the Earth, since the foundation of the World.

Therefore in the fifth place Christ affirms in way of an asseveration or oath, saying, Verily, Amen or So be it, to that which he hath, and shall affirm, concerning this matter, being irrevocable, confirmed by an avowed sentence, which depends upon the truth and certainty of his being, the word of God, to perform and put in execution the same; Verily, I say unto you, that all these things shall come upon this genera­tion, that is, in how many respects, that one Sacrifice of Christ is offered up to God, as an holy and acceptable offering, which is multiplyed according to the severall Sacrifices and Offerings appointed by the law, which are innumerable in so many respects shall guilt in the annihilating of all these things come upon this generation of false interpretation of the law of God, and also by how much the offices and Officers by the appoint­ment of God are multiplyed in way of Family, Tribe, City. Tabernacle, Temple, Army' and in the whole Kingdom of [Page 218] God, which cannot be numbred, by so much shall the mul­tiplication of guilt and condemnation come upon this gene­ration, for killing and unjust annihilating of them all; there­fore it is said, that all these things shall come upon this gene­ration of false Interpreters, as with full force and power ne­ver to be resisted; but it shall come upon this age, line or off-spring of false interpretation of the word of God, as it is the proper portion of every particular of them, as their in­heritance, both by birth, as being the seed and off-spring of the Serpent, and also by due desert, as purchased unto themselvs by their own act, Mat. 3. 7. Hos. 13. 9.

1 Note from hence, that such are false Interpreters of the word of God, who teach that only the sins committed in one time, place, or age, shall come upon those who live in that age, time, or place, they not being guilty of any other; for it is the sin and guilt of all ages, that every Unbeleever at­tracts ur to himself; for it is the nature of the spirit sinning that attracts the guilt, and not any place or tract of time, therefore Luke saith, it shall be required of this generation, as one intire act; for as the demand of the Almighty is but one, in making inquisition for blood, Psalm 9. 12. so the blood is but one, the guilt is but one, and it is but one act of exaction of penalty requiring it to the uttermost farthing at the hands of every one found in the Fact, Matthew [...]. 26.

It is to be admired to see how zealous some persons are, to cut off exorbitant persons where they live, to clear the Land of sin, and so free it from Gods execution of vengeance; if they can cut off the seed of the Serpent, there were some hope to attain their end, which is as difficult a thing to do, as to dry up the water in the Ocean Sea; or if they could take a­way the life of Cain, whom God hath said, no man shall kill, Gen. 4. 15. for there is no man, that is a meer man desti­tute of the Spirit of God, but will uphold and maintain earthly Sacrifices, which whilst men cry out against other exorbitances, to the cutting off the lives of thousands, as for Theft, Murther, Adulteries, and the like, which are not to be tolerated amongst men, in the mean time the life of [Page 219] Cain is not only preserved, but stood for, and maintained in earthly worships, and carnall and blemished Sacrifices, halt, lame, and blind, brought unto God, wherein Cain lives, as al­so the spirit of the Serpent is maintained in carnall policies, subtle devises, and enterprises, in all estates, callings and con­ditions of men, though secretly carried on, that the body and bulk of the people discern it not, or else over-awed they dare not expresse it; but Satan in such things can transform himself into an Angel of Light, so as all hands shall set to, to main­tain it, 2 Cor. 11. 14. 15. And this spirit of the Serpent, or of such as wander in the way of Cain, Iude 11. is that which attracts, not only the guilt of the sin of the present age, but also the sin of all ages past and to come; if these Zealots could cut off this spirit from the Land, it were a work that was never heard of, that is, that it hath not a residency upon the Earth, yea, in every earthly minded man, though he never come under the breach of the lawes of man, but could walk as Paul speaks of this Pharisaicall practice, concerning the law blamelesse, that is, in the judgment & reason of man, Phil. 3. 6. if men could cleanse the world, or their jurisdiction, of this spirit, which carries the guilt of the sin of all times and pla­ces, in every particular time place, and person, when, where, or in whomsoever it properly acts, then I should think, they would not rest in Heaven, till they had been in Hell to van­quish it there also, and this is the spirit that every Christian contends with, and stands in opposition against, for falsifying of the word of God for ever, and to shew the wickednesse thereof, is his proper errand in the world, in the justificati­on of the words of wisdome, which is of God, but he can no more desire that such a thing should not be, than he can desire a nullity of his own salvation, or a cessation of the justice of God.

2 Note further, that they are no lesse false Interpreters of the word of God, who reach, that the labour of a Saint, and glo­ry wherewith he is clothed, consists in those particular acts and operations, done in that tract of time, wherein he sojourns and abides here below, conversant among these terrene creatures, whereas it is true that his operations, and the be­nefit [Page 220] and glory of them, reacheth according to the extent of that spirit whereof he is, and from which all his actions do properly spring and grow, which spirit works effectually, hath done, and shall in all the Saints of God, who have been, are, and shall be upon the Earth, and accordingly is every Saint of God to reckon and account of himself, and his operations, and that the manner of his Sonship is such, as whereby he inherits all things: for thus saith the Lord, He that overcometh shall in­heri [...] all things, and I will be his God, and he shall be my Son, Rev. 21. 7. And he that takes away this prerogative and roy­alty from any Saint of God, he takes it away from the Son of God himself, who never took any account of himselfe, in any particular whatsoever, but as in his Saints, yea, in that compleat mysticall body; therefore doth every man re­ceive according to that which is done in his body, 2 Cor. 5. 10. that is to say, according to whatsoever is done in the body my­sticall, whether it be the body of Christ, or that body of sin and death, whether done according to the mystery of God, o [...] that mystery of iniquity; woe therefore unto false Inter­preters of the word of God in all ages, yea if that bounteous, sull and plentifull word of God, which is not to be limited, or infringed in any of i [...]s operations and excellencies of glory, but as all being in one in the account of unity, and that one compleatly in all, in the account of multiplication, Cant. 1. 7. Iohn 17.—for the word of God knows how to terminate all its own operation, excellency and glory in one Saint, as well as it knows how to make it self full in one word, which is only love, Rom. 13. 8. James 2. 8. So also it knows how to termi­nate the curse in all the mystery and shame thereof, in all and every particular that pertaineth thereunto.

And hence it is that Christ turns his complaint against Ieru­salem, as the proper Mother who brought forth these false Interpreters, which was founded and constituted so long be­fore, as being one and the same together with themselves, conversant together with them, and alike guilty in the same act of that bloodshed which he layes unto the charge of these Scribes and Pharises, saying in verse 37.

• [Page 221]Oh Ierusalem, Ierusalem, which killest the Pro­phets, and stonest them that are sent to thee, how often would I have gathered thy Children together, as the Hen gathereth her Chickens under her wings, and ye would not!

• 1 First, a vehement acclamation or outery, in these words, Oh Ierusalem, Ierusalem.
• 2 A serious and just charge, thou that killest the Prophets and stonest them that are sent unto thee.
• 3 A patheticall interrogation, in these words, How often would I have gathered thy Chil­dren together?
• 4 A metaphoricall Description of the manner how, that is, as a Hen gathereth her Chic­kens under her wings.
• 5 An unnaturall denyall in them, and ye would not.

1 For the first of these, namely▪ his vehement Acclama­tion, in these words; Oh Ierusalem, Ierusalem, wherein observe two things; first, an Ingemination and doubling of the phrase, which notes the certainty of that unalterable state and condition of the City, in order to them, as it is their mo­ther, and originall from whence they spring.

2 Secondly it notes the unalterable nature and disposition of these false Interpreters, as they are her naturall Children proper off-spring.

And for the opening of this point we are to consider how Ierusalem is to be understood in this place; for as there is a Daughter of Zion who is truly said to be a Virgin, Isai▪ 37. 22. [Page 222] in regard she never knew man, that is, never acknowledged that way of the flesh, and carnall commandement, as our A­postle speaks; henceforth know we no man after the flesh, 2 Cor. 5. 16. therefore it is said, a Virgin shall conceive and bear a Son, and thou shalt call his name Immanuel, Isa. 7. 14. In this respect Ierusalem is called Virgin daughter of Zion, and is tru­ly said to be a daughter of Ierusalem, in like sense as Christ is said to be the son of the Virgin, who is also the Author and maker of her.

In like manner, there is a daughter and virgin of Babylon and Egypt, that is, one that never knew man, or acknow­ledged that way of spirit and life, which is in Christ Jesus, that law of the spirit exercised in the holy Temple, that mysticall body of Christ, which he speaks of, Iohn 2. 19. which Baby­lon could never indure, but puts the Vessels thereof to profane use, and so destroyes it unto themselves, Isa. 47. 1. in like respect is Israel after the flesh called Virgin▪ daughter of Egypt also who never acknowledged that holy message and mini­stry of Moses in that great deliverance, but set up a Calf in the wildernesse, and worshipped the beast, Ier. 46. 11. Psalm 106. 19. or the moulten Image.

Even so there is Ierusalem that is above, who is the true Mother of all the free born sons of God that is, who is above, or more excellent and glorious, than all the orders and consti­tutions of Hagar, that is, of the bond-woman or law of the flesh whatsoever, Gal. 4. 26. and in this respect the City is called Jerusalem, which is a word compounded of Iireth, Gen. 22. 14. and Salem, Gen. 14. 18. that is, seeing in peace, for the Lord in the offering of Isaac, through his escape by the death of the Ram intangled in the brambles and thickets of this world, sees that mount in a state of peace and laughter in Isaac for ever, Gen. 22. 14. which is truly said to be Ieru­salem, or Sara, Gal. 4. 22. 26. So likewise there is Ierusa­lem that now is, that is, which is earthly below, and not heavenly and spirituall, therefore he saith it answereth unto, or reacheth unto Sina (as the word will bear) alluding to the mountains of Arabia Pet [...]ea, unto Cadis Bernea of Iury, de­claring that this earthly Ierusalem signified in Agar, is the [Page 223] same with Sina, the works of the law, and carnall ordinances, which only ingendreth unto bondage, and intangleth all her Children, even as the Ram was caught by the Horns, or in the prime of his strength, in the arm of flesh, to the delive­rance of Isaac, and his own death and destruction; and this Ierusalem is named of Iebus, and is so called, Iudges 19. 10. 1 Chron. 11. 4. after Iebus the son of Canaan the accursed▪ Gen. 10. 15. 16. Gen. 9. 25. and therefore is said to be under the spirit of bondage in her children, and ingendreth only thereunto (contrary to Sarah the free woman) being only in the place of Mount Sinai, and in the state of Agar.

Ierusalem then brought in, in this place, according to Christs account, is the Mother of these Children, namely, false Interpreters of the word of God, being considered as in her first originall, being built, ordered and possessed in the re­all state of the curse, by Iebus the son of Canaan, the son of Cham, the accursed, or by Iebusie, who when David was made King in Hebron, he and all Israel went unto Iebusie, which is Ierusalem, which resisted David, saying, Thou shale not come in hither, 1 Chron. 11. 4. 2 Sam. 5. 6. So also Ieru­salem is called Iebusie, when the land is divided unto the sons of Israel, Ioshuah 15. 8. and by that name falls in the in­heritance of Benjamin, in whose lot the Temple was built, Ioshua 18. 28. which is a Temple destroyed, into which Christ never carne, and a Temple reedified wherein Christ stands and preacheth, Luke 4. 16.-22. of which Moses the man of God prophecies, when he saith, The Lord shall co­ver him all the day, (speaking of Benjamin) and between his shoulders, that is, in the midst of the Coasts of his Land, the Lord shall abide and dwell in his Temple, Deut. 33. 12. So also when that Levite, who sojourned on the side of Mount Ephraim, fetched home his Concubine, it is said they came over against Iebus, which is Ierusalem, which is then said to be a City of Strangers, and not of the children of Israel, Iedg. 19. 10. 11. 12.

We conclude therefore, that Ierusalem is to be understood in a diverse respect, according to the mind of the Scripture, and that according to a reall state and condition in both; for [Page 224] it is to be taken in that order and constitution of blessedness and peace, according to that order and place of aboad of our Melchizedeck, who hath his Kingdom and Priesthood there, Gen 14. 18. for Salem is Ierusalem, and so the Chaldees pa­raphrase reads that place of the Psalmist, Psalm. 76. 2.

Jerusalem is also to be taken as it is constituted, ordered or inhabited, after the manner, and according to the state of the curse, as it is built and inhabited by the Iebusites, who are of Iebus, who is of Canaan, who is of Cham the cursed, Gen. 10. 15. 16. Gen. [...]. 25.

Ierusalem then in this place, together with her children, according to Christs true intent, is to be taken in the accursed state of the Iebusites, Enemies to Israel, as it is constituted, ordered and inhabited by her proper off-spring, of false and counterfeit interpreters even as the sons of men do erect, constitute, order and possesse the Cities and affairs of this world, namely, for their glory, benefit, safety and peace, by advancing all honourable thing, according to mans account, in the disparadgement, debasing, and abandoning all things of shame, discommodity and danger, so far as mans wis­dome in their constitution can find out, with the exercising and executing their laws and edicts accordingly.

Even so this City and Temple of these accursed Iebusites, it erects and possesseth it it self by the advancing and promo­ting of all things acceptable in the eyes of mans wisdom, with contempt and despising of all things which might impair, or any way abate the glory and lustre thereof, which cannot be maintained but by debasing and despising the Spirit of God, whose propertie is to blast, and to wither as grasse, and as the flower of the field all things set up and consisting in whatso­ever that perisheth in the use thereof, as all humane instituti­ons do; if ever the spirit of the Lord breath upon them, they wither and come to nought where such things then are, the things chiefly maintained, we may safely say, that the Spirit of the Lord never breathed there, Isaiah 40. 6. which are the only things that false Interpreters promote and erect amongst men in the world.

It is not without cause therefore, that Christ ingeminates [Page 225] upon this word Jerusalem; Oh Jerusalem, Jerusalem, most emphatically declaring thereby, that false Interpretation is cruell and accursed, both in the Mother, and in the Chil­dren, in the Root, and in all the Branches; these are accur­sed in their Fathers, who murthered the spirit of the Prophets, and their Fathers are accursed in them that do the same things; that spirit which is the originall and ground of their interpre­tation, is accursed and cruell, and all the fruits that flow therefrom, are cruelty and accursed; Oh Ierusalem, yee car­nally constituted and moment any Churches; Oh Jerusalem, yee carnally instructed Members made great of flesh, Ezek. 16. 26. Ezek. 23. 19. 20. Oh Jerusalem the Mother of false Interpreters, as she is in bondage with her children by the works of the Law, and in all things ingendreth there­unto.

Now the erecting of the curse in this City, is the same with the setting of it up in Canaan the son of Cham, and father of Jebus.

Noah having planted a Vineyard after the Flood, which had swept away all Cains posterity from the face of the Earth, as such as have not a being in order to the new Heavens, and the new Earth, wherein dwels righteousnesse, 2 Pet. 3. 13. yet is the curse conserved in the Ark, in that spirit of the unclean Raven, as well as the blessing is in that spirit of the Dove; for the work of God, as well as the word of God, hath its opera­tion in way of death, as well as in the way of life, 2 Cor. 2. 15. 16. for death springs up and revives through the resurrection of Christ in the wicked, as really as life springs up and revives through his death in the godly, and yet there is no savour of life in the wicked, nor any savour of death in the just, and this conservation of Cham in the Ark, who is of Noah, and so of Enoch, in the destruction of all Cains posterity in the Flood, is to declare, that neither the blessing, nor the curse is tyed or entailed to any naturall and carnall generation, according to mans judgement, but God hath mercy on whom he will have mercy, and whom he will, he hardneth, Rom. 9. 10-18.

But it is said that Noah drinks of the fruit of the Vine unto drunkennesse, Gen. 9. 20. 21. we know that the spirit of God [Page 226] alludes there unto naturall drunkennesse in the stupifying of the senses, through excesse of strong drink, and deny not but that holy man might take liberally of the very fruit of a natu­rall Vine, to the obstruction of the use of naturall reason, as it is in the time of sleep▪ but we affirm that God teacheth a higher thing hereby, which is Gods proper intent, as the A­postle affirms concerning the care of God in not mussing the mouth of the Oxe that treadeth out the Corn, 1 Cor. 9. 9. 10. God therein takes care for men, and not for beasts, according to the true scope and intent.

So God in Noah teacheth what the death of Christ is, per­sonated in Noah, and not what taking away of mans naturall sense, is by strong drink, which is common to a beast, as well as man; so that as out of a deep sleep in Adam, a woman is brought forth, that is, not only the way of mans propagation and preservation on the Earth, but also one who through de­ceit brings in the fall and death; so out of this drunkennesse and sleep of Noah, there is not only the blessing of Shem, and Iaphet brought forth, but also that cursed condition of Cham and Canaan; so that Noah in this drunkennesse ceaseth from all carnall argumentation in the things of God, even as a man drunk with Wine is bereaved of the use of naturall reason and common sense.

Noah therefore according to Gods intent and meaning is drunk, in that sense of the Apostle, where he saith, be not drunk with Wine wherein is excesse, but be filled with the spirit, or as the word is, be drunk in the spirit, Ephes. 5. 18. that is, as Iohn is said to be in the spirit on the Lords day, Rev. 1. 10. even as a man being in drink, it hath dominion over his senses, carrying him beyond the common operations of them, therefore it is said that a man s [...]outeth because of wine, Psal. 78. 6 [...].

Even so a man being in the spirit, it carries him beyond all naturall reason, common sense, and humane argumentation, to resolve, conclude and determine of things according to the wisdom, power and glory of God, and not of the Creature; therefore it is that the Spouse in the Canticles, saith, Eat O friends, drink abundantly, or as the word is, drink, and [Page 227] be drunke O well-beloved, Canticles 5. 1.

The truth is, that the argument or wisdome of a Saint encouraging him to stand in opposition unto all the world, (which he cannot but do though there were not another to stand by him in the cause of God) is to carnall reason liker to a man bereaved of his senses, than one in his right mind; and thence it is, that Cham the youngest son of Noah, or the least son being so diminished in point of Sonship that he comes not within the compasse of inheriting any part of his fathers blessing, because he looking upon his father as being un­covered of all the ornaments of mans power and wisdome, and so asleep or dead to them all, whom Cham declares to his bre­thren as the shame of his father, looking upon him with that unclean spirit of the Raven, but Sem and Iaphet beheld not any shame in that nakednesse, but know it to be the only capacity of their father to be clothed with those honourable robes of righteousnesse, which they bear upon their shoulders as the Levites carry the Ark of God, and go backwards unto their father, a quite contrary way than Cham doth; there­fore Noah awaking unto God, or being alive unto the spi­rit, as really as dead to the flesh, exercising himself in the wis­dom of the spirit, knows what his sons have done through this his sleep and drunkennesse, ministring unto them accor­ding to their deed; and therefore denounceth a curse against Canaan, not naming Cham, but Canaan his son, wherein a deep mystery is couched; namely, that the curse doth not in the least arise out of the Ark, wherein salvation is, but out of a spirit propagated and ingendred, by concluding that the glory of salvation consists in that which it doth not, namely in the glory of the Creature, and not in that glory which is immediately of God, even as Cham lookt at the blasting of mans glory, through the power of the holy spirit of God, to be the shame of his father, and not the true glory.

Neither doth the curse arise and spring out of any proper work or operation of God in any particular, but from a false construction and interpretation made of that good work of God; therefore the act of ingendring Canaan, as accursed merchandizing (as his name signifies) by a false construction [Page 228] concerning our deliverance (given by Cham) comes between Noah, and the blessing distributed to his sons; and however Cham be not named in denouncing the curse, yet he is inclu­ded, else the curse were not full in originall and off-spring, even as the blessing is pronounced upon the root and originall of blessing; and therefore he saith, blessed be the Lord God of Shem, but Shem the true off spring is included, and so it is full in the root and branch also.

So is the curse denounced upon Canaan, but Cham is in­cluded also, else the curse were not full in root and off-spring; and as Noah here in this place, is not the immediate root of Canaan the accursed, no more is the Lord of all the Earth the immediate root of any particular in the curse.

That spirit therefore that stands for mediate Ordinances and offices of God, it stands for and upholds the proper pro­pagation of the curse; and as the curse goeth out unto Ca­naan the son of perdition, including Cham the father of lies; so Christ here denounceth desolation upon the Mother Ie­rusalem, including all false Interpreters her Children, in the Scribes and Pharisees, as her proper off-spring; and thus comes the curse to be propagated in all the men of the World and the orders thereof constituted and established (if we may call it order established) in all the Cities of the Iebusites, namely, by preferring the wisdome, power, authority and glo­ry of man, before the wisdome, power, authority and glory of God, maintaining the wayes and operations of the Creature in the vilifying of the operations of the spirit of God, as a shamefull thing in that way of the crosse of Christ, and in this stands all those mother like conceptions in the orders of the World, to produce and bring forth a brood and generati­on of false Interpreters, as the orders of Ierusalem had brought forth these Scribes and Pharisees, as her children in­gendred by that bond woman, or spirit of bondage. For the orders constituted and established in the world, beget false In­terpreters, as naturally as every Creature begets and conceivs its own kind, for according to the form of order established in any nation, Kingdom or jurisdiction, such is the officer it brings forth, for he must be produced and established accor­ding [Page 229] to that law, or else he is a Usurper; so that the immedi­ate call, and invisible vertue of the Spirit of God, is thereby to be rejected in whomsoever it appears; for the Officer must be a child of that order and law wherin he exerciseth, of what order and constitution soever it be, which this City or­der of Iebus, or Ierusolem hath ordained and erected, and here­in she becomes murtherous and diabolicall in her self and in her children, or the children are such in the mother, and the mother is such in the children, in that they reject all im­mediate revelation of Christ and his Spirit, putting it off by their law to a time past or to come, or to both, and so kill it in the present time, as these Interpreters did, and as the City ordains and appoints such laws to bring forth children by, so the children are bound to promote maintain and justifie that law and order by which they are brought forth.

Even as children do their Parents, whilst they stand in that relation of children; for when they are once betrothed, they become a root in themselves, and these two taken spiri­ritually according to the intent of Scripture are never sepa­rated, whether in the mystery of 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 [...]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 [Page 230] 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 [Page 231] 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. [...]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 [Page 232] 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 o [...] 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 man, or else it were sinfull to consent to the marriage of unbeleevers.

Again, if marriage (simply considered) were any part of the end of the law, then would Christ Iesus the fulfiller of the Law, Mat. 5. 17. never have neglected that relation; but he doth it of purpose to declare, that as naturall con­ception is not intended to be that which brings forth the Son of God, and therefore he is conceived by the holy Ghost; in like manner naturall marriages and contracts is not the thing intended by the word of God in the fulfilling of the Law, and therefore he enters not into that rela­tion, for the consultation of the grossenesse of mans cogi­tations therein.

[Page 233] Therefore the spirit of the Scriptures solicite carnall Ieru­salem, as having relation to the Iebusites, for the abrogation of her sinfull and murthering laws, as she sets the scope of the word of God in vanishing things, which is as durable in its proper end, in all things, as in its foundation, Rev. 22. 13. and beginning.

Such laws therefore as receive strength by terminating the word of God in transient and momentany things, (as the Laws and orders of Ierusalem that now is, and is in bondage with her children, ever did) Gal. 4. 24. 25. and therefore the Prophets ever cry out and inveigh against their Sacrifices, Sab­baths, New Moons, and solemn Assemblies, Temple, Priest­hood, Fasts, and all manner of exercises, which God him­self had commanded, only they understood and used them in a litteral and carnall manner, terminating the end of the com­mandement in things that fade and vanish, which laws are the very ground and fountain of all uncleannesses and abhomi­nations springing up among the sons of men in the World, Isaia 1. Isaia 58. Ezek. 23. 38. 39. the mistake and mis­construction of the word of God in this point, is the proper prophanation of all things amongst the sons of men; therefore Ierusalem is said to stone them that are sent, intimating there­by, that she doth it by her Laws and Ordinances, alluding to the Law of Moses, which appointed Malefactors to be sto­ned to death, Lev 2. 2. 27. Deut. 13. 10. Deut. 17. 5. and in that includes all other laws instituted by a false construction of the word of God, whereby in her executions she brings the word of God for what she doth, for her defence, as though she did nothing but by the command and direction thereof, which is only brought in as the Devill did the word of God in the tempting of Christ, which Christ gives a quite contrary meaning thereof, than the Devill intended, Mat. 4. 5.-10. which is the proper overcoming of the tentation, and by this false and satanicall alleging of the word of God, false Inter­preters do blind both themselves and the world, and thereby direct the force of their law against a wrong object, and so exer­cise their cruelty upon the innocent, instead of the guilty party; for we shall hardly find a wicked Lawyer, or judge in the [Page 234] world, that cannot by this means find some fault with a godly man, according to his interpretation of the law of God; for it is easily said thou art an Heretick, Scismatick, or a Blasphemer, a mover of Sedition, troubler of the state, or enemy to Caesar, Acts 24. 5. Acts 18. 12. 13. Iohn 19. 12. 13. Acts 17. 6. 7.

But the question is, by what law he is made such a one, whether by the law of faith, or by the law of sin and death; for if the Judge be not able to interpret the word of God, ac­cording to the Law of faith▪ and so be a Preacher of righteous­nesse, 2 Pet. 2. 5. otherwise the word of God is become in him a law of sin and death, directing him to the innocent, in­stead of the guilty, and therefore his judgement must needs passe, according to the will and law of Satan, and not of Christ.

Not that we deny that the sentence and execution of death may passe amongst men upon the face of the earth, we only plead for a just and righteous law, by which it is done, other­wise the judgement is as ready to take hold of the innocent, as of the malefactor, for the maintaining of the Judges own ends and honour; for if a wicked Iudge did it not for sinister ends and respects, he would only bend the force of the l aw against the godly of the Land, and not against them of his own spirit, as all wicked men are, only they become Tormen­ters one of another.

If a man should aske many who sit in judgement (accor­ding to the law of Jerusalem in bondage with her children) how it comes to passe that an Adulterer, or an Adulteresse is by the law of God to be stoned to death, and yet Christ acquits one taken in the act, notwithstanding a grave Eldership are her accusers, Iohn 8. 3.-11. or how a Murderer is by the law of God guilty of death, Numb. 35. 16. 17. 19. 21. and is to d [...]e the death▪ and yet God sets a mark upon Cain, that grosse Murderer, that no man shall kill him, Gen 4. 15. or how it comes to passe that a Usurper or Tyrant is not to be suffered, therefore David complains of Saul for usurping the King­dome, Psalm 4. 2. as appears by the word translated, men, in that place, which is [...]sh, a name given to man with respect to [Page 235] dignity, authority and power, as Saul had; and yet David though a Warriour, will not lay his hand on Saul, when he was in his power to put an end to such usurpation, though God had said the Kingdome was rent from him and given to David, 1 Sam. 24. 6. 1 Sam. 15. 27. as one better than he, and many the like, which no carnall Iudge can reconcile to any satis­faction of a rationall mind, and he that cannot reconcile the word of God to be at one, and in an eternall agreement in it self, as it is the word of God, that man can never bring forth a pure law of God; and he that works by a corrupt and croo­ked rule, must needs misse, or sin in all his operations; for he that cannot bring the word of God to agree in all things, he can never bring God and man to agree in Christ, in whom only all righteousnesse dwels, and abides for ever, and out of whom is nothing but wickednesse in all the sons of men.

The Law of God then applyed unto false priuciples is the ground of all disorders in the world; for can we think that if men did not put a certain Deity in worldly wealth by termina­ting a blessing of the word to consist in riches) that ever men would spend their time and strength, use such deceits and sleights in trades, to deceive, ingrosse, monopolize, and inhaunce the price, to grind the faces of the poor, alienating themselves from friends, family and house, or people of God, to abide among infidels, for that end and purpose to grow rich in the world? Nay, would men steal, rob, and slay but to get wealth, or to attain some other thing thereby, wherein men have put alike excellency? Further, if the law of carnall Jerusalem did not dei [...]ie marriages of man and woman, by terminating the word of God in them so as men expect a certain Heaven in fulfilling thereof, otherwise would they run into adulteries, but only that they find not their hope at home, but resolve it is to be found else where? and thus it is in point of honour, outward peace, great friends and allies which Ierusalem after the flesh hath set up as Gods in the world for men to adore and worship, and spare nothing for the obtai­ning and maintaining the same.

Moreover this carnall Ierusalem makes gods of terrour, or [Page 236] rather Devils to be avoyded, of temporary things, as poverty, idlenesse, fornication, drunkenness, pride in gay apparel, want of obedience to Parents, Ministers, Majestrates, terminating the word of God, as its proper errand to mankind in these things in all their prohibitions, curses and comminations, which fils some with terrour and fear, it may be despaire and madnesse in their coming short of perfection in their abstaining from such things, and others are filled with itching desires to taste of them, apprehending some strange and uncouth thing to be in that which is so prohibited; whereas if the Law of God were rightly exhibited and set forth, it would mode­rate mens hearts in the pursute of any earthly excellency, see­ing the vanity of it, and quell all fears of wants and mi­series, arising from the want of the glory of it, knowing that God hath given commission to all things to work for the good of every one of his, Rom. 8. 28.-35.

Christ therefore directs his speech against Ierusalem as that mother City, law, or order, that brings forth Scribes and Pharisees, who by their law stone the Prophets of God, and such laying claime unto the law is the reall deniall of the law, as bad as those whom they call Antiscripturians, a term soon found out to make men odious: But it were bet­ter to fill their ears with arguments to the stifling of all such ignorant spirits as deny the present power and authority of the word of God. Though these men think themselves such as are flown beyond and above others, and therefore wait either for a new word, never yet recorded, from the mouth of Christ, when he comes to reign on Earth as a Monarch, or else for such a spirit as yet never breathed in the sons of men, and so look at the word of God recorded as a thing now out of date, according as they judge of the Ceremonies of the Law.

These are false Interpreters of the word, and are under a law of this carnall Jerusalem, that Christ thus chargeth, in that they make the eternall word of God, which is the same with God himself, and lives alike together with himself in the Saints in all ages; these persons therefore that deny the [...]esent power and vertue of the word of God, are as really [Page 237] these deceitfull and hypocriticall Expounders, as those Scribes and Pharisees were to whom Christ speakes, and arise from Hagar the bond-woman, as really as those descended of that Ierusalem, who is in bondage with her children, declaring themselves to be no children of the free-woman, and so no heirs of promise.

For they may as well professe the eternall word, that Son of God, and Saviour of the world, to be void of vertue, and have no operation, in or upon the Saints of God, whether li­ving upon the Earth, or departed this life, (who is he that upholds all thingt by his power, Heb. 1. 3. and saith of him­self by the Psalmist, the foundations of the Earth are weake, I bear up the Pillars thereof, Selah, Psalm. 75.) as to affirm that the word of God recorded in Scripture, is either out of date, and not of present use, or destitute of any vertue and power, which once it had.

For if these men will have the Characters of the word of God void and out of date, as records of no use, they deal not truly with themselves, unlesse they make the whole work of God in the creation of this visible world to be out of date, yea their own bodies and souls, with all the operations and imaginations of their hands and hearts, for the Letter and Character of the Scripture is engraven in them all; there­fore it is that all things are called upon by the Psalmist, to utter and set forth the high praises of the Lord, Psalm 148.—as all his Angels, all his Hosts, all high places, yea praise him Sun and Moon, and all Stars of Light, the Heavens of Hea­vens, and Waters that be above the Heavens, yea things from the Earth, Dragons, and all Deepes, Fire, Hail, Snow and Vapour, stormy Wind and Tempest doing his will, Moun­tains and all Hils, fruitfull Trees and Cedars, the wilde Beasts and all Cattell, creeping things, and feathered fowls, Kings of the Earth, and all People, Princes, and all Iudges of the Earth, young Men, and also Maidens, old Men with Chil­dren; if men will have the Records of Scripture, the Cha­racters of the Word of God out of date, let them professe all these to be out of date, and void of that vertue, relation, mo­tion and operation, which God at the first placed in them, and gave unto them.

[Page 238] Yea let them professe that their places, offices and stations they stand in, to be out of date, and of no use, a marrying, and giving in marriage, procreation of Children, or of any Creature, with their eating, drinking, sleeping, labour, and rest, let all these be dead & out of date unto them, if the Characters of the word be out of use, yea their own thoughts, and mo­tions of their minds, for the word of God (as spoken of all men) saith the word is nigh unto thee, even in thy heart, and in thy mouth, Rom. 10. 8. and saith the Apostle, this is the word of saith which we preach, that is, our Ministry is nothing else but an opening of that Husk, or Character written upon your own thoughts and words, that you may participate of the strength, life and substance, contained therein, which other­wise is a dead and killing letter, yea the savour of death unto death, 2 Cor. 3. 6. 2 Cor. 2. 16. 2 Cor. 3. 7.-11.

Those therefore that deny a like vertue and power to be in the letter of the Scripture or Character of the word of God, that ever was at any time from the beginning, such men are false Interpreters of the word of God, and alike adversaries to Christ and his salvation, as these, against whom all these woes are denounced, and do appertain unto them as their proper right and justly purchased inheritance; for the word of God in the letter of it, is more firmly imprinted, than in being blotted with Ink upon Paper: therefore our Apostle affirms that it is graven upon stony Tables of the heart, as well as the Law of the spirit is upon the fl [...]shy Tables of the heart, for they are both to remain in their proper places, 2 Cor. 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 several [...] 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 [Page 239] 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 Prophec [...]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 [Page 240] 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 [Page 241] 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 offices in Christ Iesus, are of like authority and dignity, and are the ground of all Law and Order in that Ierusalem which is above, the Mother of all true and faithfull Interpreters, who dare never divide, nor put asunder those whom God hath joyned together, Mar. 10 9.

In the one of these is submission unto all things that are of God through death unto all the things of this world, and in the other there is [...]ule and authority over all the things that are of the evill one, through that living unto God in Iesus Christ, or that life of God, which nothing can subject, no more than any thing can cut it off, which is eternall, 1 Iohn 1. 11. 13.

[Page 242] There is also a Kingdome and Priesthood, meerly earthly and carnall, which as two Tables of stone, are the fountain of all Law in this earthly Ierusalem, which by law stones the Prophets of God, and these are never separated in a state earthly, though ordered in severall persons for the mannage­ment thereof; for the grea [...]nesse of a King destitute of the spirit of Christ, hath imployment sufficient, as head of so many people, that time permits him not to be exercised in matters of his relation to God, therefore a Priest must be appointed for that purpose to establish matters between God and man through the Kingdome; and a Priest of such ordina­tion, trained up of purpose, only by humane Schools, and e­ducation suitable to that government for such a design, being destitute of the spirit of Christ, must of necessity be posses­sed with a spirit of jealousie and feare, and therefore dare not exercise himself in such a work, but under the authority and power of such as will defend and maintain him therein; so that the King and Priest are never separated in an earthly state; and as a King is not honourable in divulging the Laws of the Kingdome, but as he hath Nobles to be conversant therein, neither is he honourable in the divulging of the Laws of the Church, but as he makes some of the Priesthood great in respect of some relation to himself: And both King and Priest maintain a certain interest in men, as a foundation of all Law, by these two things, that is, Tribute and Tythes, which two words are of great affinity and aliance; for the word Tribute, signifying enough, or all, the acknowledge­ment of that yeelds all unto the King, and so confesseth him to supply the place, and have the room and office of God up­on him; so that wherein the headship and royalty of the Kingdome consists, there is the ground and fountain of the Law, whether in one, or in many; and whensoever this foun­tain shall please to call it self aside into consultation, what the result is, sent out by edict, that is the Law, and all must obey it, because it is the mind of that which is in the place of God, so as no other is, or others are, and this must hold according to the rule of naturall reason, and tenour of the letter of the Scripture, written in mans heart, Rom. 10. 8.

[Page 243] Again, the Priesthood of the world maintains an interest in mens hearts by Tythes, which is the ground of all carnall institutions in the way of Churches; for the word Tyth, or the tenth, signifies all or alsufficiency, which indeed ought ever to be given unto God; for nothing isacceptable, or of any ac­count with him, but only his Son, who is all in all, or allsuffi­cient; so the tenth signifies all, where it is said, That a Ba­stard shall not eno [...]r into the Congregation of the Lord, unto the tenth generation, that is, to all generations, as is explained in the next words; The Ammonttes and the Moabites shall not enter into the Congregation of the Lord, even unto their tenth generation shall they not enter into the Congregation of the Lord for ever, Deut. 23. 2. 3. so as it is said that ten women shall bake their bread in one Oven, in the City, in the dayes of fa­mine, that is, all the women in the City shall bake but in one Oven, Lev. 26. 26. even so the tyth, or tenth hath the signification of all, as giving the Priest an interest in the first, chief or prime of all things, so that whilst the tenth is ac­knowledged to be due unto the Priest, it sets him in the place, office and room of God, unto whom all things are due and do appertain and belong. And as this Priesthood pleaseth to take it selfe aside in its Eldership, in way of Synod or As­sembly, to consult about the laws of relation between God and man, whatsoever their consultation concludes upon, to be a way pleasing to God, or profitable for mans salvation, setting it out as a godly principle, or practice to be held and maintai­ned, that must be taken as authentique or originall of autho­rity, a bond sufficient to bind mens souls over, and ingage them thereunto, because these men stand in the place of God, and are more immediately conversant with him than any of the rest of the people, which is the very cry and voice of all false and dissembling hypocrites in the world, Isay 65▪ 4. 5. and this is the proper ground of mens pleading for tythes, not only to hold an interest in mens estates, but principally to be as Gods in their consciences upon whom they must depend for all peace and truth, and a carnall Priesthood cannot rest till this ground of law and interest in the people be established up­on them, which they seek to maintain by the law of Moses, [Page 244] and equity thereof, as this Jerusalem stoned the Prophets to death by the like law of Moses; and it is as much to cut off a carnall interest of a Priest in a carnall people, maintained by tythes, as to cut off the spirit of the Devill from the world▪ for all carnall and earthly hearts comply with this foundation of Law and interest in the Church, and all your required sti­penda [...]ies, and necessary free-will offerings, for the maintai­nance of Priests before any other people, stands upon the very same bottom, and is a branch of the same root of bitternesse, sprung up to trouble the world, whereby many are defiled, Heb. 12. 15. for they fall from the grace of God or they faile and come short of the grace of God, that is, of acknowledging the compleat and perfect grace of God, in Iesus Christ, in whom every beleever hath a like interest; for Christ is not divided, and therfore he saith, Without holiness no man shall see the Lord, Heb. 12. 14. & there is but one holines, which is the holi­nesse of the Son of God, and that not acknowledged, we set up one man as holier than another among the People of God, either in person, or by office, which is this root of b [...]tter­nesse, upon which the prophanesse and fornication of Esau depends, Heb. 12. 6. who for a messe of red broth, that is, carnall and earthly things, to satisfie our lusts in our hunting after the things of this life, give (as in exchange) the birth-right and inheritance of the Son of God, from our selves.

And thus much for the charge Christ layes upon Jerusalem as the foundation and ground of killing the Prophets, as ha­ving reference to Moses law she stones them to death; for it is her practice to murther the Saints by law, and in that re­spect Gallio said well; If it were a matter of wrong, or an evill deed, O ye Jews, I would according to reason maintain you, but if it be a question of words and names, and of your Law, look ye to it your selves, for I will be no judge of those matters, Act. 18. 14. 15.

And how the true Prophets of God are said to be sent un­to a City of such foundation and order, as to kill them by law; not [...] thus much in brief (as a transicion into the next [Page 245] point) that God never uttered himself in his word, but there was that in the expression, which accordeth and agreeth with mans reason, as well as that which only suiteth with the wis­dome of God, therefore all his works were brought forth by his word, Psalm 33. 6.-9. which are suitable and agreeable to man, as well as man himself in the image of God, which only holds proportion with the wisdome of God, Gen. 1. 27. So that the wisdome of God never utters it self but with re­spect unto mans wisdome, and proper operations of mans heart, which wisdome of man he prevents from taking place in that way of Christ, framing the mind of man according to his own wisdome, wherein man becomes the image and likenesse of God, yea a true Son and holy off-spring of God, not onely an Heir, but also the Author of all his works, Heb. 1. 2. Col. 1. 15. 16. And this is the turning of man from darknesse to light, from the power of Satan to God, Act. 26. 18. and without this, God had never been known, for he can­not be seen possibly, but only in his own light, Psalm 36. 9. which must be communicated with the Creature, otherwise no capability of knowing the Lord; and this wisdome of God communicated with man is not only Gods off-spring, being his reall and true image, but also the Author of all his works, therefore the Psalmist (in way of admiration and out-cry, in viewing the works of Creation) saith; How manifold are thy works O Lord, in wisdome hast thou made them all, Psalm 104. 24. and so saith the wisdome of God; The Lord by wisdome hath laid the foundations of the Earth, and hath esta­blished the Heavens through understanding, Prov. 3. 19.

Again, the wisdome of man was never formed nor uttered, but the wisdome of God was included in the expression; for the wisdom of man with respect to God and himself, and all the Creatures, is the true Character or Letter of the Scrip­tures; and this wisdome of man, for the preservation and ex­altation of it self, forms God unto it self according to its own proper principles, where the light of the Spirit of God shines not, which this wisdome prevents that it takes not place, which doth so far manifest it self, that man cannot but acknowledg that there is a higher & more principal thing than [Page 246] that w^ch he so voluntarily makes choice of unto himself; so that it is an apparition of the wisdom of God, which he forms accor­ding to his earthly capacity, and in so doing the word of God is in him altered from its own nature, proper disposition and operation, which it hath in that wisdome and form of the Son of God, as man, in that way of Christ or wisdome of God, is altered and changed from his own nature, disposition and proper operation, as he is considered a limb of Satan, son of perdition, dead in sins and trespasses, Ephes. 2. 1. 2. 3. 4. 5. 6. Col. 2. 13.

So that the wisdome of God utters not it self in the Saints, but with respect to that wisdome of man, which so falsifies the word of God, from which the wisdome of God hath freed us, and by a perpetuall act triumphs over it; yet not­withstanding this appearance of mans wisdom is a powerfull assault of Satan, because a Saint of God, as he is conside­red man, is by nature in that respect, as prompt to work upon the same principles as any other man, and it is only the wis­dome and spirit of God by which he is a continued and perpe­tuated victor; and hereby all the assaults of Satan are over­come only by this wisdome and Son of God, and not by any thing that is of man.

So likewise the wisdome of man moves not, upon any word or work of God, but there is a higher excellency and vertue presents it self, therefore Pharaoh though he would not acknowledge the Lord of the Hebrews, yet he appeals unto his Magicians, and unto Moses also, for help when they could not do it; so did Nebuchadnezzar appeal to his Magi­cians for some higher revelation than himself had, and they themselves acknowledge a higher than they; as if there were a possibility for the Gods to come down and interpret the dream, Dan. 2. 10. 11. whose dwelling is not with flesh, nor with any transitory and carnall ordinance or institution what­soever ordained by the King; and this appearance of a higher wisdome and power is a strong solicitation and onset given up­on all wicked men to imbrace and accept of that wisdome and authority wherein only safety doth consist, because the high­est; and it is a strong assault and visitation, because there is [Page 247] that in a wicked man, which is of its own nature as ready and willing to accept and yeeld it self over unto that wisdom and authority, as it is in any man whatsoever; for the Spirit of God is as really, and in a like sence, in the most wicked that ever was, or shall be, as the spirit of man is in the most just and righteous one that ever was or shall be, name­ly the Son of God.

Now the wisdom of man by false interpretation preventing the wisdom and spirit of God of its proper work, it is his fall from God, and falsifying the word of God in its proper intent, destroyes the true spirit & life of all true Prophets, which are as really sent unto them that thus deal with them, as Satan himself is a tempter of Christ, and as the Prince of this World coms in temptation, and finds nought in Christ to, fasten a tenta­tion upon, Iohn 14. 30. so doth the King of Saints solicite the world to accept of the wisdome and work of God in salva­tion, but findes nothing in that Son of perdition, to fasten salvation upon; therefore they stone them that are sent unto them.

Note hence, that there is no true, reall and proper power of God, but that which springs f om the true interpretation of the word of God, for it is the word of God which gave all things their being at the first, & conserves them in their being, & operation unto this day, now the word of God which gave all things their being, is the wisdom of God, and this wisdom of God is only in Christ who is the wisdom of God & the power of God, 1 Cor. 1. 24. out of whom there is no proper wisdome and power, which God owns as his; therefore without the opening and revelation of the truth as it is in Iesus, Ephes. 4. 21. there is no proper wisdom or power of God extant a­mong the sons of men, but what is exercised among men, otherwise is that Kingdome of darknesse, wisdome of the Serpent, and power of the Devill, and what power or ver­tue there is in any, or all other Creatures, is to be referred un­to one of these, and according to that use which man makes thereof, so it becomes cleane or uncleane, unto him, and is either Christian (in its use) or diabolicall, Titus 1. 15. Rom. 14. 20.

[Page 248] 3 The third point noted in the order of the Text, is Christs interrogation: How often would I have gathered thy Children together? wherein observe,

1 Christs appeal to the conscience of all wicked men▪ that his solicitations and visitations for their recovery have been evident and are apparently known unto them, which stand upon record in their hearts, and can never be blotted out, nor denyed; for the clearing of this point, read Psalm the 78. throughout.

2 Secondly, note the multiplication of this his solicitation; How often, that is, my onsets upon thy children and Off-spring have been so reiterated, multiplyed, and constantly exhibi­ted, and represented, that they cannot be reckoned, they are altogether innumerable, Psal. 81. 8.-16.

3 Observe what the proper will of the Son of God is; How often would I have gathered thy Children together? that is, my will is only to gather mankind into unity with God, for out of him there is no unity; therefore he saith, how often would I have gathered thy Children into unity; that is the pro­per nature, endeavour, and will of Christ, and he can no more will the death, destruction and dissipation of mankind, than Satan himself can will to submit, and subject himself to the wisdome of God in Christ, which he is at utter enmity against; Christs will is therefore to bind over by law unto the way of salvation, and it is this carnall Jerusalem which binds over by the law of the flesh unto destruction, so as her children will not be reclaimed; God in the way of Christ can no more will or desire the destruction of mankind, than he could will or desire to annihilate the world upon the ma­king of it, that his whole work should be in vain, and to no purpose.

It is not in the Son of God to will destruction, therefore he takes a solemn Oath upon it, Ezek. 33. 11. Ezek. 18. 23. As I live, saith the Lord, I desire not the death of him that dyes, and his will is, that all men should be saved, and come to the knowledge of the truth, 1 Tim. 2. 4. so that God in the way of Christ hath no will for destruction, for his will is his law, and the law of the spirit of life in Christ Ie­sus [Page 249] only saves, and it is the law of sin and death, wherein de­struction doth consist, which is no will nor law peculiar unto God, but proper to Satan, therefore he adds but ye would not▪ so that destruction consists in the law of this corrupt City, and practice of her children; it is their wil and law to have it so, not that destruction depends upon the will of a Creature, but it depends upon the law of sin & death, in false interpretation of the Word of God wherein they have formed the Word and work of God into the will, and wisdome, or naturall reason of a man, whereby the word is become the word of the curse, a savour of death, and the Spirit of God a tormenter of mankinde, as really as man in Christ is become a holy and a blessed Saviour, and reconciler, making peace between God and man, and so gathering them into unity for ever.

4 The fourth point is the manner how Christ strives with man, set out in this metaphor, As the hen gathereth her Chickens under her wings. In this Metaphor we are to Con­sider, how a Hen gathereth her Chickins under her wings, or her Brood, or Nest, as the word imports, and therefore is to be taken either as shee broods upon egges, to breed life, or as shee hovers upon her Chickens, for the safety and pre­servation of them, Deut. 22. 6. and secondly, how it is ap­plicable unto Christ.

1 First, we know a nest cannot be Compleat without the maker of it, and therefore the dam or mother must be brought in as one with the egges or young, therefore it is said that the Eagle stirreth up or maketh up her nest, and fluttereth or mo­veth upon her young. Deut. 32. 11. that is, the nest is made up and compleat, onely by the presence of the dam, else either eggs or young suffer dammage.

So it is with the people of God, the Nestling place of the Alm [...]ghty, he is to be considered, and is become one toge­ther with them in all things, and if we take him from them, or them apart from him▪ in any thing whatsoever, we spoyle the Nestling place of fruitfullnesse and safety both of God and man, i [...] we separate them either in point of time, place, or subsistence, Iohn▪ 17. 5, 21, [...]2, 23.

[Page 250] 2 Secondly, the Hen neglects her self, in the time of her brooding upon her nest, that by her Constant hovering upon it, no ayre, or inconvenience, may seaze upon it to hinder life, in raising up her Kinde.

Even so it is with Christ the wisdome of God, it neglects it self in all wicked men, that none of the vertues, or ex­cellencies of the Spirit of God are found there, though he be God; it neglects it self also in that mysticall body of Christ, that no humane glory or excellency bee found there, though he be a man also; and from the sufferings of the one, and of the other of these twain, he Broods upon the Saints to raise up an offspring and generation of sons unto God. And in this respect it is said, that the Spirit of God over­shadowed the Virgin, Luk. 1. 35. Yea the power of the most High, So, as neither the glory and excellency of man, nor any wretchednesse or misery of man, should take place to Contribute any thing to the form and being of any of the sons of God.

3 Thirdly, the Hen in brooding upon her Nest transfu­seth her own proper heat, life, and vertue, to give form and life unto her Nest in raysing up her Kinde, and not the heat or life of any other thing, the Fire, no nor Sun, or any ar­tificiall heat devised will do it.

Even So the Wisdome, Life and Spirit of God transfuseth it self into the off-spring and sons of God, to give them forme, life, and motion, as being naturallized and Kinded un­to God, and not any other influences, as a secondary, or mediate thing whatsoever, therefore in every one that is cal­led (for so the word is) both of 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 [Page 251] 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 increasin [...]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 [Page 252] 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. [Page 253] 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 in [...]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 Christian, is brought into a point of time, as really as that act through the Spirit of God hath in it the extension of Eternity, but this false interpreters will not be gathered into.

2 They will not have Christ so to neglect himself in the world, that there is no stamp of the Image and Spirit of God in wicked men, (as peculiar to his nature) nor so [...]o [Page 254] neglect himself as he is Man in the just▪ that there is no excel­lency, or glory of man in any reckoning or account in him, that so he may in the fulnesse of God and vacancy and vanity of all the things of man, make of these twain one new man in himself, this false interpreters will not be gathered into, Ephes. 2. 15, 16

3 They will not have the same life and spirit transfused in­to every Saint of God, which is in the Son of God, as he hath respect to the Father, or not that (however) which is in the Father himself, but some Secondary, or mediate influence, else it is not a wing for the children and the bond-woman (earthly Ierusalem) to come under, they are all bound by law of humane learning, and their School Divinity, to keep with all care and study, their Secund [...]m Idem, which is a principall pillar set up by Satan to underprop the Nest they belong unto, Revel. 18. 2.

4 They will not have the form and fulnesse of Christ to be compleated at once, where ever, or in whom it appears, but must have it made up gradually by peece-meal, hating in­consistent to the increasings of God, and impaires that Sal­vation that is by Christ, for there is nothing peculiar to a Christian, but Christ; salvation Consists in it; so that they will not have Salvation to be perfect, it is a wing too sound and wholsome for the Scribes of the world to come un­der.

5 They will not have the word and wisdom of God to be a compleat and all sufficient shelter unto a Christian to save and defend him from storms and tempests, snares and in­tanglements arising from below, or descending from above, without the help of humane learning, whereby to know, and humane policy, to consult, contrive and determine, as also, humane lawes and Lawyers, to maintain rights and interests, otherwise a Christian cannot safely be Conveyed through this World; we have known all these to come out against Christ, and the servants of Christ in all ages, but we never knew them take parts with the people of God, but as God by his wisdome turned them to another intent than their proper s [...]ope and end was, but for the word and wisdome of God [Page 255] simply, and singly considered, that wing false interpreters would never be gathered under, for they say unto God, depart from us, for we desire not the knowledge of thy waies, Iob 21▪ 13, 14. Psalm. 119. 53. They will not have a Nest of his composure, a house of building without hands, onely eternall in the heavens, they know nor, for it is too apparent their Doctrine concerns the things of this life, and so properly the state of the bodies of men, and for the nature and state of the soul they Know not, being void and destitute of the wisdome of God, such as have not the spirit▪ Iude 19. and therefore Christ in the words following brings in that affirmation, and sentence against them.

• 38. 39. Behold your habitation is left unto you desolate, for I say unto you: yee shall not see me me henceforth, till that ye say, blessed is he that cometh in the Name of the Lord.

• 1 First a serious affirmation, in these words, Behold your house is left unto you desolate.
• 2 Secondly a reason thereof rendred, in these words, for ye shall not see me henceforth untill ye say, blessed is he that cometh in the Name of the Lord.

First observe in the affirmation, a note of admiration and wonder, that the wisdome of God should speak and expresse it self unto men, and they not give Credit thereunto, Behold saith he and wonder, admire unto astonishment, and de­struction, that the prophecie which hath foretold these things, is fulfilled upon you, Habba. 1. 5. which the Apostle applies to a like act of the wicked Iewes, where he saith, Behold ye dispisers, and wonder, and vanish away, Acts 13. 41. or, perish, for the reiection and neglect of the wisdome of God [Page 256] presented unto the world, and uttered in Christ, is the proper condemnation and destruction of the sons of men; therefore the Prophet saith, For I will work a work in your daies, yee will not beleeve it, though it be told unto you.

Here is then a description of the habitation and abode, as the proper brood and nest of all false Interpreters, in oppositi­on to that which Christ gathereth his own people into.

And this devastation here affirmed to be the portion of all false Interpreters, is the very same which is prophesied of all Christs Enemies, Psalm 69. 26. and is in particular applyed un­to Iudas Iscariot that Confessor for hire, Acts 1. 20. (as his name signifies) or man that praiseth the wayes of death (as all such do) to declare unto us that deceitfull, treacherous, and perfidious spirit; as also that horrid destruction which ever at­tends the false interpretation of the Word of God, which ever bereaved men of all Office and Apostleship, of all Vertue and Operation, of all holy Ministry and Service, yea of all Life, Spirit, and Power that appertains to the House and Kingdom of God; therefore Iudas is said to go to his own place, as one estranged from that place and inheritance of the Son of God, Acts 1. 25. So that this desolation, and depopulation of the habitation of the wicked, is the fulfilling of it with death and destruction, and with all wickedness and abomination, as in Simon Magus, who valued the gifts of the Spirit of God according to an earthly estimation, which is ever accompanyed with a destructive and perishing condition, Acts 8. 20. For it is that unclean spirit which goeth out of the Man, or out in a human manner in the things of God, walking through dry places, barren of the distillations of the Spirit of God, seeking rest, but hath none to give, and therefore never finds it; for the Spirit of Christ doth as truly gives rest as receives it.

But this unclean spirit consulting with it self, preacheth a return to his house out of which he came▪ that is, he came out of the house of uncleanness, and thither he returns; for as the holy Spirit of Christ comes, or proceeds out of a pure and un­corrupted Fountain▪ as it descends from the Father, yet as the spirit of man is in unity therewith▪ there is a real separation [Page 257] and sanctification from uncleanness, and all impurity, which otherwise man naturally is; therefore Christ is truly said to be made in us Wisdom, Righteousness, Sanctification, and Redem­tion, 1 Cor. 1. 30.

Even so that Spirit of man going out in the matters of God by human wisdom, in that respect goeth out of an unclean and corrupt Fountain or habitation; for Earth holds no correspon­dencie, nor hath any congruity with Heaven, the Creature with the Creator, but falls infinitely short in all things; not a blemish forbidden in all the Sacrifices and Offerings, but in that respect he hath the defect, superfluity, and defilement up­on him, yet doth he corrupt a pure and holy thing in himself, and unto himself, namely, the holy Word of God, in the false construction thereof; so that as this unclean Spirit corrupts a pure Word of Eternity in it self, mortalizing it by putting it into a human form, so also its return is into an house of un­cleanness, of like antiquity, in point of the state of death and mortality, and so is truly said to go out of an unclean habita­tion, which never was otherwise, and yet he makes it un­clean and desolate of all the things of God unto himself, by false interpretation, bringing the will of God unto the mind of the Creature, and not the mind of the Creature to the will of God.

But the Spirit of Christ coming out of a clean Fountain, even from God himself, and therefore is said to come forth from God, and go to God, Ioh. 13. 1. yet doth he purifie in himself that which by nature is otherwise unclean, namely the spirit of man, else were he not the son of Man, as he is called a matter of eighty eight several times in the Prophecie of Ezekiel; and according to the eternity of that Word, or Spirit that purifies, such is the state and condition of the purified; for they are no more twain, but one, Mat. 19. 6. And thence it is, that Man, who otherwise is mortal, lives an eternal, and immor­tal life, being that the Wisdom of God hath formed his mind according to the Will of God, and not to the will or law of a creature and so Man in Christ, who otherwise is mortal lives for ever, and knows no death no more than En ch did, Gen. [Page 258] 5. 24. who was translated that he should not see death, Heb. 11. 5. That is, that he should never tast of it, or feel the nature thereof; so the Psalmist saith, Tast and see how gracious the Lord is, Psal. 34. 81.

And the Son of God, who otherwise is immortal, doth in that way of Antichrist dye an eternal death, where never any life appears, but a mortal state and condition of like time of him who is mortalized, therefore they are said to go into e­verlasting fire, which must have respect to time past as well as time to come, Mat. 25. 41. Therefore Tophet is prepared of old, or of antiquity, or from eternity, as the word imports; yea it is prepared for the King, the burning whereof is fire and much wood, and the breath of the Lord, as a River of Brimstone, kindles it, Isaiah 30. 33. So that as antient as the breath of the Lord is, so antient is that place of abode for the wicked; therefore a full measure of wrath, in point of time, as well as present torment. So that unclean spirit is said to take seven spirits worse than himself; that is, fulness of uncleanness and vexation; which a creature simply considered could never have; therefore his going out in the matters of God in a carnal man­ner, is the way of his multiplication of mischief in himself; therefore his house is empty and swept of all the things of God, but furnished with all uncleanness and wickedness suita­ble to that unclean and wicked condition; therefore the end of that man is worse than his beginning; for the original, and proper ground ofthis abomination, ariseth from the creature, whichin it self is but a finite thing, as all other creatures are; but his end and scope being to adorn himself with God, in making him like to himself, as the Psalmist speaks, Psal 50. 21. thence it is that God becomes a fearfull and infinite death and torment to him, which all the creatures in the world could ne­ver be.

And of such nature and concernment is the house or habita­tion of these false Teachers, which is left unto them, or in them, desolate of all the things proper to God, and filled with all the things of Satan, even as Iudas was, to become his own Execu­tioner, and the bursting of him in sunder, that all men might [Page 259] see his abomination and shame, who is said to goe to his own place, Act. 1. 25. as one laid waste of all Apostleship and Mini­stry in the Faith of Christ, and therfore his proper inheritance or habitation yeelds him nothing that is holy or profitable to Minister, but is voyd and desolate of all. Neither hath he any life or spirit to move or act in the things of God, though ten­dred unto him; for he is dead, and gone to his own place, and office of an eternal executioner of himself. And this is the desolation of the habitation applied to Iudas, the false, and counterfeit betrayer of Christ with a kiss, which Christ ap­plyes hereunto all false Interpreters of the Word of God (in these Scribes and Pharisees) who faun upon Christ in their Doctrin in all lowly demeanour, to maintain & uphold him in the ways of the flesh by things mortal & momentary, & ther­by give a sign unto the world for the betraying of that life and spirit of the Son of God into the cruel hands of the wicked, that the law of the Spirit, or Christ taught after the Spirit, wilnot be suffered or endured among them, the habitation of such Confessors, Pharisees, or Preachers of Christ (with Iudas) is left unto them desolate, without any in-dwellings of the Spi­rit of God with them, or any building up of the House of God by them, but ruination of themselves and others (with Iudas) who are their maintainers and upholders.

The Reason of this Desolation and Destruction follows; For ye shall not see me henceforth. Whence observe, that the want of Christs sight and revelation in the world, is the cause of all ruin and desolation of the world, as Christ affirms, With­out me (saith he) ye can do nothing, Ioh. 15. 5. It is alike true, without me ye have nothing, without me ye are nothing. Christ is unto man that Microsmos, or little world, as the Sun in the Firmament is unto this spherical world; take away and annihilate the one or the other, and all things therin perish and come to ruin. Want of true Revelation is the cause of all Desolation and Destruction.

By seeing here we are to understand the communication of the sences. The Apostle Paul saw Christ when he went to Damascus, even that light that shined about him clearer than [Page 260] the Noon-day; for it is said he saw no man, Act. 22. 26. Act. 9. 8. That is, he saw no humane shape of Christ, though he o­pened his eyes to see; but Christ according to the spirit in his mystical body was revealed unto him; therefore he saith, Am I not a [...] Apostle? am I not free? have I not seen our Lord Iesus [...] Cor. 9. 1.

Paul al [...] [...]eard Christ utter himself against that spirit of the High Priest, and orders of carnal Iew and Ierusalem, saying, Saul, Saul, why persecutest thou me? For, the hearing ear, and the seeing eye are both alike of the Lord, Prov. 20. 12.

Paul also felt Christ; for the force of the revelation struck him to the ground, so as he was astonished at the sight of all the Iewish glory to become earthly and corrup­tible.

Paul also tasted how good Christ was, therefore he reaso­ned not, or communicated not with flesh and blood for his sustentation and support, thinking to have it from other A­postles or any man, therefore he went immediatly from Christ to preach, having tasted how good he was, being that the Son of God was revealed in him, Galat. 1. 16. and not out of him, as the world imagines▪ And this Tast is to see; therefore the Psalmist saith, Tast and see how gracious the Lord is, Psal. 34. 8.

Paul also smelt the savour of the good Ointments of Christ, or else he had not born his name before Gentiles, and be­fore Kings, and the children of Israel, Act▪ 9. 15. For his name is an ointment poured out, therefore the Virgins love him, Cant. 1. [...]

The want of seeing Christ in such respects as these, is the cause of desolation in the house or nestling place of all false In­terpreters, [...]u [...] of which they will not be gathered by the voice and tender compassions of Iesus Christ; though he visit them with such sollici [...]ations as a hen doth her chickens to ga­ther them under her wing, yet they will not come into any such unity and safety.

[Page 261] Again, whereas he saith, Ye shall not see me henceforth, the word henceforth in this place comprehends the time past, as well as the time to come. So it is taken by the Prophet Isaiah, where he prophesies of the Kingdom of Christ (with an allusion unto, or under the name of David, by which name the Son of God i [...] called, Hos. 3. 5. Jer. 30. 9. Ezek. 34. 23, 24.) say­ing, that his government shall have no end, but that he shall sit upon the throne, and establish it with Iudgement and Iustice from henceforth for ever; where he explains the word henceforth to be for ever, Is 9. 7. which must comprehend the time past as well as that to come, or else it is not ever, or for everlasting; for there can be no time brought in, in which he reigns not, who overcomes and triumphs both in life and death, Heb 2. 14, 15. Rev. 12. 6-10. therefore the word is often doubled, for ever and ever, Psal. 9. 5. Isaiah 3. 8. noting thereby the time past as well as time to come.

And thus the Prophet Micha understands this phrase, where he saith, that God will make her that halteth a Remnant, and her that was cast far off a mighty Nation, and the Lord shall reign over them in Mount Zion, from henceforth, even for ever; where he expounds henceforth to be for ever, which comprehends all time past and to come; for the wisdom of God was set up and advanced from the beginning; no time can be found when that hath not the rule and supremacie, Mich. 4. 7. Prov. 8. 22-30. Therefore there is no end of the Kingdom of Christ; if we look back we cannot set our thoughts before it; and if we look forward, we cannot span it out; for of his Kingdom and Government there is no end, Isa. 9. 7. it is for ever and ever.

As it is said concerning eating of the tree of the knowledge of good and evil. In the day thou eatest thereof, dying thou shalt dye▪ as the words are; that is, if thou look back thou shall appear dead in thine Ancestors, and if thou look forward thou art dead in thy Ofspring. So in this place, ye shall not see me henceforth, That is, this spirit of false interpretation never saw me to communicate with me in the acknowledging of me as the Son of God in any of the Fathers in timer pa [...]t who have [Page 272] truly propagated me on the earth, and brought me forth. Nei­ther doth it now acknowledge me, nor approve of me in this my appearance and converse with you; nor shall it hereafter, and for ever, at any time, or in any age acknowledge, or com­municate with me in any of my true offspring, when, or in whomsoever I appear, concerning any of those offices and ex­cellencies peculiar to the blessed Son of God.

And hence it is that he addes, untill ye say, the word untill, is here of like signification, as when it is used concerning Mi­cal Sauls daughter, when she mockd David for Dauncing be­fore the Ark, when it was brought out of all private and ob­scure places, subject to transmutation and change, to be placed in Zion, not to remove thence any more, when hee put up­on himself the Linnen Ephod, exercising the Priests office, at the sight whereof Michal despiseth David in her heart, and for that canse had no childe after untill the day of her death, 2 Sam. 6. 11.-23. That is, shee never had child after that act, Nay, she never conceived nor brought forth fruit ac­cording to that act and office of David, in his rejoycing and glorying onely in the Ark and strength of the Lord, but on­ly in that way of the house of her father Saul, who trusted in man, and sought onely to be honoured among the people, 1 Sam. 15. 30. and so shee had never Childe, as of the seed of David whom the Lord chose before the house of her Father.

And so it is said of the Virgin Mary, that Ioseph knew her not till shee had brought forth her first born, Mat. 1. 26. That is, Ioseph never knew her for the conception and bring­ing forth of that First Borne of God; So Christ saith unto his disciples, I will be with you till the end of the world, Mat. 28. 20. That is, look how I have ever heretofore been with that spirit which teacheth the observation of the fulnesse and perfection of my Word in all things, so am I with that spirit in whomsoever it appeares, for ever. And so is this word till to be taken in this place for all tyme, you shall not see me henceforth till you say, blessed is hee, that cometh in the [Page 269] Name of the Lord, that is, ye shall never see mee, or commu­nicate with me to the investing of you into the office of the true Priesthood, which is to blesse in the Name of the Lord, Deut. 21. 5. 1 Chron. 23. 13. Numb. 6. 22,-27. And to blesse out of the House and Habitation of the Lord, in op­position to this house of desolation, Psalm. 118. 25, 26. False interpretation of the word of God, therefore (upon the affirmation, and verity of the Son of God) never did, nor shall, invest into the Office and Priesthood of Iesus Christ. It never attained unto the skill to Sacrifice and flay the Beast, upon the Altar, to Crucifie the World unto it self, and it self, unto the World, accounting that the onely Ioy and Glory to be 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, [Page 264] 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. 1 [...]. 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 [Page 265] 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 Corneli [...]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, bu [...] 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, [Page 266] 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, [...]ogicall Reasonings, Synods, and Councills o [...] men, before [...]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 f [...]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 [Page 267] 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 Thum [...]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.