Saltmarsh returned from the dead, in Amico Philalethe. Or, The resurrection of James the apostle, out of the grave of carnall glosses, for the correction of the universall apostacy, which cruelly buryed him who yet liveth. Appearing in the comely ornaments of his fifth chapter, in an exercise, June 4. 1654. Having laid by his grave clothes, in a despised village remote from England, but wishing well, and heartily desiring the true prosperity thereof.

Saltmarsh returned from the dead, in Amico Philalethe. Or, The resurrection of James the apostle, out of the grave of carnall glosses, for the correction of the universall apostacy, which cruelly buryed him who yet liveth. Appearing in the comely ornaments of his fifth chapter, in an exercise, June 4. 1654. Having laid by his grave clothes, in a despised village remote from England, but wishing well, and heartily desiring the true prosperity thereof.

Table of contents

Title page

To my honoured and beloved friends in London, who in a solitary season in that populous Citie, were so great refreshment unto me, by their undeserved society.

To my much respected and honoured friends in and about Lynne in Norfolke, in whom I have perceived grave and joyfull Acclamations at the publication of the Gospel.

AN EXPOSITION UPON The Fifth CHAPTER of JAMES.

Vers. 1. Go too now yee rich men, weepe and howle for your miseries that shall come upon you.

Vers. 2. Your riches are corrupted, and your garments are motheaten.

Vers. 3. Your gold and your silver is canckered, and the rust of them shall be a witnesse against you, and shall eate your flesh as fire; yee have heaped treasure together for the last dayes.

Vers. 4. Behold the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, cryeth, and the cryes of them which have reaped, are entred into the eares of the Lord of Sabboth.

Vers. 5. Yee have lived in pleasures on the earth, and been wanton, yee have nourished your hearts as in a day of slaughter.

And beene wanton.

Ye have nourished your hearts as in a day of slaughter.

Vers. 6. Yee have condemned and have killed the just, and he doth not resist you.

Vers. 7. Be patient therefore brethren unto the coming of the Lord: behold, the husbandman waiteth for the precifruit of the earth, and hath long patience for it untill he receive the early and latter raine.

The fourth point is, the time of waiting, and that is with long patience.

Which is the fifth in order, and that is the meanes of receiving of them, and that is the early and the latter raine.

Vers. 8. Be yee also patient, stablish your hearts, for the coming of the Lord draweth nigh.

Because the coming of the Lord drawes nigh.

Vers. 9. Grudge not one against another, brethren, lest ye be condemned: behold, the Judge standeth before the doore.

Grudge not brethren one against another.

Vers. 10. Take my brethren the Prophets, who have spoken in the name of the Lord for an example of suffering affliction, and of patience.

Vers. 11. Behold, we count them happy that indure. Ye have heard of the patience of Job, and have seen the end of the Lord, for the Lord is very pittifull and of tender mercy.

Ye have heard of the patience of Job.

And have seen the end of the Lord.

For the Lord is very pittifull, and of tender mercy.

Vers. 12. But above all things my brethren swear not, neither by heaven, neither by the earth, neither by any other oath; but let your yea be yea, and your nay nay, lest you fall into condemnation.

But let your yea be yea, and your nay nay.

Vers. 13. Is any among you afflicted, let him pray; is any merry, let him sing.

Is any among you afflicted, let him pray.

Let him pray.

Is any merry let him sing.

Let him sing.

Vers. 14. Is any sick among you let him call for the Elders of the Church, and let them pray over him, annointing him with oyle in the name of the Lord.

Vers. 15. And the prayer of faith shall save the sicke, and the Lord shall raise him up: and if hee have committed sinnes, they shall be forgiven him.

Vers. 16. Confesse your faults one unto another, and pray one for another, that ye may be healed; the effectuall fervent prayer of a righteous man availeth much.

Namely that yee may be healed.

Vers. 17. Elias was a man subject to like passions as wee are, &c.

The second point is the state and condition of the party instanced in, together with the consimilitude, that is, subject to passions as we are.

By the nature of these sufferings we know of what spirit and power, of what nature, vertue, and comprehension this act of Eliah is, which is the third point; And hee prayed.

The fourth poynt is the effect of his prayer; And it rayned not.

And this is the fifth poynt, which is for the space of three yeares and sixe moneths.

Vers. 19, 20. Brethren, if any of you have erred from the truth, and one hath converted him, &c.

Le him know, or acknowledge, &c.

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SALTMARSH Returned from the Dead, In Amico Philalethe. OR, The RESURRECTION of JAMES The Apostle, Out of the Grave of Carnall Glosses, for the Correction of the universall Apostacy, which cruelly buryed him who yet liveth. Appearing in the comely Ornaments of his Fifth Chapter, in an Exercise, June 4. 1654. Having laid by his grave Clothes, in a despised Village remote from ENGLAND, but wishing well, and heartily desiring the true prosperity thereof.

John 11. 25. I am the Resurrection and the Life, he that believeth in me, though he were dead, yet shall he live.

LONDON, Printed for Giles Calvert, and are to be sold at the black Spread-Eagle at the West-end of Pauls, 1655.

To my honoured and beloved friends in London, who in a solitary season in that populous Citie, were so great refreshment unto me, by their undeserved society.

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WHereas of late I received letters from som of you, wherein I read that name, which is as an oyntment poured out, causing the parties to whom it appeares, to fall in love therewith, carrying in it a spirit which can produce a reall presence, where there is an absence in bodily respects: and that not only in respect of divine nature simply considered, but also in point of Christian relations and respects, which is never destitute of humane, considered therein, and conversant therewith; otherwise, the goings forth of the spirits of the Saints could not be peculiar, and distinct from that of the wicked, which the divine and omnipotent power reachethalso; Therefore the Saints communicate in prayers, intercessions, supplication, & giving of thanks, so as a stranger cannot intermeddle therewith, nor with their joy arising there-from.

And whereas some of you requested mee to [Page] write unto you concerning the opening of a portion of the word of God, which some years agoe urged my spirit, and put me into travell to bring forth but Satan hindered: Your letters visited me immediately upon the employment of my spirit in another portion of the word of God, which was then the proper strength I walked by, which made me to think it might be a refreshment unto you; which I could not lay aside, till God opened another into which I might enter. Neither could wee depart from that place till the cloud removed, inso-much that I was forcibly constrained to employ my selfe about the instruments and services of the Tabernacle, to bring the sight thereof unto your selves in the first place.: And so made bold to set upon the writing of it, yea when others slept, beeause of my daily occasions; and when it was writ, I was much urged to endeavour the printing of it, that so it might come to more view: and being it was written in hast, and so would be tedious to read, I consented thereto; although there is nothing which I have spoken in publique since I saw your faces, but I could as freely commend it unto you. The occasion of the Ark pitching upon this place, which me-thinks looks like Elim in this wildernes, where there are twelve fountains of water, and 70. [Page] Palm-trees, Numb. 33. 9. For our Apostle writes to the twelve Tribes, out of which we may draw plenty of the water of life: and there is perfection and fulness of palm trees, from which you may gather plenty of branches, to carry as signes of victory, not only of the abatement of that deluge of wrath, but also of overcoming by faith this present world, for Faith is the victory whereby we do it. I say the occasion of the Arke pitching on this place was this;

We being met together to exercise our selves in the word of God and prayer, there was one who occasionally named this Chap, and read some part of it, in which action the scope of it seemed to open it self unto me; and to deale plainly and faithfully with you, my thoughts had never been formerly upon any part of it, so as intending to expresse my selfe from it, but only as I have read it as other histories and writings of the word of God.

Whereupon my spirit was moved presently to speak from it what I did receive, and immediately uttered to the same effect, which I have in the following lines commended unto you, out of my love unto you, and engagements beyond my expression, moved hereunto by your loving & christian-like letters, joyning themselves unto me like [Page] Philip to the Chariot of the Eunuch, upon the delivery of it, encouraging my heart hereunto, which otherwise I had not takenupon me, lest it should have been thought a worke not worthy your acceptance.

But if you please to take the payns carefully to peruse it, I doubt not but it may give occasion of further thoughts unto you, then can be expressed in so small a volume; it may point (as with a finger) unto such things, as to write them the world would not contayn the books, the matter being of an infinite and an eternall nature, holding proportion with Melchisedech, who is without beginning of dayes, or end of life. Therfore the world cannot contain it, unto whom this Scripture, as under the motion of the cloud hath brought us, where we now abide, Heb. 7. For other place of our abode, I may not signifie unto you; for some of our Neighbours have professed before the state of England, that the place of our bodily aboad is a non ens, that it hath no being: and others have affirmed that we are no people, not affording us so much as God gives to the Conies, which he calls a people, though a small people, yet they make their abode in the Rocks; and it is that rock of Ages, in whom only we desire to be found, & to take these [Page] courtesie a patiently, as we do other kindnesses under which we yet abide, as in that point of banishment, only for such matters as in the following speech we tender unto you.

Whereas you make mention of a Sermon preached from the Prophesie of Isaiah, speaking of the new heavens and the new earth, in the restauration of the Church; from which it was concluded, that such an excellent estate of Religion was to come hereafter, as never yet appeared, which some could not be satisfied in such Exposition or Conclusion: we see it to be not onely the common doctrine, but deceipt also of the world, not to give Christ a present being, but hold men in expectation, as in the ancient Jews, who when he appears, seek his ruine, and that is the top of that spirit.

By new heavens and new earth in that place, we understand the state of Christ, or of that holy unction or Christianity, that as the visible heavens & earth (to which he alludes) make a compleat and fruitfull world, even so do God & man in Christ make one durable and fruitfull condition, wherein righteousness dwells, as our Apostle witnesseth, which according to that law of the spirit, is adorned with infinitely more relations, operations, and vertues then all the Creations in Heaven and Earth can set forth, which hee calls new, [Page] not with respect unto these visible, but with respect unto that oldnesse of the letter, and administrations according to the carnall Command, wch the Apostle calls old, because it is weak, fading, and ready to vanish away, and so is called the olde heavens, & the old earth that passe away, and that Ministry which exerciseth according to that, being ever conscientious of the present want of the glory and power of God in it, is constrained to form a time to come, which will attayn thereunto, or else it could gayn no acceptation in the world, but through Conception of hopes which are like the spiders web.

But the Ministry of the spirit according to that word of life, gives present being to the thing it expresseth, or else it carries not in it that power of God, the nature of whose word was ever so to do, and ever will be, and they are sayd to be new.

First, because of the ground thereof, for they renew themselves only by meanes of that which is antiquity it selfe; for in the unity of God and man in the faith of Christ, the spirit of God being an infinite fountaine, must ever give out it selfe by new operations, and not as one in want, to gather up againe the same thing in all respects considered, in which he hath been formerly exercised, no more then[Page]a living fountaine gathers up the same water already vented to distribute it againe: and by reason of this infinite and eternity of spirit and life, the soule of a Christian, or this spirituall state and condition in Christ, is in an eternall act of newnesse, like that new commandement that the Apostle writes of, and that old commandement which is from the beginning.

Secondly, they are new according their manner of being; for in what point of the Gospel soever Christ is made, it stands of as firm grounds of aboad, and as impossible to remove as heaven and earth: and we know that the very nature of the earth establisheth it selfe in its repayring unto the Center, in such sort hath God established the state of his sons & daughters; and yet when another point of the Gospel is made manifest, it is upon like ground, but to be taken in as differing a respect, and variety of furniture and glory, as though it were another world, and so in every appearance of Christ, it hath his whole and compleat condition comprehended and comprized in the same, as the whole world is in the heavens and the earth, for Christ, or christianity is never piece-meal'd.

As for example; If he be revealed as Father, with respect to a Son, it hath the whole furniture [Page]of heaven and earth, the whole estate of Christ, as Husband with respect to a Spouse, there is the furniture of the whole world; for it is Christ who is all in all, if as King, with respect to subjects, there is whole Christ, all christianity is to be found there imbodyed: and so in all points whatsoever, else Christ is not preached as all in every thing; no office or operation of Christ, but it hath in it whole Christ, and so ought to be revealed, else we preach a humane Christ, and not divine, a carnall Christ, and not a spirituall.

And where it is sayd, the new heavens and the new earth which I will make; the word may as truly be read, which I do make, or which I have made: For it is Jesus Christ yesterday, and to day, and the same for ever.

So that as the state of Christ which is the eternall Son, must needs remayn, so shall the fruitfull condition of this estate, therefore their name and their seed must remayn, like heaven in name or authority, for operation or power: and as the earth, to conceive & bring forth the fruits of righteousness, as that which is ever in motion, for the renewing of the glory and fame thereof,: but I doubt not but something in the speech following will give farther light to this point, then now we have time to manifest.[Page]Only note thus much; that such Doctrine as sets forth a time to come, of more worth and glory then either is, or hath been; such Doctrine keeps the Manna till to morrow, to the breeding of wormes in it: Yea it hath in it that worm that dyes not for if Christ our Pass-over be eaten according to the law of the spirit, there is nothing to be left till the morning: And if it be the bread that comes downe from heaven, it must be compleatly eaten at present, and there wil be no want to morrow, for it fals anew, & afresh, otherwise the word of God, that food of heaven is corrupted, by reserving that for to morrow, which belongs to this present day: and in the sixe dayes labour, in the operations of God, we have plenty to feed on; In the seventh, as a cessation from all our own works, keeping a perfect Sabboth unto God, so that the kingdome of Christ is to be declared, and whole possession and present enjoyment given, and yet it is a Kingdome to come: So that wee have it in expectation as to come, as well as we fetch it up from that eternall estate of the Son, to give it a present being; for if wee have it not as from the first, and to the last, we give it not its present being, and then uo Kingdome of Christ; for no man can make him the first and the last, that is, eternize the Son, but he must give him a present being without intermission of a moment of time.

[Page] Dear friends, let me intreat you to read and consider, and lend mee your help in the way of interpretation, for there is no lesse need of that in him that hears, then in him that speaks; in him that reads, then in him that writes, for the light must shine in him that heares, or reads, as well as in him that speaks or writes, or else it is not fruitfull unto him. For we see by that light set up in our selves, which God hath made our owne, and not as the same light is in another: Therefore if you gather any comfortable fruit from what is sayd, let it be as your owne worke by the spirit of Christ, and not as mine. I have only endeavoured to put the Manna into the Arke, and there only you shall find it, compleatly in the pot, like the oyle in the cruse, and meale in the barrell, lasting to preserve life, and incorrupted unto this day: Which if any thing that is sayd may seem to direct you unto, then I have my reward, and so I humbly take my leave, and ever remayne yours in all services of love, in our only beloved.

S. G

To my much respected and honoured friends in and about Lynne in Norfolke, in whom I have perceived grave and joyfull Acclamations at the publication of the Gospel.

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Deare and loving friends,

YOur carriage towards me, or rather towards the truth of God, was such, when I was for a short time among you, that it is a sufficient engagement to bind me over for ever to be yours. Doe not thinke, that my not writing unto you, being at such a distance, is any abatement of my love and respect: No, it hath rather kindled my heart, and filled it with employments otherwise towards you, which hath not ceased continually to passe over the great Ocean to converse with you in spirit, & with God Almighty on your behalfe, whom I love in the truth, and it would be the joy of my soule to heare of your prosperity therein, which I may not doubt of, or call it into question.

And it would not a little revive me, if the Lord pleased to cut out a way thereto, to see your faces before I fall asleep, and cease to converse with these terrene things.

[Page] I cannot in the meane season but commend these few following lines unto your Christian consideration; which if they were the last words I were to breath out in this world, I could as a legacy freely commit and bequeath them unto you.

You may please to see in the former Epistle, what occasioned them to come so farre abroad, and not to seem to abide within the confines of a few despised people, as the rest of our poore endeavours seem to take up, and make it their aboad. Vouchsafe your payns to read them I beseech you, as a token of my unfeigned love, and listen unto God for interpretation, who wil not faile to be a light unto you, and in them: You shall see what manner of food my soule lives by in this remote wildernesse, which I doubt not but will be relished by you, though in a populous Town or Citie.

Now the God of peace fill you with all peace and joy in believing,

Amen.

So prayeth he who is ever yours,

S. G.

AN EXPOSITION UPON The Fifth CHAPTER of JAMES.

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FIRST, Observe the Coherence and connexion of this Chapter, with that which goeth immediately before, wherein our Apostle tells us what is the proper spirit, and practice of the men of this world, who are described unto us by their seeking after carnal and corruptible riches, in the neglect of the durable and unfading treasury.

Therefore they resolve in the latter end of the former Chapter, to goe out into such a City, and to buy and sell, and get gaine; that is, to cast themselves into such a forme and order, wherein through their exchange and traffique in the things proper to a creeature, they may get an advantage to advance themselves as such as are more excellent and eminent then others, and yet in the meane time are ignorant of the event and successe of things; for they know not what will be to morrow, that is, what issue is inevitably annexed to their works and endeavours:

For he declares unto them, that they are as uncertain of the issue as they are of their life, which is but as a vapour, or as a breath [Page] (as the word signifies) that vanisheth in the ayre and comes to nought: So uncertayne is every carnall man of his owne spirit what it is, or what will become of it, though it grows up with him, and is of him, and he cannot be separated from it; yet knows he not what it is, nor the thing whereby he maintains it; being the very vanishing of the life and spirit of the Son of God, through the insinuations and wiles of that Serpent and evill one, of whose constitution, spirit and practice he himself is, preferring things subject to carnall sence of greatest excellency and most to be desired.

Whereas they ought to say, if the Lord will we shall live and do this or that; that is, the thing to be sought after, is the will, or law of God, even that law of the spirit of life which is in Christ Jesus our Lord, whereby we live and receceive ability to do every good and acceptable thing.

But contrarily, they glory in their boastings; that is, they glory, rejoyce, and make it their only treasure to praise themselves, as the word boast signifies; that is, they count the things proper to the creature to be their chief treasure and excellency, and not the things of the Creator.

All such rejoycing or glorying (saith he) is evill; that is to say, is of that evill one, namely the Devill.

Whence he infers, That he that knows to do good, and doth it not, to him it is sinne; that is, he that cannot but acknowledg that the things that are of God, which fade not, nor vanish away, are the chiefe and principall good to be desired and sought after, and preserved above the things of the Creature, and accordingly to be rejoyced and gloryed in, in the possession of them, and yet notwithstanding he chiefly prefers and glories in the things of the Creature more then they; this is the sin of the world, that idolizing of the Creature, and setting it in the place of the Creator, which is not to do, or not to be; that goodnesse that is of God, but is properly the evill of that wicked one: For who knowes not that it is good to seek after, and to have erected the best Citie order, to be possessed of the richest treasure; to be encamped in the strongest Host, to be invested with the wisest Councell, and to be honoured with the most Princely dignity.

And yet who is it, that prefers, and principally endeavours after in all his travells and negotiations, that order composed of [Page] God in Christ Jesus, that Citie of the living God, the chiefest and most eminent order that ever was, who is it that trades for those treasures consisting of those divine and supereminent excellencies compiled and topped up in that inexhaustible Store-house of the Sonne of God: and who is he that imbodyeth himselfe in that Army consisting of that hundred forty and foure thousand following the Lamb on mount Zion, bearing the flagge of their Fathers power and authority written in their fore-heads, openly proclaiming their courage and magnanimity to be of God, and not of man? and where is he that prefers, and is found in that generall Assembly of the first born of God, as the choisest counsell and most grave advice extant, having an equall Royalty and interest in all things that concern the government of the Kingdome, and of that Citie, having a foundation, whose builder and maker is God.

In a word, put all these things together, and whatsoever is really and eternally good, in that one Christ of God, who is the fountaine and also the Center to which all things tend and stand on tip-toe to stretch themselves unto him, that are of God.

And who is he that knows not that Christ Jesus, who is God blessed for ever, is the chiefe and most desirable good to be gloryed in, and yet do it not, such are concluded under sinne by the verdict of the spirit of God in our Apostle; that is, such as know the best thing is to be preferred and sought for, though with the neglect and losse of all other things (as he that found the pearl in the field, & sold all that hee had to purchase that field) even so he that cannot but confesse God to be best of all, and yet prefers his traffique in some other things before his attaynment of that, yea causing the things of God to stand aside and give way to his vaine and lofty lusts (of what nature or kind soever) to satisfie them: That man doth not the good which he acknowledgeth, or as the word will beare, he is it not; that is, he is not of the faith of Jesus, he is not stated in the condition of the Son of God, who seeks only to do the will of the Father, and prefers and glories in that above all things; and he that doth not that, he is of that evill one, and doth the things that are proper unto him, being under the state and power of sinne, which is as a transition into the fifth Chapter.

Wherein observe two things.

First, The generall scope.

Secondly, The particular parts of it.

[Page] 1. For the scope or end to which the purpose of the Spirit is directed, and that is the death or crucification of the Son of God, that Just one, as he is intitled, vers. 6. And he that shall take the scope and drist to be otherwise, he misseth of that mark which the Spirit of God directs unto, and shoots his shafts in vaine, and this death is layd down unto us, and for us in a double respect.

2. For the parts of this Chapter, and they are properly four.

1. The first sets down unto us, the death of Christ as he is crucified in the world, by wicked hands, or corrupt administrations through the lusts of men, unto the decay and death of that law of the spirit of life (which is in Christ Jesus our Lord) in, and by the men of the world, as once the body of Jesus was crucified and killed doctrinally, by those wicked Jews and all sorts of people then united in one, and this is contained from the first verse to the seventh.

2. It containes the depth of the Lord Jesus, as he is crucified to the world in respect of the flesh; that is, to all carnall and corrupt things contained in the law of the carnall commandement, and hand writing of humane Ordinancs which is against us, and therefore nailed unto his Crosse: And thus he is slaine in the Saints, even in all the Subjects that appertaine and belong to his Kingdome, which consists not of the matters and affaires of this present world, and this is expressed from vers. 7. to the 12.

3. It gives out an eminent and universall Prohibition, backed with an exhortation, together with the danger ensuing the not observing thereof, and that is contained in verse 12.

4. It sets beforre us, or rather romidgeth our hearts to finde out in us, and to bring forth by us those excellent and admirable fruits which spring up in the godly from the death of Christ, and observation of the prohibition abovesaid. The Irradian beames whereof are shed forth from verse 12. to the end of the Epistle.

And first of the death of Christ, as he is crucified in the world, in respect of his proper spirit and vertue, & that by wicked hands and administrations both of Jewes and Gentiles, that is, such as are strict in Religion according to the literall command and historicall notion, being engaged thereto by that spirit of bondage, and of fear, and others loose and licentious, not having the bond of the spirit of God upon them. But using the liberty of the Gospell [Page] as an occasion to the flesh, surreptitiously encouraging themselves thereby to all excesse of ryot in the inordinate use of carnal and vanishing things that perish in the use, and this is done by men of all ranks and qualities, that are not become one in that chiefe and principal goodnes; reckoning themselves as nothing in account, but as themselves; their place, authority, and dignity takes its being, and is summed up in that State, office, and dignity of the Sonne of God, otherwise they are such as glory and boast in themselves, which rejoycing is evil, namely of that wicked one; wherefore he saith, vers. 1.

Vers. 1. Go too now yee rich men, weepe and howle for your miseries that shall come upon you.

OUr Apostle here expresseth himselfe to the wealthy of the world as rich men, or collectively (Rich man) as of all in one; that is, man of Sin, or men of Belial, who greed and gripe after all manner of good (falsely so called) in the neglect of that one and alone goodnesse in Christ, that one thing necessary, that better or best part, which can never be taken from him, who chooseth it as his chiefe and only treasure.

But to make choise of, and to rejoyce and glory in, as an only and rich trade and treasure besides that, is to stiflle in themselves, and suffocate the life and spirit of the Lord Jesus, which is thereby extinct, and in them breaths not.

He bids them therefore, Go too now, or come on, as if he would encourage them in their course. A like phrase is used, Gen. 11. at the building of Babell, Go too now, or come on; give a word of exhortation and encouragement one to another for the furtherance of your worke: As if he should say, Take your liberty, use your accustomed trade and traffique to get and gather in abundance of your corruptible riches, that moth and rust can seize upon; and spare no pains, misse of no opportunity to make your selves excellent, and glory in it; only with this proviso, namely that you will assure your selves of the income and proper return, together with your adventure, and this your practice, upon that condition, take your best advantage, and full swinge in your course, for the just resists you not, as is expressed, verse 6. [Page] For the Gospel of God is not a hinderer of wickednesse in the men of Belial, no more then the sop which Christ gave to Judas, together with his speech thereupon, What thou dost do it quickly, hindered him not in the execution of so trayterous an office; for it is a savour of death unto death unto the unbelievers, and of no lesse power to accomplish it, through that spirit which is in the world, then it is of vertue to be a favour of life unto life in the Saints through that spirit which is in them: And it is as unpossible that one member of that body of sinne should come to the knowledg of the truth, as it is that any one of the chosen of God should be deceived with errour and wiles of Sathan, which Christ affirms it is unpossible they should be deceived.

For as Christ keeps his family intire and compleat, So that none of them is lost but that sonne of perdition, that the Scripture might be fulfilled, in point of wrath proportionable to grace and mercy, which sonne of perdition (comprehending all the children of destruction) was lost once and for ever.

Even so doth Antichrist mayntaine his interest in all the seed of the Serpent, and parteth with none, only that lost sheep of the house of Israel, as a brand is plucked out of the fire, being found to be one of the flock of God once and for ever.

No marvell then, though our Apostle saith, Go too now, unto the wicked and wealthy (in point of Pharisaical excellencies) for as the state of death and darknesse discovered by the Gospel, doth sharpen and provoke the godly unto joy & thankfulness for their deliverance and escape therefrom: Even so doth the state of life and peace discovered in the Saints by the same Gospel sharpen & provoke the wicked to enmity and despair, which is the expelling of the spirit of God, & quenching the same in themselves: Therefore he bids them weep & howl for the misery that cometh upon them; hereby, and by weeping he signifies unto them the departure and loss of all good, even that life of the Lord Jesus, whom they crucifie afresh unto themselves, and make a mock of him, in whose life all goodnesse is treasured up, and comprehended, which unto them is vanished as a vapour; therefore he bids them weepe, for the losse of good causeth tears: and by howling, he minds them of that present wrath and torture which abides upon them, and possesseth them; which however it may lye as Dormant for a time, yet this sin of [Page] killing Chrst in the Spirit, is the same with that of Caines killing his brother, and lies at the door, as the proper and only in-let of the deluge of Gods wrath into the soule, and indeed into the world.

For it cuts off the Sonne of God from being propagated and brought forth in the world, according to the spirit and power proper to himselfe: as that wicked act of Cain cut him off from being brought forth in his geneologie after the flesh, in the way of Abel, and so makes a nullity of Schin, that makes all things, and therefore must have all guilt in it, which is the doore and in-let for execution of vengeance: Therefore he adds, for the misery that shall come upon you; or as the word may be read in the present tense, is come upon you; For in these twain, that is to say, in the losse of all good, and the possession of all evill, perfect misery and wretchednesse doth consist. The word translated Howle in the Hebrew is Shadad, and signifies to destroy; of which Zadai is derived, a title given unto God signifying power, or Almighty; and here is an elegant allusion unto the etymologie of the originall phrase used by the Prophets, signifying unto us, that no less then Gods Almighty power is exercised and put forth to the utmost, in the scattering and destruction of all such as stifle the Son of God in the breathings of his holy Spirit in themselves, by preferring & glorying in other things before it; or as it is in others, by vilifying, contemning, and persecuting it, whereupon the next phrase is brought in, viz.

Vers. 2. Your riches are corrupted, and your garments are motheaten.

THat is, all the substance they enjoy, boast of, and glory in, is putrified and changed from that which otherwise, and else-where it is, for they adulterate the holy word of God unto themselves, by subjecting and prostrating the same unto their owne lusts, of pride, cruelty, and vain-glory, as though such things were the naturall fruits of it; they bring them forth, and also nourish and foster them by it, as a Harlot doth a child in an adulterous way; that is, after the way of the letter, that kills, and not in the way of the Spirit, that gives out the life of the Lord Jesus.

[Page] Therefore it is that above he calls them adulterers and adulteresses, telling them that the love of the world is enmity with God, that is, that which the world counts love in the height and top of affection, is the proper malice and enmity of Caine, whereby he kills and crucifies him who is not ashamed to call his Saints brethren, being flesh of their flesh, and bone of their bone.

And we must know that there is a unity in the Harlot, as well as in the true Espousall: For hee that is joyned unto an harlot is one flesh, for two (saith he) shall be one flesh.

By twaine there, is not meant creature and creature joyned together, but God and the Creature are become one in that way of the harlot; that is, they are become one carnall, corrupt, and sinfull estate; for there is as neere a unity between God and man, in that man of Sin unto all unrighteousnesse, in prophaning all the holy things of God unto destruction, in which the holy one is cleare from being a proper actor or agent in any of them all, as there is in Christ that man of God, unto all righteousnesse and holinesse, by setting sinfull man apart to all honour in salvation, whereby being joyned unto the Lord, is made one spirit with him; that is, they twayn are but one holy, happy, and righteous estate and condition, wherein man is excluded from being any proper agent or actor, as in any thing proper and naturall to the Creature: So that man putrifies and corrupts the Son of God in himselfe through principles and aptitudes of mind proper to a Creature, but not unto God, subjecting the things of God to the law of the carnall Commandement, naturally ingraffed and written in mans spirit, which is the law of sin and death.

And God sanctifies and makes holy man in himselfe through principles and aptitudes proper to the Creator himselfe, and not unto the Creature, by subjecting it to the will of God according to his wisdome, which is that state of righteousnesse, and law of the spirit of life, which is in Christ Jesus our Lord.

The proper riches and excellencies of the world then are corrupted, and are become the proper mammon of iniquitie; for however they may count upon truth to come within the compasse of their estates and reckonings, to advance their excellencies thereby, yet it is corrupted unto them, for they have changed the truth of God into a lye.

Indeed they lay claime to Jesus as a Saviour, on whom they [Page] hang all their vanishing, carnall, and Spider-web like hopes. But he is corrupted, and as a moth in them, being become Shadad, or Shedim, a waster and destroyer.

They monopolize Churches and Congregations of God unto themselves, but they are corrupted, and are become Synagogues of Satan, and an assembly of evill doers.

For they are no true Church of Christ, or congregation of the first born of God (whose names are recorded in heaven) that so expound the word of God, as they can but apply some one part thereof as their present ornament and furniture, for they may as well (as indeed they do) lay aside some part of Christ for the present, and so divide him, and make a nullity of him, as to lay aside some part of the word of God, as not in present use in their dayes, being a garment not holding proportion with their composed body.

But the true Church knowes that the end of the Law is Christ, and can tell how to adorn it selfe in all ages, with those ancient orders extant in Abrahams family, as also with all the ornaments exercised amongst those Princely Tribes, or Scepters of Israel, as under the conduct of Moses and Aaron, Caleb and Joshuah, Deborah and Barak, David and Samuel, Christ and the Disciples, the Apostles and all Nations.

Yea, and as under the conduct and ministery of that Angelical constitution and order set forth unto them in that book of the Revelations, that all shall harmonize and agree as one joyfull and triumphant song, and shout of deliverance, righteousnesse, and salvation.

And when the Sun of righteousnesse lends his irradian beames through any of these bright clouds of witnesse, commending it selfe unto us in any of those particular wayes of administration, wherein the Saints of God have been exhaled and gathered up into unity and intimacy with the Lord: Yea, when any of the Saints do Evangelize out of any of the fore-named Administrations, they can effectually and assumptively express that significant word Selab; which in a way of asseveration, as also of elevation of the same thing, affirms it to have a present being, and reall appearance, abiding without any end or cessation thereof, of which nature the things proper to the Son of God exist.

And of such nature is the word of God in all its wayes of administration, [Page] being rightly interpreted; and such as manifest and declare it otherwise, they may indeed assume the riches and glory of a Church, and boast of it as these do, but it is a corrupted, a vanishing, and vaporous one.

Therefore he saith, That their garments are motheaten, that is, all their honourable Ornaments, wherein the Minister for the encrease and deifying of their corrupted treasure, are inervated, and voyd of vertue; for the very substance, pith, and marrow of them is consumed and wasted: so that when shee put them on to appeare glorious, then their nakednesse appears to all men, so as they glory in their shame through minding earthly things.

It is a gorgeous garment the world puts on in that point of its Ministry consisting of an imputed Righteousnesse, resident in another, but not in him that confesseth it; this garment hath lyen so long in that Arke of Tradition, that it is moth-eaten, the strength and vertue of it is taken away, and it was brought out of the treasury of a carnal Christ, who is sometimes present with, and sometimes remote from his Church. So that in his absence they are forced to form unto themselves an imaginary righteousnesse; for it is a meer Emedullatus, the pith and marrow of righteousnesse is taken away.

For that righteousnesse which is professed out of, or at a distance from the spirit of Christianity, when or in whomsoever that spirit appears, is not the rigteousnesse of him who is really present with, or in his Saints to the end of the world, that is, to the ending and vanishing of all such worldly and carnall conceptions in the publication of the Gospel.

For if we give another form to the righteousnesse of Christ, differing in the nature, efficacy, or dignity in the professor, from that which it is in the professed, it is not the righteousnesse which is by the faith of the sonne of God.

For as faith is alike reall and resident in all that come unto God, even so is righteousnesse, and He that comes unto God, must beleeve that God is; that is, that he is that to him, or in him, that he comes unto him; for what ever it is, which is that glorious reward or end given, or accomplished in all the diligent seekers of him; never did any come to God but by faith, for it is the hypostasis, or being of God and man in one and the same condition; for it is said of our spiritual David, He believed, and therefore he spake; we also believe, and we also speake.

[Page] Faith never differed in nature, form and vertue in any, for then it were not of God, but of the Creature, no more doth righteousnesse; for where the righteousnesse of God admits of distinction in the same relation and respect, as in point of justification, if the man Christ or Jesus stand righteous before God, by a righteousnesse in himselfe; that is, in that individuall, and the Saints of God stand righteous by that which is in another, and not in that individuall justified; that is not the righteousnesse of Christ, it is not the simplicity of him, but is made a compound; Christ is made voyd to such.

Christ differs not in any of his excellencies whereever they are in use, nor did he ever come to deny the inheritance between brethren, but to state the whole Kingdome entirely as upon one only sonne, in whom soever possesseth any part thereof, even as the first-born of God: but if the world should not go upon mans principles to make one man as a Monarch in heaven, it would harldly maintaine the Monarchies upon the earth.

But as it is in the kingdome of God, so it is in all the things of God, and his kingdome is an everlasting kingdome, and so is his righteousnesse; but the Doctors of the world have no use of their imputed righteousnesse; when once their inherent sanctity is perfected, they may as well put an end to the Kingdome of God, and become companions of the bruit beasts, as to put an end to the use of any thing that appertayns and belongs to the Sonne of God in his Saints.

We conclude therefore, that imputed righteousnesse in the worlds acceptation is a moth-eaten garment, a meer phylosophicall distinction of Antichrist, to delude the world.

Of like worth is the garment of their sanctification, wherein they so confidently enwrap themselves, for they hold it to be a holinesse subject to increase and diminution; and then it must be a creature-like holinesse, and not a God-like, which is holinesse of truth, or the truth of holinesse, which is not found but in the Son of God, which cannot admit of abatements, for that is proper to a creature from whose strength proceeds all their power of performances.

Againe, the holinesse professed by the world (that is by carnall men) may have the vertue and office of Prayer in it, but not of prophesie also: and it may have the vertue & office of prophesie [Page] in it, but not the vertue of healing also; this is a moth-eaten holinesse, the vertue and power of the Son of God is eaten out of it, Christ is crucified in such according to the spirit.

For take away one of the vertues of Christ, and they all vanish, for he is that bundle of life bound up without parting, or any separation: His vesture is seamelesse, and goes all one way by lot and inheritance, whether it be the robe of mercy in his, or the garment of vengeance in them that so crucifie him, it may not be divided.

So that he who denies a Christian to have power and authority from God to publish and preach unto the world the mystery of salvation contained in the Gospel, may as well deny him power to pray, or to believe, or the grace of remission of his sins, expressed and declared in those glad tidings.

For the grace of Christ is as truly collective in the subsistance of it, as distributive; whosoever therefore receives freely, that party hath a like vertue also freely to give.

Moreover the world (who by wisdome know not God) teach by that wisdome that a Christian may be possessed with, and have the enjoyment of the spirit of Christ, that holy spirit of the Son of God, and yet the humane nature of Christ not present, but wholy absent and remote in another place; these men may aswel upon like ground professe themselves to be members of Christ, but not of his body; for of his Saints he saith, Ye are flesh, of my flesh, and bone of my bone, not of another.

So that the two natures in Christ (according to the mystery of salvation in the Gospel) are of the same extent that his mysticall body is, and are co-apparent to the wisdome of God in whomsoever it is.

For the spirit of Christ never uttered or manifested it selfe, but as the son of sorry man utters and manifests himselfe in, and by such principles and abtitudes as are proper and peculiar to the living and eternall God, taking their being and form from the wisdome and power of God, and not from the policie and power of a creature; for without the Coagulation of these twayn, there is no spirit of Christ made manifest, nor is it in its operation.

Therefore to separate the spirit of Christ from the humane nature of Christ, in any of its operations, is to make a nullity of [Page] Christ, the faith of such persons is vaine, their holy garments of the Ministry are moth-eaten, their righteousnesse is the righteousnesse of the Scribes and Pharisees, which enter not into the kingdome, and their proper holinesse is the purification of the flesh, purging themselves of all the operations of the spirit of life, that no ray or beame thereof be found upon them, which a wicked man is as careful of, as the Saints of God are of being stained and spotted with the flesh.

For if we gather not up, and take in true man into all the operations proper to the spirit of God, wee dis-unite and separate that which the wisdome of God hath so curiously embroydered and wrought up together; for the spirit of Christ and of God quickneth only to that blessed estate and condition of the Son of God, and not to any other; even as a rationall spirit filled with artificiall principles to find out the nature and cause of things, quickneth only unto that state and condition of man-kind, and not unto the condition of any other creature upon the earth.

Vers. 3. Your gold and your silver is canckered, and the rust of them shall be a witnesse against you, and shall eate your flesh as fire; yee have heaped treasure together for the last dayes.

AS Gold and Silver are the most precious and durable mettals in the account and use of man; so righteousnesse and holinesse are the diadem and duration of the Gospel of the Kingdom, the son of God, and they are reckoned here as their Silver and Gold, who crucifie the love of life and glory; no otherwise but as sinne is reckoned upon Christ, where it is said, that he was made sin for us who knew no sinne; even so these are made righteous that know no righteousnesse of God in Christ.

For the just and unjust are made of like, yea of the very same matter, for God and man are really to be considered both in the one and in the other, and otherwise the true state of life and death canot be rightly composed, neither is the gospel and faith of the Son of God preached.

For in what tone, sence, or respect man may be said to be in that worke of salvation wrought by Christ, and participate in [Page] the power and glory thereof; In like sence may the Sonne of God be said to be, and is in that work of destruction, and participates in the defect and shame thereof.

For as the wisdome of God in that way of Christ, purifies and cleanseth that earthly and corruptible nature of man (in its taking of it into unity) from all sin and uncleanesse unto a state and condition becoming the Sonne of the holy and eternal God; even so doth the wisdome of man, or of the flesh (in taking hold of, and searching into the things of God) corrupt and defile unto, or in it selfe, that holinesse and puritie which is in the word, or Sonne of God, unto a state and condition proper and peculiar to that man of sinne, and son of perdition; for the world by widome knows not God; that is, through its proper wisdome and Serpentine policie, is blinded and become ignorant of him: So that there is a true and reall proportion between the mistery of God in Christ, and the mistery of iniquity in Antichrist, else the state of the wicked could not have in it an Almighty power of wrath and displeasure, as the state of the Saints hath in it an allsufficiency of mercy and love, for the proper Original and fountaine of each is in themselves, and not in another, that is to say, the proper fountaine of love and mercy is in Christ, and not else-where to be found; and the proper fountaine of wrath and displeasure is in Antichrist, and not founded else-where: So that righteousnesse and holinesse of the word of God, or Sonne of God; for it is not the word, but in its creating virtue, as it frames it selfe in Christ, and this word is canckered in the world; for God and man (in a mistery) are become a corrupt estate and condition in that way of Antichrist, directly contrary unto that oriental Gold, and seven times purified silver that is in Jesus Christ: and that party who is ignorant of the mistery of iniquity in the corrupting and adultrating of the word of God, may talk of the unity that is in Christ Jesus, purifying & making chast mans nature in that word of God; but it is onely as he hath received it by tradition, from Libraries, Councels, and Accademical courses; but the revelation of the spirit he knows not, the onely means of the conveyance of the knowledge thereof.

The purest mettal thus changed becoms rust; and that is, first, witnesse against them; secondly, It eates their flesh as fire.

[Page] Rust we know is the putrifaction and filthinesse of mettals contracting it selfe, and arising from the not using thereof; even so the not exercising and putting into use the righteousnesse and holinesse of the word of God, that royal law of the spirit, is the contraction & raising up of the vision and corrupt desires of the flesh, which is the very cancker, spot, and staine of the soule, that it becoms reprobate Silver thereby, not to passe for currant to any in the kingdome of God.

First, and this rust by this means contracted, is a witnesse against them, that they have put the just one to death, as it is exprest in Ver. 6.

For as the use and exercise of the law of the spirit in the declaration of the virtue of Christ Jesus, the contraction and Emitto whereof, is the splendant brightnesse of Christianity, testifying unto all men, that therein consists the crucification of the flesh in all the affections and lusts of it.

Even so the exercise of the law of the flesh in the contraction and sending forth of the desires and affections thereof, testifies unto all men that therein consists the crucification and death of Christ Jesus according to the spirit, testifying an eternal guilt upon an act of such nature as that is, which is of no lesse concernment then the kissing of the Son of the eternal God.

Secondly, It eates their flesh as fire; now we know that as rust eateth and consumeth the mettals in which it breeds, so doth fire consume and destroy the fuel in which it fastneth it selfe, and taketh hold, and without fuell the fire ceaseth; for take away fuel, and the fire goeth out. Now the proper fuel wherein the wrath of God kindleth it selfe, is the wisdome of the flesh: so that take away that, and the fire thereof goeth out; it is not without that, no more then fire is without fuel, and therefore no creature in the world is capable of the eternal wrath of God, but onely mankinde, no more then any can be in a capacity of the consolation of God, but such as are indued with his wisedome.

For as the consolations of God kindle themselves, and become extant, through that wisdome of God, which hath given it selfe so glorious and an eternal forme in all the virtue, relations, and respects that are between God and man in Christ, without which the consolations could not be, no more then the eye can see [Page] without light, or a house stand without the pillars and joynts of it; even so the jealousie and wrath of Almighty God kindles it selfe, becomes extant, and in exercise, through the wisdome of the flesh, setting such a forme on the operations, relations, and respects, as are conversant in the state of Antichrist between God and man.

For the wisdome of the creature, or carnal law, is wrath unto execution against such as use cruelty to the innocent, especially in the highest degree; and when the proper operations of the word according to the carnal law are made manifest, it shall appear that they have exercised cruelty against the innocent Son of God, & that then in the highest degree, in putting him to death in all that livelyhood and operation of his holy spirit which is not permitted to exercise it selfe, or breath in them, whereupon they must of necessity by that their wisdome judge, condemn, and execute wrath upon themselves, which could not hold proportion with this their fact; but as the power of God kindles it selfe therein, yet so as the proper power and spirit of God is not any cause or original thereof, that is, of their torment, but man himselfe is the proper cause and fountaine thereof, out of which it for ever floweth.

For as the soule of man is kindled and inflamed through the wisdome of God with the love and consolations of God, yet the soule of the creature is no proper original or fountaine thereof, for they are the love, and comforts of the Creator, and not of a creature, yet is the creature conversant and active in them, even so the power and spirit of God kindles it selfe, through the wisedome of the flesh (the literall voice of the Scriptures written in all mens hearts) in wrath and displeasure, and is conversant and infinitely active therein; yet is the spirit and power of God no proper original or fountaine of wrath, but the wisedome and spirit of the creature is the proper cause and fountaine of it, therefore it is sayd of the Lord, fury is not in me.

We must remember then, that when the Scriptures ascribe unto man, love, joy, peace, grace, mercy, glory, power, and virtue proper unto the Saints, they are such as God is the fountaine and cause of, and not the creature, yet are they the excellency of the Sonne of God, who is not without the creature, though he be God blessed for ever.

[Page] So likewise when we see the Scriptures ascribe unto God anger, wrath, fury, displeasure, and vengence, which are proper unto the wicked; they are such as the creature is the proper fountaine and original of, and not God; yet are they not without God, but are the proper exercise of that man of sinne, and sonne of perdition, yea of that Shadad, or Shedim, that destroyer of man kinde, who is the God of this world; the Prince that ruleth in darknesse, which is accursed for ever.

And as for such devils, as are composed through that conjuration of academicall Nations, from literall expressions of the Scriptures, as connexions of the dictates of their own hearts; we skill not, but give glory to God, both in mercy, and severity, in the exercises of them, and so the rest is an infallible testimony and witnesse of the nature and practice of Satan himselfe the God of this wicked world, therefore the Apostle saith, We know that we are of God, and the world is of that wicked one (as the word is) that is, of the Devill, the off-spring and seed of the Serpent accursed from the beginning.

3. He addes therefore in the third place, Ye have he aped treasure together for the last day. To heap treasure together, is to augment, increase, inlarge, and so to fill up, as nothing more can be added, which is impossible, unlesse it be an infinite Treasury; and then he who onely is infinite, must be in the store, so that almighty and eternal God, is in the wrath hoarded up against the day of wrath, and revelation of the just judgement of God; for there is a fulnesse of sin, without vacuity, either in respect of time, place or action, for the sinne of the Amorites must be full, when Abrahams seed possesse the land; or else the fulnesse of our deliverance in Christ appears not, for there is a fulnesse in, or fulfilment of the letter of the Scripture in that way of Judas, in his betraying of Christ unto death, as there is a fulnesse in that law of the spirit, or fulfilment of the Scripture in bringing forth unto light, and of that Emanuel, God with us;

For as Christ being true, man naturally mortall, is filled with eternal life in the excellency and purity of the Son of God; so Antichrist being true God (in the unity of his creation) immortal, becomes filled with eternal death, through the lusts and corruption of man, for it is whole Christ that dyes, and not a part of him, he dyes in the Saints unto sinne, Satan, and all corruptable [Page] things: So that when the Prince of this world cometh, he findes not in him to joyne himselfe with, or lay claym unto, and he dyes in the unbeleife unto all things of the spirit, acceptable unto God; and in this doth that ransome consist, wherein the Sonne of God hath given himselfe unto an eternal death to deliver his chosen ones, into that eternal life proper and peculiar to the lord alone.

His dying unto the flesh in his Saints, is the life and resurrection of it in the men of the world; and his dying unto the spirit in the wicked, is the life and resurrection of it in the Saints of God, for neither of them must be annihilated; but as man at the first was made in the Image of God, and the word was made dust, that is, in that work of God both the wisdome proper to a creature was to be found, and that wisdome also proper to the Creator, these twain must remaine extant for ever; that is, the wisedome of God extended to the uttermost in that curious workmanship of the mysticall and glorious body of Christ.

And also the wisdome of the creature must be extended to the uttermost in that composure of the body of sin and death, which is only the curiosity of that confusion in the building of Babell, there is a heaping up then, and an absolute fulnesse of corruptable treasures and riches in the wealth of the world. But

For what is it heaped together? that is, for the last dayes: by dayes here is to be understood times and seasons, and the word (last) signifies, the least or basest dayes and times, as often it doth in the Scriptures, so that this treasure rightly reckoned, and justly summed and cast up, amounts to the worst and basest of days, a time wherein the Sonne of God exists not, nor is he therein found, a day not of salvation but of destruction, a season of death and not of life; days of sorrow, and not of joy; base times of famine, & not of plenty; of pestilence, & not of health; of war, and not of peace; times of murther and cruelty, and not of love and freindship; days of enmity, pride, and diabolicall policy, and not dayes of that meeknesse of wisedome that is in the Sonne of God.

In a word, the heaping together of the fruits of the flesh as our only treasure, is to the bringing forth of such times and seasons [Page] wherein the policy and power of Satan ruleth, and not the simplicity that is in the wisdome and virtue of the Sonne of God, unto which season the oath of the Angel hath respect, that stands with one foot on the sea and the other upon the earth, and swears by him that lives for ever that time shall be no more; that is, with respect unto that foot that stands upon the troublesome and tumultuous estate and condition of that sea of evils of the world, he swares that no jot, nor tittle, time, nor moment of the life or day of Christ shall ever be found, there he ceaseth in them for ever, and a baser time can never be then to be voyd of him, even as that time is most precious and glorious, and those onely are halcyon dayes wherein he appears, and Satan, or ought of him is not found in them no not for a moment.

He shews in one particular wherein the basenesse of these dayes consists, and that is in the fraudulent detaining and keeping back the hire of the labourer.

Vers. 4. Behold the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, cryeth, and the cryes of them which have reaped, are entred into the eares of the Lord of Sabboth.

Wherein observe,

1. The note of aspect, and looking up, Behold.

2. Who the labourers are that reap down the fields.

3. What the labour and reaping is.

4. What the hire of the labourer is.

5. What the cryes thereof is that cryeth.

6. Into what the cryes enter, that is, into the eares of the Lord.

7. The title or tearm of honour given unto him, that is, the Lord of Sabboth.

ANd first of the note of aspect, Behold, which signifies to look up in the observation of a signe or wonder which is now to appear, and it is of like nature of that of the Prophet Jonah given unto the Jews that crucified Christ, which was a signe of their destruction, in that the Sonne of man was to lye buried three dayes and three nights in the heart of the earth; that is, to be perfectly and [Page] perpetually dead and buried in their earthly and carnal hearts, never to exercise his life and spirit in them, which is a signe and wonder that the Son of the living God should be mortallized in them, it is a like signe and wonder here, that the Sonne of God should become a hireling defrauded of his hire.

For it is a like miraculous thing, that the Son of sorry man, who is sayd to be a worm, an object, a vapour, a vanity, to be made Lord of Heaven and Earth, Judge of quick and dead, as that he that is Lord, ruler, and possessor of all things, to become a hireling: So that the mystery of iniquity is not without signe and wonder, no more then the mistery of God is, and both reall; though the one be a lying wonder, and the other a true wonder, the one confirms the faith of God, the other the faith of Devils.

The one promiseth salvation for the confirmation of Pharaoh in the hardning of his heart unto destruction, which is a thing contrary, and therefore a lying wonder, as it appears in Pharaoh and his host drowned in the sea; the other promiseth salvation and deliverance unto Israel in Moses and Aaron, which brings forth the thing promised, and therefore a true and not a lying wonder, as appeared in Israels marching triumphantly out of Aegypt.

Now there must be in a miracle, or wonder, that which goeth beyond the power of any nature, else it is not a wonder, and that is both in the one and the other of these miraculous signes; for in point of salvation by Christ, no simple nature can bring forth salvation, for there must be in salvation both a Saviour, and a saved, else it is not full and compleat, which neither the nature of man, no nor the nature of God simply and disjunctively considered, can be or bring forth: Behold then a wonder in that, which transcends and surpasseth any nature to be or to bring forth, therefore it is said, that we have a Mediator is made higher then the heavens; that is, the office of his mediatorship is of that super-eminent dignity that no simple nature can be, or attaine unto, therefore of twain he makes one new man in himselfe and so creates peace, which otherwise could not be.

2. Againe there is a wonder in destruction, which goes beyond any simple and single nature also.

[Page] For the nature of God simply considered cannot be involved with the confines of destruction, who is almighty and supream Lord over all, neither can mans nature simply and disjunctively considered be in a capacity of an eternal destruction, being a creature subject to the limits and precincts of time, therefore God & man are to be joyntly considered in that wonder and mistery of iniquity also; which properly makes and gives being unto the God of this world, which is no lesse then Satan himselfe, who attempts through his arrogating & insatiable spirit to tender unto Christ all the kingdoms of the Earth, and the glory of them: the one of these is a wonder, but a lying one, because it brings not forth what it promiseth, as the righteousnesse of the Scribes and Pharises is a righteousnesse, but not that which enters into the kingdome, and the other is a wonder, and a true miracle, because it brings to passe the things it promiseth, even as the righteousnesse of Christ enters into the kingdom, and sitteth in safety and honour at the right hand of God.

And they that preach not the Gospel as accompanied with these signes in the ministry of it, according to the variety of the work proposed; the speaking and creating word of his signes is not sent unto that people for their release and deliverance out of the house of bondage, and yet it is true, that tongues are for a sign not to them that beleive, but to them that beleive not, that is, an unbeleiver, ever expects that a signe should speak in the same form which formerly it hath done, or else he takes it not for a wonder wrought by God, but then there should need no interpretatiin the Church at all, without which tongues are not of use, unto edefying.

The worlds expectation of signes to accompany the preaching of the Gospel for the confirmation of it in the same forme as formerly, is the expectation of Infidels, such as follow Christ to be fed with carnal things, bread that perisheth in the use, like them that after they had been fed miraculously with the loaves and the fishes they persue and follow him to have a signe that he is a man of God, and conclude that Moses was a man of God, that could give bread from heaven, but this not coming in like for me, but from the Earth, though in that wonderfull multiplication and increase, is as nothing unto them.

But the signs, wonders, and mighty works accompanying the [Page] grace of the Gospel never appear twice in the same forme, so that a man may as well expect the water that now bubleth up in a living and swift running fountaine, to tarry and abide for him, till his return to it againe, as to fit down by a wonder wrought by God till it appear in the very same forme againe; it coming out of that inexhaustible fountaine, and swift running current of that infinite variety of his wisdome and power.

Moses miraculously fasted forty dayes and forty nights, and is in the mount with God, and hath in that fast the law the perfect pattern of all truth and holiness presented and shewed unto him, and againe Christ fasted forty dayes and forty nights, but was in the wildernesse among wilde beasts, and therein had the temptations of Satan, the proper platforme of the power of darknesse represented unto him, which differs much from the pattern of salvation and kingdome of light. Eliah also fasted forty dayes and forty nights, but was miraculously fed before; in the strength of which food he went into a cave by the mount of God, and there had apparitions & voices manifested unto him, wherein God made himselfe manifest, and also such wherein God appeared not at all; one forty dayes fast, not but in variety of wonder; one death of Christ, but a diverse signe in it, he is slaine at Jerusalem, and our Lord is also crucified in Sodome, and in Aegypt, true in both, with respect to flesh and spirit.

And so much for the word Behold, implying a wonder, wherein observe the deceitfull sleights and cunning devices of the Magissians, the Jannes and Jambres of our dayes, who have erected (for the confirmation of Princes great signes of honour and Godlike prosperity) Kings Chappels, and pulpits of State, State-prayers, and state-like officers in the Church for forming of them, that they may carry their virtue by whomsoever uttered, state-religion and state-like pompe in the exercise of it, as though the Kings of the earth should be thereby declared to be, not onely the off-spring of the almighty, but the deputed Gods.

In what doth the successe and issue of these Doctors indeavors end in, differing from those Magissians in Aegypt, in the confirmation and incouragement of their King, first born and his alies.

2. The second point is, who the Labourers are, or the Labourer, for the word may be read either singular or plurally, as it usuall [Page] in Scripture to use words of active and passive signification, as also such as may be read either in the masculine or feminine gender, without wrong to the Text: so also such as will beare either the singular or plurall number, and so it is in this place.

To take the word therefore in the singular acceptation, it is Christ collectively considered, in that one intire and mysticall body of his, comprehending all the Saints in all ages of the world.

Againe, take it plurally (Labourers) and it is Christ distinctly distributed, and given out in all the parts and members of that body; for he is that Labourer or Husband-man that sowes good seed in his field, though the evill one sow tares in the time of his sleep, or when, and where he is dead to all things of the spirit, which is in that evill one only upon whom they grow.

He sowes with his owne hand, as he is that one fountaine and giver out of the seed in all ages, yesterday, and to day, and for ever the same. And his seeds-men sow also, as he is a participator and the receiver thereof; for he receiveth the spirit though not by measure, for it is immence.

3. The third point is, what the labour is in reaping down the fields: By reaping here, is not meant cutting downe, but in gathering also, as the word-imports. Christs reaping therefore is the cutting downe of all those riches, and ripened fruits of the flesh, those superfluous branches from the true Vine, that they be not found in the field; or upon that hand of Emanuel, which else-where is said to be the crueifying of the flesh in the affections and lusts, and the slaying of the enmity in himselfe, which are the proper in gatherings of the worke; and that whereof their harvest and Vintage doth consist, whereby their regions become white unto the harvest; that is, it sets them in a capacity to be cut downe by an eternall destruction, and in these the labourer is defrauded, who hath spent his strength (in them) in vaine, or unto emptinesse, and laboured for nought, as he complains by his Prophet (or in the Prophet) Isaiah: In them he hath lost his time, as a labourer hath who is deprived of his hire, for his time and age is not extant in them; the time of grace is expended, the day of salvation is not found in them, his generation is ceased in them, and is no more: even as a labourer hath lost his time, so spent as no fruit nor profit ariseth; For he is cut off from the land of the living, (in the world) and [Page]hath made his grave in the wicked, and in the rich of this world is his death.

For the Son of God hath expended his life in Antichrist, unto no fruit or profit of the Spirit, but unto corruption; as the Son of man hath expended his life in Christ, unto no utility or fruit of the flesh, but unto purity and holinesse.

4. Therefore in the fourth place, they are said to keep back his hyre; the hyre of a labourer is to return unto him a reward proportionable to his worke. The word (hire) signifies to gather together, as a Master gathers to himselfe a servant to be answerable one to another by contract, which the world in that unity of the harlot denyes unto Christ; for he that is holinesse gives and unites himselfe unto them, but they return no such thing unto him but only corruption: He who is love in himselfe is united unto them, but they return nothing but enmity: He who is truth gives himselfe to them, but they return a lye unto him: He who is eternall life gives himselfe to them, but they return eternall death unto him, and so hold no proportion with him unto whom they are contracted, nor bring they forth any thing for his supply sutable (in the least) to his nature and quality: Whereas the Saints make return to God with things which are of God, holding proportion with him, with whom they are in contract: For they are increased with the increasings of God; for of his fulnesse we all receive, and grace for grace. It is the love of God shed abroad in their hearts, which is the love by which they make over themselves in contract unto him, and become Espousals together with him, and can say with David (that beloved one) All things are thine, and of thine own we have given thee. Which the world falls infinitely short of, yea is in direct Antithesis unto the same, therefore they are said to keep back by fraud, deceit, or guile, because they give that unto themselves and things of the creature, which belongs unto the Lord, and things that are of him; they give unto themselves wisdome, power, and glory, which is the prerogative Royall of the Son of God, defrauding him of his right; for they give their sons unto Moloch, or unto the King; that is, unto the Kingdome and glory of the world, wherein there is as absolute a change of the word of God from its proper nature and operation to become sinfull and diabolicall in them, in that way of Antichrist, as there is of sinfull [Page] man from his naturall properties, to become that holy Son of God in the way of Christ; therefore they that gave their sonnes unto Moloch, that is, to the reign, dominion, and counsell of the flesh, they are said to sacrifice unto Devils, and not unto God; no greater fraud then to give that to the Devill, which is pretended to be given unto God: and it is the proper work of Sathan to bow the heart to the glory of the creature, whereby hee keeps back, and retains to himselfe that honour which is proper to the Creature.

These persons defraud the Son of God of his livelihood, who only lives by his labour; for where there is no operation and work of Christ, there is no life of Christ, no work of faith, no labour of love, no patience of hope, no breathings of Christ, he is dead in that heart; for the Religion of God is not notionall, but efficatious: The Lord Jesus lives by his labour, the world defrauds him of it, detaining it in their own sinfull and selfish operations, whereby they with-hold the truth in unrighteousnesse; the titles given unto Christ, as of a person, King, Lord, Prince, &c. As of an office, as Mediator, Advocate, Intercessor: Or of relations, as Father, Husband, friend, or the like, are carefully to be taken up and assumed by the Creature as they do concern the honour, office, and relation of this life, yet they may be assumed in that respect, as we may eate and drinke, marry and give in marriage, which all perish in the use, provided that they be assumed, as we are (to buy) or as we are to marry; that is, as though we possest them not, and as though we assumed them not, for the fashion of this world passeth away; that is, that which men may form unto themselves to be excellent and praise-worthy, may at another time, or in another place become odious and abominable, as we have seen in the name King, Bishop, Priest, having many wives, and keeping only to one, have been: But to assume them, or teach men so to do, as things appertaining to the dignity, office, or relation of a creature, not considered in Christ, but as it concerns creature and creature, to be the ultimate end, scope, and drift of the Scripture in any Title, Office, or Relation whatsoever, is satanicall and wicked, for the end of the law is Christ; therefore the scope of them all, and every particular, is God and man in Jesus Christ, and thither it is to be brought, and there centred, or else we defraud the labourer, by detayning his due [Page] unto our selves, or rather giving it unto Satan himselfe. In which the cry of the defrauded one doth consist, which is the fifth point propounded in order.

5. And this cry is the cry of the blood of Abel for the exercise of wrath in wrong done unto the innocent, whose life as it is taken away by force and cruelty of Cain that man-slayer from the beginning, so is it taken away by guile and subtilty, defrauding (by the Serpent) him of the proper meanes of his living, which is his owne operations, the fruits of that tree of life, by giving the glory and vertue to make wise, unto the tree of knowledg of good and evill, which is a preferring the law of the flesh above the law of the spirit, the wisdome of man above the wisdome of God.

For as the wisdome of God in that law of the spirit through its curious device of the joynting of God and man to be one estate and condition, carries in it a sufficient and prevalent argument to move the tender compassions and bowels of mercy therein, as in an only beloved son; even so the wisdome of man in that law of the flesh, craftily insinuating the glory and power of the arm of flesh, to be the glory and power of God, giving unto it what is only proper to God, hath in it a sufficient acclamation and argument to move the exercise of Gods wrath in the soule, as in one that is guilty of an infinite deceipt of Serpents subtilty.

Yea, as that life-blood of sprinkling, of the Lamb slain according to the flesh, in that house of the Israelite, struck upon the door-posts and Lintels thereof (that is, upon all the wayes of egresse and regress into, and out of the same) hath in it a sufficient testimony and cry of restraint in the destroying Angel, to cause him to passe over, as not having any employment there.

Even so the blood of Abel shed by the cruelty of Cain, as a Lamb slain from the beginning according to the spirit; or by the subtilty of Judas betraying him with a kisse, hath in it a sufficient cry in the destroying Angel, to move the exercise of wrath upon the first born of Aegypt, the beginning & top of all that strength wherein they trust, who cruelly and fraudulently keep back Israel from his advance unto the land of Canaan.

The one hath in it the voyce and language of peace, reconciliation, and agreement with God as his first-born, and onely beloved.

[Page] The other hath in it breach of brother-hood, and fellowship, the voyce of a vagabond flying from Gods presence, and the glory of his power, as in Caine; and wrath unto self-murther and destruction, as in Judas Iscariot, that Confessor, or Preacher for hire, as his name signifies, in whom the word of God (in it selfe Lord over all) is changed and transformed into an hireling.

6. This cry enters into the eares of the Lord; for as there is a certaine propencity in the eare of a man to take in any sound, that moves the ayre; and to give it a true and proper form, his heart ecchoing the same thing, whether it be matter of joy, or matter of terrour. Even so there is nothing that moves either in the proper sphere of Gods displeasure, or of his acceptation and love: but there is a proper and immediate aptitude in his wisdome and power to receive and give a true form thereunto according to the nature thereof, ecchoing the same thing, in returning an answerable and proportionable measure of wrath or mercy into that heart in which it moves, where he hath place of a boad, either in way of mercy, as man by unity is become the Son of God in Christ, or else in wrath, as God is by unity also become the sonne of perdition in that way of Antichrist.

7. And therefore that terme and title of honour is given him, namely the Lord of Sabboth, or Sabboths plurally; for that which the Prophet Isaiah writes, the Lord of Hosts plurally, the Apostle to the Romans writes, the Lord of Sabboth, that is, the Lord of Rest, or plurally Rests, and this declares unto us that wonder of Gods rest or cessation from his work and labour in the beginning, and and how he worketh also even untill now.

For God rests, and there is an absolute cessation of all works and operations proper to the Son of God, in that way of the fall, eating of the forbidden fruit, or exercise of the carnall commandement, in which no vertue, motion, or operation of the spirit is found, but an utter and absolute cessation from them all; and so the earth is sayd to enjoy its Sabboths, by Gods laying of it wast from its inhabitants, and in this condition the operations of the flesh and power of Satan are found, and frequently in exercise.

Againe, God resteth and ceaseth from labour; for we never understand the name God in a good and proper sence, but with respect unto God in Christ, by whom the worlds were made: and in [Page] him God rests, and there is an utter and totall cessation from all the works of sin and death, fruits of the flesh, and operations of Satan, which mans nature is subject unto; there is a perpetuall rest, cessation, and sabbatizing in the Son of God from them all: but there is a most glorious operation of the spirit, and powerfull work of the Son of God in that estate and condition of Jesus Christ, who is that rest that yet remayns in the people of God, therefore it is said, hitherto the father worketh, and I worke; and therefore the word Saba, in the Hebrew tongue, signifies either Sabboth, a Rest, or an Host or Armie; and sometimes the Apostles in Greeke translates it, Lord God Almighty, to declare that there is an Almighty power of conquest in whomsoever the rest is found, for there is an Almighty power of the whole host of Satans enmity, in conquering and subduing the spirit and vertues of Christ in themselves, resting from them all.

And there is an Almighty power of the spirit of grace in that Army of Heaven, and order of the Son of God, in vanquishing and subduing of all the power of sin and Satan, unto that perfect rest which ever remayns in that only and beloved Son of God.

And truly, the world may as well preach the temporall sword to be the Rescue, Reformer, and Conservation of the Church, as the best and greatest Councell, Synods, Synodrians, and Assemblies that ever were, or can be gathered together only in the strength and power of humane learning, wisdome, experience, and policy; for in such the Lord is in array, as an host, and in rest and cessation; but it is to do that work, that strong worke of wrath not proper to the Son of the blessed, whereby he rests from all his owne operations as the ensuing words do declare.

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Vers. 5. Yee have lived in pleasures on the earth, and been wanton, yee have nourished your hearts as in a day of slaughter.

YOu have lived in pleasure on the earth (as Dives, or that rich man did) that is, you have taken delight, and made it your very living to exercise your selves in earthly and temporary things, all your dealings and commerce is in such things, as your selves cannot but confesse must have an end, and cease to be, and therefore earthly, as your bodily fasts and humiliations; your bodily feasts, and verbal thanksgivings for vanishing things; your Sabboths only in cessation from bodily labour; your earthly victories and honourable achievements, these are the food you feed on, the things wherein your delight and pleasure is set, and must they not have an end? If so, then are they earthly, because they fade and vanish as the flower of grasse.

Nay the order of your Churches and Elderships, the ordination and institutions of your Oracles and Orators, will these stand with the Assembly and Church of the first-born of God, whose names are enrolled in heaven, where every one hath a like share, and equall right to all the offices, orders, and priviledges of the kingdome? if not, they are earthly, composed by the ministery of the letter that kills, and not by the law of the spirit of life.

Add further; what is your faith, your prayers, and righteousnesse, are not these earthly and carnall, as held and practised by you? Can you tell what use to put them unto in your professed world to come? I tro not; for, for any thing that ever I could learn from the common Priesthood of these dayes, they have no use of the imputed righteousnesse of the Son of God, when once their sanctification is compleated; nor of their faith, when they have attayned the end of it, which they say is at their coming to heaven; nor of prayer, when they shall need no more to converse with, or have supply of the things of this present life: and are not these carnall and vanishing then, as held and practised by the Doctors of our dayes, together with their followers and Pupils; where then shall we find the men that take not their delight, and place their pleasure in earthly and vanishing things, whose religion is not vaporous.

[Page] Whereas the truth is, there is nothing of Christ which hath not the nature divine in it, or else it is not an ordinance, act, exercise, or vertue becoming the Son of God who in all things is holy and pure, and there is no holinesse without the spirit of God; therefore they may as well hold and teach that the spirit of God vanisheth, and comes to an end in the Saints, as that any Ordinance, Office, Act, Exercise, or Vertue of Christ vanisheth and comes to an end in any of his mysticall body.

For if the unity of the Spirit cease in them in any respect, then the wisdome and power of the Spirit ceaseth, and then that new Commandement, or law of the Spirit is abrogated, and made voyd, which the Apostle saith is true in him, and in us, because the darknesse is past, and the true light shineth, which is the substance of the Law in every point and particular of it: And where the light of God once shineth to expell darkenesse in us, it ever abideth, yea in that imputed righteousnssse, or righteousnesse reckoned together with us in faith, prayer, or whatsoever, it abides firme and stable, as the Son of God is firm and stable.

And as for eating, drinking, marrying, and giving in marriage, with all things of like nature transient, having an end, they are no proper parts of the Kingdom of God, nor any thing whereof it doth consist, but are useful in their time and season to the Saints of God, and may be exercised with a holy respect unto the Kingdome, for the promoting of it; therefore it is said, Whether yee eate or drinke, or whatsoever yee doe, let all be done to the glory of God.

Therefore when they asked Christ that question, whose wife she should be in the resurrection, who had had seven husbands; his answer is, that they erre, not knowing the Scriptures, nor the power of God, for in the resurrection they neither marry, nor are given in marriage, but are like the Angells of God in heaven; Therefore it follows,

And beene wanton.

That is, they joyne with these earthly pleasures wantonnesse, they are become effeminate, womanish, having estranged themselves from that heroicall and masculine spirit which the Apostle exhorts unto, Stand fast in the faith, quit you like men, be strong; that is, behave your selves as men of God, going forth in his [Page] strength, and not in the strength of the arm of flesh, which is true weaknesse and womanish.

But these are become wanton and lascivious, doting upon transitory and vanishing things, letting the substantiall passe, being subdued and overcome with pictures, shadows, and semblances of things that have no substance nor validity in them, and not with the things themselves, being taken by the sight of a wandering eye, and the hearing of a sensuall eare, as the woman was by the words of the Serpent, and shew of the fruit in the beginning.

These Siberificall persons, being widdows, in respect of any espousall with Christ, for they are such as wax wanton against Christ, and wil marry, in making contracts with forms of earthly Governments, forms of Churches, forms of ordinances, and exercises, wantonizing in their carnall copulations, with bread, wine, and water, oyle, spittle, and cream, so devoutly that none must intermeddle with their minnions, but such as do it by contract, according to their law, of Carnulentia, and if any conceive by any other seed then by their pulse and lentiles, which onely serves to make red, earthly, or Edoms broth, that profane fornicatour, such persons are presently counted breakers of covenant, pernicious persons, Hereticks, Schismaticks, and blasphemers of their gods.

These have forgotten that ancient, and masculine spirit of wisdome and gravity, so skilful in geneology and chronology, that it can reckon it selfe up together with eternity, see Prov. 8. from v. 22. to 31.

Which takes its delight and solace only in the compasse or circuit of his earth, or of his land, which the Prophet stiles the Lords land, therefore he presently interprets it, and saith his delight is with the children of men, where he dwels and in whom he makes his proper abode.

This spirit threfore in whomsoever it is, takes delight in nothing as to place its pleasure in it, but in eternal things which God in the Messiah onely is, and all other creatures, relations, and operations, are but as so many letters or figures to lead unto, and point out, what man is in Christ, in whom the delight and pleasure proper unto godlinesse is onely set.

[Page] Because nothing else (as delightful) can be eternal, for eternal truth we know none but onely in Christ, for he is that way that truth and that life of eternity, besides whom nothing can hold correspondency with God so, as to be the object, or subject matter of his delight and pleasure.

And howsoever there is in the godly man, that which is a creature made within the bounds and precincts of time, yet that unity is eternal, because in whatsoever the unity doth consist is properly of God who is eternity, and not of the creature which is in time; if it be love, it is the love of God, and not of a creature; if wisdome, it is of God and not of man; if it consist in power, it is infinite and not finite, so that that state and condition of God and man in one is eternall and not temporary, it lives the life of God, it walks and works by the wisdome of God, and not of the creature.

We know the body of man hath life and wisdome as well as the soul, while it is in conjunction with it, not another, but the same that is in the soule, much more hath the soule of a christian life and wisdome, in and of God, and not another, so long as it is in conjunction with God, which is for ever, or else his Sonne, his proper off-spring should not inherit and be posessed with the nature of the father.

If the mortallists of our dayes knew the way of salvation by Christ, they could never conclude like beasts, that the soule of man dyes with the body like a beast, for God is not onely in unity with the soule as a worker and Creator, but hee is also one in the workmanship which is made, for the Son of God is as truly said to be made of woman, and made under the law, as he is said to be the Lord and maker of all things.

And it is the Image or wisdome of God that gives being and forme unto that glorious workmanship of God in man; so that if the soule dye, there is not a nullity of the work, but also of the Creator the maker of it, who gives the proper being and form to the work by that which is of himselfe and not of a creature, for it is his Image or wisdome which is the being and form of it, as the reason and understanding of a man gives being and forme to a man, and unto no other creature.

Without which wisdome and Image of God the workmanship of Christ never was, nor can be, for it never was but in that Image, [Page] life and wisdome of God, and without unity with God nothing can be eternall.

And however these men are ignorant of the state of the Son of God, yet they shall know that their soules are eternized also, and that onely by unity with the Almighty and eternall God, but in the way of the harlot, in adulterating and falsifying the word of God, and that in the way of the mystery of iniquity as truly as Christ is in the mistery of God, or is that mistery of God, for the mystery of the Gospell consist wholly in him.

Those therefore whose darling and dalliance is not but in and with temporary and transitory things, which exercise and lay out their strength and substance, in and about them, as their wisdome, policy, learning, time, study & all their aquired abilities (for the Greek word translated wanton, sometimes signifies A monstrous profusion, pouring out, and expending ones selfe without measure in, and unto all lasciviousness) such are the persons the Apostle here speaks of, whose proper strength is spent in things they canot eternize, and are the proper crucifiers of Christ as those were of old, who employed the strength of their zeal in and about outward ceremonies and beggerly rudiments, destitute of the true substance, and body, which is Christ, who are further decribed and set forth in the next phrase.

Ye have nourished your hearts as in a day of slaughter.

The word translated Nourish, signifies to feed, sustaine, or foster, as Joseph is said to nourish his father and his brethren in Aegypt with all manner of necessaries, whereupon he is called the feeder and stone of Israel, as being that corner stone that coupleth the building together, or the rock and foundation whereon it stands, as our spirituall Joseph is, the Greek word Citometrion, is used for a portion of meat, who then is that faithfull and wise Steward, whom the Lord shall make ruler over his house, that Nourisheth (or giveth a portion of meate) in due season.

The word translated heart, signifies in this place, pleasure or delight; so where one Prophet saith, Solomon had finished the Lords house, and the house of the King, he had done all that was in his heart; which another Prophet expressing the same thing saith, he had done all that pleased him; so where it is said, speak [Page] comfortably or pleasingly to Jerusalem, the word is, speak to the heart of Jerusalem, so where it is said, I will allure her and bring her into the wildernesse, and speak comfortably unto her; the word is, I will speak in her heart, (meaning Israel the Church of God) and many the like.

And by a day of slaughter here, is meant a day or time of feasting as it is said by the Prophet Isajah, that the Lord called unto weeping and morning, to baldnesse and girding with sackcloth, and behold joy and gladnesse, slaying of oxen and killing of sheep, eating of flesh and drinking wine, even as these are called also to weep and houle for the misery that is upon them; for he that beleives not, wrath abides upon him; that is, in being already; the sum is, that they have fed their pleasures, and fostred themselves in their hearts delights, as in a day of captivity, making their exercise in transient things, their feastival season and time, delighting themselves therein unto the full, in which the slaughter and killing of the just one doth consist.

For nothing can feed unto fulnesse but by mortifying of that whereon it feeds, because it must turne into the substance and nature of the thing fed and nourished.

So that a wicked man takes not away his owne proper life in his banquetting and wantonizing in the corrupt desires of the flesh, and things which are transitory and fading; but he takes away the life of another, he slayes not himselfe who lives after the flesh; but he slayes that Fatling the Lamb of God, by temporizing and earnallizing that word of God unto himselfe, and so it becomes his proper nourishment, which is that portion of meate which the world universally (in its wicked and unfaithfull Stewards) gives unto its Pupils; therefore it is that Christ makes that complaint in all his Saints, For thy sake are we killed all the day long, and counted as sheep for the slaughter; that is, the great day of feasting unto the world, without the mortification of whom they cannot be fed; for the two witnesses are killed in Christ, which are the two Candlesticks, which hold forth all light of truth, and the two olive trees, which feed the light with oyle that it never go out, but stand before the god of the earth; that is, as Davids seed is said to be before God as the Sun, that is stedfast and firm for ever in glory, as God himselfe is.

[Page] Yea, they are those two Prophets which prophecied one thousand two hundred and three score dayes, which is the same time of two and forty moneths; and of Elias his three yeares and sixe moneths of drought, as also of the three dayes and an halfe, wherein they lye unburyed, only in variety of glory, and truth of witnesse and testimony which is in a two fold respect, and they that state the witnesse in any other, carnallize the word of God, who can only witnesse by prophecy or interpretation unto the eternall estate of the man of God, as also of that man of sin, which are those two great Candlesticks whereon the light of Gods mercy and severity shine for ever, which never wants oyle for the trimming and supply of it, signified by those two olive trees, which none can interpret but the spirit of God it selfe; therefore it is not done by army, nor by power, but by spirit saith the Lord of hosts; for no man can give a true interpretation or testimony of the eternal estate and condition of the just and unjust for time to come: but he that can witnes unto it as it is eternal, with respect of time past also, which none can do save our Zerubbabel, that stranger from Babels confutation (as his name signifies) therefore they who affirm an eternal condition unto just and unjust for time to come, and cannot interpret in point of looking back how it is really without beginning, they affirm they know not what, & are false witnesses against Christ the Son of God: and where this testimony failes, the witnesses are killed, and put to death, which is in that Sodome and Aegypt, where our Lord is crucified: And as they are dead in the world for three dayes and an halfe, so are they alive the same term of time in God, and never want oyle to give the light and brightnesse thereof; in the one we see from what we are eternally delivered, and in the other to what we are eternally delivered, so that the three dayes and halfe is the same with that time, times, and the division of time, in which the woman is sayd to be in the wildernesse, it is for a time; that is, one simple time or act of eternity, it is times plurally; that is, there is a time of the Son of God, wherein nothing of the son of perdition is contained; and there is a time of the son of perdition, wherein nothing proper to the state of the Son of God is contained.

And there is the division of time, that is, in one simple individuall act of eternity, they are everlastingly separated and divided, [Page] infinitely remote from each other in all things which appertain and belong unto them.

If this Candlestick were not removed (for it is but one by the testimony of the Prophet Zachary, with seven bowles) and this oyle and light extinct in the world, and these Prophets, or this Prophet killed, the men of Belial could never glut themselves with the things of the flesh, nor so send abroad and communicate the gifts thereof one with another as now they do, holding only to the word of the beginnig of Christ, and cease not there-from, or the elements and rudiments of Christ; or if you will, the letter of Christ, or literall Christ, as the word imports, that historicall Christ contained in such a time of the word, and not else extant, confined to such a place, else-where not really present, visible onely in such a particular person, or else not apparant, nor to be found: These men that are ever laying againe the foundation of repentance from dead works, faith towards God of the doctrine of baptisme, and laying on of hands of the resurrection from the dead, and of eternall judgement, having them still to begin as in a subject out of Christ, not placing them all in that one eternall act of God in forming of Christ, as in that common faith once and for ever delivered unto the Saints, but have ever a new fabrick to set up which is not yet raised, and an old house to pull down, not yet demolished; whereas the summe of the Gospel is onely to proclayme what is (Ad sum) these men never attaine that perfection which the Apostle there onely exhorts and leads unto.

These men will never suffer the carkasses of the Prophets to be buried, for their dead bodies must lye in the streets of that great City where our Lord is crucified; that is, they must set up a livelesse form of an eternall estate, to allure and terrifie the world: but take away that proper spirit and life, that is the onely agitator and mover in each of them, giving a livelesse form to a Church & Ordinances, as also the world and practices thereof, with no more substance of the proper spirit of either, then there is the vertue of fire in a shadow thereof painted upon a wall, which to see a company of men to stand by, and diligently turning themselves to warme, in extreamity of cold, would make a wise man admire: Such is the care and zeale of most Churches (if not of of all) erected in these dayes; they have taken away the life of the Prophets, but [Page] keep a dead form, as the Pharisees built their Sepulchres: They have barked my Olive tree (as the Prophet complayns) that no sapp nor oyle can ascend: And they have taken away the seven lamps and pipes from the top or head of the Candlesticke, that no light can shine in the Sauctuary.

And as it is the greatest shame and abomination for man not to bury his dead (his own kind) out of sight, when his nakednesse doth appeare, being disroabed of all humane abilities, even so it is the abhomination and shame that the world glories in, to keep that great body politick of humane wisdome unburied in the Churches, which it that which gives form and being to all their temporary Institutions and Ordinances, which is as voyd of life proper to the wisdome and spirit of God, as a dead body is when the soule is departed.

And therefore cannot move nor breath out the reality of the being of that estate both of the just and unjust, to be as truly without beginning as without end; for the world doth not eternize the Son of God by that common of trinity in unity, and unity in trinity in the divine essence, for he is not Christ that annointed son of God, but as he is considered in both natures; nor is the eternall wisdome, or work of God (beseeming himselfe, who is infinite and eternal) extant, but in that workmanship of Christ; for it is true, that as the seed of man propagates not his kind, but as considered in male and female, even so the immortall seed of God produceth not his off-spring, but as considered in God and man in Christ, therefore they have killed the faithfull and true witnesse, the head and top of the creation of God, by not giving him the reality of being from eternity; therefore he is sayd to be one that was dead and is alive; or as the word is, he is dead in the present tence, as in the wicked, and (is) alive, that is, in the Saints; for the word translated (was) is the same where the Apostle faith, I (am) an Apostle in the present tence.

And here let us adventure to insert a word of the nature of the unity between God and man, which eternizeth the estate both of just and unjust, seing there is in both mans nature which is temporary made and brought forth in time, being a reall and proper creature,

For the unity that is in Christ which is a being joyned unto [Page] the Lord and becoming one spirit, or one mystical and spiritual estate and condition together with himselfe.

Consider with me, that there is in the eternall an aptnesse to do, or to be, and a proper principle or fountaine from which he doth, or is such a thing.

For doing, and being the thing done, are conjunctive, never seperated, but where the one is, there is the other; to do the law of God, is to be the law of God, and so the Saints are a law unto themselves, as well as the profane Gentiles, the one not having or doing the law of the flesh, no more then the other hath or is the law of the spirit.

God therefore is apt, and prompt to know, to be wise, prudent, to debate, determine, and conclude, to love, to pity, to have compassion, to be at peace, to be kinde, joyous, and salvation; but he doth, or is these from that principle or fountain of goodnesse and bounty wherein hee communicates himselfe unto another in the being and exercise of them all, wherein is such infinite fulnesse; that that which is proper unto the principles and practice of a creature, is superfluous in every one of them.

So that in whatsoever a christian is united unto, or comunicates with God in, it is properly and originally of God and not of the creature, as his Sonship is of God, and not of the proper off-spring of man, being begotten not of mortall, but of immortall seed, so are all the lineaments of God and man in Christ, if wisdome joyne; the Tabernacle that God builds, and not man, it is the wisdome of God; if love make the contract, it is the love of God shed abroad in the heart, and not the love of man which is enmity with God; if faith establish the heart that it wavour not, it is the faith of God, which is the power of God to salvation, wherein consists the great work of God which is in beleiving; as Christ tels him that asked, what shall I do to work the work of God? beleiue (saith he) for therein it consists; for it was by the work of faith that Abraham was justified, and not by that vaine or empty faith without works; that is, without the present power and operation of God, for such faith the Devil may attaine unto, who beleives there is one God, and trembles, but doth not consist in his power as made one of twaine in Christ.

[Page] So that whatsoever is in this unity, is properly and originally of God, and that from a principle or law of his bounty and goodnesse whereby he communicates himselfe unto another in all things, which that law or goodnesse of his nature is apt and prompt to be, and to do, whereby he forms himselfe in his Son, without whom, or out of whom, he never had being, took form in any will or law, nor put forth himselfe in any operation, therefore it is said (speaking of Christ, God and man) all things were made by him, and without him was nothing made.

For if ever God had had being, or motion, so much as of minde, and will out of man, it had ever been so, and then salvation had not been, the Saviour had never appeared; for salvation canot be compleat, but in him that saves, and is also saved; and the Almighty never was, but as he is a God of salvation, yea in the plurality thereof as the expression of the Psalmist is, the beginning of Christ therefore canot be fathomed, nor spanned out no more then the beginning of the Almighty and eternall can, though there be that in Christ which is in time, yet he takes not his proper being from that, no more then man, takes his proper being from his body, but from his rational soul and spirit, which inliveneth, acteth, and moveth the same.

And in the one and the other doth the glory of the Sonne of God exist; for God working in and by the faculties, or aptitudes to do in the soule, or spirit of the creature, thereby his vertues and operations come to be distinct, and so full of variety of glory, being the spirit and life of the creature, consists in change of motion, or operation, also here the works of God have their proper times, seasons, and opportunities, which in the proper and simple eternal could never be.

Furthermore, as man works not by the principles and properties of the creature, but by those that are proper to God, denying himselfe, being resigned over unto God, and so all his operations become of an eternal race and virtue, and are in the true and reall account and reckoning of eternity, of such nature is the condition of the Sonne of God, therefore the Prophet saith, who can declare his age; he is the first and the last, if he never end in being last, he never had beginning as he is the first, but is from eternity to eternity, though that be in him which is temporary in it selfe, even as mans body lives and understands, though of it selfe [Page] it hath, nor doth either, as appears when the soule is departed.

Secondly, concerning the unity of Harlots, for he that is joyned unto an harlot is one flesh; that is, one carnall and corrupt estate, in which all the ligaments thereof are such as properly the creature is the originall and fountaine of, and not the Creator; how then can this unity be eternall, when the proper bond is of that which is mortall and temporary.

To this we answer, that there are certain faculties or aptitudes to do, or to be in the soule of a man; as also a law or principle by which it is, or doth such things, and for the aptitudes to do or to be: We may safely say, that whatsoever the Almighty is prompt unto; that through the sublimity and excellency that God hath made the spirit of a man to be of, he is prompt unto the variety of operations and excellencies that are in the Son of God, yea even to compasse the earth, and comprehend all things, and find out the causes, relations, and operations of them; yea, even to eternize himselfe on the earth, by calling his lands by his name, by living in his posterity; by some great work wrought, or monument set up to memorize him unto posterity and ages to come; yea doubtlesse some States-men and Politicians of the world are apt to lay plots and platforms how to bring about, accomplish, and achieve things, which they know can never be done in their dayes, that their wisdome and policy may live and be in use when they are gone: and of such use, and from such aptitudes come humane Chronicles, writing of bookes, or the like, to reach to eternity, which God only wise is. So that man works in, and by the aptitudes of God, but not from that law and principle proper to the Son of God.

For whereas God out of that law of bounty and goodnesse of his nature communicates himselfe in whatsoever he is apt to do, and be, whereby he doth it, and is it in the creature.

The creature exercising it selfe in the way of mans wisdome in things which God himselfe is prompt to be and to do, not by giving himselfe up unto God to be his, and not his owne, but by that principle of self-love, and law of exalting the arm of flesh, he arrogates unto himselfe, and monopolizeth the things proper to God unto himselfe, ascribing them unto the things of man to beautifie and to set up the things of the creature thereby, attributing [Page] and giving unto the flesh that which is proper only unto the Son of God, which is a turning of the truth of God into a lye; a changing the glory of God into the image of a corruptible man; and a worshipping and serving of the creature instead of the Creator, who is blessed for ever, Amen.

We conclude then, that as God by that law of grace exerciseth himselfe in all his excellencies in the aptitudes of mans soul, filling them with himselfe so, as the things of eternity come to be distinct, to have their proper season, time, place, yea and person, so as the Saints are truly distinct, and the operation of their faith, as the Apostle amply declares in that to the Hebrews, Chap. 11.

So also that man of sinn, through that carnall law exerciseth himselfe in the aptitudes of God, filling them with the things of the creature, so as they become unmeasurable, not bounded by any time or season, but take in the vast space of eternity, and so the state of the wicked is also evelasting in that son of perdition, as well as in that Son of God, and yet that which is born of the flesh is flesh, and that which is born of the spirit is spirit; but both perpetuated, of like race, in respect of time in the sight of God, and all that judg and discern according to the spirit of God; for as it is affirmed of that eternall word, that it was in the beginning. In the beginning was the word, and the word was with God, and the word was God.

So it is affirmed of the wicked one, that he is a man-slayer from the beginning, and not to abide in the truth, but is a lyar, and the father of it. There is therefore a change, and a reall change in Satan, for the truth of God is turned into a lye in him, but it is in the number and act of his being: so that it is as true and reall, that he was never otherwise, and therefore he is said also to be the fountaine and father of it, as he that is so originally, even as Abraham that high Father, and ancient of dayes, is sayd to be the father of the faithfull, as the originall and propagator of them all.

And without this unity of the harlot, prostrating and adulterating the word of God unto the lusts of men, Satan is not known, but works in and by, and is conversant with man, and man knows it not.

It is true also, that there is a change, and a reall change in Christ the son of the blessed, for mans nature is changed from [Page] its visiosity and vanity proper to the wisdome of a creaeure, to become the undefiled of God in the blessing and reality of son-ship: but this change is from the manner, instant, and eternall act of his being: so that it is as true that he was never other but that undefiled and reall son of God blessed for ever, with respect to time past, and that which is to come.

So that the Son of God is never alive in the spirit, but Satan is dead in and to him; nor is Satan alive in the flesh; but Christ is dead in, and to him, and by his slaughter the world nourisheth its heart, and feasts it selfe; so that the mortification of the spirit of the Scripture, or word of life, is the revivall of the letter, which becomes the proper nourishment of the carnall minde, which is that state of death, for to be carnally minded is death.

So also it is true in Christ, that the mortification of the flesh in the abrogating of that carnall law of sin and death, is the slaying of that Leviathan Sea-Dragon, or man of Sin, who is given to be meate for Gods people in the wildernesse; that is, it is the revivall of the spirit which becomes the proper nourishment of the sons of God, and is that bread from heaven that perisheth not, and food of eternall life which abides for ever: And as food becomes one with that body that feeds upon it, in the nourishing of it, so doth the spirit and life of the living and eternall God, become one state and condition in that man of God, and mysticall body of Christ Jesus our alone Lordship and salvation.

And so also doth that spirit of death and destruction, in that the truth of God is turned into a lye, become one state and condition in that man of sin, that vile body and mystery of iniquity, wherein that eternall death only consisteth, and remayneth for ever. In the next verse he declares who it is they have killed, and the manner of it.

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Vers. 6. Yee have condemned and have killed the just, and he doth not resist you.

Wherein observe,

1. The act of the wicked, Yee have condemned, and have killed the just.

2. The demeanour of the Just, He doth not resist them.

Their act is two-fold.

1. They condemn him.

2. They kill him.

1. BY the just here (as hath been declared) is meant, the Lord our righteousnesse, or our justice, as the Prophet calls him, Whose path is as the shining light which shineth more and more unto the perfect day; that is, hath all manner and motions of glory in it, as from the rising of the Sunne unto the height thereof, it is he onely in whom perfect justice resides, which consists in a Justifier, and a justified, which is only found in Christ, out of whom no perfect justice is found; for if the Justifier be one, and the justified another individuall, or substance, there is a fraction in the act, it admits of default and imperfection, you cannot find it whole in either of them: Christ therefore is only just; and hence it is, that seates of Judicature must either condemn him in the world, or else they cannot justifie themselves to have the perfection of the Law, so they are sayd here to condemn the just, or that just one.

To condemn implies the giving of sentence, as by law, for there must be a discerning wch is by a rule, or else sentence cannot passe; and every thing hath its proper and peculiar law, whereby it seeks to effect, the conservation and safety of of it selfe in its proper condition: and where the wisdom of the flesh and carnall mind gives the proper being unto the condition, it hath a certain law, bond, or engagement upon it, in way of argumentall and legall reasoning for the safety and conservation of it selfe in its own principles and achievements, and to condemn and sentence whatsoever makes for the bane and overthrow of them, and unto that stands bound and engaged in it selfe, as to its ruler or god.

[Page] Now the Crosse of Christ in the crucification of the flesh, and order of that law of the spirit, doth confound humane wisdome in the way of its being, and all its enterprizes, making it the proper folly of the world, for it is written; I will destroy the wisdome of the wise, and will cast away the understanding of the prudent: Where is the wise? where is the scribe? where is the disputer of this world? hath not God made the wisdome of this world foolishness? Therefore the wisdome of the flesh or carnall law, doth bind over, under penalty of destruction of it selfe, to convent, arraign, convict, condemn, and passe a finall sentence upon the Son of God, that law of the spirit of life, otherwise it cannot reteyn and conserve it selfe: So that we may as soon (and with better acceptation) perswade a rationall and ingenuous spirit, to lye downe and utterly forsake the nature and activity of his wisdome, and to become a beast of the dullest capacity, as to perswade a carnall mind where the son of peace is not, upon the true and proper conditions of the Gospel, to become a son of God.

It is no marvell therefore though the world love their owne, and hate such as are taught of God, condemning such as justifie the words of wisdome, which only sets forth the folly of the world, or else it appears not: And they only love the works of darknesse, and dare not come to the light, least their deeds should be discovered.

2. They do not only condemn, but they kill the Just one, and that in a two-fold respect.

First, consider, that a thing is said to be killed, when it is expelled the proper place of its aboad, so it is slain in way of negation and denying it its right and due: Deny a fish the water, and it is killed; take a plant out of the earth, and it withereth; take water out of the Sea, and it moves not in ebbing and flowing; and deny any thing the benefit of the ayre, and it cannot live, no not the water, nor the fire it selfe.

Now man-kind is the proper place of Gods residency and abode in the exercise and manifestation of his wisdome; delighting himselfe in the habitable parts of his earth, even in the sons of men.

But where the wisdome of the flesh beares sway, and makes its abode, there the wisdome of God is denyed any place of residency; therefore Christ who is the wisdome of God, and the power of God, lives not there in any of his operations and vertues; for as Jacob said of Joseph, he is not; that is, he is not living in that heart.

[Page] 2. He is killed actually, by laying violent hands, or administrations upon him, to the quenching of his spirit, whereby he becomes life-lesse in the world, haling him to the places of execution, for Christ never appeared, or was known in the world, but by vertue of an office, and institution.

For how can a King appeare, but by vertue of his inauguration; or a Prophet, but by or in the spirit of a Prophet: Or what is a Priest, if he have not somewhat to offer? for he cannot be a Priest without. Christ appears not, but by vertue of institution and commission to execute, perform, and do the will of the Father; therefore he saith, I come not to do my owne will, but the will of him that sent me.

Now to institute temporary Ordinances, and offices vanishing and fading, not holding correspondency with the nature and constitution of Christ, it is to destroy and thrust out the proper spirit and authority of Christ, as it not having a being in the world.

For to frame an Office or Ordinance of Christ, and not to have the spirit of Christ, is to destroy and abolish unto themselves that mysticall body of Christ, even as a naturall body deprived of the soule that gives it life, is thereby abolished and turned to putrifaction.

Let us consider then how to form Ordinances, and establish offices and Officers of Christ; for if they have not in them the spirit of Christ, they will prove no better then those legall and Jewish services taken up from Moses, as representing the letter of the Scripture, and accordingly practiced in the dayes of Christ, by Herod, Pontius Pilate, Scribes, Pharisees, Lawyers, and Souldiers, and the whole body of the people, who cryed out, crucifie him, crucifie him, away with him.

When water in the River or Pond hath the spirit of life from God in it, then we shall count it as an Ordinance of Christ; when bread and wine on the Table have the spirit of mortification of the flesh, and quickning power of the resurrection of Christ in them, then will they prove spirituall Ordinances of Christ, beseeming the son of the living God.

For there is no office, exercise, or ordinance proper to the kingdome of God, that is voyd and destitute of the holy spirit of the Son of God, who is that great ordinance of God in whom every particular is wrapped up and infolded, and not one of them [Page] barren, or destitute of the same spirit of life from God; otherwise all Ordinances and offices taken up from Christ and his Apostles, are of the same nature of those taken up from Moses in Christs days, and shall prove of the same effect when ever Christ appears, for the one stands upon the proper letter of the Scripture as well as the other; and Satan can alledg the Scripture to back his temptation, as well as Christ doth, for the confounding of him. Now if the spirit and life of such Ordinances depend upon the Priests and Elders, the Instituters and Conservators of them; why should they then contend with those which they call Papists, but joyne hand in hand as being one with them.

Let us remember therefore, that If we bereave the body of the proper soule and spirit of Christ, we abolish and destroy the Just one, and turn him to corruption unto our selves.

3. The next poynt is the demeanor of the just: And he resisteth you not; that is, he doth not stay or hinder your project & violence from execution, he doth not detain nor keep back himself from you, but patiently suffers himself to be dispoiled of all his vertues and excellencies in you, which are the native and proper operations of the Son of God, ceasing from his own work in you, that you may take your full swinge in that which is proper and naturall unto you, as to exercise your pride and policy; your principalities & powers of darknesse, your spirituall wickednesses in high places, according to the Prince of the power of the ayre. That wheresoever any heart is empty and destitute of she spirit of God, hee insinuates himselfe to be the fulnesse of it; that according to that plenty of wickednesse, the wrath of God may finde fuell to kindle it selfe upon, and so he freely without resistance layes downe his life in the wicked as a ransome, that he may take it againe in his Saints, and in them live for ever: And so much for the death of Christ according to the spirit in the men of the world, who crucifie afresh unto themselves the sonne of God, and make a mocke of him.

And from this our Apostle infers an exhortation consisting of divers particulars, which do concern the death of Christ according to the flesh, as he is considered in the Saints: and that is the second generall head in the Chapter, which is contained to the 12. verse.

And with respect unto death in both these respects, the Apostle Paul saith, God forbid that I should rejoyce in any thing, save in the cross [Page]of our Lord Jesus Christ, whereby the world is crucified in me, and I am crucified in the world.

Vers. 7. Be patient therefore brethren unto the coming of the Lord: behold, the husbandman waiteth for the precifruit of the earth, and hath long patience for it untill he receive the early and latter raine.

Wherein observe,

1. The terme or kinde appellation, Brethren.

2. An exhortation, in these words, Be patient.

3. How long, or to what end; To the coming of Christ.

4. An allusion to a husbandman, with respect to his seed-time, and harvest.

1. ANd first, for the term given unto them, Brethren, which is with respect unto that brother-hood which is in Christ, who is not ashamed to call us brethren, whereby he declares their disjunction and separation from the men formerly spoken of, as not being naturalized, or having any part or portion in that manner of death formerly expressed, nor any allyance thereunto.

2. Whence he infers the exhortation, Be patient therefore; that is, as the Son of God suffers himselfe to be deprived and laid wast of all spirituall glory, vertue, and operations of his spirit in the world, to rescue you and deliver you there-from, even so do you suffer your selves without any resistance, to be routed and dispoiled of all humane, transitory, and fading excellencies of the world; that as he fully suffereth in the wicked in point of the spirit, as being layd waste of all the things thereof, for there is a fulfilling or fulnesse of the Scripture in Judas and the Jewes in putting Christ to death, in regard of the letter of it.

So do you patiently endure to be dispoyled and layd waste of all that carnall and temporall glory of the world, in whatsoever it may seem to consist; for there is a fulfilling or fulnesse of the Scripture in the man of God also, even in that Emanuel, God with us, or in us, in regard of the true spirit and life of the word of God, therefore the flesh must be abolished, that so the fulness of the spirit may appear, which otherwise it cannot do.

[Page] The word translated patience, is the same, where the Apostle John saith, I John even your brother, and companion in tribulation, and in the kingdome and patience of Jesus Christ, or in the Kingdome and under-abiding of Jesus Christ, as the word is truly rendered; that is, a suffering of the losse of all things carnall and transitory, through that Princely power of the spirit that reigns in the kingdome of God, that so Christ his suffering in the flesh may be as full and compleat as that in the spirit, that so the form of the Cherubims on each end of the Mercy-seate may answer one to another, from between which the Oracle of. God ever utteteth it selfe, and else-where expresseth not it selfe in the Sanctuary; and hence is Christ said to come, or spring up in this place, and that is the third point unto what this suffering tends, and whereunto it serves, and that is, to the coming of the Lord.

3. The word translated coming, signifies to spring, grow up, or ascend, teaching us hereby, that this is the way of the resurrection of Christ, and his ascention into all spirituall and heavenly glory; for he gives himselfe unto death, in respect of any life of the spirit, being, or existing in the world, or any glory of his presence in point of his divine grace, ever to appeare there, that is, in the wicked: and this is as a compleat and unvaluable ransome, whereby he purchaseth unto himselfe miserable and fraile flesh in that way of his Saints, to be possessed for ever in the power of his spirit in all the fruits of righteousnesse, being cloathed thereupon with the glory of the sons of God, and heyrs of his Kingdom; this patience therefore is to the coming of the Lord into unity and brother-hood with fraile man.

The argument then stands thus: If Christ suffer death in the spirit in the men of the world, freely giving up himselfe thereunto without resistance to an eternall separation of his spirit, and glory of his power, from that which he himselfe is (namely man.)

Do you in like manner suffer your selves to be deprived of all the excellency & glory of this world, and freely lay down your life in respect of any living thereunto, without resistance; for it is not unto separation or departure, but to the springing up and coming of the Lord, that you may ascend into that which he is in himselfe, namely into the state and condition of an only son.

[Page] Let the world take notice, that if the Son of God give it its full scope without resistance, to set up and exalt it selfe in riches, power, policy, and all wantonnesse and lasciviousnesse, what a shame is it to the world to deny him liberty and freedome in his Saints, to exercise himselfe in all his vertues, offices, and operations of his spirit in his house and kingdome, but they must be judging him to be factious, seditious, pernicious, erroneous, and blasphemous, and that by such as are most properly sealed up unto carnall and humane principles in Schools of humane learning, so as they dare not give an Exposition upon the word of God, but so as it may be consonant to the rules of humane Art, unlesse they receive it at second hand by some approved Author, that passeth for currant in the state where they live. While the world walks, and works in this sphear, we shall see nothing among the sons of the mighty, but meerly Babels confusion. For the most curious Artist destitute of the spirit of God, exercising in the word of God, brings forth the greatest confusion; for he is bound to preserve and maintayn the flesh, which in all poynts lusteth against the spirit, and is contrary thereunto: So that it is the division of language, for his tongue is divided from God in all expressions, if hee be understood according to his true intent.

4. The amplification follows by an elegant allusion to a Husbandman, with respect to his seed-time and harvest.

We all know of what nature the patient waiting of a husband-man is, with respect to his seed-time and harvest: Let us therefore take out the meaning of the allusion, wherein is contayned a mystery implyed in this word Behold, noting unto us the appearance of a signe or wonder, as was formerly sayd of the same phrase.

Now the Husband-man is the Son of God, who sowes good seed in his field: But the enemy in this his sleep of death, unto the spirit in the men of the world (or man of sin) sowes tares, for it is the word of God that is sown in the world; but being received and formed by the would, composed of the principle and dictates of humane wisdome, which hath in it the very characters of the letter of the Scriptures, which is the compleat form of the law of sin and death (even as the wisdome of the spirit hath in is the compleat form of the law of the spirit of life) and being received [Page] and formed in that mould, it becomes a pernicious and unfruitfull tare.

In like manner, as the spirit of the creature being cast into that mould of wholsome Doctrine, doth through that wisdom of God (become in it) the true seed of immortality, to increase with the increasings of God.

In the allusion or metaphor, we have to consider,

1. A wonder noted in the word, Behold.

2. A patient waiting or abiding; The husband-man waiteth.

3. For what? that is, for the precious fruits of the earth.

4. The time is, with long patience.

5. The meanes of receiving them, and that is, The former and latter raine.

FIrst, for the word Behold, implying a wonder, note thus much in the distinction of it from the former expression, for the word of God in every phrase hath its peculiar and distinct lustre. In the former, Christ is brought in as an hireling in his death in the spirit here, as the Husbandman, or Lord of the harvest, in his dying unto the flesh.

Whence we observe;

That it is a like wonder and miraculous act and deed, for the sonne of God to be made an hireling in the world, or kingdome of men, as it is for the sonne of man (Enoch, sorry and base man, made of the earth) to be made Lord of the harvest, ruler of heaven and earth. Let this be the only use of it, to carry newes to all men, that he that knows not the mystery of the one, cannot unfold the Chidah, that hidden matter or riddle of the other; for the spirit of Joseph can interpret the dream of Pharaoh's Baker, as well as that of his Butlers.

2. The husbandman waites; The word implyes a wayting, as an over-seer, to give things their due, and to keep from harm; hee tarries and abides by his field to see that nothing be wanting, nor that any tare be pluckt up to the hurt or disadvantage of the corne, but will have them grow together till harvest.

Whence we observe,

That there can be no true and acceptable division made betwixt wheat [Page]and tares, just and unjust, but by the perfect growth and ripenesse of them both; the man of God must be brought forth unto perfection, so also must the man of sinne. Yea, the seed of God sown in that great field of the world, not in one age, but in all ages thereof; as also the seed of the Serpent, or tares sown by that evill one, must be opened unto the full measure of sin, and righteousnesse in the one, and in the other, or else no man can rightly divide between the precious and the vile. He cannot pluck up a tare otherwise, but he hurts the wheat; for no man can scant a wicked man of the fulnesse of sin, but he besmears the Just one, that holy one of God, with what hee keepes back from the wicked; for if it be not brought unto the wicked, as to its proper seate in its perfection, it is left unto the Son of God, as he yet abiding under it. This Lord of the Harvest therefore waits as a carefull and diligent over-seer, that no such great inconvenience and evill befall his field, or hinder the right and joyfull in gathering of his harvest.

They therefore that go about to gather in the wheat, or binde up the tares, before they be waiters and over-seers unto fulnesse and perfection of both, that they can truly say, the harvest is come, which is the end of the world (namely of all worldly excellencies of the Saints) these are those unskilfull servants which know not the mind of the Lord, nor is their enterprize acceptable unto him.

3. He waits for the precious fruits of the earth, and tarries and abides to preserve all things in order and place, to the appearing of them, which are the abundant and fruitfull exercises of mercy and justice, which spring up in the just and unjust.

These are they which the Psalmist speakes of, when he saith; Mercy and truth are met together, justice and peace have kissed each other. For these are both alike innocent and guiltlesse, precious, and of like difficulty to be found out, as they are gathered together, and exercised by the wisdome and power of God, who thrusts in the sickle of his wrath and displeasure, as well as of his love and good will, when the regions are white unto the harvest in the one respect and in the other.

For it is alike precious thing in God to redeem and deliver the elect by man; and yet to free man in point of his own proper nature and ability from being any cause or furtherance in the work [Page] thereof, as it is to condemn and destroy the wicked by the Son of God, and yet to free God in point of his own native properties and operations from being any furtherance of the work thereof, and without both the one and the other of these brought to light, the words of wisdome are not justified.

In the one, he that glorieth (or as the word is) praiseth himselfe, it must be in the Lord, for the boasting of all flesh is excluded.

In the other, he that is shamefully dishonoured and blasphemed, it is only in man, for the Son of God is most glorious and excellent for ever, and most precious fruits of justice and mercy ariseth from each of them.

In the one, the Lord alone is our salvation and our strength; and in the other, Oh Israel, thy destruction is of thy selfe.

The fourth point is, the time of waiting, and that is with long patience.

The length of this patience is answerable to the long suffering of God in the dayes of Noah, who suffered himselfe to be mortified, in respect of all spirituall and holy things in Cain, even as Abel was by him slaine, and put to death; for in Cain the life of righteousnesse never appeared, for he was destroyed in his seed in the deluge, in that respect never to live; onely none is to put him to death, nor diminish him in his living unto the flesh, in which respect he lives to this day, in those that wander in the way of Cain, as the Apostle teacheth, and so Abels blood speaks wrath in him untill now.

And Abel is never to live after the flesh, nor bring forth an off-spring in that way, and yet speaks in that voyce of faith and life of Christ in Seth, that set one in his stead, of whom Christ came as an offering acceptable, and of sweet smelling savour before God for ever.

This patience then hath the length of eternity in it; for he that cannot expect the reception, and rising up of these fruits at an eternall distance, as fresh and new in exercise and execution, as though they had never taken being before, both in mercy to the godly, and in terrour to the wicked; he can never perceive, nor rightfully enjoy the present being of the one nor the other.

For if we look upon them according to the dimentions which [Page] God gives unto them, then are they to come unto eternity, both the destruction of the wicked in our ransome, as the salvation of the just in their purchased possession, and they are both of them really present in that act of expectation, even as the Son of God is one that is, and is to come: So that in patient waiting, we possesse, and in present possession we patiently waite, else things are not looked upon, as having God in unity, but only as Creature in relation to Creature: but the Apostle testifies, that Abraham in wayting for the Promise, had the present enjoyment of it, and that as the father of all the faithful, who only inherit accordingly, and in no other way, and thence he brings in the next point

Which is the fifth in order, and that is the meanes of receiving of them, and that is the early and the latter raine.

This early and late raine, the Prophet Hosea calls it the first rain in the second, implying that the reality of them both is in one act, as the Son of God is sayd to be the first and the last, and yet but one Christ.

Now we know, that in point of husbandry the first raine gives properly the seed to put forth root downward; and the second, or letter raine causeth to put forth into blade, eare, and full or ripe corne in the eare: Therefore the Prophet Isaiah saith, that the escaped of the house of Judah shall take root down-ward, and bring forth fruit upward.

Now the rooting which the Saints give both unto just and unjust is from eternity, otherwise we give them not the proper meanes of their growth; for the Psalmist affirms that the birthdew of Christ is from the womb of the early morning; and the ground hereof is (as hath been said) because the eternall is in the united, and therefore he is sayd to be a dew unto Israel, that he may cast forth his roots and branches, and grow as a lilly: and as the root goes down into eternity in point of time past, else no proper meanes of growth, so the branch in the height of it, and full corn in the eare, to the ripenesse of it, is unto eternity for time to come, else hath it not the perfection of its growth.

And it is an act of like nature in faith, and of like necessity to salvation, to give it selfe a being from eternity, as to give it selfe a [Page] being to eternity; and hee that misseth in the one, and sinneth in the other for his eternity to come, is but from tradition. For without the fetching up of himselfe from the one, and stretching out himselfe unto the other, he hath not the proper and essentiall being of a Christian, therefore Christ is described in whomsoever he appears, to be he which was, and which is, and which is to come.

Note here, that the mistake of this point is the ground of all that deceitfull doctrine at this day so acceptable in the world, namely that such excellent times, and also miserable dayes and places have been, which are not now to be found in the world, as Israel, considered both in Canaan, and in Aegypt also; and such excellent times are to come, as were never yet attained unto, as in that new Jerusalem, calling of the Jewes, or Christ coming to reign a certaine space on the earth, as the sole Monarch of the world, taking the letter of the word in which death consists, to be their proper guide and directory, whereas the proper scope and intent is, by an historicall narration of things which have been, to fetch up things of an eternall nature, to give them a present and reall being both in just & unjust, from a time so early, as none can ever descend beneath, to present it otherwise: And also when the Scriptures speake in way of Propheticall prediction of things that are to come, men take occasion thereby to carry us up in a phanaticall conceipt; to look after that which never yet was, whereas the scope is to fetch down things that reach unto eternity to give us the present enjoyment of them, which never any can get beyond, or climbe higher; this deceitfull spirit of, was, or will be, but is not in present existence, could never endure the present appearance of Christ.

But if he be truly made manifest, it is a torment unto them, and they say in heart, he comes to torment them before their time. But to conclude this point, we affirm that present precious fruit, together with patient waiting for, is the proper inheritance of the promise, containing both sowing and in gathering in the kingdome of God; and to separate them, is to divide Christ, who is ever in unity, and never without the sayd respects, whereupon he brings in the next words as an inference.

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Vers. 8. Be yee also patient, stablish your hearts, for the coming of the Lord draweth nigh.

In which words observe,

1. The renewing of the exhortation; Be ye also patient.

2. An enlargement thereof, drawn from the former metaphor or amplification, in these words, Stablish your hearts.

3. The ground or reason of it; For the coming of the Lord draweth nigh.

BE ye also patient; that is, do every one of you state himselfe in [...]he condition of the Husband-man, and personate the Husbandman in himself, that so in patient waiting for, you may enjoy the harvest of the promise in the precious & rare things of God in Christ, and in the present enjoyment of them, you may expect the coming of them in like glory, power, and virtue for ever.

The earth brings forth sufficient for its inhabitants in one year, but it hath not spent its virtue, but hath a new glory and store brought forth the next also, continuing its virtue and ability therein from the beginning; and shall we think that ever the Sonne of God shall be so comprehended and grasped up together in his glory and virtue, that he hath it not to bring forth a fresh, both in mercy and justice, as though it had never before appeared; not so, for in his presence is society, and fulnesse of joy; that is, perfection thereof at present; and at his right hand are pleasures for evermore; that is, a delightfull and pleasant renewing of them for ever.

Note here, that those persons, that preach a defect and imperfection in Christianity, they ever hold a time to come when there shall never be more attained, though not at death, yet at the day of their carnallized judgement, which is all one, as to hold that the Sonne of God may be exhausted and drawn dry in respect of his virtues, as though he were not that living fountaine that runs afresh for ever, or as though the eternall were wrapt up in the [Page] bounds of time, and that infinite were now become fioite, this is the glory and top of such mens religion, that teach or hold an imperfection in the state of Christianity; and it is only tradition that keeps them from preaching it in Christ also, for otherwise they know not his perfection.

2. He ads further in the exhortation grounded upon the former doctrine, Stablish your hearts; that is, settle, fix, and confirme your spirits upon this foundation, or two-fold piller in the Sonne of God, namely the reality of his immediate presence, compleatly and perfectly, and that he is no lesse compleatly to come; therefore it is, that he comes in preaching peace to them that are afarr off, & to them that are nigh, alluding to the history of the Jewes and Gentiles, but the body and truth is in Christ, for it is no parradox to faith, to say Christ is the nearest, and also the farthest of; for faith is the subsistance of things hoped for; that is, it is the present being of things that yet are not, for hope which is seen is no hope.

And it is the evidence of things not seen; that is, it is a plaine demonstration of that which yet appears not; for he never appears but he hath a new manifestation of himselfe yet to come, otherwise the Sonne of God would waxe old; and that which waxeth old, is ready to vanish and passe away: but he abides for ever, without decay, like that old commandement that is from the beginning, and that new commandement that is still to come, and spring up afresh in all that are intrest therein.

Againe, we are to be established in this in like manner, that there is the presens being of wrath in the wicked, and likewise to come, as though it had never yet been; for he that believes not, wrath abides upon him already; yea and it is the wrath to come also, and therefore there is a fearfull expectation of wrath in the wicked, for there is a hoarding up of wrath, as having stored up the perfection of it, and it is against a day of wrath and revelation of the just judgement of God, which is likewise to come.

In these things we are to have our hearts confirmed, and to stand fast, as that Angel that stands with one foot on the sea, and the oupon the land, lifting up his hand to heaven, and swears by him that created all things, that time shall be no more; and that with that courage and boldnesse, as in a lyon that roareth; for howsoever all things [Page] that God hath made may be said to be subject unto the circuit of time, yet is there no time of that man of sinne, that time of turbulent trouble of the sea, found in the man of God, in that quiet rest in the land of Emanuel, Jesus Christ, the oath of confirmation hath passed that puts an end to all controversie; no time of Satan in the Son of God: neither is there any time, or age of man found in that Antichrist and son of perdition; an oath is past, to put it out of doubt, that in the one respect and the other, time shall be no more; and he that is an Angell, or messenger from heaven, can boldly and confidently proclaime the same.

Therefore when the seaven thunders utter their voyce, and John is about to write, hearing them distinctly, yet is forbidden, for the same voyce hath a prohibition in it, and commands also to seale them up as a secret.

For the mystery of iniquity is to be sealed up, as a sevenfold fulnesse and perfection thereof in that man of sinne, and state of the wicked, so that no letter, nor character thereof, be once mentioned as recorded in that state and condition of Christianity, that is by Jesus Christ.

So also that sevenfold mystery of God in as plain and apparant voyce unto the gracious Saint, is to be sealed up in that state and condition of the Sonne of God, so as not one letter, or fillable thereof, no not a jot or tittle, be mentioned, as recorded in the state of the man of sin, those Rolls of Babylon, Statutes of Omry, and Chronologies of all wicked Ahabs and Jesabels whatsoever, for the voyce of the sevenfold perfection of the mystery of God, is silent and speaks not in any of them all.

Note here hence, that such as write bitter things in the Saints of God, as sin, and uncleannesse, not yet purged and taken away, as also good things in wicked men, as remenders of that good Image of God wherein man was created, they know neither the prohibition, nor yet the command given unto that great Angell that comes down from heaven; nor have they the oath of God upon them, for the confirmation of time, to put it out of controversie in the soules of men, how it is no more.

The ground of the setling of the heart through patience followes,

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Because the coming of the Lord drawes nigh.

By Lord here, is meant the Lord Jesus, and by coming is meant his grouth or springing up in his perfection: The word draw, signifies the continuation and extention of a thing to the uttermost, as in the Psalms, draw out thy loving kindnesse to them that know thee, or extend and continue thy loving kindnesse to them that know or acknowledge thee, to be what indeed thou art.

And againe, wilt thou draw out or extend thy wrath unto all generations, or wilt thou draw out thy wrath to generation and generation; as if he should say, is not thy wrath extended unto that generation of the wicked one, that seed of the serpent, in the fulnesse and perfection thereof, and therefore the generation of the just are cleared and acquit from the same for ever, so that it cannot be drawn out to generation and generation, in case that one possesse the fulnesse of it.

The word nigh, signifies unity, and that in the nearest bond of affinity, therefore it is said, thou shalt not come nigh thy kinne; that is, to enter into contract and copulation with them, which is of such nearnesse as two to become one flesh, where there is a leaving of father and mother, to become one in that mutuall bond as not knowing or owning any other.

The argument then stande thus; that if the Son of God, who is before all time, yea from eternity, and is that Lamb slaine from the beginning, hath (notwithstanding) extended and drawn out himselfe to be kindred unto you, and become one with you in the nearest affiance and unity that can be, raising up himselfe in you as Lord and King, yea as Prince of peace, being your present exaltation, lordship, and authory in your immediate condition, if no time hath intervened, no state swallowed him up, no Saint so ingrossed him to himselfe alone, no persecution prevented, nor Princes of this world crucified the Lord of glory so; but that he hath drawn out himselfe from eternity in respect of time past, to become one with you in the nearest bond, as to be but one condition together with you; one faith, one love, one wisdome, one joy, one strrength, and authority, one rule and lordship, yea one exaltation, [Page] ascention, and preferment; be ye then patient, and settle your hearts, waite and expect without wavouring, that from this unity and present being of the happy and blessed estate you stand in, he will extend and draw out himselfe in you, without any obstruction, or interruption unto eternall aye, raising up himself afresh in you, as lord and king without all interruption, intermission, decay or controule, but in all the variety of his glory shall ever appear like himself the Sonne of eternity, and of the blessed God.

Whereupon he amplifies his exhortation, backing it with arguments in the next verse.

Vers. 9. Grudge not one against another, brethren, lest ye be condemned: behold, the Judge standeth before the doore.

Wherein we note,

1. The terme he gives them; that is, brethern.

2. A duty, or dehortation, Grudge not one against another;

which he backs with a two fold argument.

1. From the danger, Least ye be condemned.

2. Readinesse for execution, and that in way of wonder, behold the Judge standeth before the doore.

THe word brother in this place, comprehends not onely the brotherhood of the Saints of God as in the next verse where he adds, my brethren; but also a certaine relation in brother-hood which is between the saints and men of the world, set forth unto us in that between Jacob and Esau, which the Scripture so often expresseth, and alludeth unto, Was not Esau Jacobs brother, saith the Lord, yet I have loved Jacob, and hated Esau, and have laid his mountaine wast, and his heritage for the Dragons of the wildernesse.

For Christ ariseth and is brought forth, out of as near a kinn with the men of the world, as Jacob was unto Esau his brother, who had both one father, even Isaac, and one mother, being both begotten [Page] at one going in of Isaac to Rebecca, as the Apostle reports unto the Romans.

Even so Christ and Belial, God and the Devill, spring out of one act of union, and conjunction of God and man, which must of necessity have in its divine wisdome and humane, else God and man are not existing therein.

For the wisdome of God transcends all creatures, and it is the excellency of man-kinde, that his wisdome transcends all creatures on the earth besides himselfe: So that without the wisdome of God, and the wisdome of a creature, the creation of man is not, for he is made in the Image of God.

Therefore in the propagation of the Sonne of God, there is the wisdome of God, subjecting and prostrating mans wisdome unto it selfe, which is the bringing forth of Christ the Sonne of God.

Also the wisdome humane subjecting and prostrating the wisdome of God unto it selfe, as the Serpent did the wisdome of the woman, who was made in the Image of God, is the bringing forth of Antichrist the seed of the Serpent the sonne of perdition.

So that it is God and man conceived and brought forth by the wisdome of God, which is Christ the Sonne of God, the Saviour of man-kinde.

And it is man and God conceived and brought forth according to the principles of humane wisdome; that is, Antichrist the sonne of perdition and that destroyer of man-kinde.

So that they are one in conjunction, and unity of God and man in the root, as near as Jacob and Esau were in that one act of generation, but in the springing up, and perfecting of them, they are as different and at as great a distance as Jacob and Esau were, in those two nations of Israel, and Edom.

And here note with me (my good freinds) that man cannot be known (no not that man of God) nor yet that man of sin, in a simple act of creation, without respect unto generation, nor in one simple act of generation, without respect to that act of creation.

For as it is in nature, that all the wisdome in the world, in the act of mans creation, cannot expresse or set forth his multiplication and continuation, on the earth, but with respect unto [Page] the act and virtue of generation; nor can it in the act of generation, set forth and declare mans beginning and originall but with respect unto that act of creation; even so no man can truly preach Christ in that work of creation as we are Gods work-manship created in Christ unto good works, but with respect unto the act of generation, as he is the seed of the woman begotten and borne of a virgin.

Nor can he be truly known in the act of generation, but with respect unto that act of creation, as the spirit of God carries up his geneology, which was the sonne of Seth, the sonne of Adam, the sonne of God.

For the wisdome of God, and the wisdome of a creature, are both in the unity; which is as that unformed Chaos, in the beginning; but Christ is onely propagated according to the wisdome of God, and Antichrist is generated by the wisdome of a creature, which is the giving of every thing a forme and virtue out of that confused and deformed Chaos.

So that without generation, creation hath no off-spring, and without creation, generation hath no beginning or originall.

Therefore the Son of God is voyd, without the one, and the other, and so is that Son of perdition.

Note therefore, that in that unity or act of creation of God and man to be one workmanship, there is a kindred between Christ and Antichrist, as near in all respects, as that of Jacob and Esau, considered in that lawfull contract and act of Isaac and Rebecca.

But in that act of conception and springing up, according to the wisdome of God, and the wisdome proper to a creature, there is that infinite distance and disproportion, as is between Israel and Edom, Christ and Antichrist, the son of God, and the son of perdition: Our Apostle therefore doth with good advice exhort the Saints of God not to grudg against the men of the world, and that in the relation of brethren, saying

Grudge not brethren one against another.

Grieve not, or groane not, as the word is, that is, let not the enmity that is in the world be vexatious unto you: But behold [Page] in that way of sin and death, Gods wonderfull device for the in-let of wrath and execution of justice in the world, and know that without that way of destruction, salvation had never been.

For if the Son of God had not beene made sin in our nature, and yet so as not to know sin, that is, never to approve thereof, or be stained therewith in the least, for never was guile found in his mouth, being that Immaculate and spotless Lamb of God, altogether pure, without superfluity or defect: So that his nature in whatsoever is proper unto him, is free from all guilt and staine, although he be found in a true sence in that condition which is sinfull.

Otherwise our nature had never been made the righteousnesse of God in him; for whatsoever is proper and naturall unto man, knows no such righteousnesse, nor can it approve of, or be satisfied therewith; therefore can wee never receive and accept thereof, but with the losse and denyall of all things proper to the nature of man, as considered in that off-spring of the earth, which he is changed and renewed from by the wisdome and spirit of God, being turned from darknesse into light, fram Satan unto God, a change which all the Saints participate of; therefore can no flesh boast, for by this meanes boasting is excluded, our owne works are utterly renounced.

Even so, the Son of God is become darknesse in the men of the world, as absolutely as man is made light in the Lord, therefore it is said, that if the light which is in thee be darknesse, how great is that darknesse: For if that which makes light be become darknes, there is nothing left to cure that darknesse: so also if mans nature which is in it selfe is darknesse, be made light it selfe in the Son of God, as he affirms of the Disciples, that they are the light of the world (the same that is sayd of himselfe) what is it that can impaire or diminish that light.

So that as wicked men have changed the truth of God into a lye, and have changed the glory of the incorruptible God into an image made like corruptible man, so they have changed the light of God into darknesse in themselves.

And herein Christ hath given himself as a ransome compleat, and every way proportionable for ever, unto that condition which [Page] man-kind is brought back and redeemed into, which is to be the son of the eternall and living God, to dwell with him in that inexcessible light which no flesh can approach unto: and it is alike holy and precious act in God to give his holy Son to be judged, condemned, and executed in the world, and yet be no proper cause thereof, as it is to save man by nature sinfull, and God himself the plenary cause thereof; for to justifie the wicked, & condemn the just are alike abhomination; yet God hath found a way wherein the Just one by nature (is and ever shall be so in the Saints) is in the world condemned, and also that wicked one (who is and ever shall be so in the wicked) is justified and saved in himselfe, that is, in the Lord.

Grudge not therefore brethren (by unity and contract in creation) one against another, though in act of conception, and springing up from that one Embryon, or formlesse substance, you become thus un naturalized and divided into two Nations in direct antithesis one to another, quarrell not against the work of God herein, but admire his wisdome, who hath hereby brought to passe our salvation, by the stopping of the mouth of all flesh, that glory may for ever redound to him, and not to the creature.

For it is as voluntary an act in the wisdome of man to choose the way of death, in the preferring of the things proper to a creature, before the things that are of God; as it is in the wisdome of God in Christ, to prefer and make choise of things proper to the eternall, before those which are momentany and mortall, so that the worke shall never say to the work-man, why hast thou made me on this fashion? For nature would not give in exchange its own nature & disposition for another, because its life and being cleaves thereunto, which the nature of another must of necessity be death unto it, which is declined by all things. Do not murmure then, nor grieve, let not the works of God be any way vexatious unto you, but behold with joy and admiration that wonderfull wisdome of God in that comely order of his justice, who hath adorned himselfe with as glorious ornaments of wrath in the execution thereof on the world, as he hath done in the distribution of his grace and mercy in that way of his onely Son; in the one is the thing given as a purchase, and in the other is the thing purchased. Our father Abraham was well acquainted with [Page] this poynt, when he bought that burying place of the sonnes of Heth, for him and his to be buryed out of sight: he would not take it as a gift, but gave out the just proportionable worth thereof in money by weight; for he knew according to the truth of Justice, that as there was a valuable consideration given for a place wherein to be buried out of sight (as Abraham saith of Sarah) a like riches and dignity should be in the inheriting and possessing of the land by his seed, to teach us this point, that according to the worth of that which is given to be buryed in the world, which is the Son of God; where none of his vertues nor graces is declared, alike shall be the worth of that estate and condition of such as are risen again in Christ (according to the rule of justice) which is no lesse then Son-ship unto the eternall and living God.

This was in the heart of David, moving him not to accept of that kind offer of Araunah the Jebusite, concerning that threshing floor, oxen, and instruments, but would pay a valuable price for them, because he would not worship the Lord in offering of that which cost not a valuable price.

And this is written according to the letter (as all other Scripture is) in every mans heart, and utters it selfe (if not stifled through desire of gaine in all merchandizes of the world.

Such therefore as have critically brooded upon the Scriptures to hatch a temporary and humane death only, to be the death of Christ Jesus, the Son of God, telling us of an ayry vertue or efficacy thereof meerly imaginary; for they know not how any reality thereof should reach unto us through ages past; for say they, his death was so long ago, and but of part of three days and three nights continuation, for whole ones they cannot make them all: and it was only the humane nature that dyed, which is only a separation of soule and body, and neither separated from God. By which doctrine it follows, that mans resurrection and life is only a rejoycing of soule and body, without any unity or conjunction with God, which is the overthrow and destruction of the doctrine of Christ, and so of the state of the Sonne of God, and of salvation.

For there is as reall a departure from God in the day of the wicked, whose state and condition consists of God and man (otherwise [Page] no eternall wrath) as there is a coming to God in the way of the Saint of Israel, whose state and condition consists of God and man, otherwise there were no eternall mercy and favour; the doctrine of the world therefore teaching a monarchicall Christ, and a kingdome bounded by time (at least in point of time past) it is of proper use to whet and sharpen the spirits of men, to hunt and seek after a State and Kingdome of that nature and constitution which man exerciseth, and not the Sonne of God.

These men have tyed all sin originally to one man in the fall (as they by tradition call it) but yet know not how, nor by whom the entrance of sin came: But carry us to imaginary Angels sutable to the rest of their doctrine, neither know they the way of the derivation of it, which is of so great concernment.

Even so they having tyed all righteousness unto one particular and individuall man in his resurrection, compassed and surrounded by time, but are ignorant of the way and manner of the derivation of it; for it is whole Christ derived, or else salvation is imperfect and maymed: But the spirit of Christ (or as some mince it) the influence of the spirit, without the body compleat, is but a part of Christ, the Son of God divided (as by this way of derivation he is) is as sound a doctrine, as to say Paul was crucified for you.

To conclude this point therefore, the work of God in ordering of the state of the wicked truly known and rightly judged of, is of no more disquiet, grief, or vexation unto the Saints of God, then the work of God in our salvation is; no, though our brother the Lord Christ be so given up unto death in them, as never to live in them any more, for it is our ransome, the justice and equity of the purchase payd for the eternall release of our soules; for the salvation of God holds firm in all respects, wherein the heart of man, or subtilty of Satan can put forth it selfe; that as there is compleat salvation free without money, or money-worth, as also in conquest by force and strength, so also in point of strictnesse of justice, in giving a valuable and considerable price in way of purchase.

The spirit then of grief, vexation and anguish, cleaves unto, as it is the proper portion of the brother-hood considered in Edom, [Page] and not in Israel, found in Mount Seir, or as the word signifies, the mount of the Devill, and not in Horeb, the mount of God.

Therefore the argument against grief and vexation at this brotherhood is added, viz. Lest ye be condemned; that is, fretting, grieving, and vexation at the wonderfull work of God, is condemnation, and properly is the practice of that Fornicator, and prophane person Esau, when he hath so lustfully and prophanely parted with the birth-right, to satisfie his corrupt and carnall desires, bred and begotten in hunting after the things of this life, which is to pursue that hinde of the morning (as the Psalmist calls Christ) to put him to death, for the glory of the flesh and of God cannot subsist and stand together.

The word (Lest) in this phrase is not used as a supposition, but as a certain affirmation, as where one Prophet saith, lest Hezekiah deceive you: Another expounds it, Hezekiah doth deceive you. So also where one Evangelist reports the words of Christ, Lest the people faint in the way: Another repeating it, saith, The people will faint in the way. So in this place, lest ye be condemned, is, yee are under condemnation whosoever so doth; for that is the condemning spirit that frets and grieves at the works of God, which is ever found in the world, who can never endure that way and manner of the translation of the right of inheritance from him which is born after the flesh, unto him which is born after the spirit: but vowes the death of the Son, which ever puts an end unto mourning for the death of the father also: now to be condemned, is to be pronounced and held guilty, as to justifie is to acquit and make righteous, as the Apostle opposeth them, It is God (saith he) that justifies, who then shall condemn? that is, it is God that acquits and makes righteous, who then can make guilty and sinfull?

To be grieved and vexed then at the wickedness of the world, is to be under guilt and condemnation; that is, when men cannot justifie and give excellency unto that work of Gods justice in his execution of wrath on the world, and rejoyce therein through that ransome given to rescue out of that condition, as well as he can be glad of that exercise of mercy in that inheritance and possession which he is put into, for the glory of God in our [Page] salvation consists in the one as well as in the other, and is alike glorious, and to be approved of in them both, according to the nature and manner of Gods operations found, and conversant in the one and in the other, and in them both compleat salvation is made manifest.

Nor is it the proper state and condition of the wicked, simply considered in it selfe, that makes wretched, but as it hath respect to the state of the just, for with respect to both is condemnation compleated.

Note here then, that he that cannot be freely willing that the spirit of grace and of God should suffer losse in the men of the world, of all its proper life, vertue, and operation, as it is that whereby the men of God live, move, and act in all things.

That man can never give consent, that that wicked spirit of the world which by nature is proper to all flesh, should ever be made in the excellencies of the Son of God, or furnished with the strength and operations of God.

Hence it is, that men have carved out unto themselves a better thing then Ish, the man of strength, vigour, and courage; and a worse then Enosh, the man of basenesse and sorrows; that is, they teach a better estate and condition then that of man, which is only in God himselfe; and so they make Christ not to be very God, which is to destroy Christ unto themselves; and they set up a worse thing then Antichrist, which is the Devill, and in the one and the other the form, the faith of Devils in themselves, which is to believe tremblingly, that there is one God: but to believe, that of twaine he is made one new man in Christ, that wisdome and confidence they attaine not.

So they conclude a God-head out of Christianity, and then it is out of Christ the wisdome of God, and so he is properly the tormentor of the world; and they conclude a Devill out of man, and then he hath not the wisdome and corrupt will of the flesh, and that is none but the Son of God, the Saviour of the world, whom they account not only as one having a Devill, but as Belzebub the prince of Devils, which is no more then to preach Christ for Antichrist, and Antichrist for Christ, and these are taken as men fit to make Preachers, and able to correct all errours in the world; for as it hath been in Councels and Synods, even so it is [Page] now; but herein lies a great point of the deceipt and snare wherein the world catcheth it self.

And these are the men that groane, grumble, and grieve at the works of God, both in just and unjust, for they can neither endure the work of God according to the excellency and top of perfection, as it is in Christ; nor yet the work of God, according as it is in that man of sin, Antichrist, who goeth about as a roaring Lyon seeking whom he may devoure: but they cannot abide to heare that he that is men is that man slayer from the beginning, and so grieve that Cain should have his proper due.

And when ever the Gospel appears in the truth and reality of it, they hold it comes to torment them before its time. For either it vilifies that which they exalt, or else it exalts that which they so vilifie, and the time is never seasonable to them neither for the one nor the other.

And such as hold a state and condition between the sonne of God, and the son of perdition (which is a reall condition proper to the sons of men) they have it from the same principles from which the place of Purgatory doth spring, which the same men seem so zealously to condemn and approve, as Doctors of that kingdom which cannot stand, being divided in it self, but is in the way of the sall, and not of the resurrection; and so much for the argument drawn from the danger, Lest ye be condemned.

The second follows, which is the readinesse for execution, and that in way of wonder, Behold the Judge standeth before the doore.

Behold, that is, admire and wonder at the appearing of this signe also, namely that the righteous Judge of all the earth, that renders to every one according to his work, hath no other door to come in at, no other way of entrance, whereby to passe sentence of absolution or condemnation; no way to quit the just, or condemn the wicked; no way to exercise mercy or severity, but only through this two-fold estate and condition of man-kind, namely the crucifiers of Christ according to the flesh, and the crucifiers of Christ according to the spirit.

Therefore he that finds a condition, way or act, wherein God is only as a bare spectator or else exerciseth some-what besides, or out of the way, either of mercy or wrath, among the sonnes of men, let such conclude of another estate in man-kind besides these twayn.

[Page] But let such know that they are not of the spirit of Abraham, the friend of God; for he acknowledged freely the Lord to be Judg of all the earth, in that destruction of Sodome, and deliverance of just Lot, which these men deny, if there be another way of the administration of the Creature, whereinto the Lord enters not, for he hath no way of entrance in the way of his administrations among the sons of men, but only at this two fold door, either of mercy or wrath.

Let such look to this point who makes a good and commendable way of administration in meer civill affayrs, wherein the grace and favour of God is not properly exercised in that way of Christ, neither is the wrath of God in exercise as in that way of Antichrist: But such will find that he who is not of the faith and works of Abraham, hee is of the law of the flesh and spirit of the world; and he that hath the spirit of the world, hath not the spirit of Christ; And whosoever hath noth the spirit of Christ, the same is none of his: and they that do not the works of Abraham, they are not the children of Abraham, but of their father the Devill, whose workes they do, and will do. For this two-fold door is the only way of entrance in all the wayes of administration belonging to him who is that righteous Judge of all the earth.

Therefore he is sayd to stand before the doore, or as the word may be read, with the doore; that is, hath setled and confirmed himself to be Judg of all, with this way of entrance, for administration; for the word stand, in this place signifies to minister, as in the administration of the Priests and Levites in the house of the Lord; It is said, that Judah rejoyced that they stood before the Lord: So the Prophets are sayd to stand before the Lord, when they Minister with power and authority from him.

And the word translated (Before) may be read with, by the allowance of the spirit of God; for where one Prophet saith, I am a stranger (before) thee as my fathers were: Another reports the same thus, I am a stranger (with) thee as all my fathers were.

And where it is translated to be the speech of the King to Haman, he will force the Queen (before) me in the room. Another translates, he will force the Queen (with) me in the room, and many the like; for the Hebrew words, ethpenei, and liphenei, are both one of the same signification, and put one for another in the Scriptures.

[Page] To conclude this poynt, the wonderfull and miraculous power of the Gospel, in being a savour of life unto life, and a savour of death unto death, consists in this two leaved gate, as the phrase of the Prophet is: and here it is a door of a double or two-fold entrance of one eternal act in the distribution of mercy and justice: For behold, the Judg hath no other entrance, but with respect of opening this two-fold work of the mystery of God, and the mystery of iniquity; for the performance of all the workes which have been, are, or shall be exercised and done among the children of men, the truth whereof is ever repined at by such as are under the power of condemnation, from whom he separates the Saints, whereupon the next words are brought in as holding a consimilitude among themselves.

Vers. 10. Take my brethren the Prophets, who have spoken in the name of the Lord for an example of suffering affliction, and of patience.

In which words observe,

1. A reiteration, with an addition of the terme Brethren, My brethren.

2. Adoration, leading them to the Prophets for a pattern, who are described unto us,

1. By their speaking of the word of the Lord.

2. By their suffering affliction and patience therein.

1. HE gives the terme brethren here as he did before, but in another respect, for he excludes that brotherhood, as having respect to that of Esau, therefore he speaks unto them conjunctively, and assumptively, my brethren.

So that it is not the phrase of Scripture that is onely to be minded in the understanding of the will of God, but what it is that God intends in that place by using such a phrase, so accompanied with its coherence, otherwise we may take Antichrist for the true Christ, and the true Christ for Antichrist, and the God of this world for the true God.

[Page] For sometimes the word Gods in the plurall number intends Idols, as the Apostle teacheth, there are Gods many, and Lords many; that is, Idols cut out unto places, and offices in the world created and set up by men, but unto us saith he, there is but one God.

And sometimes the plural Gods, Elohim signifies the true God, the Creator and maker of all, as it is sayd, In the beginning God created the heavens and the earth, &c. And sometimes the same word is taken for the holy and godly Judges in Israel, as when the servant after his seven years service would not depart from his master, he was to be brought to the Gods, the word is Elohim; that is, to the Judges, to have his eare bored through to serve him for ever.

So also the Scriptures makes report of false Christs in the plural number, and the true annoynted is given in the plurall phrase also, where the Psalmist saith, Touch not my Christs, and do my Prophets no harme; and so Antichrist, stiles himselfe Christ in the singular phrase, as well as the true Christ is so expressed, as the Evangelist reports, many shall come in my name, and shall say, I am Christ, and shall deceive many; there is joy in the stony ground where the corne withereth, and never comes to good, as well as in that harvest which is ripened in the kingdome of God, where they return with joy, bringing their sheaves with them: there is a righteousnesse of the Scribes and Pharisees which enters not into the kingdome, as well as that of the Sonne of God, who is the Lord our righteousnesse, the very kingdome it selfe, and the inlet thereinto also.

Yea, there is a faith of Devils, as well as the faith of the Sonne of God, as the Apostle declares, Thou beleives there is one God, thou dost well, the Devil also beleives and trembles.

The phrase of Scripture therefore without the scope and intent thereof, is the common deceipt of all the world where the Scriptures are read, and the rest have the substance thereof written in their hearts.

So that no humane learning (which is but the Dilucidation, or Lucifer of those principles) can possibly give light to lead to the true knowledge of the Scriptures: The mis-apprehending of this point running away with the phrase, as men by their Concordance [Page] heap up phrases of Scripture to confirm their doctrine, whereas every one is of severall interpretation, never minding the intent, but onely the sound of words, is the very cause of all the principalities, powers, the rulers of the darknesse of this world, and spirituall wickednesse (or wicked spirits as the word is) in high places, which are so elevated, consecrated, and judged of such necessity in the world, for from hence ariseth the unction of the King, as being set in that office and roome of that King of Salem, Prince of peace, and from this is the Bishop consecrated, and installed, as bearing the office and place of that great Bishop and feeder of our soules: and out of this mistake ariseth all those offices and officers, respectively, standing in relation to the one, and to the other, whereby the pure word of eternity, comes to be prostrated and adulterated by bringing it into copulation with vanishing things, which perish in the use.

Submitting it unto the glory of the creature, and not the creature to the glory of him, who is God blessed for ever, Amen.

Note here, that the laws and orders of men in the world standing upon the letter of the Scripture, in sound of word, and not in the sence, in the history which alters in form, and not in the mystery that abides for ever; hence it is that they are built upon the sands, as Christ reports.

And when any people comes to see into the defects of the foundation which another people stand upon, they encourage themselves, to pull down the building of another, to make their own more firme, so that which the world takes to be the strength and safety of it selfe, comes in few years to be the depopulating and ruine thereof.

For it is as possible to give as good ground and argument for one way and order set up, upon the sayd principles, as for another, as for water in baptisme, and men of ripe years, as wine in the supper, and infants counted the seed of the Church debarred, and for the cutting off the fore-skin of the flesh, as wel as either of them both: and upon this ground comes in that continued work, and great imployment of reformation in the world, and shall never be accomplished by the change of titles of officers, and formes of institutions; so long as they are placed upon the same foundation, namely the bare letter of the Scripture: but the [Page] best perfection it will be brought unto, is to persecute Joseph for interpretting the dream.

In this point of the letter or phrase of the Scripture, and the true intent and scope thereof, consists that threefold temptation brought in by Satan against Christ, and Christ his effectuall answer thereunto; in the one stands the subtilty of the Devill, and in the other the wisdome and minde of the Son of God.

2. And hence he brings in the direction leading us to the Prophets as to a pattern how to come to the true knowledge of the minde of God; that is, to the true interpreters of the Scriptures, for the Hebrew word Nabi, and the Greek Prophetes, signifies speaking, interpretting, and uttering words and Oracles that come immediately from God.

So that we have no true example, copy, extract, draught, or pattern of the law of God, the order and composure of the kingdome of God, but by having recourse to the true interpretation of the word of God.

And there is no true Prophesie of any private interpretation, but holy men of God speak as they are moved by the spirit of God; that is, there is no true interpretation given of any part of the word of God, when it is bounded to any particular time, or age, or confined to any particular time, or age, or confined to one particular person alone; but as the spirit of God remains the same in its motion, so doth the word of God in its expression and creating virtue accompanying the same in Christ, and it is a thing too sublime to be congealed into inke, too secret and hidden to be printed upon paper, too precious to be piled up in Libraries, and of too prince-like a spirit to enter into contract with, or be subservant unto any school of humane learning.

For it is the spirit of the Sonne onely, that knows the minde of the father, and it is he and not another, that must reveale it unto us.

So that if ever we receive that fiery law of the spirit, we must ascend into the mount of God, namely into the height of the condition of him who sits at the right hand of God, being that whereby he manifests his wisdome and skill, power and glory (even as a man manifests his art and skill by his right hand) which no art, power, nor policy of man can ever reach or attaine unto.

[Page] This pattern is set before us in the Prophets onely, or in that one great Prophet in the interpretation and unfolding of the word of God, or in the translation of the originall language; that is, in declaring how the things of God are transformed through the carnall conceptions of men, into the principles and rudiments of the creature, and so is in them become a profane Grecian, which makes the Son of God so complaine, that his vissage is marred more then any man, and his forme more then the sons of men.

And this is a language will speak in Cain and all his posterity, when inke and paper shall vanish as smoke.

There is also a skil to translate the spirit of man into the principles and excellencies of the Sonne of God, as being thereby become that holy Hebrew, of Heber, yea the seed of Abraham, and Sonne of God, to speak according to that voyce of the blood of sprinkling which hath in it power to passe over the destroying Angell for ever; if these were as truly translated or interpretted in the world as the letters and sillables of the Bible are into our native tongue, wee should see more eminent and excellent Schollars appeare then now we do.

1. And here the Prophets are described to be such as speak in the name of the Lord; that is, in the power and authority of the Sonne of God; for to speak in the name of God, is to speak in the authority and power of God, which comprehends not onely speech, but action also; that is, those signes and wonders, and mighty works which accompany the preaching of the Gospel in the confirmation of it, testifying the presence of God, accompanying the word, making it good by act and deed, according to the expressions thereof.

For the word of God is never truly uttered without the appearance of a signe and wonder, and a great work no lesse then such as holds proportion with God for the confirmation of the same.

Now we know a wonder is a monster in nature, such as no nature in its proper instinct brings forth, it goes beyond the bounds, abilities, and precincts of any naturall confines whatsoever, and without such works, signes, or wonders, the Gospel is never truly preached; for if it should, Christs promise would faile, but heaven and earth shall faile, before that one jot or tittle of the word of God come to corruption.

[Page] So that there is no speech or doctrine of the Gospel, but in its expression it frames, constitutes, and brings forth, a work of such nature as no simple nature whatsoever can bring forth, therefore a wonder and a signe, to be admired, yea truly miraculous, for no nature can reach thereunto, in the utmost extent thereof.

For as it is true, that there is no operation of the spirit of God, in the way of Christ, but it is above and goes beyond the nature of the creature, having the power and glory of the Creator in it, nor is it attainable by any, or by all creatures.

So it is true also that there is not any work, or operation of the Gospel, which the divine nature simply and abstractively considered can be sayd to be in any capacity or possibility to attaine thereunto, but the possibility of God to do all things stands in his making himself to be such a one, otherwise it is unattaniable in the nature divine simply and singly considered, because there is no work of the Gospel without man considered in it, no more then there is a Christ without mans nature who is the subject matter of the Gospel.

And as Christ is not without mans nature, no more is any work of the Gospel; for as the divine nature cannot of it selfe simply and solely considered, dye, nor ascend, neither descend, being incomprehensible.

No more can the humane nature considered simply in it selfe, have in it eternal life, comprehend all things, or be omnipotent but in that unity of the Gospel, the Sonne of God, they are all brought to passe, and all in act, and being in that one Christ, nothing in him therefore whatsoever; but being set forth and brought to light, there appear a wonder, a miracle is wrought, a signe set up for the confirmation of the Gospel, such as no nature simply considered can attaine unto, or bring forth; so that if the true word of the Prophet, or of interpretation be spoken, this true and miraculous work must enevitably appear, transcending all nature in the utmost capacity thereof.

And therefore that saying holds firme, that we have a Meditor made higher then the heavens, a work and wonder above all nature simply and solely considered, and therefore Christ is that new creature, yea the beginning or head of the creation of God, for God is one in [Page]the work, not onely in making, but as one made in Christ.

And thus the Prophets are invested with power and authority to speak in the name of the Lord, not onely in word, but in work also, a signe and wonder accompanying the word at all times, which makes them most noble, and God-like, to the cutting off of the spirit of Princes, becoming terrible to the Kings of the earth.

2. Whence he brings in the second description of a true Prophet as the means whereby this power and authority is attained; and that is, through suffering affliction, and long patience.

By suffering affliction in this place, we are to understand a being cut off from being supported by any earthly power, carnall policy, or any temporall glory whatsoever, with respect to friends or alies, or any earthly relations which fade and vanish away, which human spirits seek unto, and rely upon, for the promoting of themselves.

For onely in the losse and laying aside all these things, a true Prophet comes to be invested into the power, wisdome, and excellency of the Son of God, in whom is found all friendship, all offices, and all relations whatsoever not onely compleated, but also eternized to abide for ever, in whose power and authority by this means they go forth.

By this means it was that Moses became so great a deliverer; for he refusing to be called the Son of Pharaohs daughter, choosing rather to suffer adversity with the people of God, in the losse of all such kinde of glory as Pharaohs Court afforded, became an effectuall instrument to manifest that power and glory, throughout all the land of Aegypt, in the deliverance of Gods chosen, and overthrow of his enemies.

Again, take Eliah for an instance in this point, comprehending all the Prophets, as he did in his appearance with Christ in the transfiguration, and you shall finde him complaining that he is left alone, as cut off from all relations from carnall apostatized Israel, and his life sought after to be taken away also, by the policy and power of the whole kingdome of Israel under the Government of that wicked Ahab.

For a true Prophet is to endure hardnesse as a good souldier of Jesus [Page]Christ, and no man that warreth intangleth himselfe with the affaires of this life, that he may please him who hath chosen him to be a souldier; For no superiority, dignity, or advance, no place of office or atendance, no conjunction or relation of this life, but must suffer wrack and ruine, in the true prosecution of the authority and spirit of a Prophet, otherwise the name of God is not called upon, as Christ witnesseth, saying, For whosoever of you he be, that forsakes not all that he hath, he cannot be my Disciple.

The bond of family with respect to wife and children, must give way to this; the bond of trade and imployment must give way to this, the bond of office and place to uphold this tottering temporary order amongst men, must give way to this, the bond and tye to particular congregations of tittuler Pastor, Teacher; or in any other way, hireling ministry, which are much alike to family, cares, relations, and employments to maintain a temporary credit and lively-hood in this life, the power and spirit of Eliah breaks them to peeces; if the spirit of God breath, it snaps them all like Sampsons bands, which were but as flax when it smels the fire, though the world in the losse of the lock, by its Dla's, who hath bewitched them, to stand ingaged unto it, contrary to the expresse word of Christ, which sayth, If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea and his own life also, he cannot be my Disciple.

When did we hear of any of the Prophets or Apostles tyed unto wife, children, congregation or family, who have spoken in the power and authority of the Son of God, or what earthly relation was any of them tyed unto: We read of Hosea marrying a wife of fornications for a sign unto the people, and also of Peters wives mother, which are but slender arguments to encourage men to sit downe and dwell by temporary relations, and make them a sufficient fence and guard to put off all Gods calls and intimations, to attend upon him in any other way, if it make not for the support and supply of such engagements; where is there a man that acknowledgeth a call from God, if it make not for the promoting of himselfe in temporary things at the least in his expectation; and if it prove contrary, hee takes it up as a fore burden; what ever becomes of the cause of God, it must be subservant [Page] to these things; no marvail though the world be voyd of the joyfull presence of God, when wee rejoyce in nothing but what (in effect) the bruit beasts seek after.

Obj. But it will be said, that how ever the Prophets, Apostles, and Christ himselfe went on in the neglect of all temporary relations, yet how carefull were the Patriarchs in the preservation and mayntaining of them.

Answ. To which we answer, that the Prophets, Apostles, and Christ himseife teach in their practice, how we ought to stand affected with these earthly things, and how to demean our selves towards them in this our pilgrimage through the world.

And the fathers of old teach us by their demeanor, what care and respect we are to have in the conservation of such relations which are spirituall, and abide for ever, as they are constituted in Christ, and conversant in the family and house of God.

Obj. It will be sayd, that men uniting themselves to particular congregations, as Pastor, Teacher, Elders, Deacons, and Members, is of divine institution, and ought to be mayntained and contended for, according to the practice of the Apostles, and those seven Churches, with their 7. Angels, or Messengers particularly described and set forth in the Revelations.

Answ. To which we answer; that such as the salvation and faith is which we contend for, and maintain, such is the Church, but we contend for the common salvation and faith once delivered to the Saints; and so we do for a universall Church and congregation of the first-born, whose names are enrolled in heaven, once and for ever constituted; & that doctrine and prayer which is of lesse comprehension, that it reacheth not universally to involve the compleat mysticall body of Christ, it is a private spirit, and not consonant to the doctrine and intercession of Jesus Christ, which hath a like respect to all the chosen of God, and that in all times and ages.

And for those particular Churches mentioned in Scripture, they are all represented unto us in those seven Churches in the Revelations, which all vanish in the opening of heaven, in the fourth Chapter, and are never heard of againe, which only set forth unto us in their severall vertues, and seven-fold fulness and perfection therein, the state of that Church governed by him only that sits on the Throne, adorned with those 4. lively weights, and four and twenty Elders, furnished with that Angelicall and fulnesse of [Page] Ministery, set forth by seven Angels, seven Trumpets, and seven Vialls, inriched with all those excellencies, declared throughout that whole booke, and the perfection of this one only Church is signified unto us, in the vertue of those seven, as the excellency of one spirit of God is set forth unto us in that report of seven spirits of God being about the throne, and this one Church is signified and set forth in that of Philadelphia, which hath nothing but commendable things found in her, and no reproof, uncomelinesse, or imperfection at all.

Againe, those seven Churches teach unto us, that one Congregation or Synagogue of Sathan, wherein is contained that seven-fold wickednesse and fulnesse of sinne, in that Babylon the great, the mother of whoredoms, and proper seate of wickednesse in the land of Shiner, to which it is all conveyed and carryed in that Evah, which the Prophet Zachariah speaks of, and this is signified unto us in that one Church of Laodicea, commended in nothing, but condemned in all things according to just deserts, having atracted all wickednesse from that Angelicall Ministry by turning the truth of God into a lye, and this Church is ruled by the Dragon, the beast, and the false Prophet, in all those abominable practises and filthinesses set forth therein to the end of that Book.

He therefore that sets himselfe as a Pastor over one particular people or congregation, and yet it is not without reproof, nor doth his exercise in the word and doctrine, comprehend all the flock of God, & concerns the state of every Saint of God particularly, that man will be found a feeder onely of the mother of harlots, and as a Dragon to devour the man-child with Herod, when he appears, and not as that good shepheard who gives himselfe for the flock, not having that spirit of the Apostle that the care of all the Churches is upon him, as all in one, and one in all, as the true Spouse saith, draw me, we will run after thee; A single eye hath respect to all Saints alike, hath a like care of them, and they are a like precious unto him; the Son of God never directed the virtue of his death, or labour of his love to some of his chosen before others, but men in these dayes have framed a pastorall charge to be a fat pasture for themselves, or else the call of God speaks not therein.

[Page] But a true Prophet is under the losse, and in the departure from all these things, and thereby is invested with the power and authority of the Son of God, speaking in his name, words of wonder, and admiration, and not as the Scribes.

And they do not onely suffer themselves to be dispossest of these things, but they have long patience, or under-abiding in this condition, it alters not, what change soever comes upon them in this world, for they are not lesse jealous of that which the world counts prosperity, then they are of that it calls adversity, and are as watchfull under good reports as bad, knowing a like snare in both.

Not as such as seem to suffer for a time, and are zealous against the common practices of the world, till they have gotten some high place amongst men, and then they come to comply with the greatest worldling, and conversant with worldly affaires, that can put forth it selfe to be a consociate, or suffragator unto them.

Note for conclusion of this point, that a true Prophet knows his liberty, how that all things are lawfull, but all things are not expedient; all things are lawfull, but he is not brought under the power and dominion of any thing; he may marry, but so as though he had no wife, he may use the world, but as though it were of no use unto him at all; and he may buy, but so as one that never intends to possesse, for he makes no store or treasure of any thing that is of a perishing nature, no not of the worlds ordinances of Christ, as they call them, being of such nature as are onely comprized within the narrow confines of this mortall life, which they cannot extend nor draw them out beyond, and therefore things that perish as bodily exercises which profit not.

So that whatsoever a true Prophet makes use of in the world, he abides under suffering of the losse of it, and is disjointed from it, in the enjoyment of it, in point of that spirit, wherewith the men of the world pursue and make use of the same thing, becoming a pilgrim and stranger, to whatsoever the common spirit of the sons of men account themselves at home in, and is no more contracted, or affianced unto the things of this life, then he shall be when in respect of this mortall life, he is no more to converse with these transitory things, and affaires.

[Page] Whereupon he brings in the next words in way of answer to a question, might arise as thus; If the Saints of God suffer affliction under so long continued patience, wherein then doth their rest and comfort consist, the answer is,

Vers. 11. Behold, we count them happy that indure. Ye have heard of the patience of Job, and have seen the end of the Lord, for the Lord is very pittifull and of tender mercy.

In which words observe these particulars.

1. The esteem had of enduring and suffering: Behold we count them hapy that endure.

2. A pattern thereof propounded; Ye have heard of the patience of Job.

3. The end God aimes at and attains therein: And have seen the end of the Lord.

4. The ground & reason of the effecting and accomplishing thereof, for the Lord is very pittifull and of tender mercy.

FIrst, for the esteem and account had of suffering, it is brought in by way of admiration and wonder, Behold, it is no lesse then a miracle, that all happinesse should consist in durance and suffering; for the Saints of God upon true account can sum up the blessed and hapy estate and condition in one continued act of suffering, which all the world is so much afraid to undergo; that is, they suffer the losse of that exercise of spirit in its enjoyments, wherein the honour, riches, praise, and proper prosperity of all flesh doth consist (naturally considered) which is the desire and support of all the men of the world, in the losse whereof the Saints are made partakers of that spirit and life of the Sonne of God which springs up and exerciseth its virtue and power in them, wherein all true happinesse doth consist and exercise it selfe.

Which all carnall men decline, detest and abhor, for they will [Page] never accept nor receive Christ upon his own terms and conditions, but contrarily reject and cast him off preferring the pleasures of sinne which are but for a season before those riches and treasures stored up for ever in that Son of God.

It is a wonder, and miraculous, that afflictions and sufferings which all men are so fearful of, should be filled with the victory, joy, and tryumph of a Saviour: therefore it is that the Apostle saith (being well acquainted with this point) God forbid that I should rejoyoe in any thing save in the crosse of our Lord Jesus Christ, whereby the world is crucified unto me, and I unto the world.

Yet all men cannot but have an honorable esteem and high account of an innocent suffering as having praise-worthinesse therein, Behold wee count them happy that endure. Yea the integrity of the silver tryed in the fining pot, and the soundnesse and solidity of the gold in the fornace, are precious in the sight of all men.

Who is the man, but when the the suffering and the sufferer seem both to be removed out of the world, will not seem to approve of the work? Abrahams departure from his fathers house to go to a land he knew not whether, and his abode in the same land as a stranger and sojourner, not enjoying a foots breadth thereof, as the martyr Stephen reports, is approved as an excellent thing by all now in our dayes: but would be counted great folly, to give it a present being in a Prince to for sake his royalties to undergo the crosse of Christ: So also his seed going down into Aegypt, and suffering hard bondage under cruell task▪ masters, with their tediousnesse and dangerous travel in the wildernesse enduring so many cruell assaults of the heathen, and in their entrance into the promised land, by those seven nations greater and stronger then they.

The dispertions and persecutions of the Prophets & Apostles, together with the sufferings and death of Jesus born of the Virgin, these being all taken onely as things past, turned as into humane history, out of which may be collected carnall experiments and policy; who is the man that wil not lend an eare unto them, and seem to approve them? yea the very Scribes, Pharises, and hypocrits cannot but trumpet out the fame of the Saints in this point of suffering, saying, That if they had lived in the dayes of their [Page]fathers they would not have persecuted the Prophets as they did, but in the mean time do nothing else but build the Sepulchres of the Prophets, by their erecting of temporary ordinances, carnal governments, humane institutions, and appointments formed and framed from the pattern of the bare letter of the Scripture, under which they keep buried, the very spirit and life of the Prophets, Apostles, and Christ him self, stifling thereby the very virtue and power of those spirituall and heavenly appointments of the of God among the sons of men.

In those eternall extentions and operations thereof, then the which, a greater cruelty cannot be attempted or maintained; for as the blood shed in all generations from Abel to Zacharias, comes justly upon that present age & people who thus deal with the Prophets; even so that compleat power, glory, and presence of the Prince of peace, and innocent Lamb of God, which hath appeared in any, or all ages of the world, ought (according to the law of truth, justice, and equity) to be set forth, made manifest, and acknowledged in the present generation and age of the world, who is Jesus Christ yesterday, and to day, and the same for ever, though the world know him not, nor will acknowledg him so to be.

Note for conclusion of this point, that onely the sufferings of the Saints of God is an innocent suffering; for they do not wrong unto, use cruelty against, or contradict any of the proper creatures, or workmanship of God, who is the Creator of all things.

For how soever it be true, that the wisdome and subtilty of man, be the proper instigator and stirrer up of all perscution and cruelty against Christ in all ages, yet it is not that wisdome simply considered, as a work of God, but as it hath through its own voluntary propensity, sockt in, and drunk up into it selfe the wisdome and word of God to the corrupting and falsifying thereof in it selfe, and thereby doth truly become Satanical, which condition is no proper work of God.

Even as fraile man in that way of Christ, is become the potent and eternal son of God, and not the proper seed, and off-spring of man.

So that it is the spirit and power of Satan, that the Saints kill [Page] and crucified in themselves, and oppose in others, where, or in whomsoever it appears, and not any proper creature of God, and therefore the Saints onely are innocent sufferers, that being all they suffer for.

Even as it is in the wicked, it is not the spirit of a simple creature which they oppose and persecute in the godly, and kill and crucifie in themselves.

But it is the spirit and wisedome of God which hath drunk in the soule of the creature into it selfe, through the nullifying of all humane excellencies and glory in which the wisdome and glory of God doth consist, so that it is the wisdome of God in this act, which the world opposeth and persecutes; the sufferings of the Saints therefore are onely innocent, and miraculous, for they go beyond the power of any nature considered onely in it selfe, which suffering of the Saints he works up into one, as a pattern of all the rest, and that is the second point.

Ye have heard of the patience of Job.

2. The sufferings of all the Prophets are here gathered togethe, and composed in one, namely in Job, wherein we see the liberty of the Scriptures in propounding it selfe unto us either in the singular or plurall form, and that in the grace of suffering, wherein the Saints are made exemplary, for the sufferings of all the Prophets are here gathered up and centred in one particular, namely in Job.

For if the sufferings of all the Saints have unity in one Son of God, and be all of like nature, virtue and power in him, then hath that one act of suffering of the Son of God (once and for ever) alike respect unto every particular Saint of God, and hath its plurality in them, being of like nature, virtue and efficacy wherever it appears; for whatsoever is in that great Prophet of the Church, is of one simple and eternall act, and is as unpossible to carry a differing nature or virtue, as for God to change in any of his exellencies.

For it becomes the Captaine of our salvation in bringing many sons to glory to be made perfect through suffering: so that there are many sons we see, and yet there is but one onely son-ship, which onely son-ship [Page] every one hath who is not a bastard, and no son, and is a son only by the virtue and dignity of that one son-ship and not of any other, in any respect whatsoever.

And yet there is but one son, because all have accesse unto the Father by one spirit: and therefore it is that God is said to call his son out of Aegypt, when so many thousands of Israel marched out from Pharaoh, being but one body of Isral, which is said to be done also, when Jesus, alone, after the death of Herod, returned, being transported by Joseph and Mary, as one of no strength without support, a great difference in humane reason between that Infant and that Army that none of the Nations can stand before; but in both consists that harmony which is in the natures of Christ, therefore it is a faithfull saying, that if we be dead with him, or in him, we shall also live in him, if we suffer together (or in unity) we shall also reigne in unity, so that the sufferings of Christ are as truly multiplyed in the Saints as the glory of his reigne and son-ship is.

And yet it is true, that as there is but one son, so there is but one sufferer, for he him selfe bears our sins in his own body upon the tree; that is, in his body mysticall, and not in an historicall body, and of such nature is the tree whereon they are born. He bore our sinne; that is, all that which is their sin in the worlds account, namely the contradicting and abrogating of that law of the carnall commandement, standing in ordinances, which is done, not on a wodden crosse, or gibbet, but in or upon that tree of righteousnesse, where onely it is found to be abolished, that we being dead to sinne might live to righteousnesse, in which the stripes do consist, whereby we are healed.

So that the sufferer is but one compleat and compacted body; the place whereon this suffering is onely found, is but that one tree of righteousnesse, namely of the righteousnesse of God through the faith of Christ, where the flesh is onely crucified unto an eternall strength, and yet there are many sufferers: and therefore it is the voyce of all the Saints of God that ever were, are, or shall be, as one joynt acclamation or out-cry, written in their hearts for ever, For thy sake are we killed all the day long (that is, once and for ever) and are counted as sheep for the slaughter.

[Page] We conclude then, that the sufferings of all the Prophets, Seers, or interpreters of the minde of God, are comprized in our mysticall and spirituall Job, and the patient sufferings of Job, are extended unto, and of an examplary nature in all the Prophets; that is, of a teaching and leading virtue in every Saint of God, fit to be imitated, and worthy to be followed of all the rest, otherwise due honour is not given unto Christ according to the nature and glory of those inestimable sufferings comprehended in his mysticall and royall body innocent.

But he is carnallized in the doctrine of the Crosse, as in all other points, the world deals with him in the matter of the Gospell.

3. It is taken for granted therefore, in the next place, that the Saints of God have heard of the patience of Job, or the sufferings of the hated one, as his name signifies, or one that endures enmity against himselfe, as it is said of him whom the world hates even untill now Consider him that endureth such contradiction of sinners against himselfe, least you be weary and faint in your mindes, as knowing it is the portion of him always, in whomsoever he really appears.

The word translated heard in this place, signifies to know, and that upon such termes of certainty, as to become one with the thing known, as it is said that Adam knew Eve his wife, not onely to be made one in Contract and Espousall, as Joseph and Mary were, who yet notwithstanding know not one the other; but to be made one individuall subsistance in their seed, having one form, and one spirit and life in it, and so the patience of Job: or the sufferings of Job, yea of Jesus, are known in the Saints of God; that is, they are one entire, simple, and undivided act in him, and in them also, bearing the same forme, containing the same virtue, subject to the same reproach by the men of the world, as also, of like joy, and acceptation as of old unto the godly, by whom it is said, Rejoyce greatly O daughter of Zion, shout O daughter of Jerusalem, behold thy King cometh unto thee, he is just saving himselfe, lowly, and riding upon an Asse, and upon a colt, the foal of an Asse.

Consider, the word of God brought not forth in the begining the sun moon, and stars, or any creature upon the face of the earth, to be of one nature and virtue in one age of the world, and [Page] of another nature and virtue in another time or age thereof, no more doth the word of God bring forth the sufferings of the Son of God, to be of one kinde and virtue in one man of God, and of another kinde, power or virtue in another man of God, or in one age to be really present with the Disciples, and in another age to be far remote, for they are all one individuall act in that one multiplyed Saint or holy one of Israel.

And so are the sufferings of Christ according to the spirit, in the man of sin, and sons of Beliall, which crucifie the Son of God afresh unto, or in themselves, putting him to an open shame: it is not one in Pharaoh, and another in Herod; it is not of one nature or kinde in Cain, and of another in Judas; it is not one in the Scribes and Pharasees, and another in the wicked Lawyers and Souldiers; it is not of one nature and kinde io that Antichrist and son of perdition, and of another nature and kinde in the Devil and Satan.

But it is one simple and eternall act of that one man of sin, multiplied into many Antichrists, which are now working already in the world, according to the power of the Prince of the ayre, the spirit which now worketh in the children of unbelief, unto which Christ speaks as unto one, saying, what is thy name? the answer implies both the singular and plurall number, my name is Legion, for we are many.

For we must remember that what soever the law saith, it saith unto them, or as the word is, in them who are under the law; that is, whatsoever the law of the spirit speaks; now the law of the spirit of life is in Christ Jesus, according to which he submits to the will of his Father (that ancient of days) in all things, as also rules over all temporary and carnall power; for there is nothing in Christ as wherein he submits, but it hath the virtue of authority therein also, and whatsoever this law saith, it saith it in all that are subjects unto the same, and gives being to what it utters, as the word did to all things in the beginning; so that if it speak of faith in any, it speaks without respect of persons according to that impartiality which is in it self: so that where it utters faith, it is in the powerfull work of faith, as a work wherein the Son of the eternall is involved, in whom it hath its virtue and power: if it utter alone, it sheds it abroad in the heart in the labour of it [Page] as that wherein God dwels, who is composed of it: if it speaks of hope, it is not deferred, but springs up in the soule as that tree of life in the Paradise of God: and if it speak of suffering, it creates the Crosse, not in any other form and virtue, but in that wherein it takes its being from the beginning, even as it was at the first, with the creation in the operation of the word in bringing forth all creatures to exist and have a being.

When it made the Sun, it formed it in that virtue that abides the same in all ages; and so it is with all creatures receiving their being and virtue by that word; even so whatsoever the law of the spirit saith, it gives the same being and virtue thereunto in all that are under that law, whether it concerne humiliation or exaltation, death or resurrection, the being of the Lord the Saviour, or the saved of the Lord.

For what or in whom-soever it speaks, it saith it to the reallizing of it selfe in the thing spoken, and that without exclusion of any one particular, or including any one more then the rest, which are found under the same law.

For as unto us there is but one God, so there is but one Image of that God, which is his wisdome made manifest in Christ, which is the proper and perpetuated form of Christ, wherein soever he is manifest, and of all true Christianity in all ages of the world.

We must therefore either take Christ, or a christian forme being under the law of the spirit (and then there is no other seat to set him in, but under the dominion of the flesh, that law of sin and death) or else the Crosse expressed and maintained according to that law of the spirit is the same in Christ, and in every Christian in all respects.

For it is that circumcission made without hands; that is, without any wisdome or ability proper unto, or atainable by man, namely the cutting off of that superfluous foreskin of the flesh; which is superfluous to the fulnesse of Gods wisdome and power, which is the proper hinderer and obstructor of the propagation of the Son of God.

Therefore this circumcission is to be exercised upon every male in the family of God (and that by divine institution) that is upon every one who have that masculine spirit of the Son of God, [Page] to acquit themselves like men of God, by faith, conquering and overcoming the world, for this circumcision onely brings the soule of man into a capacity of having the power of God to be exercised therein, in which is that fulnesse and perfection, that all things natural or proper to a creature, are altogether superfluous, and therefore it is said to be Circumcision, or cutting round, so as no beginning or end of this virtue can ever be found out, for it is eternall.

Againe, there is also the law of the carnal commandement▪ or the carnall law, and whatsoever that speaks, it saith it onely in them, and in all them (respectively) that are under that law.

And this consists in carnall and temporary ordinances and institutions, such appointments as fade and perish in the use, such as abide not with man, or he not with them for ever; and what this law saith, it saith it in all and every particular that are under the same; that is, it reallizeth it selfe in every heart wherein it speaks, forming and framing a work therein according to the word gone out; for she word of God speaks that language in a figure, which mans heart naturally speaks, taking that (by viewing it by his own light) to be the substance and reality of the minde of God, in his intent; but is but a shadow, a figure or signification thereof, thereby carnallizing the word by transforming it into the similitude of a creature, and not into the glory of the Creator, so that the imaginations and dictates of his own heart give a temporary forme unto an eternall word, which is that carnall law of sin and death in himselfe, subjecting himselfe thereunto, so that whatsoever the letter saith which kils, it saith it in him who is litterall, and hath the power of engagement, and binding that party over to the onely acknowledgement, and practice thereof; and so the word of God becomes a tormentor unto man; for it being held, or imprisoned in this unrighteousnesse, or narrow and strait confines of humane principles and capacity, and yet in it selfe infinite and eternal, cannot possible move therein, but must have respect unto its own nature, which is infinite incomprehensible, and eternall, whereby the soule of the creature is set upon the rack, hanged on the gibbet, laid under an intolerable presse, cast into the flames, overwhelmed with the flouds, [Page] being extended and intangled with that which is infinitely above, as also below and beneath, and in all respects beyond the reach of all humane abilities, and so continually deviseth and frameth out more ways of torture and torment unto it selfe, then ever mans heart in any tyrant could invent for the shame and horrour of the body.

In which respect that compleat condition ceaseth to be the state and condition, or to be led by the proper principles of a meer creature, or workmanship of God, and becomes Shedim, as the Caldean phrase is, that is the destroyer of mankinde, in humane and satanicall.

So that the dictates of such a heart are the proper suggestions of Satan, and its operations, the proper works of darknesse, and the onely path wherein the wrath of the Almighty treads for ever.

Note also, that there is in them who are under the law of the spirit, a direct Antithesis unto this expressed of the wicked.

For the spirit of man being taken into unity with the word, and so gathered up into the wisdome and power of God, works nor moves not but by principles proper unto God, which are of an eternall and incomprehensible nature; and yet the spirit of the creature cannot move, but with respect to the precincts of time, in which it is, but it goeth forth in and by eternall principles, so that there is in the Son of God distinct operations, yet every one of an eternal nature and race.

The one giving delight to the work through variety & change of action; and the other gives liberty, ease, and freedome unto the soule therein, having so large roome and so spacious a sphear to walke and exercise it in, the bounds whereof can never be troden out, like the Sun in the firmament whose progresse none can hinder, nor stop, or prevent the health under its wings from the exercise of it self; nor can any take out of order those fixed stars of the morning, that fight from such an eminent and noble distance in their courses for the destruction of this wicked Sisera, even those bright morning stars that sing together, & sons of God shouting for joy in those Nobles of Israel, in laying of the first foundation of the earth so as it shall never be removed; who are as far above the power and dominion of [Page] Satan, as the heavens are above the earth, out of the gun-shot of being insisted with any corrupt doctrine, or of being hurt by any of the tyrannical practices of this present world.

Such is the state and condition of that mysticall body of our Lord Jesus, the dictates of whose heart are the motions of that spirit of holinesse and power, and his operations works of the Son of God.

And of such nature is the law of the spirit which is in Christ Jesus, and of all such as are under command, and in the authority thereof.

The Saints then, or brethren of our Apostle, know the patience of Job, not at a distance, but in the nearest conjunction; so as being made one with it, it being an entire and undivided crosse and suffering, and is brought in the next sentence, viz.

And have seen the end of the Lord.

Under the word seene is comprehended the exercise of all the sences which is usuall in Scripture, as being filled in them all by the Crosse and sufferings of Christ; as if he should say, yee have seen, ye have heard, ye have tasted, relished and felt the sufferings of Christ, for his name is an oyntment poured out, the sweet savour and scent whereof fills the whole house; so that your hands have handled the word of life in this point, as really as Thomas handled the humane body of Christ, when he put his finger into the print of the nayles, which fastned him to his Crosse, for the confirmation of his faith; of such reality is the Crosse of Christ, as to make us to see, touch and tast for our satisfaction the power and vertue of the Lord, otherwise we can never handle the word of life to minister and serve in the same as Ministers of the Sanctuary, and as able Ministers of the Gospel, not of the letter, but of the spirit, for the letter kills, but the spirit gives life.

So that our hearing or knowing of the patience of Job, namely our being one with Christ in his Crosse, alike as we are one with him in any other grace or vertue, is that which opens unto us the scope of the Scriptures: so that we see Gods end and aym in blasting unto us all carnall things, is the same that appeared in Job, to give double in that which never failes; for we never [Page] read of any more losse unto Job, but as though he were enriched for ever.

We see therefore Gods intent and end in the Crosse, so as to make it our joy and consolation, so that we rejoyce in persecution, in tribulation, and reproach, knowing that Gods end herein is only to make his power manifest in us, for in all these things we are more then conquerours, knowing that our victory stands both in being the Rescuer, and the rescued: so that the glory and joy of them both is made one in us, which no earthly Conquerour can attaine. So that our laughter is that spiritull Isaac, the joy of the whole earth; for howsoever we know our selves (in mans nature simply considered) to be like Sarah, barren of all the fruits of righteousnesse, and destitute of that immortall seed of God, and also our Lord simply considered; to be past age; for being brought forth and made manifest in time in one that is but of yesterdays continuance, who in himselfe is that Ancient of dayes: Yet the end and intent of the Lord in the conjunction of these, by visiting of us in that way of the promise, is the bringing forth of Isaac, according to that time of life proper to the Son of God, who is the joy and laughter of all that heare it, so as to approve of it, and give credit thereunto, according to that unwavering faith of the Father of the faithfull, who staggered not.

Therefore the end of this Crosse is manifested to be son-ship unto God, as it is sayd, My sonne, my sonne, despise not; that is, honour and embrace the chastning of the Lord, in the cutting off of all superfluity of naughtinesse which mans nature is subject unto, for the end thereof is that child-like disposition, being naturalized unto the Lord.

Yea, Gods end herein is to receive and embrace us as his peculiar ones; For whom the Lord loveth he chastneth, and scourgeth every sonne whom he receiveth.

This is that through which we participate in his holiness, and are possessors of that integrity which is in none but himself.

For hee correcteth in cutting off all superfluous branches, to this end that we may be made partakers of his holinesse.

Yea, the end of the Crosse is to invest us in our filiall portion, for if you endure chastning, God dealeth with you as sonnes, for what sonne is he whom the father correcteth not; and that for this very end, [Page] namely to fit him thereby to exercise and bear up his own spirit, nature, office and authority.

Such is the Lords end and intent in our undergoing of the Crosse, to bestow a double portion on us as he did to Job, which is the proper right of the first borne of God, appointed by the Law in Israel: For where it is said, the Lord gave Job twice as much, the word is, Added double: The same phrase is used by Elisha, where he desires to receive a double portion of the spirit of Eliah, or that spirit of partition, whereby to divide Jordan aright, as his Master had done before him; the word properly signifies the mouth exercising the part of two, which is the spirit of Prophesie considered in a double or two-fold respect; that is, as it contayns the spirit of intercession, in laying open and interpretting the state and condition of man-kind before God from which the Saints are freed and delivered; as also the laying open before the sons of men the state and condition of the Son of God, opening and interpretting that to which we are delivered, both these were in Job; the one signified in his praying for his friends, that they might be delivered from unrighteousnesse; and the other in the names given to his daughters, declaring his present joyous, and delightfull condition. Likewise the spirit of Prophesie is signified unto us, in that he seeth his seed unto the fourth generation; which number foure hath in it the mystery of the extension of things, as in the gathering of the elect from the four winds, or foure corners of the earth: so also in that four times ten, or forty dayes fast of Christ, his continued act of obstinance from the wayes of sin and death is signified, as in that four times ten, or forty yeares travell of Israel in the wildernesse, declares the Saints sight and acknowledgment of the works and wayes of the Nations, in all their performances, to be unto them as a barren, dry, wild and way lesse wildernesse for ever. Likewise Gods visiting of the fathers upon the children to the third and fourth generation of them that hate him, is for ever; for whom he hates once, he hates for ever; which visitation the holy man Job seeth his seed freed from by the spirit of Prophesie in this estate and condition of his restauration, and eternall enriching by God in way of this double portion.

For as the office of Kingdome and Priest-hood are the inheritance [Page] of the first-born in the family; so also is this double portion in Prophesie, or mouth performing the part of twaine; that is, he hath the mouth to perform the part of the sonne of (Man) namely in exercise of the spirit of God in interpretting and laying open the state and condition of all flesh, and by the vertue and authority of the high Priest of God, which is done not unto terrour, griefe, or controversie, but unto peace, joy, and reconciliation with God, as one that is entered within the vale.

And thus the mouth and breath of prayer is opened and drawn out with boldnesse before the Lord at the throne of grace, as coming in that name and authority of Jesus Christ, who is a Priest for ever after the order of Melchisedech.

Againe, in this double portion is the mouth of the Sonne of of God exercised as from heaven, opening and interpreting unto the world the mind of the Father in that state and condition of Jesus Christ, freely offering and making tender of the love, bounty, good will, and mercy of God unto the Saints; and this is done in that Princely spirit, and bounteous riches and liberality consisting in the power and authority of a King, which things are comprehended in the right of the first born, and are the portion of Job in this his restauration, wherein we see the end of the Lord, and in whom the state of all the Saints is personate and involved, and no other end is aymed at, or effected by God in all the sufferings of the Saints, but to give in exchange for transitory and vaine things, an inheritance mortall and undefiled, which fadeth not, reserved for us in heaven, or in the height of of that estate and condition of the Son of God. For the confirmation whereof, he brings in that argument propounded in the next place, which is the fourth point.

For the Lord is very pittifull, and of tender mercy.

To pitty, spare, or to be indulgent, is to refraine from imposing any penalty or, burthen, it is to forbeare to vex in the least; even as not in pittying or sparing a person or a people, is to execute destruction to the uttermost; This pity is exercised in the spirit of Christianity, and of Christ, as when the sonne of sorry man is acknowledged to be such, as there needs no other weight [Page] but his own proper propensity, to cast himselfe down unto death for ever; nor any other subtilty but his own to intrap and ensnare him unto the will of Satan for ever, then only do the compassions and pitty of a father move upon that heart, so as to adde no sorrow thereunto.

Againe, to pitty or commiserate, is to redeem, release, and deliver from whatsoever might annoy or disquiet the party which is subject to distresse; therefore it is sayd, that in his love and pitty he redeemed them, and bare them (as out of the reach of any harm) all the dayes of old.

So that when the heart declineth the help of all creatures, as insufficient to lend a hand from any of their proper abilities to help or rescue out of trouble, and that wretchednesse whereunto all flesh is by nature subject; then doth the pitty and compassion of a father, as being author of all tendernesse and compassion, move upon that soule, effecting Gods end by suffering of the loss of the abilitie and power of the creature: For when Job abhorred himselfe, as being but dust and ashes, then the Lord stirs up himselfe to release him not only from the bitternes of his friends, but repayrs all his losses with the right and priviledges of the first-born of God. Such is the tendernesse and pitty of the spirit of our good Shepheard, gathering the Lambs into his arms, and carrying them in his bosome, and gently leads such as are with young, yea layes downe his life for his flocke: And this is the state and condition of all such as find themselves fatherlesse in respect of any love, pitty, or compassion exercised towards them by the spirit of the world, of whom it is sayd, Ashur shall not save us, we will not ride upon horses, neither will we say any more to the works of our hands, yee are our gods, for in thee the fathers find mercy.

For he is not only pittifull, but of tender mercy, whereby the day that springs from on high hath visited us: Or that morning Sunne which is the light and glory of the world is risen up upon us, to give light to such as otherwise fit in darknesse and in the shadow of death, even that light of prosperity, joy and gladnesse, peace and plenty, which ariseth out of the light and inheritance of the first-born, unto whom the full inheritance belongs, with whatsoever the Father was, is, or shall be, in all his enterprizes and operations.

[Page] For the nature, office, and operation of the Son of God is ours, through these tender mercies, bowels, and compassions of a Father which cannot with-hold from an only Son, not only freeing us as a mercifull high Priest, from all evill and sin, but as a most bountifull and liberall King, supplying and furnishing us with all good; for if we see the end of the Lord in our suffering the losse of corruptible things, we are sure to feel the tender mercies of a compassionate Father, communicating himselfe with us in all the things incorruptible and eternall, without which he is not, and therefore is ceased to be mercy and tender pity in the world, that so as a Father is in his Son, he may be what he is only in us: Whereupon he brings in an eminent and universall prohibition, backed with an exhortation, together with the danger of not observing the same, contained in the next verse.

Vers. 12. But above all things my brethren swear not, neither by heaven, neither by the earth, neither by any other oath; but let your yea be yea, and your nay nay, lest you fall into condemnation.

Wherein observe these particulars.

1. The necessity and weight of the charge, in these words; But above all things.

2. A loving insinuation to move unto observation; My brethren.

3. The charge it selfe, or inhibition; Swear not.

4. An instance in particulars not to be sworn by, that is 1. Not by heaven. 2. Not by the earth. 3. A universall comprehending of all things contained in them both; Neither by any other oath.

5. An exhortation consisting of affirmation and negation; But let your yea be yea, and your nay, nay.

6. The danger ensuing the not observing hereof; Lest you fall into condemnation.

AND first of the charge, Sweare not. By swearing in this place is meant any Covenant, Contrract, or betrothing unto a thing, as to be engaged as subservant thereunto; that is, [Page] when we are obliged and bound over, as being under the authority or command of any thing further then it is found in, or serving unto the compleating and setting forth the mysticall body of Christ, that son of eternity.

Now a man is under the command and power of a thing, when he waites thereupon, so as to observe and answer to the time and opportunity thereof. In the rejection or neglect of any other thing, which might take up the opportunity, and hinder or obstruct the time, whereby that his Commander might be defrauded of its interest in him, whether it be office, dignity, allyance, relation, slothfulnesse, or operation.

And first for office and dignity throughout the confines and government of a Kingdome, they ought not to captivate a Christian, but must be subservant to the kingdome and call of Christ, whose kingdome is not of this world, or things therof.

When did Abraham that high father of the world, Isaac and Jacob, who were heyrs with him of the same promise, settle and establish their Scepter in any part of the earth, as tyed by place and office there, and were not as pilgrims and strangers, standing in readinesse as that righteous one of the East, to answer Gods calls, and to follow the Lord at his foot, who made the nations as stubble unto his sword, and as driven stubble unto his bow.

Or where did Moses, King in Jeshurunn, pitch his Tent to make his abode longer then it pleased that cloud of witnesse to exercise its abode upon the Tent, being ever ready to depart with the motion thereof.

Which bore witnesse in its two and forty removals in the wildernesse, to those two and forty generations, or resurrections of Christ, from Abraham to the womb of the Virgin, as also to the over-shadowing of the Virgin by the spirit of God, in that conception of the Son of God, from all the scorching reys and sunshine of mans glory and subtlety in that day-time of our salvation; as also unto that fiery light of the spirit breaking forth in Israel, through that Crosse of Christ, as in a night so dark and obscure unto the nations.

And to what people or places were any of the Prophets of God, or Apostles of Jesus Christ tyed, or engaged, by any temporary or terrene band, except imprisonment by the adversary, that [Page] so the vertue of the Crosse in its courage, constancy, and Princely resolutions, might appear and make it self evident.

Or were the Judges and Law givers in Israel tyed to dayes, times, seates, and circuits, as men making merchandizes of mens estates, credits and lives, that in case an Oath be bidden and given in exchange, delivery must be made without controversie; and many times the cause is as currant, as when the strongest caries away the purse on the high way, though a possibilty may be to finde out the falshood of the oath afterwards, when there is left no hope of redemption: And as for that mercinary and belly-god-like bond, to be engaged to places and people under the names of Pastor and Teacher, to evade the troubles and travels of Prophets and Apostles. Let that suffice which hath already been sayd, only let such look themselves as in a glasse, in that young man of the house of Judah, and yet a Levite, joyned unto their congregations, as he to the family of Mica. Read Judg. 17. and let them read the effect of their Ministry in that strange kind of Levite, who is of mount Ephraim, joyned unto his Concubine of Bethlehem Juda, according to what it brings forth between Benjamine and Israel, set forth unto us, Judges the 19. and 20. Chap.

Againe, in point of family, as in kindred and relations, the words of Christ holds firm, and are to be valued at the same rate we set upon him: and he saith, He that for sakes not father and mother, wife and children for my sake and the Gospell, is not worthy of mee.

And againe, He that hates not father and mother, wife and children, brethren and sisters, yea and his owne life also, he cannot be my Disciple. The reason hereof is, because all naturall relations brought unto the highest pitch which they tend unto, is to idolize the thing, by setting it in the place of God, requiring a due respect and observation thereof in the neglect or contempt of what ever might hinder the promoting thereof, which cannot stand with a due observation and respect of that relation, as it is ordered and eternized in Christ, but must make a nullity of it; for the coming of Christ in all things is glory to God in the highest, and not to the things of the creature.

When the man called by Christ, desired first to go and bury his father, that the earthly relation may have chiefty, and come in the [Page] first place, Christ answers, Let the dead bury their dead, follow thou me; intimating that these relations are dead, and are to be buryed unto us in the call and relation of Christ.

For Christ is about his Fathers businesse; not when he attends on Joseph and Mary, but when he is disputing and convincing the Doctors of the carnall Temple at Jerusalem.

But earthly relations in their proper intent (without which the life of it is let out) ever set themselves in the first place; for what is a Husband or a Wife, unlesse they make each other the highest pitch of their love, which is the pointed up pinacle, which the Devill sets Christ upon according to the flesh, wherein the strength of his temptations consists; and where it takes, it is the presumptuous sinne, which our spirituali David is freed from; for who dares not to love wife and children to the highest poynt thereof, without feare of sinning, being the proper sinew to [...]ye them together, and the life-blood in the veynes, to give motion and agility in all conjugall respects, making each other the object of desires, hopes, observation, diligence, care and motion, that nothing, no not life it selfe shall hinder, or be thought too deare to maintaine the credite, comfort, and well-being of one another.

And here it is to be noted, that when the Scriptures take up any of the Creatures in their nature, relation, operation, or in any respect, it is not done but with respect unto the wisdome and spirit of man, for whose use all things were made and are, and that to declare thereby either the mystery of God, or the mystery of iniquity, or both.

And that allusion cannot be of a capacity to signifie unto us the mind of God wrapt up therein (whether a thing terrible to nature or lovely) unlesse wee extend it unto the farthest poynt which it intends or inclines after, and that is Satanicall; as for example, when it takes up a Lyon to expresse it self by, a Dragon, Tyger, Wolfe, Leopard, Beare, Fox, or Serpent, we must look unto the proper pursuit of the creature to the utmost extent of his disposition and practice; which being centred in man as the scope and intent of all Gods works, it must be found there in the greatest cruelty, subtilty, and tyranny, which is no lesse then the Devill, that roaring Lyon, seeking whom he may devoure.

[Page] Againe, when it takes up lovely relations, as Husband to wife, and wife to Husband, Father to son, and son to Father, we must carry them unto that point which nature depraved pursues in this world (For in the Kingdome of God there is neither marrying nor giving in marriage) and then it idolizeth the party beloved, sets it in the place of God, and so becomes an idolatrous affection, yea it is that love of the world which is enmity with God, having the spirit of the Serpent in it, and therefore to be hated.

For it swears and engageth unto the things of this world, contrary to the charge of our Apostle given in this place; and so is a true metaphor, and in way of dissimilitude, or antithesis, holds direct proportion with the things of God, and so fitly sets out the nature of the love of God in the Saints.

Whose temporary relations, or lives are not deare unto them for the cause of Christ, in mayntaining those that are reall and eternall in him: and in this true sence of the height and intent of them, are all hated for Christ, and no bond at all to hinder them in their course in the promulgation of the Gospel.

For where find we any of the Prophets or Apostles of Christ entangled with wife or children, friends or famlies, as a tye to hinder them in the pursuit of the things of God. Indeed the Apostle saith, Have not we power to eate and to drinke, to lead about a sister, a wife, and power not to worke as other Apostles, brethren of the Lord, or in brother hood of that Lordship over all things: Yet did they practice or desist in doing, or not in doing these things, only as the progress and propagation of the Gospel might be furthered and promoted thereby.

But it is the policy and practice of the world to adjure & conjure things so together by humane tyes and bonds, knowing that all carnall relations flye for refuge unto a Diabolicall engagement, even as every spiritual relation flyes to that bond and oath of God.

For thereby the spirit of the world sets persons and places together, to claym mutuall interest to the neglect and vilifying of that bond of the spirit which is in Christ, prostrating themselves to the service and use meerly of each other.

But the doctrine of Christ saith on this wise; Yee have heard that it hath been said of old, thou shalt not for sweare thy selfe; but I say unto [Page]you, sweare not at all; that is, take not an engagement upon thee, so as to submit unto, or be at the service and command of any thing whatsoever; that is, not the proper state, place, office, relation, operation, or condition, as it is founded in Christ, or conducing thereunto.

By which, and in whom we are made Lord of all things, and so subject to none besides him alone: For of him, and through him, and for him are all things, and to him the glory of all appertains and belongs.

Therefore it is, That the sabboth is made for man, and not man for the sabboth, for the sonne of man is Lord of the sabboth. And hence it is that it is sayd, that the woman was made for the man, and not the man for the woman; that is, all things more weake and effeminate, whatsoever they be, are made to be subject, and of the service of that masculine spirit of the man of God, and not the man of God to be subject to any thing which hath not the strength and authority of the Son of God in it.

Now in that Christ was not made an high Priest but by an oath, and yet gives strict charge not to sweare at all; we are to consider wherein an oath doth consist, which the Apostle to the Hebrews describes in a two-fold respect, that is, the oath of God, and the oath of men. The oath of men is never taken in the way of Christ, but without the oath of God he exists not; the oath of God is never taken in the way of Antichrist, but without the oath of man he never was.

And first for the oath of God, we are to consider the speech of the Apostle, where he saith; That when God made or built the promise in Abraham, because there was not a greater to sweare by, hee swore by himselfe; where he transforms the promise into the oath, making them as one thing.

1. For the Promise of God, the Covenant of God, and the Oath of God, are but one intire act or state of the Son of God, only differ in variety and reall distinction of glory. The promise being Gods voluntary and free tender of himselfe in Christ, together with mans acceptation in a voluntary and free return of thankfulnesse: It is in God voluntary without compulsion, free without any restraint in himselfe, or desert in man; It is the tender of himselfe, else could not have in it the bounty and benignity of God.

[Page] And it is accepted by man in a thankfull acknowledgment thereof in Christ, which is voluntary, without compulsion; for the Son of God is not compelled to acknowledg the bounteous liberality of the Father, and it is free without restraint of himselfe, for he makes a compleat surrender of himselfe unto God, and without any desert in God; as considered in the vilification of the spirit in the men of the world, wherein is no desert, or thanks worthy at all but in himselfe, and exaltation of the same spirit in Christ, most worthy of all renown and acknowledgements, as the author and giver of all things.

Even as the unworthinesse of man consists in that state of the exaltation of the flesh in the man of sin, or men of the world, but as it is submitted unto God in Christ: so the man Christ is he, to whom of due desert every knee shall bow, and tongue confesse the worth and dignity of that Lord Jesus the man of God, and Saviour of the world.

2. Again, for the Covenant of God, it is a mutuall and conjugall engagement of God and man in the faith of Christ, whereby they become mutually and reciprocally at the service and use of each other, for therein is that speech made good and fulfilled; The man hath not power of his own body, but the woman, neither hath the woman power of her own body but the man, God vouchsafing unto the Son of man all that help and glorious supply that is in himselfe, and man bringing forth, and making manifest in himselfe all those glorious excellencies and vertues which are in the Son of God, and so is due benevolence given with respect unto all conjugall duties appertaining and belonging unto that holy Covenant and Contract in that Espousall of Christ Jesus the Son of God.

3. The oath of God is the immutability and unchangeable condition of this estate of our spirituall Abraham, taken into the promise and hopefull expectation of God; taken into the Covenant and present enjoyment of God; taken into the oath of confirmation, and unchangeable estate and condition of the Son of God, wherein it is impossible that ever God should faile or forget himselfe, as not to abide and remayn the same, so that he sweares by himselfe, wherein Abraham is a party, else it cannot be an engagement, and so is involved in the same condition [Page] with God; for where it is said (God sware by himselfe) it is word for word, If I blesse thee not; that is, if thou be not blessed, I am not blessednesse my selfe: Therefore he saith, Surely in blessing I will blesse thee, and multiplying, I will multiply thee; that is, if I be blessed, then thou art the same; if I be multiplyed in my vertues and excellencies, then thou also art and dost the same.

Note from hence, that a Christian and God-like oath, never swears by a thing greater then he that swears; for if he do, he divides himselfe from Christ, divorcing himselfe from God in falsifying the Covenant, in adulterating that holy and perpetuated bond.

And therefore he adds the oath of man to be such as swears by a greater then himselfe, which is to make God and man to be two estates and conditions, which is that which hath ever made a nullity of Christ (who is one) and holds the soule in a state of unbeliefe, and is properly that oath which God swears in the way of his wrath, which excludes men from ever entring into his rest; in the one man is in the oath, but no cause originall of the unity and contract between God and man; and in the other, God is a party in the oath, but no cause or originall of that breach or separation from God, exclusion out of the land of the living, or undergoing of wrath: The one is the shutting of the gate of heaven unto the world by that close and undivided estate of God and man, being the same condition; the other opens the grave for the Rebels in the wildernesse, that Hades, and state of death, by separating God and man from being the same existence, and so ever look after a greater then themselves; for the obtayning of whom, they return back in their hearts into Aegypt, seeking shelter and protection in the power and authority of the arm of flesh, exercising it selfe in the men of the world.

It stands the world upon therefore to maintayn engagements between creature and creature, as the intent of the word of God, and so in all things to have a respect to one greater then themselves, which must be another, and not their condition, which is the only strengthning of the arm of flesh, and buckling of the joynts of the kingdome of darkness together, to become their only refuge.

Even as it doth the Saints of God, to maintayn God and man [Page] to be one and the same condition in Christ, in the knitting together of that mysticall body of Christ, in the perfect supply of every part unto a perfect man, and so make that undefiled and all-sufficient Son of God the only place of their refuge.

The oath of man is framed by the wisdome of man, and is the very top and pinacle of his prefermens and perfection.

And the oath of God is framed by the wisdome of God, being the master-piece of his work, the beginning or head of his Creation.

The wisdome of God is his counsell held, or advice taken with fraile man, arguing from cause to effect, and from effect to cause, concluding both in one individual act and being; the result properly springing out of divine nature which comprehends all times, concluding man together with it selfe in the same condition, and that upon such undenyable principles, as cary in them the bond of an oath of the most highest and most eminent nature, which the Apostle calls the oath of interposition, because that in this state of Christ he comes between the blessing and the curse, in such sort that nothing of true happinesse can possibly passe by, or transfuse it selfe into the cursed condition; for the vertue and excellencies springing out of divine nature, being the glory of the engagement, all things tending to happinesse repayr thither, and gather themselves into one there, even as all light is gathered into the body of the Sun, and is all the seale and signet of God to confirm all true happinesse to take its beginning and make its abode there for ever, being an immutable thing or word abundantly declared in all the heyrs of the promise.

Again, the wisdome of man is that counsell held, and advice taken with the excellency of God, arguing from cause to effect, and from effect unto cause, ever concluding a distance in the one from the other, the result properly springing out out of mans nature and aptitude, which mouldeth things in the precincts of time, and concluding God to be concerned in the thing, as being the cause of all cause, and so argues a distance between the cause and the effect, God being before as the cause, and his word afterwards as an effect; the divine nature in Christ, before from eternity, the humane after in time: but the Gospel is a mystery, and such argument is naturall and humane, to make God eternall, [Page] and man in time: but the Gospel eternizeth man in God, and makes God in time, in the son of man.

2. This wisdome argues a distance in place, of cause and effect, as the vertue of our salvation is in Christ as a cause, being only such a person as lived in such an age of the world only, but the effect is in a Christian, being another, which is a meer humane speculation, and no mystery of the Gospel.

3. Again, it argues a distance in point of eminency, and principality, as the cause being more principall, and the effect lesse principall, as though the birth and bringing forth of the Son of God in the royalty of his operations, were not a thing of like worth and dignity that the conception and framing of him is, according to that pattern of the law of the spirit, seen only in the Mount.

So that this wisdome ariseth from, and carryeth in it principles undenyable to keep a distance and loof between God and man, and therein the point of unbelief consists, which is the state of death, in which the son of God is made a curse in the men of the world, as man is made a blessing in the Son of God in Christ: and this also is an oath of interposition; for hereby the Son of God being made a curse for us, interposeth himselfe between the curse and the blessed state: So as nothing bearing the nature of a curse, sin, death, or any unhappinesse can passe by, or defuse it self into that happy state and condition of Christ; but all attracts it selfe unto that which hath so vilified and made a nullity of the Son of God: and this is an immutable word or thing, even the word and state of the curse which abides for ever, which God explains and makes manifestly to appear unto the heyrs of Promise, which stand upon this ground of the impossibility of God, to lye or faile to remayn and be for ever, that which once he is without alteration or change; therefore in these two immutable words of blessing and cursing, or immutable things of the state of death and the state of life, God hath founded our salvation, that wee might have strong consolation, as the Apostle testifies.

And this wisdome or reason of man is as a seale to confirm the soule in its separation and deverse from Christ, being that signet the high Priests and Pharisees set upon the stone which covers the Sepulchre of Christ, and keeps him in the state of death in the men [Page] of unbelief, that his glorious resurrection is not found in the men of the world from the beginning thereof unto this day, and is a principall product of the Schools of humane Learning; for the more refined reason is voyd of the spirit of God, and the closer tyed to Grammar-rule, in constructing the word of God, the more are such sealed up in the word of the Curse, so that you shall seldome see a great Artist embrace the simplicity of the Gospel in that Crosse of Christ.

And with respect to the oath of man, Christ saith in a word for ever to be observed, Sweare not at all; which our Apostle accords with in this place, saying, Above all things my brethren sweare not.

Note from hence, that he which holds himselfe under a greater bond to utter truth, having taken the oath of men, then he is without the same, who never knew what the power and vertue of the oath of God is.

And if the weightinesse of a cause require an oath, and not required in a thing of lesse moment then men hold the preaching of the word of God, either to be but a triviall thing; or else why do they not tender an oath to the Minister when he goeth about to speak thereof.

Note again, that as men hold themselves under a greater bond have taken the oath of man, then they are without it; even so when they are invested into offices and places thereby, they account and reckon of themselves as being better, and of greater account and esteem then others of their brethren, the sonnes of men.

To conclude this point, wide is the difference between the oath of God and the oath of man; the one forms and sets in place and office the Son of God, the other forms and officiates the son of perdition.

The one swears the Lord liveth in him, in truth, in judgement, and in righteousnesse, and onely glories therein, and the other swears the Lord to be another thing, state, and condition besides himselfe; the one swears with Jacob, by the feare of his Father Isaac, reverencing the state of Isaac to be one with God as Abraham was, and the other swears by the God of his Father Nahor the idolater, who ever worships that which is acknowledged to beanother, and not himselfe.

[Page] The Saints are ever to swear in the name & authority of God, but never to swear by the oath of men; the world ever swears in the name and authority of men, but never in that name and authority of the Son of God.

2. The weight of the charge therefore is to be considered in the next place in these words, above all things swear not; We conclude then, that it is a thing of greatest worth and weight in Heaven or in earth, never to swear by the oath of men, but to receive our authority and confirmation in all things by the wisdome of God, and not by the wisdome of the world, for the one invests as a sonne into the Preisthood, and way of reconciliation of, God and man; and the other as a slave and vassal of Satan sets in the state of death, cruelty and wrath, in the seperation from God; therefore of greater weight and concernment then all things besides.

3. Consider the terme he gives them, my brethren; as if he should say in more words, except yee be of my fraternity; that is, of the proper off spring and brotherhood of the Son of God (flesh of his flesh, and bone of his bone) ye will never yeeld over your selves unto this inhibition, nor observe this charge given by God, for none but the off-spring of God wil disingage themselves from the language of this world framed and contrived according to the reasonings thereof in the wisdome of man, no more then there is any to be found but the seed of the Serpent that will disingage, disjoynt, and dislocate themselves from the language and oracle of God, contrived and uttered by that wisdome of God in Christ; prove your selves therefore by this, whether you be the brethren of Christ, belonging to one and the same Father, possessors of the same inheritance, for otherwise no heirship of heaven, no share in the tender compassions of a father, no virtue nor grace of the spirit, no crown of life laid up, onely for them that waite for, and love the reality of Christs appearing, in the vanishing and not appearing of all corruptible things at the brightnesse of his glory alone, in what thing, relation, or act soever they may seem to stand in, unto us, so as not to be engaged unto any of them; for explanation whereof he gives an instance what we are not to sweare by; first particularly, and then universally

[Page] 1. And first, we are not to swear by heaven: By Heaven, or height, as the word imports in this place, is meant Principalities, powers, dominions, the rulers of the darknesse of this world, which the Apostle stiles spirituall wickednesse, or wicked spirits in high, or in heavenly places, such as are eminent and glorious in the eyes of men, according to the judgement of humane wisdome: now the Saines of God are not to swear by any of these; for however the oath of man swears by the greater, yet the oath of God which is onely upon the Saints of Israel cannot be by a greater then himselfe, so that he is not engaged to any of these, but all are subservant unto him, and he is above them all, for he is King of Kings, and Lord of Lords, as it is written upon his vesture, and upon his thigh or joines, as in his strength and ornaments of his power and authority it doth appear, therefore Christ gives the reason why we are not to swear by Heaven, because saith he, it is the throne of God: Now the throne is at the service of him who fits thereon, and not he to be engaged to the throne: so that the Principallities and powers of worldly Governments, are the very thrones or chariots, wherein the Son of God sits for the excecution of his wrath on the world, and they all stand ingaged to be at his service, as that proper matter, and instrument, wherein the wrath of the Son is kindled, and executed.

For there is a throne whereon Christ sits to rule with a rod or scepter of Iron, wherewith he breaks to peeces as the sheards of a potters vessel, as well as there is a great white throne, that from the presence of him that sits thereon, this heaven and earth which are not to be sworne by, do fly away, and no place for them (in that dominion) is to be found.

For Ashur is the rod or scepter of his anger, and the staff in their hand is his indignation; unto these high places the Saint of Israel is not to be ingaged, for they are all subservant unto him; and thence it is that Nebuchadnezzar that great King performed that peece of service to Daniels friends, for the destruction of such as were his immediate actors therein, for the manifestation of a miraculous deliverance through the appearance of the Son of God in his powerfull presence with his people, when as they would not swear, or be ingaged to the authority and power of that high place, or great King; the like was in Pharaoh, whose wrath Moses [Page] feared, not because he saw him who is unseeable; and in Herod whom Christ looked upon as a Fox fitter to betake himselfe to the holes of the earth in his carnall power and policy, then to hinder him in that worke the wisedome of the father of lights had prescribed him; in the doing of which work he denies his mother to have any interest in him, in that way of the earth, saying, Women, what have I to do with thee, my houre is not yet come; that is, my time is not to come under any carnall command, or authority whatsoever.

Note in this point how contrary the practice of the common ministry of the world is, in seeking to be ingaged unto earthly power, as to sit under that shadow and protection, as their onely defence, having confidence therein, as though there were no other safety; so that if they can but stand (with acceptation) by the elbow of a great man, and watch for a nod, or a beck, to signifie a permission to give thankes, pray, or to preach, they count it their chief honour and hapinesse, and take it for a proper inspiration of the spirit unto them, and so it is of that spirit whereby they are led.

2. The second particular by which we are not to swear, is the earth; Neither by the earth: The word translated (earth) signifies a base degenerate stock, such as in the judgement of man are as persons illegitimate, not being borne or brought forth unto the excellency, and desired priviledge of the Sons of men in, and of the world.

These we are not to be ingaged unto, or to swear by, whether in respect of the state and condition of persons, or of any thing base in the worlds account; the Saint of Israel is not to be taken as bound over, or ingaged unto these things, as for their defence, government, supply, reliefe, release, or redemption and deliverance in any respect, so as to be required, and laid claime unto by the world, as their right due, or as a debt from his hands, no more then Satan can lay claym unto any thing that is in Christ; for the Son is free from paying tribute unto the world in all the children of the kingdome, onely as time, place, necessity, occasion, conveniency, and expediency gives and frames a fitnesse and opportunity thereunto; so do the Saints act, or refraine from acting in all things which the spirit of the world ingageth it self [Page] unto, as being bound and yet most free; that is, they are all firmly bound over in themselves for the liberty and propagating of the Gospel of God, and they are free likewise from whatsoever is out of that state and condition of the Sonne of God, from yeilding any tribute, or being any way so ingaged, as that it should make any true challenge, or lay any claym or title unto them, no more then that rich man could lay claym to the service of Lazarus so much as to bring him one drop of water to cool his tounge.

Christ renders a reason why we are not to swear by the earth, namely, because it is Gods footstool; so the enemies of Christ are said to be made his footstool, by the Psalmist; for as the powers of the world are as the throne for the exercise of Gods displeasure, so in the exercise and execution thereof, they are troden down under his feete, as such as are of base condition and off-spring whereon his feet are set, as being victour and conqueror of them for ever, therefore the promise is, Thou shalt tread upon the Lyon, and the adder, the young Lyon and the Dragon shalt thou trample under feet.

3. In the third place, the prohibition is of universall extent, comprehending all things contained in this heaven and earth as is described, in which heaven the actions, relations, and constitutions are multiplied, as the heavenly bodies in the visible heavens are, in their constitutions, motions, operations, and respects, which are innumerable.

The things of the earth also, in their severall forms, kinds and virtues are all comprehended in these words, Neither by any other oath; the world therefore in its exalted and troden upon estates and conditions, are as full of variety in the one and in the other, and with respect to each other, as the heavens and the earth are, which are here elegantly alluded unto, and yet true Christianity is free from being ingaged to any thing. (it selfe only excepted) not consisting of any nor of all them; for the Son of God not having a greater swears by himselfe, and is ingaged to none besides; the spirit and life of true religion is ingaged to nothing but it selfe, and unto that upon oath wherever it appears.

And pure religion and undefiled before God and the Father, is to visite [Page]the fatherlesse and the widow (according to their necessities) and to keep our selves unspotted of the world; that is, it gives out it selfe and yeelds sufficient supply onely to the fatherlesse, namely to such as are cut off from that race and stock of the men of the world, and so are without father, as Melchizedech is, and ever was, and will be, and in that respect the Prophet saith, For with thee the fatherlesse they finde mercy, who are not propagated, and borne of flesh, nor of blood, nor of the will of man, but of God, for that which is borne of the flesh is flesh, but that which is borne of the spirit is spirit.

The state of the widdow also religion supplies and is ingaged unto as to it selfe, whose covenant and contract with the things of this life is broken, and altogether dissolved, and made voyd, who are come to that age and gravity of the Gospel, as of threescore years and past, that is past bringing forth according to the wisdome of the flesh, who are such widows that bring forth in that kind, as the Apostle saith, wax wanton and will marry; that is, enter into contract and ingagements with the things of the world through their divorce from Christ; Religion is in no sort obliged unto such, but onely to the modesty and gravity of the former.

And therefore it is said, to keep it self unspotted of the world, it makes it selfe immaculate and undefiled, by the estranging of it selfe from the proper operation of that spirit of the world in all things; for it neither eates nor drinks, marries, nor yet gives in marriage upon the same grounds and principles which the men of the world do, in so much that Christianity is that Virgin-like Espousall which conceives and brings forth by that spirit of purity not found elsewhere but onely in it selfe, which the world stumbles at more then Joseph did at Mary, before God resolved his doubt, when he concluded to put her away, and to have no fellowship with her, which all the world not taught of God proceed unto, concerning the Saints of God, as ingaged thereunto by that spirit of uncleanesse, whereupon our Apostle brings in the next point.

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But let your yea be yea, and your nay nay.

That is, whatsoever you acknowledge your selves to be ingaged unto affirming it to be yea, let that ingagement be acknowledged to be alwayes, and in all things the same without denyall thereof in any thing whereinsoever it may be concerned: as for instance; if ever you were ingaged to God & nothing else, as men for the most part acknowledge traditionally they were in the creation of the first man Adam; or if you acknowledge that hereafter you shall be ingaged onely to him and no other if you cannot make this yea; that is, to be always the same without any negation at all, it is not the confession of faith, no true profession of Jesus Christ, yea it must be concluded upon, and acknowledge both in the preter, present, and future tence, or else it is not pure religion and undefiled before God even the Father, because otherwise it is not the ingagement of the Son of God in whom alone all purity doth consist; for if any thing, at any time, or time it selfe, for one moment, interpose between God and man, between the Father and the Son, it is not that unity and faith of the Son of God who never admits of any time, or any thing to interpose between the Father and himselfe, in that subsisting unity of his.

2. This exhortation is laid down in way of negation, let your nay be nay; that is, if ever you finde a time wherein you deny your selfe to be ingaged to Satan, either in your creation, or in Gods determination, or if ever you expect a time, or way, and means wherein and whereby you shall be disingaged unto him, and that fully and perfectly, then let your nay be nay; that is, let it be resolved upon that you were never ingaged unto him, neither are, nor ever shall be at no time, nor in any respect, else it is not that disingagement of the Sonne of God; for Satan never came to finde any thing in him, bearing the least tincture of his nature, or that held any correspondency with that evill one in any respect.

But I cannot but wonder many times, when I think of that profession of Christ which is made in the world, which for the most part is of such things as themselves cannot but acknowledg [Page] were never found in Christ, as ignorance, pride, errour, absence from God, selfe-love, enmity, disobedience, unbelief, and the like, at the least the relicks and remaynders of these to reside in the state of Christianity, not knowing that these things are to be confessed, upon that condition wherein the Sonne of God is transformed by the world unto, and in it selfe another thing then by nature he is, in which confession there is the vertue of transmission of all sin and unrighteousnesse into its proper place, even as in the acknowledgment of the righteousnesse of God, it is to be transmitted into the state and condition of Christ, or else it is not an acknowledgment and confession of faith.

And so sin is confessed upon the head of the Scape-goat to be carryed into the wildernesse which is desolate and way lesse unto the people of God; neither is he nor it that is the goate, nor the sin in that true respect found in Israel any more, and so sin it set on its probase and place of its perpetuall aboad not only in time to come, but past also; that is, in Babylon, in the land of Shyner, the place of confusion; wherein note, that the strictest order composed by the wisdome of man (which is in truth and substance consonant to the letter of the Scripture) men being tyed thereunto as a rule to walk by, is that proper confusion of Babell unto a Christian unity, because it makes man the fore-runner, and not the Lord Christ, who only enters within the vale, where the true oracle is uttered even as it is true, that when the will of God according to the law of the spirit, is the most distinctly made manifest, it appears to be the only confusion in a carnall mind, because it layes wast those proper principles whereby it adorns it self with all its ornaments.

Note here, how necessary it is for mans wisdome to moderate it selfe in the making of Lawes, and binding men under penalties to take them as rules for all to walk by.

And here we propound a question, whether one Law of God be not of like weight as another? for that distinction of the first Table being more eminent then the second, is meerly humane; for doth not Christ center both in two commands, and affirms them to be of like weight: and the Apostles bring all into one, saying, love fulfils the whole law: So that the two Tables do teach unto us the unity of God and man, and that both according [Page] to the letter of the Law, and also of the spirit, and therefore the Law is broken by Moses at the foot of the Mount, as considered in the Leviticall Priest-hood, exercised in the Rebels in the wildernesse, and the Law is preserved and kept by Moses in the Arke unto this day as the Scripture affirms, as it is exercised in that way of the Spirit, in Joshuah or Jesus, who leads into the land as that Captain of our salvation.

But however the question stands concerning strictnesse of Law in two commands of the second Table, which are of the same weight and importance to every Christian, the one as the other, and that is the not killing, but preservation of life, and the not committing of adultery in the preservation of chastity.

Is there not then a like care to be had, and provision made for the preservation of life, in respect of its existance and being, as there is to preserve chastity, that so man may appear in honour and temperancy.

If there be a like care to be had in both, then I demand how it comes to passe, that men make a law to execute death upon that fact of adultery, which reacheth unto the very Embryon, and unformed substance of man in the womb, that so they may prevent a Bastard-like brood, and that impure and incontinent conversation of men in the world.

Why are they not alike carefull to ordaine and execute a law upon men, in case man and wife know each other, when there is no possibility of conception, whereby the life of man seems to be destroyed and cut off, as considered in the very same capacity and principles, and so upon the like ground murder committed.

This case may seem to be the very point of Christs argument brought forth by his practice against the Scribes and Pharisees, who stood so strictly upon the letter of Moses writing, when they brought that woman taken in adultery unto him; who in pretending the fulfilment of the Law, out of a malicious spirit seeke to ensnare the Son of God, to kill him, and put him to death, which murthering litterall spirit of theirs he convicts them of, and acquits the woman, in that double act of his, in writing on the earth, having respect unto the writing of the two Tables of stone, signifying unto them that killing letter bearing sway in themselves, whereby they sought to take away his life, rather [Page] then the womans, by putting the force and dignity of the Law to stand in carnall and fleshly observance, and so convicted them in his first writing upon the earth, as having broken the Law, as Moses did the first Table; and therein their consciences accuse them as guilty of murder, and so they absent themselves from Christ.

And in his second writing on the earth, hee signifies that law of the spirit, which is for ever kept and preserved in himselfe, wherein is found no condemnation, but an acquittance from all sin and unrighteousnesse, and therefore the woman escapes without condemnation, when none but Christ, according to that law appears with her.

A Commentary might be writ of this point, but thus much only as closely as may be in way of caution, to prevent men in their so confident prosecutions, formed from the letter of the Scripture, as they piece-meale it out of the wisdome of man, left it prove no better in conclusion then the wisdome of the Serpent; that whilst they entice to the eating of the fruit of one tree, because of the fairnesse and benefit of it, they do not corrupt and destroy another in themselves in so doing, before they be well aware of it.

For if such mens wisdome and wills had taken place in the dayes of Juda and Thomas, they would have made a breach in the Geneology of Christ: And if they say they would have stopped execution till the children had been born, then they would not have sto [...]d to the glory of the Law; which after it be truly discerned, stands in seleritas inexequendo.

Wee are then to attend the mind of the spirit of God in this; namely that our yea be yea, and our nay, nay, wherein the scope of the Scriptures do consist, being the state of man-kind with respect unto God, which is in one act and for ever, and not in the relation of any one Creature or Creatures, with respect unto others; that is, to any meer creature or creatures, which may now be yea, it is, and immediately nay, it is not: but in Christ it is not so, who is the end of all law, the scope of all relations, and the very end which all operations drive at, & presse unto, as he is crucified according to the flesh, or else according to the spirit; in which respect, yea remayns yea, and nay remayns nay, both in the way of [Page] Christ, and in the way of Antichrist: So that he that teacheth another thing to be the intent and meaning of the word of God, what ever it is that may one time be, and another time not be in the same state & condition of man-kind considered, that is a doctrine under the state of condemnation: Therfore he backs it with this argument, Lest you fall into condemnation. The word translated Lest, is not spoken as a supposition, but as an absolute affirmation, You are fallen into condemnation: As in the Prophesie of Isaiah, the words of Rabshekah are, Lest Hezekiah deceive you: For which in the book of Kings is written, Hezekiah deceiveth you. So also where one Evangelist saith, Lest the people faint in the way. Another rehearsing the same story, saith, The people will faint in the way, as a certain conclusion thereof; and so it is here, If your yea be not yea, and your nay, nay, you are not fallen into condemnation; therefore Christ affirms, that whatsoever is more (of the very same point) is of that evill one, that is, of the Devill.

We are to know then, that such Doctrine as teacheth, that it was yea, that certain Angels, and also man were made in happy estate and condition, but afterwards it was nay, for the same state and condition became evill. It was yea, that Christ dyed, and afterwarde it was nay, he lived again in the same respect that hee is sayd to be dead, according to the scope of the Scriptures: Also that it is yea, the Saints of God are sinners; but hereafter it shall be nay, for they shall have nay sin; in the same respect considered further, it is or was yea; that the worship of God is or was tyed to such a form, according to the intent of Scripture, but it is or shall be nay; it either is not now, or hereafter shall not be tyed to such a form as it hath been, or now is, according to the intent of Scripture.

Doctrine of this nature is more then to let yea be yea, and nay be nay, for it makes the same thing to be both yea and nay, which the Apostle affirms to be the word of God, not but it is yea and Amen, the same for ever in the word of Blessing, as also in the word of the Curse.

This doctrine then is that way of the fall, and defection from God brings men under the state of death and condemnation, as here our Apostle affirms, and hath not salvation and life by Christ contained in it.

[Page] We are not ignorant of the manifold objections which may arise in mens hearts, backed by carnall Ministry in way of mans wisdome, drawn from the letter of the Scripture, which we have not ceased to speake unto as the Scriptures have given us occasion.

Wee shall here propound two, and speak a word to each of them.

First, the fall of man, which as it is carnallized seems to interpose sin between God and the elect for a time.

Secondly, the confessions of the Saints of God of a miserable condition for present.

To the first we answer, that there is a miserable defection from God, and also a happy gathering up into unity with God, both with respect unto man-kind, and no other creature whatsoever in heaven or in earth: And as for that Doctrine of Angels in that acceptation the world takes them, it is a meer fiction brought forth by humane wisdome, brooding upon the letter of the Scriptures; for there is no elect Angell which consists not of the same nature which the Angell of the Covenant doth, which is Christ Jesus, God and man, in one subsistance and being.

And again, if there was a sin in the fall of Angels before the sin and fall of man, how could the Apostle confesse himselfe in that faithfull saying, worthy of all acceptation (or to be embraced of all the Saints so as to acknowledg the same) That Christ Jesus came into the world to save sinners, of whom I am chiefe; or as the word is, I am the first: So that if there be a sin before the sin of man, how can man be sayd to be the first sinner; this doctrine therfore makes voyd the truth of the Scriptures in every foundation thereof.

We grant then that there is an absolute and reall change both in the Son of God, and the son of perdition, but what change is from that first act of the manner of the being of each of them once and for ever, without other mutation or change otherwise: That is to say, in the Son of God; the wisdome proper unto a creature is in the first act and manner of his being changed and transformed into the wisdome and principles peculiar to God himselfe; and this estate is, and abides the same for ever which is Christ the seed of the woman.

[Page] Again, in the son of perdition, the wisdome of God is changed and transformed into the wisdome and principles peculiar to a creature, and that in the very first act and manner of his being; and this estate is, and abides for ever the same, and is Antichrist that seed of the Serpent, yea that very Serpent the Devill himselfe.

Even as Christ is not only that seed of the woman, but also that spirit which over-shadoweth her, even God himselfe.

Furthermore, the word of God never expressed it selfe, but as a word of wisdome; therefore it is said by the Psalmist, O Lord how manifold are thy workes, in wisdome hast thou made them all. So sayth Solomon, The Lord by wisdome layd the foundation of the earth. And the Apostle sayth, Christ is the wisdome of God, and the power of God. Therefore out of him there is no wisdome, so that there is no expression of the word of God, or any existance of the work of God, but with respect unto Christ therefore the first words and workes manifested by God in the Scriptures is the preaching of Christ, which is the glad tydings of salvation, the Gospel of God, which was never known, nor ever shall be, but in the death and resurrection of Christ, and that through the tender of him in whom the day springs from on high to visue us. So that in the framing of neaven and earth in the beginning, this mercy-seate is erected, whereon those two Cherubims do stand, the death and resurrection of the Son of God, and from this mercy-seate, and from between these two Cherubims the word of God is ever uttered, and did never in any other way expresse it selfe in the world.

Therefore the life and resurrection of the Son of God in his Saints, and his death and descention in men of the world, do face each other, as holding proportion, and being of like capacicity, even those two Cherubs of mercy and Juistice distributed in Kingly authority, where ever the mercy-seate is ser up in the publication of the Gospel; and this life and death holds proportion in poynt of time so as never life nor death were ever before, or shall be after them.

The doctrine therefore of Angels and man in a state of innocency, and yet out of Christ, being changed from that which they were from the beginning, is no doctrine savouring of Christ in the Gospel, nor word of life and salvation. But only as those [Page] sayings of old of the Scribes & Pharisees, which our Lord Christ so carefully correcteth, as such as were corrupters of the Law, walking according to the oldnesse of the letter, and not in the newnesse of the spirit, for arguments of that nature are not consistant with the doctrine of the Gospel, and faith of Christ Jesus.

For to affirm that man is sometimes in Christ, and sometimes out of Christ in the same individuall, is all one to affirm, that the Sonne of God is sometimes in favour with the Father, and sometimes out of favour with him; which is no lesse then to say, that sometimes Christ the Saviour of the World is true God, and sometimes he is no God, and then no Saviour at that time at all.

And note here for the conclusion of this point, that the doctrine of the Gospel is not yea and nay, but yea and Amen, once and for ever. That the Son of God never was, nor is considerable, knowable, or speakable, but in the compleatnesse of his mystcall body; in the contriving and device whereof, the wisdome of God doth properly, yea solely consist, for all other things point as with the finger thereunto: So that to deprive Christ of that work-manship at any time, first or last, is to deprive God, only and infinitely wise, of that his wisdome, then the which greater Sacriledge cannot be. What change therefore may be concluded to appertain and belong unto the Son of God, the same also belongs unto the Saints of God, and that is once for ever.

For as there is but one death of Christ, so there is but one change as one eternall act: and as death is considerable in a two-fold respect, so is the change, and are of the same rise in point of time past, and of the same race or duration for time to come.

No marvaile therefore though men cannot calculate the time when Angels (according to their Doctrine) were created, or when the Devill (as they form him) took his beginning and rise.

But a word of the next point objected against this eternall Gospel which that Angell that flyes through the midst of heaven preacheth, being at a like distance from every part of it, all things being beyond comprehension, and he is a like neare unto all, for the midst of heaveen is the center of the world, where all points of the heavens meet and unite themselves in one.

And this second Objection consists in the Confessions of the [Page] Saints of God, and is a confirmation of the poynt, for which we will instance in one for all, and that is the Apostle Paul, who is said to be first a Saul, and afterwards a Paul; who first breathed out slaughters against the Saints, and afterwards payers, Behold he prays; once sayd to be the chiefe of sinners, and againe not inferiour to the chiefest Apostle of Christ: once a persecuter of the Church, and afterwards a Preacher of righteousnesse in the constitution of the Church: once a blasphemer, and afterwards utters the high prayses of God: once engaged to the high Priest of that carnall and degenerate Synagogue of the Jewes, by letters received to execute their enmity on all that call on the name of Jesus; and af [...]terwards so engaged to the Saints of God, as to be sacrificed, or poured out as a drinke-offering upon the service of their faith.

To which we answer; That whatsoever is said of this holy Apostle in point of evill with respect unto that vitious and depraved nature of man, it is spoken of him only as personated in that corrupt course and condition of the carnall Jew, so as to declare and set out unto all the world that stock and race of which by nature he comes, even as all men spring out of the dust, which is the proper meate of the Serpent wherewith he is nourished and kept alive according to the flesh, and according to the proper bent and propencity thereof brings forth nothing but enmity, corruption, and subtilty.

For it is dust and Gods image which are the materials of mans being in his Creation; for there is the seed of mans wisdome as a creature, as well as the seed of Gods wisdome as a Creator, which twayn are mayntained for ever, or else Gods workman-ship should faile and come to nought; but it is to abide in both respects, and that in the height and eminency of each of them, which could never be in one and the same subject undivided, for they are inconsistant; therefore man-kind cannot be known but with respect unto seed and generation: and so these are both found in their height in Caine and Seath, who is set in Abels stead, and in them the whole work is brought to light, which before lay but as in the Chaos or Embryon in the man and the woman, so that neither is to be annihilated: No man shall kill Caine, a mark is set on him by God, as a seale to confirm his life to the flesh, the very prints and characters of humane wisdome turning it selfe (as seale to the wax) to the word or wisdome of God: So that [Page] as the Sun which hath dominion of the day, and the Moon having dominion of the night, shall never faile, but are those faithfull witnesses of heaven: so the sight of Gods wisdome hearing rule in the day of salvation: and the wisdome of man as that other great light ruling in darknesse over all those Lucubrations of the men of the world, are those faithfull witnesses of Gods mercy and severity for ever.

Paul therefore sets forth himselfe; that is, what he and all men are with respect unto that wisdome exercised in that legall, and literall worship of such as put Christ to death, namely the carnal Jew; thereby declaring unto all men from whence, and from what the word of life hath rescued and delivered him, in whom the state of all the Saints is personated and involved, for the word of God is not of that narrow scantling and capacity as to center it selfe only in one particular man, but it takes in all men that belongs unto that proper inheritance which it intends in its expressions.

The scope of the Scripture then in Paul as in all other of the Saints, is to preach Christ, and centers not in any particular man otherwise, and so declares from what he is changed, as he is man to be made the holy one of God for ever: Not that Paul was in any time of his life of that corrupt and carnal spirit of the wicked Jew; for blasphemy against the spirit of God shall never be forgiven: Also he saith of himselfe, that he was called and sanctified from the womb, and that hee saw Christ as one borne out of due time, or as an abortive; that is, he reckons himselfe in the wisdome of God (which gives him his being, and makes him to be that which he is) as one born out of time; that is, before all time, for no time can comprehend that; and as one that never saw the Sun, that is, the glory of the Creature, to place an excellency therein, but only in that light which shined round about him in the way to Damascus.

So that we may not give these execrable things any being, or time, or abode in the Apostle of Christ, no more then we can give unto him to be a servant of sin at that time when he saith, So then in my mind I my selfe serve the law of God, but in my flesh the law of sinne, which things are inconsistant in one individuall subject.

For the word of God is an eternall word, and expresseth not [Page] it selfe but with respect unto an eternall act; it is not a transient and momentany thing, when it saith of Christ, I am a worm and no man, an object, a scorn, a bubble, a vapour, a vanity, a nothing; to be in the belly of hell, and in the heart of the earth, to be shut up, and cannot get out; These things are not momentany expressions, and transient acts, for the word and work of God is no such thing according to the true and reall intent and operation thereof: But they are reall manifestations and declarations of what the world hath really made of the word and wisdome of God in themselves.

And so are these expressions of Paul true manifestations, what the condition of a carnall Jew is, and how they deal with Christ the wisdome of God, and ever will do in whomsoever he appears; from which spirit that glorious change wrought once and for ever in Christ, hath freed all the Saints, and set them in the liberty of the Son of God, which otherwise are no better, but by nature the same with others.

So that it is not creation of man in being made one with God, wherein blessednesse doth properly consist; but it is that generative vertue of the immortall seed, bringing forth unto God, together with that act of conjunction, whereunto true blessednesse is annexed; therefore Christ is truly sayd to be made, and also to be begotten.

For out of that act of Creation in the unity of God and man, not only the wisdome of God makes it selfe manifest in giving form unto Christ the seed of the woman, but also that wisdome of the creature, namely of man, which gives form to the Serpent, who was more wise then any beast of the field which the Lord God had made: And that is the seed of the Serpent so brought forth, that is, in consulting with the wisdome of God from humane principles.

This is a faithfull saying then of Paul, and worthy to be embraced of all men, so as to utter the same language, That Christ Jesus came into the world to save sinners, of whom I am chiefe: For he that cannot acknowledge himselfe to be the first or chiefe of sinners, that is to say, in his grand Ancestor being made one in that act of Creation, as he comes of the earth, and so in that way of the unbeliever is the first perverter of the word of God to destruction, though in himselfe in his proper subsistance in the way of [Page] the generation of the Son of God, hee is once and for ever freed therefrom, in that deliverance made by Christ: so that it is none of his inheritance or portion, otherwise no man can ever acknowledg himselfe to be blest and possessed with the first and chief righteousnesse that ever was, namely that righteousnesse of God in Jesus Christ, nor know himselfe to be a first-born of God, an heyr of the promise, and an inheritance of life that lasts for ever. And so we come to the fourth part of the Chapter, contayning that fruitfull and wholsome benefit, which spring from the death of Christ in all true Christians, the first whereof is layd downe in the next verse.

Vers. 13. Is any among you afflicted, let him pray; is any merry, let him sing.

VVHerein we are to observe a two-fold proposition, layd down interrogatively, together with a two-fold answer given thereunto.

The first whereof is this;

Is any among you afflicted, let him pray.

By affliction in this place is meant diminishing or weakning, as the word imports, and so Pharaoh afflicted Israel in Aegypt, to weaken and diminish them, lest they should grow in multitude, and so wax too strong for him and his people: but God makes use of that his dealing with them, to increase and multiply them exceedingly; for that which weakens men in the worlds account, proves through Gods device to be the strength and power of the Saints of God.

Therefore our Apostle puts us upon this question; Is any among you afflicted? Being that he had told them of what nature the death of the Son of God is in the godly, namely to bereave and dispoil them of all the strength, glory, excellency, and goodlinesse of man, so as it becomes as the withered grosse, or decayed flower of the field, when the spirit of the Lord breaths upon it; yea, though they be weakned and diminished in all such respects, so as they have nothing of that nature to trust or betake themselves unto, which can stand them in any stead.

[Page] As if hee should say, hath the Gospel and word of the Kingdome made spoyl and prize of all things among you, or in you? hath it routed and layd you wast of all such transitory wayes and perfunctory worships as the carnall and litterall Jewes do commonly boast themselves of, and comfort and content themselves in, of which Paul sayth, If any man might boast of, he much more, circumcised the eighth day, of the stocke of Israel, of the tribe of Benjamine, an Hebrew of Hebrews, as touching the law a Pharisee, concerning zeale, persecuting the Church, and touching that righteousness which is in the law blamelesse: And where shall we find a Church extant in these dayes which speaks by any other spirit then this, which runs in the sincke and channell of such externall and extrinsicall institutions, ordinances, genealogies, pharisaical righteousnesse, persecuting zeale, and tribe-like division of rule and government.

But what saith our Apostle of all these things? But what things were gaine to me; that is, as the very wealth and riches of a carnall Jew, those I counted losse for Christ, yea doubtlesse, and I counted all things but losse, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the losse of all things, and count them but dung, that I may winne Christ. And for this losse, diminution, or affliction, our Apostle prescribes the cure and remedy in whomsoever it is suffered, in this his answer given.

Let him pray.

The word (Let) hath a like Emphasis, as that of the Creation at the beginning, Let there be light, and it was so, and hath in it the very force and vertue of creating the spirit of prayer and intercession in that heart, in which this losse, diminution, or affliction is found, for it signifies as much as Amen, so be it, or so it is, or so it shall be; so that it fits the soule with the spirit of prayer, as the world was furnished with light by the same phrase in the beginning, without which spirit or breath of prayer the soule is without life, even as the world was in darknesse without the creation of light, or as the body that breaths not is dead, so is the soule without prayer.

Concerning praying therefore being so necessary unto the life [Page] of the Son of God, consider, 1. The signification of the word. 2. How it is to be taken in this place as an answer to the interrogation, or effectuall and forcible sentence. To pray, is to make an appeale, it is an appellation, or intercession; for the originall word in the Hebrew tongue, which the Prophets use for prayer, is Hithpallel, which signifies to appeale, or present a mans selfe, or cause to the Judg, and it comes of pillel, which signifies to judg or determine causes, for which appeals are made.

1. To pray therefore, is to make our appeale from one Judgement-seate unto another; that is, from the judgment and determination of mans wisdome, opinion, and sentence, to that wisdome and device of the Son of God, who judgeth not as man judgeth: For as farre as the heavens are higher then the arth, so is the way of the judgment of God higher than all the Thrones and Judgement-seats of the sons of men; therefore the Apostle tells the Corinthians that were carnall, That it seemes a small thing to him to be judged of them, or of mans judgment, or of mans day, as the word is; that is, by the light understanding or wisdome humane, only he stands to the judgment and wisdome of God, so as he judgeth not himselfe; that is, by his own wisdome as a man, but by the wisdome and light of the spirit of God: Therefore the Psalmist complayns, saying, Many there be that say of my soule, there is no hope for him in God, Selah: but he appeals unto God as to his shield, and the lifter up of his head, but thou O Lord art a shield about me; that is, a defence from all adverse power set forth and signified in Absoloms conspiracy; and the lifter up of my head, or head-ship, in setting me to be head of the people, and not Absolom, and that only through thy wisdome, where the wisdome, counsell and craft of Achitophel cannot take place; prayer therefore is an appeal from one judgment-seate to another.

2. Prayer is to speake, or plead a cause: so saith the Prophet Daniel, Whilst I was speaking in prayer, presenting my supplication before the Lord my God, for the holy mountaine of my God, even while I was yet speaking, the man Gabriel, or the strength of God came flying vehemently and touched me. It is a word or speech by which the strength of God hasts it selfe, and makes speed to lay hold upon the soule: So David cals it a speech, saying, My heart was hot within me, whilst I was musing the fire burned, and I spake with my tongue, Lrrd make me to know mine end, &c.

[Page] 3. Prayer is to supplicate and intreat; so saith the Psalmist, Return we beseech thee O God of hosts: And again, I beseech thee deliver my soule: And again, Save now I beseech thee O Lord, O Lord I beseech thee send now prosperity. So sayth Moses, I beseech thee shew me thy glory. Prayer is the office and property of a supplicant.

4. Prayer is to judg and determine a cause (as the word signifies) therefore David saith, Heare me when I call O God of my righteousnesse (or justice) that is, of my just and righteous cause: and agayn, Judge me O Lord, for I have walked in mine integrity, I have trusted in the Lord, I shall not stagger: And againe, Heare me when I call, and answer my prayer.

Now for God to judg the cause of his Saints, to heare prayer, and to answer when they cry unto him, is to give right sentence, and to determine the matter: which thing is not done in another state and condition, but in that individuall being and state of a Christian in that Saint of Israel, or holy one, the judgment is not passed, and sentence given of the cause and matter, by or from another subsistence or being: but in that subsistance and consistance of the Son of God, the hearing, answering, judging, determining, and passing sentence of, or upon any cause or matter presented by prayer, is no further off, nor at any other distance from the state and being of a Christian, then the cause or matter is which is presented, for they both flow from, and are acts of the same spirit, as man ascending in the word of God for supply, and the word of God discending in man, to declare its fulnesse.

So that there is in prayer a just appeale from the wisdome and practice of the world unto God; and there is in it also an humble sute and reall act of a supplicant and intreater for favour, yea and the pleading and laying open of a righteous cause before the Judge of all the earth, together with the hearing, answering, judging, determining, and passing Sentence thereupon.

And every one of these are as really intrinsicall, and of the same nearnesse to a Christian, making all for his proper being and subsistance as well one of them as another; neither shall he for ever be without any one of them, but they shall be as an harmonious mellody in the soule or life of a Christian for ever, which if we deny, we hold not the unity of faith according to that compleat [Page]and mysticall body of Jesus Christ, but make a fraction therein to the deviding of that holy one of God, which is that state of unbeleif, on which wrath abides.

So that when a Christian ceaseth to judge between sinne and righteousnesse, between Christ and Belial, when he ceaseth to discerne the difference between light and darknesse, between God and the Devill, then prayer shall have an end and cease in the spirit of a Christian, and not till then; for it is the very breath of the Sonne of God, whereby he lives the life of God eternally.

Note from this point, as it hath been often declared unto us how the prayers of the world, not onely in set forms, but in the more refined Preisthood fall short of the nature of the intercession of Christ, who ever lives to make intercession, not onely for, but in us, without straining of the word, so that they deny the nature of the prayer and intercession of Christ, in this great point of its continuation.

And so in like manner their doctrine must needs fall short of that message of life and salvation, and so much for the signification of the word prayer.

2. The second point is in what acceptation it is to be taken here, and that is for an appeal, implying hereby thus much, as if in more words he should say, have you lost all your own humane and fading excellencies, in the proper life and spirit of all your earthly and momentany relations, for the most honourable losse of them is, when we are cut off from them in our hearts, in the present injoyment of them, as in covenants, contracts, and combinations with the creature, that carnall and topped up height of all your places of worldly dignities: have you picked out that common stamp, in all your relations and operations, which the spirit of the serpent sets upon them, making them appear beautifull and desirable; and are you diminished and corrected, as having all such superfluous branches lopt away from you, as yeilding no shelter, nor glory or safeguard unto you. Take it for granted that it is so, yet here is a sufficient supply and remedy, make your addresses and appeal unto God in Christ, in whom they are all full, and that in an eternall compleat and perfect supply, as things that are onely proper and peculiar to the glory and duration of that eternall [Page] Son of God, and not to that mortall, fading, and shamefull race and pedegree of the sons of earthly men, whose breath as a vapour is in their nostrils; for in Christ you shall have and be both king and subject, and so shall never fail nor betray himselfe, which no earthly man can attaine, for he is that ruler in submission as the Apostle to Titus calls him; for there is the truth of rule and submission in Christ as one, and both in the utmost excellency thereof, though men translate the word, as a charge to obey magistrates, Tit. 3. 1. To that effect the Apostle speaks, I John who am also your brother and companion in tribulation, and in the kingdome, and patience of Jesus Christ; or as the word is rightly rendred, in the kingdome and under-abiding of Jesus Christ: So that he is a companion in kingdom, that is, in power and authority, and also in under-abiding, or in a perpetuated submission to the will of the father: so that in the state of Christianity there is all the relations, acts, and waits of administration of the kingdome, all relations and mutuall respects are there in act, and are fulfilled as in a kingdome of eternall glory and power, and that onely in the losse and villification of nothing else but an earthly fading and corruptible Crown, which Paul counts as dung, and losse, as the shame and undoing of man, that he may win the Diadem and glory of the other.

Againe, in it you shall have that mutuall relation of husband and wife in that glorious and happy espousall of Christ, for he that is joyned unto the Lord is one spirit with him, or one spirituall estate and condition, in which is compleated, and fulfilled all those mutuall and conjugal relations, acts, and operations of the married estate, in the reality thereof, in which the nuptiall day and joyful feastivity never ceaseth; nor can time be found wherein it may not be said; Behold this is the day of salvation, behold now the accepted time, yea this is the day which the Lore hath made, let us be glad and rejoyce therein.

Moreover in the state of a Christian you shall finde the relation of father and son, for the Father and I are one, there is the language of the son of God, and that in all the wayes and administrations, o [...] Education, donation, resignation, and inheritance of that purchased possession, acted and done, and ever in the act of doing, betwixt the father of lights, and that son of righteousnesse, that great light [Page] that lightneth every one that cometh into the world, so that in this appeal all losse of temporary condition is infinitely supplyed in eternall.

And further, in it you have the state and relation of high Preist and people, and that in all those severall respects of sacrifices, services, and oblations, together with their respective virtues and operations in point of that reconciliation and agreement made between God and man in the multiplyed comfort thereof, exercised in that house and temple not made with hands, but is eternall in that heaven, or height of happinesse in Christ, who is that dwelling place of the most high.

But time would faile to speak of these things, because they are infinitely uncountable, and unmeasurable in all their relations, offices, respects, and operations, which are through that device of God in christ to be attained in this appeal: because God himself who is infinite, emence, and eternall, gives being unto, and is the reallity of them all, and yet man is really in the use, comfort, existance, and exercise of them all, even as it is true that the soul is properly the fountaine, and cause of all the motions and operations of the body, and yet the body is really in the exercise, and hath the participation of them all.

For in this appeal is fulfilled that law of the spirit, which Paul to the Romans saith is fulfilled in us; so also speaks the Apostle John, that the new Commandement is fulfilled in him and in us, because the darknesse is past; that is, that which is proper and incident unto the creature, and the true light shineth; that is, that which is proper unto God is broke forth and appeareth in us, for a law cannot consist of one but must have respect unto twaine, otherwise there is no bond, therefore the law of the spirit is not contrived, takes form, or holds in any point thereof, but as it consists of God and man in that faith of our Lord Jesus Christ, in which or in whom stands all our Lordship and salvation: for howsoever in the world there be Gods many, and Lords many, yet unto us there is but one Godhead who is Lord over all, and one Lordship which abides and remains the same for ever.

Are we then at a losse in the world, enjoying nothing that can abide by us, as Abraham sojourned in Canaan, as the land is carnally considered, not injoying the bredth of a foot thereof: as Stephen, [Page] that faithful Martyr, or witnesse, makes report.

Let us make our appeal, for in this off-spring and seed of God, the whole inheritance in all its excellencies is perfected and compleated in us, as the wole land was given to Abraham in his seed, after the enduring of so great affliction.

So that in this appeal is contained a supply of every want, a comfort against every affliction, a restauration of every losse, as being that year of Jubile, or Jubel, the time of carrying or leading along, as the word imports, into that ancient liberty, rest, and riches that are in the Son of God; wherein wee finde an infinite augmentation and increase of all things (wherein) with respect to the world, we are diminished.

And hence the second Query is added of purpose, which naturally flows from this, with the answer or direction annexed.

Is any merry let him sing.

By being merry, pleasant, or joyfull, in this place, is meant the joy of harvest or first fruits, or that triumphant mirth, and joyful feastivity and splendant liberty exercised in Israel in that year of Jubile, when the land brought forth so plenteously of it selfe, without the labour and toyle of the people, or any means used by humane hands or administrations, no not so much as to gather it in, but feed upon the fruits where they were found naturally growing in the land, which is here alluded unto, to set forth that abundant supply and furniture to be found in this our appeale, which yeeldeth unto us through Gods appointment without humane help, all those liberties, priviledges, riches, and rest, which anciently have appertained unto the Sonne of the eternall God.

So that however we may go forth of the things of this life, as weeping in the eyes of the world, like men in the time of sowing, parting with all their store and provissions of temporary things; even as the people parted with the glory of the carnall temple, when they went down into Babylon: yet we know, that those which bear the precious seed, or as the word imports, used by the Psalmist, the purchased seed, such shall returne with shouting, joyfulnesse, bringing their sheaves with them: They then that have [Page] their lap filled with Ruth, in the parting from their native country to follow that motherly Naomy, being increased with the increasings of God, in the diminutions of all humane and Moabitish preferments and excellencies, who have found the harvest, and more of the full years of corne in Canaan, to exceed all the thin ears in the land of Aegypt: And how that vintage which rejoyceth the heart of God and man, excels and surpasseth the Vines of Sod me and the grapes of Gomorah, such as make merry in the Lord, being joyfull and triumphant in his salvation, as Israel was in his coming out of the red Sea; or as the word imports, the Sea of Edom, adversary to Israel, though near unto him in their first originall.

When Moses and the men of Israel sung so triumphantly, with Mirriam, and the damsels answering thereunto, with sollem pompe in that happy returne of the Captaine of Israel, from the victory and slaughter, in breaking the head of that Leviathan, and giving him to be meat for the people in the wildernesse; such as are merry with this kinde of mirth, and in such causes, they onely are the parties unto whom this direction belongs.

Let him sing.

The word let, is of like force as is before explained, giving virtue and existance to the mellody of a song in the soule of him, in whom this mirth is found; and by the word sing, is comprehended also, playing on instruments, dancing, or any joyfull activity or acclamation.

So that all such as have made their lawfull appeal (as congruous to that law of the spirit) from the judgment and determination of the wisdom of man, unto that which only consists in the wisdome and device of God in Christ: They receive such plenty thereby, and skill for the use and exercise thereof, that they become expert, in handling all those organs, iustruments, and exercises of joy and triumph, which appertaine and belong to that spiritual Tabernacle and Temple, which God builds, and not man, so as to proclaime and set forth that harmony, and melodious consort, and agreement (unto the world) which is between God and man in that faith of Jesus Christ.

[Page] Which is the song of old Simeon, Mary, and Elizabeth, Deborah, and Barack, and of all the Saints of God from the beginning untill now; For there is none that can appeal unto God in prayer, removing the cause from carnall reason into his wisdome, holding a holy plea, in opening the necessities of mankinde unto God, carrying up, and giving true intelligence of the same unto him; but that man whatever he be, can also bring down, and distribute unto the world, the true state and condition of the Son of God, who is the subject matter of the Gospel, and give undoubted intelligence of that peace and plenty which is in the kingdome of God, uttering and declaring how good the Lord is in Jesus Christ.

Note then from this point as a conclusion thereof; That the true spirit of prayer and supplication, and the spirit of Prophesie and interpretation, are never seperated, never were, nor never shall be, but are of an eternall unity and conjunction in the faith of Christ; and hence it is, that the Elders and instructors of the Church are brought in as having the spirit of prayer, to pray for the Church in the next Verse following.

Vers. 14. Is any sick among you let him call for the Elders of the Church, and let them pray over him, annointing him with oyle in the name of the Lord.

Wherein we have to consider; first, a proposition; and secondly, the answer thereunto; in the proposition observe.

1. A disease, Is any among you sick.

2. The practice of the party diseased, as part of the answer, and that is, to call for the Elders of the Church.

Then consider in the rest of the answer, or direction, the practice of the Elders, that is threefold.

1. To pray over him.

2. To annoint him with oyle.

3. The manner how, that is, in the name of the Lord.

1. FOr the first, namely the proposition, If any be sick among you? This is not spoken in way of supposition, but in way of [Page] certainty, and as taken for granted: and by sicknesse we are not to understand onely a distemper of the body, no nor yet some certaine sorrow, greif, or disquiet of the minde, which the word may seem to import; but we are to take it as large as Joseph did; when he heard that his father was sick, he presently takes his two sons unto him (as giving him up for dead) to be blessed in his death and departure; for it is in this case as it was with Hezekiah, when he was sick unto death, which if he had not been, his life had never been renewed as it was: and as his life was restored through the spirit of prophesie in Isajah, so here the life of the sick is restored by the spirit of prayer in the Elders, and as the spirit of prayer was in Hezekiah, else had not the prophesie taken place, For he turned his face to the wall and prayed: Even so is the spirit of prophesie conversant in this sick party, or else the prayer of the Elders cannot be effectuall, which spirit of prophesie appears in his calling for the Elders, as foreseeing health to arise out of that speciall appointment and ordination of the wisdome of God.

And as a miraculous signe was given at the recovery of Hezekiah, namely the Sun going back ten degrees in the dyall of Ahaz, that wicked King, to declare that the light and wisdome of the world by which the men thereof rule and reigne over their brethren goeth directly backward, and contrary to that sun of righteousnesse, light and wisdome proper unto the Saints: and that it is for ever so to be considered, is signified by those ten degrees, which number hath the mystery of eternity taught in it, for so Moses doth expound it, saying, a bastard shall not enter into the Congregation of the Lord unto the tenth generation, which in the next verse he concludes to be for ever: Even so here is the signe of the holy unction given to this sick party, to signifie his reception from the dead, even as Abraham received his Sonne as from the dead in his exercise of the Preists office in sacrificing and offering him up unto God.

This sicknesse therefore is as that of Lazarus whom Jesus loved; for when his sister told Jesus that he was sick, it is plaine by the record in computation of the time, that he was then dead; which Christ affirmes is not death, but that way of the operation, and manifestation of the glory of God, which onely and for ever shineth [Page] and setteth forth it selfe, through the death of the flesh; that is, the death of all humane and carnal reasonings, resolutions, and conclusions, in point of the knowledge of Jesus Christ; which sicknesse or death to all the legall and litteral services, according to the carnall law is truly said to be not unto death, because it is unto that eternall life of the Son of God, and a sicknesse of this nature we are to understand in this place, or else we carnallize the sicknesse, as surely as Rome doth at this day the Eldership, as also New-England, more zealously then they, and the reason is, because the one is Hehetated with worldly pomp, and the other is Persequentissimus, but hath not yet attained thereunto.

And whereas it is said, Is any sick among you? or as the word may be read, is any sick in you? as speaking either of person or thing, as the Psalmist hath a phrase, help Lord, for the fathfull faile; that word faithfull is used in Scripture sometimes for a true or faithfull person, and sometimes for a true thing; as if he should say, help Lord, for trueths faile, or fidelities faile; So this word (any) may be taken for any person or any thing, as if he had said, is any thing in you sick? or are you dead to any particular thing whatsoever, which worldly men make their life and trade, so that you cannot relish nor tast it, no more then a sick or dead man can relish any food, to quicken or enliven him, be sure then to use the remedy prescribed unto you, for your health and restoration, and your dayes shall be renewed with Hezekiah, and your life recovered with Lazarus, and you shall be raised out of the grave of all sin and sorrow; and that is, to call for the Elders of the Church, for they are the resurrection and the life in this point; in which observe,

1. What it is to call.

2. Who these Elders be.

3. What is the Church of which they are.

1. Concerning the Call, the same word is prefixed as before (let him call) & it is of like Emphesis, that is to say, that through this sicknesse or death here spoken of, it creates and gives being in that soule unto the life of the Son of God, and that life is the light of men; by vertue of which light he becomes a Seer, for it [Page] hath the spirit of Prophesie in it, whereby he discerns wherein true health doth consist, and knows what the Eldership is, and where to finde the true Church, which is so controverted throughout the earth, in all ages of this present world: so that if this sick party had not perfect vision, he might wander from mountaine to hill, and from the flood to the worlds end, before he could attaine the true knowledge thereof.

For some say, lo here is Christ, and some say lo there, which we are not to beleive neither the one nor the other; some say, he is in the desert; and some say; he is in the mountain; and some, in the secret Chamber: but as the lightning shineth from one end of heaven unto the other, so is the coming of the Sonne of man; that is to say, all things that ever were or shall be, proclaime his present abode in man-kinde either in point of his life, or death, in mercy, or else in his severity, and such are the confines of the Church, it is not bounded within the circuit of time, place, or person, no more then the Son of God is; for his Spouse holds proportion with himselfe in all points, therefore is she admired as one that looks forth as the morning, faire as the moon, clear as the Sun, terrible as an Army with banners: nay it is said to be his body, the fulnesse of him that filleth all in all: So that to form and fashion a Church of lesse comprehension then Christ, will prove rather a Sinagogue of Satan, or cage of unclean birds, then the spouse of Christ: so that our Chronologers deceive the world, in framing a Christ onely by genealogie, not knowing what the Prophet meaneth when he saith, he was taken from prison, & from judgment, and who shall declare his generation, he was war cut off from the land of the living, and made his grave with (or in) the wicked, and in the rich in his death; it seems Philip (that man of war) is not joyned to their Chariot (as his name signifies.)

And so they frame a Church not onely by seperation of themselves from others by some carnall and temporary ceremonies, that they may say, Stand by thy selfe, I am holier then thou. If these be their defences from the wicked, they had need carry them along with them through death, or else the fence being down, they will go near to come over and feed with them in the same pasture.

But this is not all the seperation they make, for they divide the [Page] word of God, & seperate it, to form their Church, saying, that such portions of the word of God were for the form of the Church in such an age of the world, & for such people; but now another portion of it gives the forme in our dayes, as though the word of God were dead, or falne asleep unto the world in some injunctions and promises, but alive and awake in others, whereas they may as wel change and alter the form and manner of the being of the Son of God, as to change and alter the form, and manner of being of the Church of God; for the word of God in whatsoever it hath expressed, is the will, or law of God, and the will of God cannot change, and Christ is the end of the law: so that if we fall short of him in any portion of the word of God, as though he had been in it, but now is passed over it, or as though it intended him, but yet hath not brought him forth, we make it the word of man, and not the word of God; for mans reason is the proper word of man, even as the wisdome of God in that wonderfull contriving of his Son, is the word of God; and therefore man is said to be made a living, or a speaking soule, or life of speech, or reason, whereby he transcends all other creatures excepting none; for no Angel, that is, messenger, or message was ever sent from God unto the world out of man-kinde.

It is true indeed, that the word of God hath expressed it selfe, as in divers Nations, Jew, and Gentile, in differing generations, or genealogies, as Cain and Seth, Abraham and Nahor, Jacob and Esau, and the like, as teaching higher and more transcendant things thereby; Therefore to rest in these as being the intent and scope of the Scriptures, without seeing and acknowledging the life and death of Christ in them, both according to the flesh, and also according to the spirit; we may by as good skill of interpretation center and terminate the minde of God in making any or all those visible creatures in heaven and in earth, in that proper work, without having any respect at all unto man therein, and make them the utmost and extreamest point of Gods thoughts and intent, which were no better then to disinherit the Son of God, making a bastard and no Son of him, being they were all made to do service unto him, and to stand up, and jointly and skilfully point as with the finger to direct either to his perpetuall, life, or death, as being the reality, and substantiality [Page] of them all; the forme of a Church therefore as constituted into particulers now in the world, is of no more weight or worth in a Christian minde then any other order wherein men are conversant in wayes of civillity, so called; for if once we finde the substance by the light of that day that springs from on high, the darknesse of night, and shadow flye away.

So as nothing looks amiable upon us, but onely glory in the highest, and peace in the earth, to that man of good will who dwels in the bush.

It is the spirit of Prophesie therefore, or of true interpretation that cals in the Eldership, wch sees this sicknes or death, to be that renovation of the health & life of man-kinde in Christ, from that carnall life which the world lives, from living unto earthly and transitory things, to live unto heavenly and everlasting things, such as abide for ever; therefore it is said, that fifteen years are added unto the life of Hezekiah, which number consists of ten, and five; ten hath in it the mystery of eternity, as hath been declared; and five hath in it the mystery of multiplication, signifying that variety and uncountable wayes of health and life which in all respects and ways of relation are multiplied and exercised in that mysticall body and state of Christ.

Therefore no speech of the multiplication of any of Gods works till the fifth day, to shew the mystery of this number; therefore it is that Joseph brings five of his brethren before Pharoah to signifie the multiplication of blessings upon the land by all the family, seeing so manny had come upon it by his being there as one; the like is in Benjamins messe, sent in by Joseph, five times so much as any of the rest, to shew the multiplication of his love to that his brother, who only came of the beloved Rachel, together with himselfe.

In the recovery out of this sicknesse, or renewing of life from the dead, we are to consider what Christ saith, viz. Except the wheat corne dye, it multiplies not; that is, except Christ the seed of God dye, he multiplies not; in which we are to know, that divine nature simply considered in it selfe, is not the seed of God, no more then the seed of mankinde is simply in the male, but respectively in male and female, else it produceth not, to multiply its kinde, and every tree hath seed in it selfe, therefore the man is not [Page]without the woman, nor the woman without the man in the Lord. They are but one tree; that is, one estate and condition: even so the seed of God is whole Christ, God and man made one, and this wheat corne or seed must dye, or else it brings not forth the true kinde and off-spring of the Son of God; that is, it must be sick and dye to all carnall and corruptible things, or else it never brings forth that multiplyed fruit of the spirit which is in Jesus Christ.

To conclude this point, to call (in this place) for the Elders is not meant, the mendicimonium of a man, without magnanimity and courage, as one crouching unto a course and carnall Elder made with hands; that is, set up and created by men, who can come unto the assembly, and a private person; but before it be dissolved, is a pulick person, a reverend Elder.

But this call is an anthetique and princely summons of a royall Prophet; for this sicknesse hath in it the virtue and voyce of a summons to convent the true physitian multiplyed into an holy and honourable Eldership, the consultation and practice of whom is the cure of the soule, even as the life and frolick presumption of the arme of flesh hath in it a sufficient summons to bring in the works of unrighteousnesse to that appearance of Antichrist, who is that poysonfull dragon and destroyer of the soule.

Yea this call is the voyce of the spouse, being dead to her first husband, and having forgotten her fathers house in the forsaking of all her kindred, through which her speech becomes sweet, and her countenance comely for ever.

2. The second point is, who these Elders are; They are not the Elders of particular Congregations, composed and ordered by man, under that deceivable terme of reformed Churches, as in these days, which are but like to the sheards of a potters vessell, which cannot be set together or sodred, no more then they can ever bring themselves into unity; for the spirit of that kingdome is divided in it selfe, and therefore can never stand in the way of that resurrection by Christ, but are in the way of that apostacy and fall of man from his Creator, endeavouring still to become as Gods by the wisdome of the flesh.

We must observe then, for the clearing of this point, who they are which our Apostle writes unto in this Epistle, and that is to [Page] the twelve Tribes in their dispertion, and scattering from Israel, as carnally considered, for otherwise the Saints are never dispersed from the house and temple of God.

And this scattering is not into any particuler country or kingdome, as into Assyria, Babylon, Caldea, or the like, but over the whole earth, even upon the breadth of the land of Emanuel, therefore they are said to be scattered abroad, as having no confines set.

Neither doth he write to people as of one age, or tract of time, but as unto such as shall live in all ages of the world; for as the word of God in the beginning went not out as to create the Sun for one age of the world, but for all ages; even so the word of the kingdome, the Gospel of God goeth not forth to the dispersed and outcasts of Israel (that is, from the wisdome, power, and policy of the arme of flesh) in one place, or one age, but so as every word of God in its true intent, concerns and fi [...]s all places and ages of the world, both in respect of the word of the curse, and of the blessing: so that to expound the word of God, as fitting for one time, place, age, or person, and not for another, is the wisdome of man that perisheth, and comes to nought, and not the wisdome of God, which abides the same for ever, and is that light which guides unto the Elders, who are the onely governours and rulers of this universall Church called into communion and fellowship with this sick party: and they are the first borne of every tribe, having upon them the office of King, Preist, and Prophet in every family, and inferiour to that dignity; doth not this sicknesse call for any to come to visite it, knowing all others to be Physitians of no value, for this kinde of sicknesse summons none but the first borne of God into communion and fellowship with it; that call which Cornelius gave to Peter, that Elder of the Church, was like unto this, that when he spake of that unction of Christ, the spirit of God descended upon those that heard it, insomuch that Peter challengeth all men, whether they can forbid water that those should not be baptized who had received the holy spirit as well as themselves; as if he should say, can any deny the signe of unity between Jew and Gentile, which is communion and fellowship, seeing they have the ground and substance thereof, namely are partakers of the spirit of God, that holy anoynting, [Page] which is the truth and substance of all community; whether we be present or absent in body, we are one in that spirit of the Lord. The word of Prophesie therfore, which is ever accompanied with prayer, as in Cornelius, or that word of true interpretation of the word of God, knows how to give summons unto, and call in the life and spirit of kingdome and Preisthood into fellowship with it selfe, which is that healthfull spirit, or unction that is by Jesus Christ.

Add further, this sicknesse is the very foot of the throne, upon which that great Elder, even the ancient of dayes sits; for when Daniel beholds through this spirit of interpretation, he sees thrones set up; or as the word will bear, thrones cast down, at you may see how the translators give it in both phrases, signifying thereby that the power and glory of the world is cast down wheresoever this great Eldership is set up, which is of no lesse antiquity then is the eternall, that gives Judgement into the hands of the Saints of the most high, and possesseth them with the kingdome, for none but the eternall can give an eternall inheritance, and he gives it not but as he sits on this throne, namely the glory of man cast down, and the gravity of this ancient of days set up, whose garments are white as snow, and the haire of his head like pure wooll; and such is the royalty and authority of the Eldership here intended, who are not brought in by any other call but by the Prophesie or interpretation of the minde of God; therefore it is, that the vision speaks so punctually and particularly, where and with whom Peter is to be found.

Note here, that even as the life of the flesh, through the crucification of the spirit, admits none into unity, nor invests any into its proper condition, but onely such as are of its own kinde; so the life of the spirit which is in Christ Jesus, through the crucification of the flesh, admits none into fellowship, nor invests any into its proper state and condition but its owne kinde.

For what is born of the flesh is flesh, and what is born of the spirit is spirit; and therefore none but the first-born of God are of this Eldership, or callers of them into the exercise of their proper virtue and authority, even as it was with the Apostles when they pronounce peace; if the son of peace be not there, their peace returns [Page] upon themselves, and their abode is not in that house of family.

3. By these Elders then in the third place, we see what we are to understand by the Church they are of; that is, that unity and fellowship which the selected and chosen people of God are of, and have in that fellowship and faith of Jesus Christ, as they are considered, not in one age, much lesse in one Parish or company of people gathered together, but as they are universally considered in all ages and times of the world.

For such as is the extent of the spirit, by which every Saint lives, and of those offices of Christ; by vertue whereof, the exercise of such extent is the true Church ever to be held and taken, otherwise the Church is carnallized, and cast into the mould of the letter that kills, and not into the mould of the spirit that gives life. So that to thrust up Christ as into a corner, as in one age of the world, or to monopolize him amongst a handfull of people is all one as to put him in the grave, though with Nicodemus a Ruler among the Jews, and that rich man Joseph of Arimethea, both night Disciples for fear of the Jews; they may seem to differ from Herod, in that they perfume the dead body and wrap it in clean linnen, being affected therewith, but it is but according to the custome of the Jewish Sinagogue, for they put it in the grave, and roll a great stone thereupon, as men without hope or desire of the resurrection, having that common spirit that now lives in the world to beg leave of the Pilates, and great men thereof, before they dare adventure to trim up the dead body of Jesus, and fit it for the Sepulchre: But this universall Church of which these Elders are, is called by the Apostle, mount Zion, the City of the living God, the new Jerusalem, the generall assembly and Church of the first-born, which are enrolled in heaven.

And such as constitute and set up a Church not of this nature and comprehension, they build it up upon mount Sinai, under the terrors of the law, and sprinckle the instruments and officers there of as with the blood of Abel, speaking from the ground, or earthly heart of Cain: and not on mount Zion, in that blood of sprinkling, which speaks better things, in that peaceable agreement and reconcilement of God and man in Jesus Christ.

Note here, that where two or three are gathered together in any part [Page]of the world, or at any time, we deny it not to be the true Church of Christ; but what is it which gives it its capacity to be that Church of Christ? is it not he who is in the midst, or in the heart of them, as the word is, who is no lesse then that everlasting father, or that ancient of dayes; what bounds then can be set unto it lesse then that which gives it its capacity, to be such a thing who extends himselfe to the whole family of heaven, for unto him all faces looke, and every knee bowes: and if once it be so in our selves, we see it in the whole family and flock of God in all the elect.

So that the true sum & volume of all their doctrine and prayers is of no lesse extent, then the whole mysticall body of Jesus Christ, otherwise it is not the word or Gospel of the kingdome, nor the spirit of intercession which is by Jesus Christ.

Object. But it will be sayd, that these things crncern the invisible Church, and not the visible, for the true visible Church is otherwise to be considered.

Answ. To which we answer; that it is a work of as great curiosity to frame a visible Church of Christ, as to frame and compose a visible body of Christ; therefore the Apostle comparing the true Church to a body, sayth, For as the body being one hath many members, and all the members of that body being many, are but one body, so also Christ.

And agayn, hear what the spirit sayth by the Apostle John, viz. As he is, so are we, even in this world, where he speaks of the Son of God.

So that to frame and compose a visible Church, and to frame and compose a visible Christ, are of the same nature, and of like ease and difficulty, and are alike strange unto the world, and of the same acceptation to bring into manifestation and appearance. Yet we know that Christ in both respects (for otherwise we know him not) is truly apparent and visible, as also secret and unseen. For Moses by faith saw him (meaning Christ) who is invisible) that is, he saw him who is unseeable, and both are really true in a diverse respect.

And they who frame a Christ visible in one age of the world, and not in another, they do by the same argument conclude the visible Church to appear, and to be manifest only within the same confines and precincts of time wherein Christ appeared.

[Page] For the Church was never known to appeare but in the reall form of Gods righteousnesse and wisdome, which is Christ, for he is the wisdome of God, and the righteousnesse of God by saith, which is the reality of the Church: and as for all imaginary Churches, we skill not, for they will vanish and come to nought, together with the professors of them, as they have done in all ages.

Again, such as form a Christ unto themselves to appear visibly unto a carnall eye, so as to accept and approve of that his way of appearance, at the carnall and perfunctory worshippers of the Jewes did. Know this, that whensoever the true Christ appeareth, he will receive at the hands of such the same measure which was measured out unto Jesus born of the Virgin, by Herod, Pontius Pilate, Scribes, Pharisees, with the cry of all the people, saying, Crucifie him, crucifie him, away with him, crucifie him.

Even so, they that frame unto themselves a visible Church, so as to appeare unto a carnall eye or understanding, as being in a capacity to approve and like well of it, at the least for a certaine season.

Whensoever the true Church makes it selfe visible, it shall receive like measure at the hands of such persons, to the utmost of their power and ability, as Christ did when he appeared unto the Jewes: For in such persons, and in that spirit is the zeale of persecution properly founded in the visible and apparant exercise thereof.

Moreover they that form a visible Church, as not having the invisible vertue alike efficatious in every part and member thereof, they also form unto themselves a visible Christ to appear, without aving the compleat vertue of the wisdome and power of God in all respects in him, either in point of his being, or in the order and manner of his being; and this is that great Image of Nebuchadnezzar which hath beeen so long erected and set up in the world, where the Scriptures are traditionally acknowledged and read, wch all must bow down unto at the noise of their instruments and institutions, or else the fiery tryall must passe upon them that obey not: Only this is our comfort, that the Son of God will so appear with them, or in them, that so much as a smell of that zeal or fiery fume and wrath of the world shall not appeare upon them, but serve only to the destruction of such as are zealous actors in such matters of the worlds melody.

[Page] The next point is the exercise of the Elders, and the first is, they pray over him, or for him, or without any wrong to the Text with him; that is, in communion and fellowship with him; for there was never prayer of faith made unto God, out of which any elect or chosen vessel was excluded; the reason is, because every acceptable prayer hath in it the vertue of the intercession of Christ, otherwise it is not in his name and authority, and the spirit of Christ neglects not any one that appertayns to his mysticall body; for if it should, that soule could never be inspired with the spirit of prayer, without which there is no participation in the mediation of the Son of God, and then no acceptation with the Father; therefore prayer is communicative to all the Saints, if it be as the prayer of faith, it is as the life-blood running into all the veyns of the whole body; for none can enter into the holy place but he that carries all the Tribes upon his heart; it is not our temporary and private wants, which can bring forth a faithfull prayer to God; for as prophesie is not of any private spirit or interpretation, but holy men speake as they are moved by the holy Ghost, of like publique spirit is true prayer.

So that this sick party is in unity with the prayer here spoken of; for the eldership of this Church, or that eternized fellowship in the ancient of dayes, never appears unto any in that miraculous vertue of healing, but in way of unity with the party healed. Therefore it is, that Christ will have the stone rouled away from the Sepulchre, that nothing interpose betwixt Lazarus and himselfe, when he restores him from death to life.

Also Elisha will be shut up in the same roome with the widows sonne, when hee rayseth him up from the dead; and Paul the Apostle falls upon Eutichus and embraceth him, when he brings his spirit into him agayn.

Furthermore, where this true Eldership appears, it ever communicates a like vertue to every individuall of the body, for the spirit is not received by measure; for that which in it selfe is emence, cannot be received by measure; they that go about to perswade men that some have a greater portion of the spirit, and some have a lesse measure thereof, they may upon as good grounds perswade men that some shall be saved, and be happy and blessed a long time, and some a shorter time; for if the spirit of God in [Page] any poynt of our salvation be subject to measure in latitude, it is as truly subject to be measured and bounded in longitude, and then salvation is voyd, which is the doctrine of the most of our Elders in these dayes: but the spirit of glory and of God, that rests upon the Saints through this sicknesse and suffering, is neither given out nor received by measure, but is unmeasurable in all its operations, whether in prayer or in prophesie; for they are so neare in allyance, that that which is the spirit of Prophesie in Eliah (in the history) in his shutting up of the heavens, and restraining them from raine; and also in the opening of them, to give rayn in abundance, is sayd here by our Apostle in this Chapter to be prayer: Prayer therefore and Prophesie are of like nature, and of like fame in the the house of God; so that to prefer one before the other, or to contayne the one, harder to be attayned then the other; or that one is of more use in the Church then the other, is not according to the judgment of God, but only in humane wisdome, and the Serpents subtilty and policy, that things are so carryed in the world to lead men along in blindnesse, by speaking of the word of God in such unknown languages, which are not to be heard in the house of God; for there is no office of Christ whatsoever, or exercise of his spirit, that one ought to be preferred before another, only the call of God makes every one chief and principall in its time and season. If men would well consider this, they might as well lay out money upon their children in the Schools to learn them to pray, as to teach them to preach, in case the Spirit of God might be bought for money.

But the poynt is, that true Prayer and Prophesie do give and proclaym a like honour, vertue and power to Christ in whomsoever he appears: and they are so near a kin, that the Apostle appoynts one and the same law in the exercise of them both; that is, in prayer and prophesie the man is to be uncovered, and in prayer and prophesie the woman is to be covered. And it is [...]suall in Scripture to use one phrase that signifies both, as in the Psalms; Let God arise prayer-wise; or as the word may be as truly read, God will arise, or God shall arise, and his enemies shall be scattered (prophetically.)

The reason is, because none but a Seer can be a supplicant, if he behold not the thing by the spirit of interpretation or prophesie, to give a true form unto it; he can never sue for it, because he knows not what it is.

[Page] To conclude this point, this act of the Elders may either be taken to pray with him, or prophesie with him; for we see the spirit of God useth them indifferently, the one for the other, as in that instance of Eliah which he brings in, in teaching this doctrine, for the one is as healthfull and necessary for the recovery and well-being of the soule, as the other, and of as wonderfull and miraculous effect for remission and confirmation, and cannot be in exercise by any, either the one or the other, but as it is accompanyed with the holy oyle, even that annoynting which teacheth all things, and hath no need to be taught of man; that is, it hath no need of humane skill, which fals infinitely short of that which it brings the soule unto, and instructs and teacheth it in, and that leads us to the second poynt in the exercise of the Elders, They annoynt him with oyle.

3. This sick party therefore, or all such as are dead to the law of the letter, or carnall command; that is, to the word of God, as it is formed and fashioned, through the wisdome, art, and skill of humane principles, which the Schools of Learning among the sons of men in the world are only exercised in, and conversant about, or else they should undermine their owne foundations, and so let fall their building; for Gods wisdome once layd in the descention of the Son of God, overthrows it all, as it comes of the Serpent, and so is Satanicall folly.

But we must know, that the Eldership of Israel consists of the first-born of God, and no other, unto whom the Scriptures look in the first-born of every Tribe or family of Israel, to instruct us in that family which the Apostle speaks of, that the whole & every part thereof is named, or hath its renown and authority only of, and from the Father of our Lord Jesus Christ, as Paul affirms to the Ephesians, as being of no other but of his true and proper off-spring, so as to make a difference of the sons of God (none excepted) as one being of greater eminency, birth, breeding, or excellency, then another, is to cast reproach upon that one only father of whom every one is named that appertayns to that family, as though he were not of like power and glory, with respect unto them all; or as though he changed his act in producing of his only son, which tends to nothing else, but to make the seed of the bond-wman heire with the seed of the promise, and guil efully to give [Page] the wicked interest in the promise, whereas the word of the curse is only their inheritance.

But the children of this off-spring having the name of this one Father called upon them, or they called by his name holy and blessed for ever, every one as a first-born of God, bearing his name and authority, is King, Priest, and Prophet (by vertue thereof) in the family, and there cannot be any inferiour among such, as to whom God communicates himselfe in the whole off-spring; nor can one be in account and reckoning before another, For of his owne will begate he us by the word of truth, that we should be the first fruits of him, who is no lesse then the eternall father.

So that it is impossible that this Eldership should appear, and not be annoynted with the holy oyle, for it is their proper patrimony and birth-right, and therefore they ever appeare invested therewith, which ever carries in it the same vertue of healing this sick party in all ages and times of the world; and a like miraculous recovery and restauration, where-ever they are called for by the spirit of true interpretation or prophesie; for they cannot with-hold, but must impart to every one in the family that which themselves are blessed withall: For none can know what is the right of the first-born of God, and be possessed therewith, but he must freely impart it to every one in the family.

For the Spirit of Christ is ever like it selfe in all ages, only men deceive themselves by mistake of the variety of figures, wherein God in one Christ, or holy annoynting commends himselfe unto us, doting upon the shadow wherein the substance is wrapped up as under Moses vale, and they see it not, nor can endure the glory and shine thereof

But to whomsoever Christ unveyles himselfe, hee imparts whole and compleat salvation to every one, else it cannot be the salvation of God; for he, or it, cannot be divided, and therefore the holy unction is alike shed forth to every one in this Kingdome: and they that have it, must of necessity annoynt every one into whose fellowship they are called, according to the nature of the call of this sick party, if they be Elders, having it by right of inheritance, of whom it may be said, Thou art my son, this day have I begotten thee: For the day wherein Christ is begotten, or the day of salvation, or of the Saviour, as the word will beare, [Page] is like the seventh day in the Creation, whereunto neither evening nor morning are annexed, as to the rest of the dayes, for it is ever the same where in the Son is begotten, even an eternall light or day: Therefore this Eldership knowing it to be the birth-day of the Son of God, in that resurrection of the dead, they cannot with-hold the whole Kingdome, nor any priviledg, prerogative, or royalty thereof, from any one that appertayns or belongs thereunto.

The use and benefit of the holy unction therefore is not yet ceased, for then the kingdome of God should cease; for all things in it that ever were, are, or shall be in it taken and understood according to the mind of God, are of the same duration that the kingdome it selfe is, which must be as ancient as the King himselfe. But the carnallizing of the word of God in that and all things is ceased unto us, according to the Leviticall services, the Kingdom & Priest-hood thereof holding no proportion with the Kingdom & Priest-hood of our Melchisedech: For men may as well go about to divide the Red Sea, with a materiall rod or wand, as to poure oyle upon a sick body, to give him health and forgivenesse of sins: Let us know therefore, that such as trade in materiall oyle, water, bread, wine, gestures and vestments, they are such as serve in the oldnesse of the letter that kills its subjects, and not in the newnesse of the spirit which gives life to them that are exercised therein: And to make a difference between the histories of Christ and his Apostles, as being more cleer, and to be practised in the letter, then the histories of Moses and the Prophets, it is a meer trick and device to deceive the world; for the one hath as great a vaile upon it as the other, and needs the same spirit of interpretation to open it; For Christ himselfe uttered his minde in parables, and without a parable (saith the Text) spake be nothing. We conclude then, that every Saint of God having received that spirit of antiquity which only makes an Elder or Governour in the kingdom of God; without which, no true Saintship or holinesse, being a spirit of Princely rule, dominion, undaunted courage and fortitude in the things of God, whatsoever he may appeare to be in the eyes of the world, and judgment of men, yet he is one that sheds forth the holy oyle, having the materials of which is consists, and skill to compose the ingredients, according to the device [Page] of wisdome, or that word of God which he pours out in prayer and prophesie, to the healing of the sick, strengthening of the weak, quickning of the dead, and acquitting of the soul from the guilt of sinne, in all such who finde themselves dead unto all such things as men naturally live unto, as they are the proper off-spring of the earthly man: and these Elders do ever acknowledg as great an excellency, and no lesse miraculous act in him that receives the unction, as in him that pours it out; for none but the first-born of God (whose right it only is) can receive it, nor can any of lesse authority, or more inferiour off-spring shed it forth.

Object. But some will say, That this doctrine denies that order set in the society of man-kinde, consisting of superiour, and inferiour.

Answ. To this we answer; that the order set in nature in poynt of sexe, age, gifts, place, &c. they are all as significant intelligencers of higher, and more noble and durable things; for as it was in the creation of all things in the beginning, so it is now in this poynt, there being respect had unto man-kind in every particular work of Gods▪ hand, for whose use and service they were all created, and he the last, as being the end and scope of them all, who was indeed that Microco sinus in himselfe as the very sum and Epitomy of them all: Even so man in himself considered, or with respect unto any creature, act, or thing, unto wch he may stand in any relation whatsoever to things in heaven or in earth, he hath therein a proper respect unto the Son of God, Jesus Christ, poynting at, and leading unto him, even as all other creatures had a proper aspect upon man-kind for whom they were made: and whensoever the thing taught by (which is the Son of God) appeareth, who is the truth and substance of them all; then the shadows fly away, and are of no more validity nor value to a knowing and inlightned mind, which carries some resemblance of the body and substance, but holds no weight, value, or considerable worth with the same; therefore when ever Christ appears, who is the end and substance of the law, then doth the letter betake it selfe to its respitillian wings, and is no more, in point of any account or reckoning with the sonnes of God, who weigh and measure all things according to that law of the spirit of life which is in Jesus Christ.

[Page] For the unity and conjunction of God and man simply considered, is that reall and substantiall Chaos, or unformed thing, taught unto us by that in the beginning, which no mind or heart of man can so light up it selfe as to give a comely form unto the same, or deck it with ornaments pleasing unto a meer Creature, that is, that God should be made man, and become a creature, who is the Creator of all things; or that man being a creature, should be made the Son of God, he that creates all things, without whom nothing is made.

Now the wisdome of the spirit of God brooding upon this deep, as in the beginning, brings forth all the ornaments of Christ in his unity, offices, vertues, relations, and operations whatsoever, who indeed is that Microcosmus, furnished and adorned with all those super-eminent excellencies and glory of the son of God, being that world whereof his kingdome doth consist, which is the world to come, or else it could not be happinesse unto the inhabitants thereof, if it were not to come as really as now it is: For as he was before the earliest time that can be reckoned, or retreated, and fallen back unto, even so he will be, or is to come, beyond the latest houre that ever can be marched unto hereafter.

And in this Chaos drawn out unto these ornaments, and beautified with these honourabe and eternall vertues in Christ, the order of God, or the God like order doth consist, who is that God of order, and not of confusion; and the most eminent and strictest order in the worlds account, besides this, is reall confusion: Yea, that Babylon the great, the mother of harlots, which the Scriptures forewarns us of: and this order ariseth, and is drawn out of the Chaos of God and man being made one, through that wisdome or spirit of the creature brooding upon the same deep of the said Chaos, drawing it out into the lines and lineaments proper to the principles and capacities of a creature, wherein the letter of the word doth consist, adorning it selfe with the excellencies and abilities of the creature, and not of God the Creator; in which respect it is sayd to be a house of mans building, and not of Gods: And this is the proper order and reformation of the world, stood for, and maintained to this day by Schools, Libraries, and Records, by Art, study, and Law; by policy, experiments, and force of arms, unto which the most eminent and sublime order and institution [Page] of the wisdome and spirit of God, are as a formlesse Chaos, and most dangerous gulfe: and this wisdome or device of man hath arguments according to its proper sphear it works in, as punctuall and proper for the conservation and binding over of it selfe unto destruction, as the wisdome of God hath in that way of Christ, for the laying down of his life unto salvation.

We thwart not then the order and instinct of any creature, but give it its proper due for which it was made, which is either to give intelligence, by breathing out its proper life in the souls of the Saints, in directing unto another in whom the order of heaven and earth, which abides for ever is established, or else to retayn its own proper life, which is earthly, in the expiration of the life of the spirit of God, whereby it becomes a builder of the tower of Babylon, the one receives instruction from the world, in the expiration of the life of it in himselfe, it becoming as a crucified, and dead carkasse unto him, whereby he is made alive unto God; and the other receives instruction from the kingdome of God, in the expiration of the life of all the things thereof in himselfe, so as it is made by his wisdome, as a crucified and dead thing unto him, whereby he is made alive unto the world, and the things thereof, adorning and supplying of himselfe with the arm of flesh, and so becomes as truly Satanicall, as the Saints become holy and godly. It is no more wrong therefore to look upon the glory and goodlinesse of man, as the flower of grasse, or thing of nought; when Christ was made manifest, then it was wrong to the rest of the creatures, when man was made as Lord of them all; which before that, the bruit beaste of the field might seem to have dominion of the earth.

Those therefore that would have the shadows of the night to retayn some excellency in their place, and not to flye away when that Sun of righteousnesse ariseth, and sheweth forth himselfe. Let such make their opinion good unto the world, by retayning of like delight in, and having like esteem of such rattles and baubles in the time of their Seniority, as they delighted themselves with in the dayes of their minority, and so much in answer to the objection.

3. The third poynt is the practice of the Elders, and that is the manner how they annoynt the sick party, and that is in the name [Page]of the Lord, or into the power and authority of the Lord Christ; for by this unction we are gathered up, and are all drunke into one spirit of Jesus Christ: So that men may as fittingly preach the wisdome of man to be no better then the understanding of a bruit beast, as to teach that the spirit of a Christian is inferiour to the wisdome of God in Christ, for they are one, as the wisdome of man is one.

Therefore the actions of a Christian spring from the proper Edicts and Institutions of God according to the law of faith, with respect unto those relations and operations established between God and man in Christ, or in the unction, and not from those relations and respects which naturall instincts and humane wisdom hath founded and set up between creature and creature, which the beasts of the field, and fowles of the ayre are for the most part inclinable unto, as well as man-kind: So that there is something that is proper unto God only, that is a relative in all the actions of a Christian, or else it is not done by the law of faith, which stands in all terms of relation between God and man, and not between creature and creature: and thereby is every Christian made Lord of all, which otherwise they could not be; for by this means no creature can lay claym unto them, but they are only the Lords, the obligatious standing only between God and man, in that law of faith or subsistance of God and man in one, by the unction, which is Christ.

Secondly, the actions and demeanors of a Christian, have in them the effect of Gods power and authority, as well as spring from such a root; so that they prove fruitful, either to be a savour of life unto life, or of death unto death. The doctrine, wayes, and counsell of a Christian have a certain vertue of God in them to produce life unto life unto them that are saved, or to work life in life (as the word may be read) in others; for they bring forth in the chosen of God a life which hath all manner of livelinesse infolded and wrapped up therein; for as the wisdome of God is sayd to be a manifold wisdome, so is the life of God a manifold life, which can never be unfolded and made manifest unto the uttermost, for then it were not infinite and eternall: So that if the Gospel bring forth and produce the life of Faith, it hath the life of hope in it, and in all things that can be hoped for; which as they [Page] are obtained, every one is as a tree of life: If it produce love, there is wrapped up therein the life of the love of all lovely relations, as Father, Son, Husband, Wife, love of all kinds of friendship, and the like; If it bring forth the life of joy, there is wrapt up therein the life of all joyfull things; in the life of prosperity there is the life of all prosperous ways: so that whatsoever the Gospel works in the soul, there is involved therein all of that kind that ever can come into use and exercise; so that it is a bundle of life which none but the wisdome of God and the power of God can ever bind up together, or bring forth.

Againe, if a Christian or the Gospel (for they are co-apparent, and were never one without another) produce and bring forth death in any, it is death unto death, or (death in death) there is one death involved and wrapped up in another unto eternity, which can never be found out to the uttermost, and yet no particular way of death doth ever asswage from the height and extreamest terrour of it, nor stand aside, as to permit an intermission, but only so, as to give way or being in another, to exercise its vertue in the full force and terrour thereof: So, as the King of fear changing his countenance in point of wrath, may give the greater onset, and breed a fresh and unexpected trouble and terrour in the soule, that it shall never be inured or acquainted with any particular terrour, so as to abate the present sence of a heavy and infinite displeasure, which nothing but Gods power and authority in that way of the Curse can possibly bring to passe; therefore this unction invests into the effect of Gods power and authority, in that way of his Sonne Christ Jesus our Lord, and therefore he brings in the royall effect and power of prayer in the next place.

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Vers. 15. And the prayer of faith shall save the sicke, and the Lord shall raise him up: and if hee have committed sinnes, they shall be forgiven him.

Wherein observe for order;

1. What manner of prayer this is, and that is, the prayer of faith.

2. The act or power of it what it doth, and that is three-fold.

1. It saves the sicke, it hath the power of salvation in it.

2. It raiseth up as from the dead: And the Lord shall raise him up.

3. It hath in it the power of pardon: If he have committed sins, they shall be forgiven him.

FIrst, for the manner of prayer here used, and that is, The prayer of faith, for that only is this healing prayer, it hath the vertue of health in it.

By Faith then, we are not to understand a notional perfection, as having Christ only as the object of it, as the common opinion is, but we are to understand it as the Apostle defines it; namely, that i [...] is the Hypostacis, or subsistance, not only of things unseen and hoped for, but also in present being, & demonstration; for so much our Apostle affirms of it, that it is the subsistance of things hoped for, and the demonstration of things not seene; that is, it is the present being of things that are also to come, for they are unto eternity: and it is a demonstrative argument (as the word there signifies) which makes things to be in present appearance that yet are not seen; for the depth of Gods counsels can never be sounded, but are infinitely as a treasury to be brought forth, which things are not made good, but only in the Son of God, who only can say, [Page] Before Abraham was, I am, and yet am to come: So that prayer consists not of a request made by a meere creature unto the invisible God: But it is an appeale made by the Son of God, who consists of humane nature and divine (as the common phrase is) God and man as one simple act, undissolvable, and eternall creation.

Therefore it is sayd, that we know not how to pray as we ought, but the spirit it selfe maketh intercession for us. Now there is no spirit of God considerable, disjoyned from the spirit of man, no more then there can be a Christ destitute of humane nature; therefore it is sayd, That he that is joyned unto the Lord is one spirit: For God and man in Christ are never separated, no more then the Father and the Son can be divided, for they are but one estate and condition in which the wisdome of God, together with all his proper and native excellencies do consist: So that there is no Christ or Annoynted considerable, but as consisting of divine and humane nature, or aptitudes to do.

Therefore the spirit of God maketh request, but it is with groanings or sighes which are proper unto man: and they are sayd to be sighes not utterable, because there is in prayer a sighing or breathing out of life, as the last breath, never to be resumed or taken in againe in regard of that spirit living to any carnall or corruptible thing, and this is a thing can never be uttered by any unbeliever, for they never sigh, as sending out their last breath, in regard of ever living agayn to the law of the flesh, therefore not utterable by any that is destitute of the spirit of God.

Again, there is a sigh in prayer as being the last breath, and utter cessation of life in the men of the world, which is never resumed or taken in again, and that is the breathing out of the life of the spirit in the wicked, never to live unto God, in any spirituall or heavenly vertue proper to the Sonne of God, of which there is an utter dissolution and cessation in the men of the world, and this is unutterable also, for it can never be uttered or expressed in the state of Christianity, where the spirit of Christ resides and dwels; and the prayer of faith cannot be expressed but with respect unto these twayn; the one is life lost in the Saints; that is, the life of the flesh, but it is extant in the men of the world, which is no lesse then that spirit of Sathan, or that dying life of the Devill, and this gives demention unto that from which we are ransomed [Page] and delivered: and the other is life lost in the men of the world, but extant in the Saints of God, which is no lesse then the life of the Son of God, that holy one or (Saint of Israel) and this gives demention unto that whereunto we are delivered, and whereunto we are brought.

It is not a part therefore, but whole Christ that makes an appeale in prayer, namely from that which the Son of perdition is, unto that which the Son of God is: and of such extention and comprehension is true prayer, or else it is not that prayer of faith which is effectuall; nor can it be said otherwise to be that spirit of intercession which interposeth it selfe, and comes between that depth of death, and that height of life, as in the participation of them both, as being freed from the one, and set in the other, that is, Death, as God is considered, what he is, through that wisdome of the creature in that man of sin, and life, as man is considered in the wisdome of God, in that man of God the Lord our Righteousnesse, the Saints therefore can truly say, Out of the deeps have I cryed unto thee O Lord: and in that acknowledgment confesse themselves to be set upon the mountaine of Gods holinesse, though it be paradoxicall unto the world.

Quest. But if whole Christ be the supplicant, God and man, to whom then doth he appeal, to himselfe or to another.

Answ. Not to another, as in point of reallity of subsistance and being, for it is one that pleads, and also gives Judgement, and determins the cause; But he prayeth unto another, with respect unto the reallity of the distinction of glory, for supplication and answer are truly twaine in the same hypostasis, for the glory of the supplicant is one, and the glory of the suppleo is another, and these give being each to other, else they are not nor can subsist, for either of them cease to be without its relative, so that prayer must consist of them both, else it ceaseth to be prayer, for the supplicant humbly prostrates the cause in the necessity of, and with respect unto supply, which is the glory of its office so to doe.

And the suppleo yeelds relief, and supplies the necessity, and it is the glory of its office so to do: and if either of these be wanting in a Christian spirit, it subsists not, because it is not the spirit of the Son of God, in whom is power to forgive sins, as well as to make supplication for pardon.

[Page] So that the glory of the speaker in prayer, or pleader of the cause before the Judge of all the earth, is one reall glory, and the glory of the sentence passed thereupon, is another real glory, but both but one act of the law, the glory of the speaker in prayer as Daniel calls it) is to open the cause, holding plea upon true principles unto the point of issue, now Christ is the end and issue of the law in all points of relation and causes depending between God and man whatsoever.

Againe, the glory of the Judge is to passe sentence, according to the law in the point of issue, so that the cause pleaded, and Judgement given, is but one act of the law, which is Christ; and in case either of these be wanting in a Christian, he ceaseth to be that law of the spirit of life which is in Christ Jesus our Lordship, and is become that law of sin and death.

So that the party praying, and the party prayed unto, are one in point of hypostacis and being, and the party or office of prayer, and the party or office of hearing, or answering, are twain, in point of the variety in reallity of glory, for God and man are compleatly in unity in them both, else Christ is divided.

Even as it is said, that it is a more blessed thing to give then to receive, which the Apostle affirms to be the saying of Christ, though we finde no such place in Scripture, in so many words; so that it may seem that the whole Gospel or speech of Christ is summed up therein, namely in giving and receiving, as he saith to his Disciples, in sending them out to preach, freely you have received and freely do you give; so that it is a more blessed thing to give then to receive; that is, it is another thing, a further glory, a various vertue in the Sonne of God, as if he should say, it is a blessed thing to receive; moreover, or furthermore, it is a blessed thing to give, for the one is the blessing of giving, and hath its reall and peculiar blessednesse really consisting therein, and the other is the blessing of receiving and hath its reall and peculiar blessednesse really consisting therein, and one of these cannot be without the other, for no giver without a receiver, and no receiver without a giver, and each of them hath whole Christ exercised therein, that only blessed one; & therefore as the hearingeare, and the seing eye are both alike of the Lord, so it is true of giving and receiving, and the difference stands onely in the variety of glory, even as in the three witnesses that bear record in heaven, no other disproportion can be found.

[Page] For a naturall man can neither perceive so as to give, nor effect so as to receive the things that are of God, for they are spiritually to be discerned, and apprehended, and said hold of, for none knows the things of God but the spirit of God, no more then any other creature can know the spirit of a man but onely he that is of his own kinde.

And it is the Son of God onely that knows the father, and it is the Son only that reveals him, for no man knowes the father but the Son, and he to whom the Son reveales him.

We conclude then, that prayer consists of whole Christ, and that both in point of petition, as also in the answer, otherwise it is not this prayer of faith: and therefore it is, that prayer is of that validity and force as to do such mighty things as are here attributed unto it. As

First saves the sick, it hath the vertue and power of salvation annexed unto it, which can be ascribed unto nothing but unto Christ alone, who never was nor can be known but in the exercise of an office, for it is the vertue and power of the spirit of God that makes manifest the Son of God, and it is he alone that saves, for he hath salvation.

Therefore it is said, deliver my soul from the sword, my darling, or as the word signifies, my alonely soule (as having no copartner) from the power of the dog, and it is he that comes meek and lowly, as the Prophet Zachariah saith, saving himself, and not another; for as the father and the Son are one, so is the Lord and the Disciple one; the Saviour and the saved are one, else Christ should not be Godman.

Salvation then is in prayer, as the Scriptures testifie, and the time is come that every one, or whosoever call on the name of the Lord shall be saved; many teach that salvation is only by faith, that neither know what faith nor salvation is, for faith hath salvation in it onely as it is, that hypostacis and subsistance of the Son of God; and so Paul teacheth faith without works; that is, without the works of the law, which he calls dead works, because the life and spirit of the Son of God is not in them: but our Apostle James ascribes salvation unto works, and declines faith, as being the beliefe of devils; that is, such faith as hath not the powerful operations of God working in and together with it, so that there [Page] is compleat salvation in any proper work or operation of the Son of God, as well as in faith; therefore Christ concludes, that the great work and operation of God to be in faith, for faith is not without the works of God, nor the works of God without faith.

We are also said to be saved by hope, as well as by either faith or work, there is salvation also in love, for it is the fulfilling of the law: and where the law is compleat and full, there can be no condemnation, but perfect acquittance and salvation; yea God is love, and he that dwells in love dwells in God, and God in him, which canot be without salvation; yea salvation is in patience, for he that continues to the end shall be saved, so that we are saved by it.

Furthermore we are saved by wisdome; for the poor man by his wisdome saves the whole City of God, though his wisdome be despised, and his words not heard by the wise of the world.

And to conclude this point, salvation is in prayer, it saves the sick, because it is the subsistance of the mediator-ship of the Son of God, which is ever one and the same, where, when, or in whom-soever it appears, although it be so little in use, and so lightly accounted of in these days wherein we live.

Secondly, it hath in it the vertue and power of the resurrection from the dead, as it is said, the Lord shall raise him up: there is in prayer a Lord-like authority, to rise out of that grave of sin and sorrow, of death and destruction, so as none shall have dominion over it to keep it under, for it cannot be held of death, but it will remove the stone from the Sepulchre, and deface and break open the seal of Herod himselfe, though set upon it by the cheif Preists and Pharisees, making it as sure as they can; it will make the house of the carnall Jews to shake, when the Apostles of Christ are gathered together, or brought into unity and harmony by that reconciling spirit of interpretation.

It will make the foundations of the Prison to shake, where the spirit of our great Apostle is infringed, casting open the doors, and laying wast such power to the astonishment of the Jaylors themselves, whoever they may be; yea it will raise Peter up out of the dungeon, and cause his chains to fall off from his hands to his own admiration and wonder.

In a word, prayer hath in it the power and vertue of the resurrection, [Page] because it is the breathing of the Son of God returned from death to life; this word behold he prayeth, was an argument sufficient to prove Paul change from a Saul, and to be risen up out of that grave and puddle of the Jewish, litteral, and carnall worships, and from that deadly spirit of persecution which ever accompanies such maner of services.

Thirdly, prayer hath in it the power of pardon and forgivenesse of sins; for if he have committed sins they shall be forgiven him, or in the present tence as the word will bear, they are forgiven him; that is, to every one that partakes in this prayer of faith.

To commit sin here is to be understood in a two-fold respect, that is negatively, and affirmatively, of which the breach of law being sin, doth consist; now to sin, and prove a delinquent in omitting, and not doing that which is required, is to neglect and leave undone that which the carnal commandement according to the strict spirit of a Pharisee calls for; such sin, or missing of the rule of the carnall commandement standing in outward ordinances is here to be understood, which is the onely sin condemned by a carnall Jew, and this law the prayer of faith doth rout, ravell, undo, and abrogate, with respect unto the obligation thereof in the true intent of a Pharasaical Jew.

And against this law doth true prayer sin, in all its supplications, intercessions, and requests; for the prayer of faith observes not in the least in any point, that law of the spirit of bondage, which onely obligeth to the law of the flesh, nor can it keep and perform that spirit of enmity which Christ Jesus nailes to his Crosse and slays in himselfe, and therefore a sinne in a Saint, in way of negation, against the affirmative part of the law of the flesh.

Againe, there is a sin committed affirmatively, and that is by reall acting and doing, according to the law of the spirit of life which is in Christ Jesus our Lord, which the wisdome of man in that carnall law forbids, and that under the penalty of errour, schism, heresie, pride, blasphemy, and death it self.

For every point of the law of the spirit rightly composed according to the prin ciples and grounds of faith, is most heinous, wicked, detestable, sinfull, and abominable in the eyes of a carnal man.

[Page] Now the breach, disannulling, and abrogating of the carnall command (for which the Jewes so hated Christ) is the truth of the matter, the reality, and ever carries in it the remission, pardon and forgivenes of sins in the Saints, as surely as the breach of the law of the spirit, and that everlasting Covenant of God carries in it, guilt, crime, and is the condemnation of the world.

For every sin and blasphemy against the Son of man (that is, against the wisdome, will, power, and authority of the arme of flesh) shall be forgiven, or it is forgiven, for it hath the acquittance, general discharge, and release in it self: but he that speaks aagainst the holy spirit, that is, against that law of the spirit, or spirituall estate of that holy one of God, it shall never be forgiven; that is, he that breaks the law of the spirit, in any word, or thing, as the phrase imports, it hath in it that guilt which can never be wiped out, neither in this world, that is, in time present, nor in the world, or time, that is to come; or not in this world, that is, in the conscience of the party so made guilty; nor in the world to come, that is, in that sentence of the righteous Judge which doth for ever adjudg and condemn it, so that as the breach of the spiritual law hath in it an eternall guilt unseperably and enevitably fastned unto it and accompaning the same, even so hath the breach or abrogation of the carnall law, an everlasting pardon, and acquittance before God fastned unto and ever accompaning the same.

Note in this point that the Levitical law which the Apostle apposeth to the law of an endlesse life, doth not condemn, because men fall short in some particulars of the fulfilment of the same, but it condemns, and is death unto him that walks according to the same, or lives thereafter.

Therefore our Apostle saith, If ye live after the flesh ye shall dye; that is, if yee live according to the law of the carnall commandement, for by it no flesh can be justified; or if yee minde the things of the flesh; that is (as the word signifies) if ye frame, form, or fashon things unto your selfe according to the carnall command, art, or reason of man, concerning the affairs of God, it is death; but to live after the spirit; that is, the law of the spirit, or spirituall law is life and peace; or to minde the things of the spirit, that is, to form, frame, and fashion things spiritually, that is life [Page] and peace; and as the one of these is sin according to mans wisdome, and his accounts, even so is the other sin according to Gods wisdome, and his reckoning and account, judgement, and doom passed upon it by an eternall and unchangeable sentence.

There is pardon then, and power of forgivenesse in prayer, because it is God that sitteth upon that throne of grace judging unto justification, who then shall condemn? for it the spirit of grace and supplication, whereof prayer doth consist, yea it is the Son of God who is justified? who then shal lay any thing to the charge of Gods chosen, that holy one of God?

For wherever the spirit and vertue of Christ is, there is power to forgive sins; therefore he saith (to stop the mouth of those legall Pharisees) whether is it easier to say, thy sins are forgiven, or to say take up thy bed and walke, but that you may know that the Son of man hath power to forgive sins on earth; therefore I said unto thee, arise, take up thy bed and go thy way into thine house.

So that to preach the Gospel to the restauration of the soule from the policy; that is, from the fear, terrors, and tremblings of the law, as at Mount Sinai, to bring it unto Zion, giving strength to take up that and carry it unto its proper place, as that man carried his bed into the proper place, which is his house, which before had carried him extravagantly, and diseasedly abroad; wheresoever the Gospel exerciseth its power to raise up any to walk in the way of God, before others, in prayer or prophesie, or any appointment of God according to the nature and season of it, as that man is said to walk before them all to their admiration; wheresoever the Gosplel is ministred to that effect, there is also in that ministration power to forgive sin, for the one is of like case, and of like difficulty as the other is, yea they are both in one act; for he that can preach the Gospel to carry sin into its proper place (which must be done or else the Gospel is not truly preached) he must of necessity remove it from the chosen of God, which is the true remitting and passing of it over unto another.

He that hath power therefore to preach the Gospel to the healing of the Conscience of the palsie, sicknesse, or tremblings of the law in the dead works thereof, or works of death, that man [Page] hath power to forgive sins on earth, for they are inseperable, and Christ in that place alluded unto, makes them one; for first he saith, son thy sins be forgiven thee: and in the rehearsall of it he saith, his speech was, arise take up thy bed and walk, go thy way into thy house.

And we know that Christ saith to his Disciples, whose sins ye remit they are remitted, and whose sins ye retaine they are retained: And again, what ye binde on earth is bound in heaven, and what ye loose on earth, is loosed in heaven: to walk and work therefore in the things of God according to the power intended by the word of God, are of greater concernment then they would think; for to preach the Gospel, in the revelation of the minde and will of God as to an onely Son, or to present our supplications to God as a father from the minde and disposition of an onely son, are of no lesse authority and power then to to give sins; for to pray with the spirit, and to pray with the understanding also; that is, to pray according to the mystery of Christs meditation, and yet with that wisdome and skill of expression, as to unfold and explaine it in the minds of others, that they may ascend up unto God together therewith, as Manoa's Angel in the flame of the sacrifices; this, and to pardon sin, are of like power skill, and, authority, and a like weight lies upon both to whomsoever communicates in them.

For to pardon sin is not to change or alter the minde of God toward that party, but to explaine and interpret the minde of God concerning that party, which minde and will of God is the same in that one faith of the Son of God to all the chosen of God, and wheresoever it is rightly unfolded and made manifest in the proclamation of peace and reconciliation of God and man in one; if the Son of peace be there, he accepteth and receivet the same as the right of his inheritance.

If the Elders pray or prophecy unto health therefore, they pray or prophesie to the remission of sins, in whomsoeve, commucates in the same, his sins are forgiven him.

To conclude this point, it concerns us, then to know what sin is, that we may rightly conceive of it, as it is pardonable, and also as it not pardonable, for there is a sin (saith the Apostle John) which is not unto death, or which is not in death, that is, it is not in that way of death; and there is a sin that is in death, I do not say [Page]that you shall pray for it; that is, you shall not pray for the pardon of it, because it is not to be pardoned; for where Christ is once crucified in the spirit, he never is to live in that heart according to the spirit, no more then where he is once crucified in the flesh, he never lives in that heart according to the flesh.

Therefore in the next place he exhorts us unto the confession of our faults, in the true acknowledgement of them one to another.

Vers. 16. Confesse your faults one unto another, and pray one for another, that ye may be healed; the effectuall fervent prayer of a righteous man availeth much.

In these observe,

1. An exhortation consisting of two parts,

1. To confesse faults one to another.

2. To pray one for another.

2. The end wherefore; That ye may be healed.

3. A reason, ground, or cause drawn from the nature of prayer, which is two-fold.

1. It is effectuall.

2. It is fervent.

4. The qualitie of the person praying; that is, A righteous man.

5. The issue or event of such prayer; It avayleth much.

1. ANd first for confession of faults, sins, or oberations from a law; For where no law is, there is no transgression, for sinne is the transgression of a law, or as the word is, the withoutnesse of a rule.

Now there is the law of the flesh, or carnall commandement, which is the law of sinne and death: and there is the law of the spirit, or power of faith, which is the perfect rule of righteousnesse, or law of the spirit of life in Christ Jesus.

[Page] Now the carnall commandement or perfunctory and fading ordinances may be broken, yea abrogated and nayled to the crosse, as that which is against us, and yet forgiven; for every breach or piercing through of the sonne of man; that is, mans institutions and appoyntments composed by that carnall law, shall be forgiven, or are forgiven; for the disannulling of mans wisdome, and in that respect to become a foole, is the establishment of Gods wisdome, in the removall of all guilt and condemnation from the soule.

And there is the law of the spirit, or of that holy Ghost, which if a man speake a word against intentionally, or blaspheme and pierce through; that is, abrogate or make a nullity of it, It shall never be forgiven neither in this world nor in the world to come; that is, neither in the present mind and conscience of him that so doth, nor in that holy mind and judgment of Christ, from passing sentence against it, being so remote, and at such a distance from it, and contrary unto it; for the abrogation of the law of the spirit is no lesse then to disannull that wisdome of God in Christ; by which device only the sin and guilt of the sons of men is taken away, and no other way, for else-where the redemption of the soule ceaseth for ever.

Confession of sins then one to another: This phrase one to another is of like nature, as when Moses cast down his rod on the earth of Aegypt, it became (or as the word is) it was to a Serpent; when it was on the ground, it was a Serpent, a quite contrary thing then when it is in his hand, or Ministry; the one declaring the Dragons fury, in that government of Pharaoh in Aegypt, and the other that rod or scepter in the rule of Christ, as that Shepheard and feeder of Israel, as the word rod signifies a Scepter.

So that when we confes sin, that is, the breach of the law of the spirit in the world, through the observation of the carnall command, where Christ is bereaved of all his proper vertues & operations of his spirit, it is unto another; that is, that state is become another thing (as Moses rod was) then the son of God; for it is that son of perdition, even Sathan himselfe, though under the figure of an Angell of light, in the eye of the men of the world.

Again, when we confesse sin; that is, the breach or abrogation of the law, or carnall command, that Christ is bereaved and dispoyled of all glory, power, and vertue of the arm of flesh: so [Page] that his own arm saves and gets the victory, not by might, nor by power, but by my spirit, saith the Lord of hosts. We confesse, this sinne against the carnall command, unto the unity of the spirit, and the fulfilling of the law of Christ, or of that rule of righteousnesse that is by faith in him, which is to another; that is, to another thing, state, and condition then that of the letter that stands in outward observations, temporary engagements, and performances, and this is that one and alone good thing desirable, that Christ of God that carrieth and abideth for ever.

To confesse sin therefore, or to make profession of any thing; that is, to praise or acknowledge it, is to give the thing its nature and properties unto the utmost extent, and so it must be here to an utter contrariety, vast and perpetuated distance of the law of the flesh, and that of the spirit, otherwise we contradict the command of God, by plowing with an oxe & an asse together, by wearing a garment of linnen and woollen, and by sowing our field with two kinds of seed.

Quest. Here ariseth a necessary question; Whether in the acknowledgment of the nullity of the law of the carnall commandement, unto that unity that is in Christ, a Christian doth not thereby reckon and acc [...]unt all the vertue of the Son of God to be his own proper portion and patrimony, as also whether in acknowledgement of the nullity of that law of the spirit unto the unity of the harlot, he doth not as necessarily reckon unto himself as his due and proper right and inheritance, all those vicious abominations that rest and abide in the bosome of that man of sinne, which is Antichrist.

Answ. To which we answer, that there is a like truth and reality in the acknowledgment of the one, as there is in the other, taken in a due respect, as the mind of God commends the same unto us, where he saith; So then with my minde I my selfe serve the law of God, but with my flesh the law of sin. For a Christian must be plain down-right and reall in his acknowledgments before God, whether of sin, or of the fruits of righteousnesse, yea in the root and originall both of the one and of the other.

Object. But a Christian by faith professing the fruits of righteousness, and fountaine out of which they flow, is endewed with the life and spirit of them, according to their native property in that blessed subject of Christianity, else his confession of them is but as a fire paynted upon a wall, or[Page]the picture of a man carved out of wood or stone, that wants soule and spirit, the ground of motion and operation.

For what is it to professe or acknowledge the love of God, unlesse it be kindled in our hearts to a flame, that many waters cannot quench, neither the world drown; or to confesse the power of Christ, unlesse through him we be able to do all things; or to praise the Kingdome, Priesthood, and propheticall office of Christ, unlesse we have the power of rule, reconciliation, and interpretation in us.

Will it not then also follow, that if he deale faithfully and sensibly in the confession of sin, as that he hath not the understanding of a man, that he persecuted the Church of God; that he is the chiefe of sinners; that the terrours of the Almighty are upon him; that out of the belly of Hell he cries unto God, that he is shut up, and cannot come out. If he deale playnly in that, and be reall, will it not follow, that he hath in him the vicious desire of the flesh, the state of the Devill (if he be the chiefe of sinners) and partaker of the terrors of Sathan sensibly, if he cry out of the womb of hell; that if the creature, man participate of joyes celestiall and eternall in confession and acknowledgment of them: So the creature or man must partake of all abominations of sinne, and state and condition of the Devill, if he be reall also therein, in his acknowledgments.

Answ. We answer in the name of God, that no such consequence follows upon a reall confession of sin: But through the wisdome and device of God, it proves an eternall separation of the spirit of a Christian from all such sins and sorrows; justly and really acknowledged in and upon man-kind, or that matter whereof a Saint doth consist; and this is proved by a true and reall distribution of man, or of the creature, according to the word of the Lord gone out in the disposing of it, as a reall subject of mercy and severity, of love and wrath.

We are to take a man in a two fold respect according to the intention and expression of the word of God, which rightly judgeth and determineth all things.

1. As it speaketh on this wise, All power is given unto him in heaven and in earth, because he is the son of man.

Againe, whether is it easier to say, Arise, take up thy bed and walke; or to say, thy sins are forgiven, but that ye might know that the sonne of man hath power to forgive sins. So also, blessed is the man, or [Page] oh how happy it is, and well for us, that man going right forward, not turning aside to the right hand nor to the left: The Hebrew word Ashrei imports that simple and immixt condition of man, which is only found in that man of God, Christ Jesus, who is God blessed for ever, being that beginning, head, or fountaine of the creation of God, that new creature: and in this sence is man, or the Creature considerable in the answer of this objection.

2. We are to take man also in another sence infinitely remote from this, where it is said, man being in honour abideth not but is like the beast that perisheth; and wo unto that man by whom the Son of man is betrayed it were good for that man if he had never been born; also, if an enemy had done it I could have born it, but it was thou Oh man, my familiar I speaking of the trechary of Achitophel, and Prophecying of Judas, into whom Satan entred, which is that man of sin, that Antichrist and deceiver, of which spirit and power there were many in the Apostles time: but the Preisthood of our times have collected them into one man only, and crowded him up only in that corner of the world called Rome, that so notice may not be taken of their opposing and rejecting of Christ to the deceiving of the people, as that spirit ever doth into him, or into them. Satan enters, or takes his beginning in them; for as the Son of God hath no beginning but in man, so Satan, or the Devil hath no beginning, but in man, even in that man of sin and son of perdition, for as the Scriptures give the word of truth a being from the beginning, for in the beginning was the word, even so it gives Satan to be a lyer from the beginning, and one that abides not in the truth: and this two-fold esta [...]e man to be taken in, else know we not how to acknowledge sin, nor how to praise God for our deliverance into those fruits and happy estate of righteousnesse by Christ.

We answer then, that, when a Christian confesseth, acknowledgeth, or praiseth the excellencies of God in Christ, giving them their proper and full vertue and extent, as love, joy, mercy, gentlenesse, kindenesse, bounty, power, and eternall goodnesse, man participates thereof; the creature really and sensibly possesseth and enjoys them in the unfeigned and just confession of them; that is, the man of God, the new creature, which is that work-manship of God in Christ Jesus, and man-like Son of God, standing [Page] in that one alone sonship of God not found extant but in Christ that annointed one.

But man, or the creature, that is, that man of sin, made to be taken and destroyed, ungodlike men, that man of Beliall, that vaine and empty man of faith without works, of which beleife the Devill is, yea that Antichristian spirit, wherever it is, that molds the worship of God into a form, tying him to appear in the same figure and posture: Againe, we say that man or that creature hath no fellowship with the things proper to the Son of God, as peace, joy, love, nor any of the fruits of the spirit, which are by Christ, he is a stranger unto them all, and therfore intermeddles not with the joy of the saints, though they be reall, forceable, and effectuall in the man of God, or saint by calling, when ever they are uttred or expressed.

Even so there are the terrors of death, vexations of spirit, guilt of sin, condemnatory sentence of conscience, that ever accompanies the sins confessed by a Saint really beyond any shadow, or semblance, and that not bounded by time, but are eternall; and yet the man or the creature, that is, the man of God, or the new creature participates not in the least in any of their distresse, guilt, or fear, no more then the wicked partake in the joys of salvation in Christ; he hath no taint or tincture of the enmity of the Serpent, nor sence unto pangs and vexation of the guilt of corrupt and defiled conscience, and yet saith truly and unfeignedly, this is my sin, this is my death, and this abomination is in me; that is, in my flesh, or in that carnall estate out of which I am taken, where dwels no good thing, but is a cage of all unclean and abominable filthinesse, and wickednesse; So that in a true confession of sin according to faith; not onely it, but all its appurtenances are carried forth and set upon their proper base; that is, in that land of Shiner, which is Babylon, that confusion gone over all the earth, which is that strict composure of things by mans wisdome, according to times, places, persons, and temporary respects whatsoever, which makes a nullity of Gods order, who is a God composed thereof, and all things therein are illimitted, not any thing tyed to time, place, person, or any temporary or fading bond whatsoever, otherwise it is not the order of the Son of God, but a device and inventions of man unto confusion, whether the Epha of wickednesse is carried, and is the house built for it where for [Page] ever it shall remaine and abide.

Thither all sin and sorrow in true confession is carried, as fully as all righteousnesse and peace is carried onely into that happy estate and incomprehensible order, that is, of God by Jesus Christ; the carnall minde, or man therefore, is onely sensible of sin, in the way os Gods displeasure, but not of that vertue of reconciliation; and the spirituall minde, or man, is onely senfible of all righteousnesse in way of the peace of God, but not of that horror which comes through that breach of the everlasting Covenant.

And yet is neither the one nor the other voyd of sence, with respect unto the others condition.

For the wicked from the sight of the Saints being lifted up in that holy unction, and taken into an everlasting reigne and authority, by unity with an omnipotent and all-sufficient power, are filled with fear, and terror at the fight and apprehension thereof, as having the glory of a righteous Judge; also the Saints of God beholding themselves lifted up, and taken out of that fearful and abominable state and condition of the wicked, rejoice thereat with joy unspeakable and full of glory; even as Noah, when he saw the waters over-whelm and destroy the world, was by the same waters lifted up to heaven, as sase from all rocks, mountaines, or hills that might annoy him; so the Saints seeing how the Son of God hath given himselfe unto death in the world (never to live the life of the Son of God in them) as a ransome, whereby he is lifted up unto the throne of Gods glory in the Saints everlastingly, which carries with it a holy shout, harmonious and melodious singing and rejoycing for ever, to see the terrors of death captivated under eternall darknesse, which can never seize nor intrench upon that Sun of righteousnesse which shineth in the saved of the Lord.

The second part of the exhortation is, to pray one for another, or appeal one to another; the word for, and to, are indifferently taken, as you may see by the difference of translations. One saith, a Psalm for the sons of Corah; and another saith, a Psalme to the sons of Corah, so that here it is taken for one to another; that is, in your confessions of the nullity and breach of the law of the spirit by that wicked one; do you appeal to the law of the carnall [Page] command which is of sin and death, which is thereby established and confirmed in the world, whereby the men thereof are effectually bound over (under that spirit of bondage) to walk and work according to the letter that kills, and to emulate, decline, and reject (in all things) the spirit that giveth life.

And at that Judgment-seat, behold the summoning in, and the assembling of all sin in the fight of God, by the crucisication of Christ, together with the manner of Gods execution of wrath for your acquittance and escape: For in that throne is all sin summed up, as in that King of Tyrus, for corrupting the wisdome and prophaning the holy things of God, see Ezek. 28.

Againe in the acknowledgement of the breach and nullity of the law of the flesh, appeal to the law of the spirit, for it is the perfection and fulfilment thereof; for the disjunction from all carnal and diabolicall things, is the conjunction of God and man in Christ, the crucification of Christ by the ministry of the letter in the world, is the raising of him up from that death in the ministry of the spirit, in the Saints, for it is impossible that the Sonne of God should be held of death, so as not to live his proper and native life.

If we expect unity with all the excellencies and virtues of God, we must be loosned and disunited from all carnall relations and bonds, and we must either have unity with all the things proper unto God, or none, for he cannot be devided, therefore we must admit of a totall seperation from all carnal things; that is, such as fade & have an end; however we know that all things are lawful with due respect unto Gods call in the use of them, yet are we not to be brought under the power of any thing as by a bond subjected unto it, but to use the world as though we used it not, to marry as though we married not, and to buy as though we possessed not, for the Son of God never acknowledged conjugation, or copulation, by any carnall tie, or bond; therefore when his mother told him at the feast, that they had no wine, he saith unto her, woman what have I to do with thee, mine houre is not yet come, as to have my works and times set and appointed unto me by vertue of any earthly or temporary relation, therefore shee bids the servants look unto his time and his command, saying, what soever he commands you, that doe.

[Page] Where the force of earthly relations takes place of the spirit of Christ, that state or place of honour shall never succeed well.

Againe, when one told Jesus that his mother and his brethren stood without to speak with him, he answered and said to him that told him, Who is my mother? and who are my brethren? and he streched forth his hand towards his Disciples and said, behold my mother and my brethren; for whosoever shall do the will of my father which is in heaven, the same is my brother, and sister, and mother, all relations centred in one; also when his mother found him in the Temple Questioning the Doctors, saying, why hast thou thus dealt with us? behold thy father and I have sought thee, sorrowing: but he answers, how is it that yee sought me, wist you not that I must be about my fathers businesse? as acknowledging none but that one father of eternity, and in such relations stands the band of a Christian, and therein is the acknowledgement of his ingagements.

But from this point it will be gathered by carnall spirits as of old, then let us do evill that good may come thereby, whose damnation is just; if this be true, then let us endeavour to undermine, extirpate, root out, and bring to nought all naturall relations and consociations amongst the sons of men.

1. To which we answer, that no such consequence followes upon the spirit of Christianity, for the abrogation of the law of the flesh is to repeal and abolish it compleatly, and it confists of an affirmative and negative part; the affirmative is to set up, adorne, and maintain all things honourable in the fight of man, according to the nature, manner, and constitution of the place where it is exercised, and to avoyd and abandon the contrary shame, and this is but one administration or law, for they are inseperably joyned together, even as the honourable sentence of the Judge of a Size unto death, and the shamesull office of the hang-man are but one administration; So that from the office of the Judge, you bring in the office of the Hang-man; and from the act of the hang-man, you include the office of the Judge, or else the law is not compleated in that point; right so in the abolishing and disannulling of the law of the flesh, that it takes not hold as being any yoak or bond upon the Saints, it is compleatly repealed and made voyd, both in respect of all things [Page] that the world makes and accounts honourable, and likewise of all things that are dishonourable and shamefull in the same account; so that it becomes nothing else but a provocation unto them, to guard and fortifie themselves against the one and the other, for they are one intire and undivided law or administration.

The Saints therefore cannot go about to establish that which they abolish (for the shamefull acts of the world are nulled unto them as well as the honourable) no more then the wicked in making voyd unto themselves the law of the spirit, can possibly go about to set up or advance the crosse of our Lord Jesus in the true vertue and power of it.

2. We answer, that to such a conclusion from our freedome from the carnall command, or way of the letter of the Scripture, is to lay a hard thought and deep censure upon the spirit and power of God; for shall the wisdome and institutions of man that shall vanish and come to naught, have power in them to provoke to dilligence? to preserve in peace? to keep in temporance, chastity, gravity, and moderation in all things? and shall not the spirit of God, or law of that spirit be sufficiently wise and able to preserve men in modestety, chastity, gravity, and moderation in all things? with wisdome, care, and deligence to use the creature of what kinde soever, according to time, place, and occasion, as becomes the nature end and use thereof, without lisentious and lascivious liberty? surely those that so judge never found nor felt the virtue, life, liberty, and power of the spirit of our only Lordship, and salvation, Jesus: Therefore the reason of our thus appealing follows.

Namely that yee may be healed.

The spirit of God makes this manner of appeal the possession to purge out all superfluous humors, the soveraign salve to cure all deseases, the cordiall medicine against all crudities of soule, and peccant humours of spirit; this is health to thy navell, and marrow unto thy bones: If when we see the breach os the law of the spirit of Christ, we carry it unto the law of the flesh, and observe how that is onely established thereby: and when we observe the repeal of the law of the flesh as made of none effect, we carry it up into the law of the spirit, and know that it is established and [Page] confirmed for ever thereby. This is the Medicamentosus, without which no prayer can be made acceptable unto God; for if prayer confirme not the law of the spirit, it bindes not over the Lord to be our supply, if it comprize not his mercy within the bounds of its proper place, which is Christ our boundlesse and common salvation.

This appeal or prayer must also confirme the law of the flesh, or else it carrieth not all sin and sorrow into its proper place of aboad, which is Antichrist, or Satan that slayer of the Sonne of man from the beginning, even as Caine slew his brother, because his own works are evill, and the works of the Sonne of man good; and in these twain stands the health of our souls, and is by them preserved for ever, viz. a place of the reception of all wickednesse, where it abides exercised in the curse for the acquitting of the Saints for ever.

And a place of reception into righteousnesse, and residence of that blessed estate of the Sonne of God in the love and delight of the father for ever, in the just condemnation of all enmity.

The third point is the ground of this sound and healthfull condition by this appeal, or prayer; and first it is effectuall, or forceable, without let or hinderance; the appeal is made upon such grounds, as nothing can stop the bringing of the cause thither, either for the stating of sin, or of righteousnesse; of the curse in the confirmation of the law of the flesh, or of the blessing in the law of the spirit of Christ in the one, and Antichrist in the other.

No Supersedias can be sued out, no counter-command can be given, no obstruction can be made, to stop or recall the stating of all abominations in the exercise and practice of the carnall command, and all the vertues, excellencies, and dignities of God in Christ in that law of the spirit; for Satan the God of this world, which is the wisdome of the world, the subtilty of the serpent, as he is a murther our from the beginning, in slaying and putting to death the Lord of life and glory; so is he a lyar, and abode not in the truth; so is he sacrelegious, robing God of his glory, making himselfe to be God, adulterating the word of God, turning the glory of God into shame, and is the sole and proper opposer of God in all his excellencies; therefore nothing can [Page] hinder, no law or evidence gain-say, but that state is the proper sinck and center of all wickednesse, and so of all wrath. Also in its appeal to the law of the spirit, which is the proper order and composure of the Son of God, what can obstruct but that in him are all those dementions of height, depth, length, and breadth, of the goodnesse, mercy, truth, life, power, spirit, and love of God for ever; therefore this prayer or appeal is most forceable and effectuall, it passeth through without let or hinderance, for the performance of its work, in rendring to each his right, in the perfecting of the cause of its appeal.

2. It is fervent, hot, without any intermixture of cold, the word signifies to boyle, which admits of no cooling thing to come there; such is the nature of true prayer, it admits no chilly or cold thing to be cast into the love and zeal of God in Christ, but findes the coles thereof to be fiery coles, yea to have a vehement flame.

Neither can the spirit of prayer admit of any cooling mixtures in the fume and heat of Gods wrath, in the wealthy of the world named above; for a fire is kindled in mine anger which shall burn down to the nethermost hell.

But the Academists of our age, they know how to moderate the love of Christ in those whom they call Saints, by some cold and decaying humor of the spirit of the world; yet tradition is of that strength in them that they dare not impute such to him that was borne of the Virgin: but for any sound knowledg they have of him, they might as soon do it to him as any of that mysticall body, and would for advantage, if they had been brought up in Schools of such principles, for they have nothing but what they receive from man.

Likewise they can cool Gods infinite displeasure against sin, with graduall distinctions of it as good part in nature, some good works wraught, some remainders of Gods image in the wicked, such sleights of Satan we skill not but are confident; the path of fervent prayer never lay in that way, nor shall ever be beaten out or found in it, by all those carnall and superstitious cuttings, and fleshly launsings of the Priests of Baall, to uphold Ahabs Throne in all the Statues of his Ancestor Omry.

[Page] The fourth point is the qualification of the person praying, and that is a righteous man.

Now a righteous or just man is he, who gives every thing its proper right and due, which appertains and belongs unto it; if we speak of any thing of God, give unto it arise, arraign, and scope appertaining to God; if we speak of any of the ordinances of God, give them the vertue, property, duration, and continuance of the Son of God, who abides for ever, else we give not the Son of God that great ordinance and fountaine of all holy ordinances his right and due, who is holy, spirituall, just and good, otherwise they are human and perishing things, and we are found unjust in not giving Christ his due, the spirit of prayer and this effectuall appeal resides not there.

Againe, if we speak of any thing as not having the Sonne of God in it, then give it the spirit and power of the Prince of the aire, the spirit that now works in the children of unbeleif, or disobedience, for the scope and end of all things is Christ, in the exercise of mercy in the faith of the Gospel, or in the exercise of wrath in that way of Antichrist, for we know that we are of God, and the world is of that wicked one, namely the Devil; therefore if we speak of sin, give it its due, the guilt of making a nullity and falcification of him that made all things in truth.

If we speak of sinners, give them the state and condition of their father the Devill, whose works they do and will doe.

Either clear the innocent whom God in Christ justifies once and for ever, and so give them their due belonging unto them, and condemn the guilty, who reject the manner and way of his acquitting of his Saints, or else no person quallified for prayer; if you speak of death, bring it unto the scope, either death unto all transitory and carnall things in Christ, or else death unto all spirituall and durable things in Antichrist, or else we give not right unto it, and so are not that righteous man whose prayer availeth, and is the event and issue of this prayer, which is the fifth point, that is, it availeth much.

Now for prayer to avail much, is as much as if he said in more words, it effecteth, accomplisheth, and brings to passe all things, even as not to avayl is of none effect, worth, nor excellency: So it is sayd, Circumcision or uncircumcision avayls nothing, but a new [Page]creature, that is all in all; for it hath the whole workman-ship of the Son of God in it. Observe the speech of Haman, when he is nvited to the feast the Queen makes for the King, who calling his wife and his friends, tells them of the glory of his riches, and the multitude of his children, and all the things wherein the King had promoted him; and how he had advanced him above the Princes and servants of the King. Haman said moreover; yea Hester the Queen did let no man come in with the King unto the banquet shee had prepared, but my selfe, and to morrow am I invited unto her also with the King; yet all this availeth me nothing, so long as I see Mordecai the Iew sitting at the Kings gate. A wicked States-man cannot endure Mordecai, which according to the etymology of the word is pure myrrhe, or myrrhe of freedome, signifying the sweet liberty of the Gospel, for it is the first of the chiefe spices in the annoynting oyle, to shew the Princely dignity that is in the grace of the Gospel, that bowes, nor is subject to any carnall thing whatsoever; for there is but one primatus or summus which moves Haman try Mastery with Mordecai, which shall be lifted up the highest. There is not the most civilized man in the world, destitute of the spirit of God, put in place of dignity, that can admit of the Crosse of Christ, to have supremacy; for it is as a moth to carnall pomp, declaring it to be enmity, therefore carnall Kingdome must ever have carnall Priest-hood to uphold it, by deifying of it, and it rewards them with tythes and protection.

But Mordecai (the Jew inward in heart) will not be endured by Haman; for the King represents a stranger wonne to the faith, as that Aegyptian King which acknowledged Joseph. So that nothing avayls, if Mordecai live, who is a worme unto all Hamans honour, that nothing is had nor done unto him, till Mordecai be taken out of the way: but to avail much, is to bring all things to passe, to be, and to have the fulnesse of the soules desired, and impower'd with vertue and strength to perform and effect what heaven and earth can yeeld or deny to any, and therefore an instance is brought of Eliah for the proof hereof.

[Page]

Vers. 17. Elias was a man subject to like passions as wee are, &c.

In which instance or continued and persevering exemplary vertue, observe for order these things.

1. The party instanced in, that is Eliah.

2. His condition; A man subject to passion; together with the consimilitude, that is, as we are.

3. His act, that is, He prayed.

4. The issue or effect of his prayer; It rained not.

5. The time how long; that is, for the space of three yeares and sixe moneths.

6. The renewing of his prayer, and the effect thereof; And hee prayed againe, and the heavens gave raine, and the earth brought forth her fruit.

1. FRom the first, the party instanced in is Eliah; observe thus much, That it pleaseth God to memorize the names of his Saints, by acts of honour which he leads them through in the world. This is evident throughout the holy letters written from heaven unto us, see an epitomy hereof in that 11. Chap. to the Hebrews.

The ground of it is, because the acts of the Saints are the operations of Christ: Now I live, yet not I, but Christ lives in me; which life is the root of all their motion, and the memorizing of him is Gods ayme and end in all his wayes and operations; hee it is whom he will make higher then Agag, greater in power and authority then all the Kings of the earth; His acts therefore must be as monuments in the world, who ever is made marvellous in mercy, only in them that believe: Therefore God makes them as monuments thereof, setting them as Cities upon a hill, to whom all shall repayr for the richest merchandize; and as beakens upon a high mountayn, who only can give warning of the approach of the adversary: And as the lights of the world, without which no man can worke; however the Prophets and Apostles were under persecution, ignominy, and disgrace in the time of their sojourning [Page] here; yet now where is the wise? where is the scribe? where is the disputer of this world, but seeks to uphold and honour himselfe by them? Yea, that very spirit that slew them, now builds their Sepulchres, and saith, If they had lived in their fathers dayes, they would not have done as they did. Nay, God will register the names of his Saints in that book of life, in whomsoever the life of Christ is, there they shall be memorized, and set up by God as Standard-bearers in their generations; before whom, if the enemy come in as a flood, the spirit of the Lord shall lift up a Standard against him, and chase him away.

Wonderfull is it to consider of this point, when we see so many have gone down to the dust by plague, famine, sword, and not a name of them left upon record in the world: but hee that once comes within the volume of that spirit of intercession, shall remayn engraven as in a precious stone upon the breast-plate, or heart-ornament of Christ Jesus, as a record or inscription of blessed memory for ever.

Therefore the next words are brought in, viz. Is a man, or as the word will beare, Is a thing, as the Apostle affirms; Henceforth we know no man after the flesh; or as the word is (nothing:) So here Eliah is a man, or thing, a matter, cause, condition, or deed, such as his name imports. Elijah, that is, my God Jah, or my strong being, or the strength of my existance. Now if it be such a one, or such a matter or cause, such a condition or deed brought in as congruous to us, implying all the faithfull; how can it be, but that name, or that authority shall be memorized for ever: If a word of Samuel shall not fall to the ground, a deed of our Eliah shall never be forgotten, when, or in whomsoever it appears.

The second point is the state and condition of the party instanced in, together with the consimilitude, that is, subject to passions as we are.

By passions here is meant sufferings, for so much the word imports; and to be subject, is to be under; that is, under like sufferings that we are, that is, the faithfull in all ages.

[Page] Whence observe;

That the Saints of God are subject to like sufferings: they all alike endure affliction, they all alike inherit the Crosse; it is not sayd of any particular man, or particular Church (limmed out by the spirit of man from some few particular expressions or practices manifected in the Scriptures) but of all the Sains of God that ever lived, or shall, viz. For thy sake are we killed all the day long, and counted as sheep for the slaughter.

There is none of those severall afflictions which the Saints of God have undergone, but rightly understood, one of them is as extensive as another, and it must needs be so; for the sufferings of the Saints is the Crosse of Christ, and not the crosse of any particular creature, but of the son of God; therefore he saith, In all their afflictions he was afflicted: and therefore he saith also in the behalf of the believers and prayers in Damascus, Saul; Saul, why persecutest thou mee: Therefore it is, when the Corinthians seemed to cleave one to one man, and another unto another, though all sound men and good; one is of Paul, another of Apollo, another of Cephas, and another of Christ; that he calls them carnall, because they take not every way or manner of the administration of the grace of the Gospel, to be the same universally through the whole body; what saith he, Is Christ divided? was Paul crucified for you? or were you baptized into the name of Paul? I thanke God that I performed no such particular act, but to such as understood the mystery of it, for that is the effect of his speech, and cause of thanksgiving.

The ground of these particular and nominall Religions (as Independent, Presbyterian, Anabaptist, Papist, Generallist, for they all stand on one root) is, because they limit and infringe the grace of the Gospel, both in way of the sentence of absolution and condemnation, mincing and fashioning things according to the judgment or discerning of man, and not according to the light and revelation of the Son of God: Hence they are affected with manlike expressions, and so cleave unto man, and not unto the Son of God: and if the mind of God be expressed unto them, they hammer it into their own shape, as the Corinthians did, and so make rents and schismes.

Now the grace of the Gospel in whatsoever it expressed it self, [Page] as King or Priest, Prophet or Victor, father or son, Master or servant, Lord or Disciple, Apostle or follower) is as that leaven which the woman hid in three pecks of meal, whereby the whole lump was leavened: or like that unction poured on Aarons head, which run down unto the coller or hem of his garment; for the oyle contayned in that honourable vessell of the Gospel filleth compleatly all vessels that are brought into unity or love with it. Of such nature and extent are all things appertaining unto the Gospel, and so the afflictions of the Saints, the Crosse of Christ takes not its latitude nor longitude from the dimentions of a creature, but holds correspondency with the son of God; for the crosse of Christ is of the same extent and continuation that his Crown and kingdome is.

By this we may take notice of what nature the Crosse of Christ is that it stands not in, or consists of any temporary relation or operation of the creature active or passive, but is the proper suffering of the son of God in the wicked, as deprived of all livelihood and proper operations of the spirit in all wayes of motion and relation; and in the Saints, in being deprived of all livelihood and proper operations of the flesh in all the wayes of its motion and relation.

It would seem a great cross to a man, if the world were vacant of a rationall spirit, and none but beasts to converse with: of no lesse, but infinitely greater is the disproportion of the wisdome of God in a Christian, and the wisdome of this world in the wicked; yea if they be as crafty as Achitophel, or as subtill as the Serpent, the wisest beast of the field. Yea, in the world we have lost our proper life, spirit, and power, and all vertue proper to a Christian in poynt of heavenly things.

Further, it would seem a great affliction and suffering unto us to see the world take all our strength, our wisdome, honour, riches, peace, friendship, &c. and leave us nothing, but that wee should depart from, and forsake father, mother, wife, children, &c. and thus it is with a Christian; The world ingrosseth power, authority, wisdome, riches, &c. and leaves us as the scum and outsweepings of all things. Nay we forsake our nearest relations in all respects, as the law of the flesh in its true sense calls for, and go to a place we know not whether, by any wisdome or understanding [Page] of the creature, which can never be done but by the instinct and operation of the spirit of God, opening unto us the power, wisdome, riches, and all relations that are reall, substantiall, and eternall: And if the spirit of God be there, it never appears but in the faith and unity of Christ, therefore they are the proper sufferings of Christ, and not of any particular creature: And when we know and judge of the sufferings of the Saints, wee shall not lament if the world take all temporary things from us, nor rejoyce in what it can cast upon us; for God forbid that I should rejoyce in any thing save in the crosse of our Lord Iesus Christ, whereby the world is kill'd and crucified in me, and I in the world. If once we know how to loose our lives in the world, in all things of the spirit, and how to loose our lives in our selves, and body mysticall in all things pertayning to the flesh, we shall then take is lightly in whatsoever the world can give, or take away from us.

By the nature of these sufferings we know of what spirit and power, of what nature, vertue, and comprehension this act of Eliah is, which is the third point; And hee prayed.

Whence we note;

That the act or spirit of prayer hath in it sufficient honour, power, and authority to memorize and register the name of a christian for ever, that it shall never be put out, but continue in the records of the house of God: For

1. Prayer hath in it the vertue and power of prophesie; for in the history treating of the act of Eliah, he prophesies unto Ahab, saying, As the Lord liveth there shall be no raine nor dew for these years but according to my word: So that this prayer comprehends the whole Prophesie of Eliah, and Eliah is brought in as comprehending all the Prophets, as Moses comprehending the whole law, in the transfiguration of Christs appearing in the same form and glory that Christ doth, so that all prophesie and noble acts of the Prophets are involved in the spirit of prayer: By the spirit of God in this place, his reproof of Ahabs wickednesse, his slaying of all the false prophets of Baal, his bringing fire from heaven to [Page] slay Captayns with their fifties, his dividing of the waters with his mantle, his giving of his spirit to Elisha, his binding up and flopping the bottles of heaven, and loosing of them at his pleasure; his rebuking the earth, and drying it up to dust, that it cannot yeeld fruit; his ascending up into heaven in a fiery Chariot. The spirit of God is pleased to commend all his honourable deeds unto the world in this one act of prayer, to stand and to be as his memoriall for ever. Prayer therefore is garnished with all the ornaments of a Prophet o [...] God, and cannot be lesse then a most honcurable monument and memorizing of the Saints where-ever it is found extant.

2. Prayer hath all the vertues and ornaments of Priest-hood in it: Never was Aaron fitted and adorned with greater variety of vestments and vertues, to minister before God in the holy place (and according to the variety and change of the multitude of sacrifices and offerings) then the spirit of prayer contayns in it; and according to occasion puts on, and brings forth, when the vertue & power of our great high Priest after the order of Melchisedech is brought in, it is all summed up in the spirit of prayer, as he saith also in another place, Thou art a Priest for ever after the order of Melchisedech; who in the dayes of his flesh when he offered up prayers and supplications with strong crying and teares unto him (or in him) that was able to save him from death, and was heard in that which be feared; That is, he was heard in all things, or for the accomplishment and bringing to passe all things that concern life and salvation. Now that all things that concern the Kingdome of God is involved in this prayer, is thus proved.

The word translated feared, is in the Greek dispaired, about which men have much contended how it may be said of Christ.

But the thing is really and substantially to be considered, though men do wrest and bend, mince and strayn the word, to suit it to humane reason.

For it is as true that the Son of God in, and by the spirit of the world, and principles proper to humane wisdome, doth dispair and relir quish all hope and expectation of being delivered or set at liberty from that infinite wrath and displeasure of Almighty God; as it is true, that the son of sorry man is in, and by the spirit of God, and principles proper to the wisdome of [Page] God established and confirmed in the love, power, truth, righteousnesse and glory of God, and of his Kingdome everlastingly.

If men be ignorant hereof, how Christ is said to feare or dispayr in all things, they may talk of eternall life, but they know not how a creature can live eternally, and be possessor of all things.

Want of this knowledg breeds your Mortallists, that know not by vertue of what the soule becomes eternall, either in life or death, as also your Generallists, that say God will save all, whereas there may be as reall and undenyable arguments used upon like ground, that God will destroy all; and so they must be left to the height of their doctrine, which will amount to no more then the condition of a beast, yet doth it make them such men, as it had been good for them they had never been born.

For the rest that have gotten a tract of salvation and damnation by tradition from schools, books, naturall phylosophy and observation, not having the knowledg of the nature of this Priest-hood, comprized in the spirit of intercession: They believe such things, but they must not be curiously searcht into; that is, we cannot know them; of these we say, as the mind without knowis not good, so these mens faith is dead: For wilt thou know oh empty man that faith without works is dead? For the spirit of God never works in way of life, but in its own light; therefore ignorance in any point must be voyd of the work of faith, and so of the saving vertue that is in the life of Christ.

But prayer comprehending the whole Priest-hood of Christ, is a work of that honour and power, as to memorize the name of a Saint for ever, and to set him up as a monument of the wisdome and mercy of God.

3. Prayer is a work that comprehends the Kingly authority of Christ; for when the Apostle Paul had shaken off the traditions and rudiments of the carnall Jew, the power of the high Priest, in that prosecuting spirit of binding and imprisoning all that were of the way of Jesus, calling on the name of the Lord: and when the Lord would proclaim him, and make it manifest that he was a chosen vessell fitted to beare his name, or carry his authority before the Gentiles, Kings, and the children of Israel. Yea, when he would put all that honour upon him which the Psalmist foretells, saying, [Page] There is little Benjamine their ruler, the head of the Tribe, a Prince of God, he comprehends and concludes all in this act of prayer, to give satisfaction to Annanias, behold he prayeth: As if he should say, it is enough to know that miraculous change from Saul unto Paul; from the service of the Synagogue of the Jewes, to be a ruler over Kings, the Gentiles, and children of Israel, (for the name of God is by his word advanced over all, which he was to beare) this is sufficient to give satisfation to all, Behold he prayeth: So that none can deny a Princely spirit of power and authority, where the spirit of prayer bears sway, and a princely excellency is of honour sufficient to eternize the record of a Christians name.

4. There is in prayer the power of victor, or a victorious renown, consisting of the noblest conquest that ever was; Jacob by prayer overcame the man that wrestled or combated with him, which man is said to be an Angell, but it is the Angell that blest him in the way, and therefore is declared to be God; for Jacob said, I have seen God face to face; in which act of prayer his name is changed from Jacob to Israel, to declare a prince-like promise in prevailing with God, as the Prophet explayns his name and act, saying, And by his strength he had power with God, yea he had power over the Angell, and prevailed; he wept and made supplication, hee found him in Bethel, and there spake with us (or in us) for if the spirit of God had not spoke in our father Jacob, and so in all of his race, he had never prevailed.

Was ever the like Conquest made, as to overcome omnipotency? which could never be, but through the requests of his owne spirit, which he cannot deny, but must yeeld himself over thereunto.

Prayer therefore consists of a combate which ever hath conquest, therefore of sufficient honour and renown to memorize a Saint, who-ever he be that exerciseth the design and skill thereof.

5. Prayer hath salvation contained in it, nay it is salvation: For whosoever calls on the name of the Lord shall be saved: or in the present tense (as the word will admit) is saved; for he that thinks he knows Christ any otherwise then in the vertue of an office exercised in such a subsistance, or by such a manner or subsisistance [Page] exercised in such an office, that man may come to be deceived as the Jewes of old were, and Jewish Gentiles are at this day, and so persecute Christ in stead of receiving him, when or in whomsoever he appeareth. Let those of that carnall opinion, that Christ shall come and reign upon the earth as a great Monarch for a thousand yeares, look into this point; for Christ was never known but in an office as aforesayd, and every office of the spirit in its proper way and manner of working, comprehends whole Christ: Now the office of intercession is a work of the spirit, for we know not how to pray as we ought, but the spirit maketh intercession for us, or in us; therefore it comprehends whole Christ, for he cannot be divided; and it being the spirit of the Saviour, must have, yea be salvation; for where Christ the Son of God is, there is salvation: In what grace, vertue, or office soever he appears, in or by, that tradition of tying salvation to believing alone, is ridiculous; for can there be more in faith then in love, which is the fulfilling of the whole law, yea of that law of the spirit of life in Christ? and are not we saved by hope? Doth not Timothy save himselfe and them that hear him by preaching sound doctrine? Now to take faith according to that dismition the Apostle gives, saying, It is the subsistance of things hoped for: So faith is in every vertue, office and exercise of Christ; for the subsistance is the being of God and man in one, and that is to be held and had of Christians in all things that can be sayd of Christ, therefore we acknowledg nothing but Jesus Christ and him crucified; There is both the unction and crucification in every thing a Christian knows: but there is no unction but in the nature divine, nor slaying in a Christan, but of the flesh; which twayn are never separated, neither in love nor hope, gentlenesse, mercy, kindnesse, wisdome, truth, patience, and whatsoever can be named of Christ, it is the subsistance of twayn made one new man, that compleats it: and therefore salvation is in all Christs excellencies, and they are all as things hoped for, because they are ever to come; that is, not only in present being and exercise, but shall for ever spring up unto a Christian out of that living and everlasting fountain.

All things of salvation therefore are in prayer; for prayer consists of necessity and supply, but all necessities and all supplies [Page] are in prayer, therefore prayer contayns whole Christ, which is compleat salvation; therefore a work of honour to eternize the memory of a Saint.

This point may fence a Christian from discouraging & drooping thoughts, apt to sieze upon all all flesh, thinking himselfe of no use in his age, nor of any performance befitting such a name, or calling, as to be entitled a Son of God, being destitute of any power or authority, wisdome or policy, device or invention, art or science, such as the sons of men have gathered and encroached unto themselves in all ages: By sword & stratagems; by Schools and Seminaries, by money and friendship, by travell and humane experiments and observations.

Poor heart that thou art (with respect unto the world) canst thou pray? be of good comfort, it countervayls all, it is the renownedst act that ever was wrought in the world; Get thee to thy Closet, viz. shut up thy selfe from the common courses and customs of this world, and pray unto thy father in secret; or according unto, or in that secret and hidden mystery of Christ, which is as secret and hidden from the world, as thy selfe is hid from the wayes of the world in this thy closet or chamber of presence: And thy father which seeth in seecret; that is, which beholds and approves of this mystery of God in thee, will reward thee openly; that is, will make it manifest that the reward or end of thine estate and practice is to be made manifest to the Son of God; and that the Heyr-ship and inheritance of the Kingdome of God appertayns and belongs unto thee.

2. Again, let such weigh this point that hold themselves free from believing any doctrine in the world till they see it accompanyed with miraculous works, viz. works in like manner and form as they have beene done formerly, as to heale the sicke, restore the lame, open the eyes of the blind, and raise up the dead, all these are taken in a bodily and corporeall respect. These men do not consider that the famous and miraculous works that Elia did, all of them are included in his prayer, and that is as miraculous as any of them; the miracles that Christ did, they are all included in his prayers, supplications, and teares, with strong cryes, which is no lesse miraculous then any of the rest: The wonders of Paul in doing and suffering are all comprized in this, Behold he prayes.

[Page] Now the miraculous vertue and power of prayer consists not in words, or any outward expression or bodily exercise in a form of words: but in humble petition, a lawfull suing out of right, a just and legall appeale and judgement given, according to the nature of the case propounded, in which all accord and agree together to compleat the mystery and miracle of prayer, having all these things in it, whereby according to the law of the spirit, our right of inheritance is faithfully sued out. Note further, that it is no more the form visible of any miracle that ever was wrought, that is the proper seal to confirm the Gospel; no more then the Ministry of the Letter that kills, is the proper path of the spirit that gives life.

But it is the scope, drift, ayme and end of the miracle in what it poynts unto, in that great and miraculous workmanship of Christ the son of the living God, which is the true and proper seale of the Gospel: and wheresoever that is effectually wrought, there it is felt and approved, and there only the Gospel or glad tidings of salvation is really and miraculously confirmed by a signe and wonder, passing infinitely all momentany and corporeall respects.

But these men think they honour the Gospel, and lift it up to its proper height, and ancient dignity. In thus concluding, their opinion is no lesse honourable then that of those that have resolved and decreed, that the pattering (over the words of that prayer which Christ taught his Disciples) as a spell, is an effectuall ordinance in the house of God, never looking at the life, spirit, and proper power of prayer, only the form of words. So these look at the form of the miracle wrought, as it appears to a naturall eye, as the other appears to the ear, and never look at the true wonder and signe, only sound in the son of man, and else-where centred, is no better then the magick of Aegypt; for they may as well gape after the outward forms of words to be the prayer of the Gospel, as the outward form of the work, to be the seale of the Doctrine of the Gospel, and any particular, or all outward forms, which Religion is represented unto us in, to be the Religion of God, as well as any or all of those former miracles wrought, to be the seale of God.

3. Furthermore, to conclude the historicall act of wonders [Page] wrought, to be the sign of confirmation, is to darken, yea to annihilate the vertue and power of the Gospel; for in this wonder of Eliah, to make the heavens as brasse, and the earth as iron, is here a fit allusion in the judgement of the spirit (and we are to heare what the spirit saith unto the Churches) in the teaching of the death of Christ, and the operations thereof considered in the world; and also in the house of God, whose house we are, if we hold fast the confidence, and the rejoycing of the hope firm unto the end: And thus the allusion is unto a three yeares and sixe moneths forbearance of raine, and afterwards to raynein great plenty.

This allusion is also used not in the terme of yeares, but of two and forty moneths, which is the same length of time, but in a farre differing respect, and differing doctrine, in regard of the severall beames and lustre of the Gospel.

For there he teacheth, that in measuring of the Temple, the Court-yard is to be left out, and not to be measured, because it is given unto the Gentiles: And the holy Citie shall they tread under foot two and forty moneths, which is this three years and six moneths.

It is also alluded unto in poynt of dayes, and so the same mystery is called a thousand two hundred and threescore dayes, which are not properly yeares of famine, but rather of fruit, for it is the time of the prophesie of the two witnesses of the Gospel; it is alluded unto likewise, as consisting of three dayes and a halfe, which is the time of the witnesses dead bodies lying in the streets of the great Citie, which is spiritually called Sodome and Aegypt, where also our Lord was crucified, not suffered to be put in graves.

This wonder wrought by Eliah, is alluded unto also, as points or monuments of time, in which the time of the womans being in the wildernesse is taught, a doctrine farre differing from any of the former, and that is for a time, times, and halfe a time, on the division of time. Now if the three yeares and sixe moneths drought, and afterwards rayne, were the substance and intent of the miracle, and in that the wonder to lye for the confirmation of the Gospel; how fi [...]ly could the spirit of God bring it in, as an elegant allusion in all these severall respects.

Those therefore that would have the Gospel confirmed by miracles of like outward form as have been done in ages past; they annihilate the Gospel, by denying the truth, substance, and reality [Page] of the signe to be extant only in Christ. Like friends to the Gospel are they, who look to see Christ coming from heaven, confined in one individuall man (as the Disciples saw him go up) to reign on the earth as an only Monarch for the space of a thousand yeares; and then, and not till then we shall see good dayes, as those Doctors affirm.

The fourth poynt is the effect of his prayer; And it rayned not.

Concerning the historicall form of this wonder, all men know what it is to rayne, and not to rayn: But few know the mystery thereof, which is substantiated in the Son of God, and consists in that death of his, reallized in the men of the world, and in the men of God.

The spirit therefore and office of the intercession of Christ, centring in, and gathering it selfe into that one holy and mysticall body, in the utterance and manifestation of it selfe, affords not any of the raine of Gods liberality and bounty; nor of that dew which causeth Israel to grow as a lilly, unto that body of sinne, that state of Ahab, Jezebel, and apostatized Israel, but leaves it fruitlesse and barren, like those mountains of Gilboa, where Saul slaw himself, &c. to declare that his unction according to the works of the Law of the carnall command, with all the glory arising there-from: and the terrours of God are never separated, nor upon that height and dignity doth ever rayn, nor dew (according to the intent of our Apostle in this place) fall or descend to bring forth any fruit unto God, but are like the heath in the parched wildernesse, and as the dry dust which the winde of Gods fury driveth away.

2. The spirit of intercession comprized and exercising it selfe in that Elijah, the strength of our being or existance, dryeth up that mysticall body of Christ, that no rayne, nor dew, nor any moysture producing fruits according to the flesh, falleth upon it, or descendeth thereon: And this is declared and signified unto us in Eliah, who goes to the brook Cherith, or the brook of slaying, and mortification of the flesh, with all the lusts and affections thereof, intimated unto us in the drying up of the brook by that drought, [Page] and he is fed by no earthly thing, but only by the fowls of heaven. Also when he sits under the Mulbery trees, as one bereaved of his life, as his fathers before him also were. To the things of this world, there also an Angel or Messenger heavenly only, makes provision for him, in his ascention to Horeb, the Mount of God; in the strength of which food once received, though in a two-fold respect, he travels forty days and forty nights, the like time that Moses and our Lord fasted, where he complayns to God, that he only is left alone, destitute of all help of man, as an out-cast from all claym or title to the Kingdome of Ahab, and backsliden Israel, to idolatry: For there is no rayn nor dew which makes that earthly condition fruitfull that falls upon him; for the Famine is as great unto him in poynt of the wisdome of the flesh, yeelding any food to Eliah, as it is in respect of the wisdome of the spirit, in yeelding any refreshment to Ahab; the one being the heaven of God, of Israel, and the other the heaven, or god of the world.

To conclude this point, let us insert that word Selah, which hath the signification of lifting up, do but exalt the word of God, as it is in Jesus; and behold it is extant, and lives in both these respects at this day, and thence comes in the time of this restraynt of rayne.

And this is the fifth poynt, which is for the space of three yeares and sixe moneths.

For the opening of this point, we know that the number three as it hath the mystery of a true and reall distinction in it, in the same individuall, as in the three that beare record in heaven, the father, the word, and the spirit, and these three are one: So also the mystery of fulnesse and perfection (as the number seven hath) for three witnesses are as a thousand, they answer the Law compleatly. Likewise it hath the mystery of eternity in it, for they are heavenly, such as never fade away, nor faile to bring in their testimony; therefore it is, that Israel must go three days journey into the wildernesse to worship the Lord; that is, there must be a totall and finall departure from Aegypt, in regard of the ignorance or darknesse of it, from their governments, Hosts, and Armies, burdens, [Page] tasks, and cruelties, Magicyan-like worships, lying wonders, and fauning flatteries, in the erecting and setting up of the Tabernacle and worship of God at Mount horeb, or Sinai.

This is also the reason why the Ark must go before them three days journey from Mount-Sinai, to seek out a resting place, namely to shew, that there must be a totall and finall departure from the works of the Law, in our entring into that rest that yet remaynes for the people of God. Of like signification is Jonas, being in the Whales belly, and the Son of man in the heart of the earth. Jonas is swallowed up of the Whales in carnall and backsliding Israel, who observe lying vanities, and decline the word of God, but is cast up and made alive in the Ninivites beyond all reason, expectation, or thought of heart, for the Publicans and Sinners enter before the strict Scribes and Pharisees into heaven.

Christ lyes three dayes and three nights in the grave, as buryed eternally, concerning any life of his spirit, in Herod, Pontius Pilate, and that wicked Judas, and the Jewes: but he riseth the third day in his Disciples, the Gentiles, and all Nations, never to dye any more, but only those three dayes and three nights of eternity in the wicked of the world, unto which his life in the Saints is proportionable.

Even so, here is three years voyd of rayn, or dew, or any fruitfulnesse of the earth, wherein both heaven and earth are in exercise, and are comprehended. So there is an eternall estate of the wicked that comprehends both God and man in that way of the Curse, and unity of the Harlot, wherein twayn are made one flesh; for two (saith he) shall be one flesh, in which estate there is no dew of heaven, nor fruit yielded by the earth; that is, of those fruits of righteousnesse and vertues that are by Jesus Christ, in those three years, that is, unto eternity: There is also an eternall season of the Saints of God, wherein no dew nor rayn from heaven (or from that wisdome of the flesh) falls on them, to cause any fruits of the flesh, or works of darknesse to be brought forth by them: So that as in a yeare wee see a perfect revolution of things not only earthly, but heavenly also, at least in that great light and course of the Sun: so that the number three signifies a totall and finall revolution of all things that concern God and man, as two being joyned in way of flesh: And all things also that [Page] concern God and man everlastingly, in that way of being joyned unto the Lord, and made one spirit with him.

Further, we see that in a whole years space, there is a like time of night as there is of day, if we take the globe universally; even so there is a like eternity of darknesse and the power thereof, that there is of light in the Kingdome of Christ.

Moreover, take the whole circumference of heaven and earth, and there is a like time of Winter that there is of Sommer, even so there is the same three-fold time of eternity in the kingdome of darknesse, of blasting, withering, smiting with chilly coldnesse, and all unfruitfulnesse, as there is in the kingdome of life and light, of the joy of harvest, and pleasure of the tree of life, which beares twelve manner of fruits, as being furnished for every Tribe of Israel, and every moneth of the yeare; which tree is not afraid of drought, nor knowes when the heate comes.

Concerning the sixe moneths added, it is a rendring or consigning to each estate of eternity such a time; for the Prophet in the history is illimited in his expression, saying, that it shall be neither raine nor dew for these yeares; which may be applyed to time past, present, or to come; for it is according to my word, which is the word of the Lord, the word of eternity: so that we can give no other bounds to the time, but such as hold correspondency with the word of eternity: Our Apostle therefore brings it in by these expressions, to declaring and distinguish his meaning, namely the Prophets meaning.

This term of sixe moneths then, is to be taken according to that distinction, when he saith, that sommer and winter, cold and heate, seed-time and harvest, night and day shall not cease. This sixe moneths properly sets forth unto us the time of seed-time and harvest; which take it throughout the earth, with respect to all grayn, and it consists so long time: Besides, the number sixe hath in it the mystery of meanes of increase; for increase, multiplication, and fruitfulnesse is not brought in in the creation, but with the blessing, which is the meanes of it: So that six moneths in this place is the time and means of multiplication and increase, which is here frustrate and hindered by the drought unto barrennesse and famine.

In the mystery of Christ, the Saints of God sow unto the spirit, [Page] but the seed of immortality is lost in the wicked, they reap nothing unto eternall life. Also the wicked, they sow unto the flesh, but their seed is lost in the Saints, and comes to nought, for they reap nothing of corruption: So that in these three years of eternity there is a frustration of seed-time and harvest; an absolute fruitlesnesse, barrennesse, and famine throughout the earth; the one unto blessing, in bringing forth nothing unto the flesh; the other unto a curse, in bringing forth nothing unto the spirit.

Yet men beare men in hand, and vainly perswade themselves they can convert men, and turn them by their preaching, and make them other things then they are, whereas the Gospel only declares and discovers men to appear to be that which they are, no alteration of a work done once and for ever. They may as well say they can make the righteous and just one a sinner, as to say the wicked may become holy, otherwise then as they are once and for ever; for Gods work in man-kind is an eternall act, not knowable, but as himselfe considered one with it.

6. It follows, which is the renewing of his prayer, and the effect thereof; And he prayed againe, and the heavens gave raine, and the earth brought forth her fruit.

We are not here to take prayer as one being of a later production then the former, for they are but one continued and eternall act, as the doctrine of the Gospel is, which is herein commended unto us; for the things of God are comprehended and involved one in another: and it is the skill of a Scribe taught unto the Kingdome of God, to bring them out of the treasury, as things of old from eternity; and new, as in present use, fitting and beseeming the present oration and opportunity. This phrase therefore is like that, where the Apostle saith, My little children, of whom I travell in birth againe, till Christ be formed in you; not as though they had now defaced Christ, who before was formed in them: but he declares hereby the effect of his doctrine, from which some were turned aside unto the rudiments of the Law, as [Page] unto another Gospel, which he saith is not another, but the same Gospel perverted by false Teachers, telling them that some are entangled with the yoke of bondage thereby; for he that is bound to any particular of the carnall commandement, as to be circumcised, or any outward form of bodily action; He is bound to keepe the whole law, and shews that such have abolished Christ, and are faln from grace; such effect he shews his Doctrine had of some, as a savour of death unto death: but there were others unto whom hee there speaks, on whom his doctrine had a more noble effect, as being a savour of life; Therefore he saith, My little children, of whom I travell in birth againe; or I have brought you forth, not in a second act, but in another manner and way, namely to the forming of Christ in you, or framing you into the similitude of the Son of God once and for ever.

Even so it is here, He prayed againe; that is, the spirit of intercession hath a secondary, or other manner of effect then that which is before specified, not another prayer, but another manner of wonder accomplished by the same prayer, for now the heavens gave raine, and the earth brings forth her fruit.

We are to know then, that as the Gospel opens the treasuries of the Kingdome of God unto an abundant freedome, liberty, and plenty of the going forth and exercise of the spirit of grace in the Saints, even as water poured upon the thirsty, and floods upon the dry ground, through that office of intercession peculiar unto our Eliah, without any hinderance or engagement of any bond of the flesh; when through the spirit of prayer, that cloud of witnesse or rayn of liberality ariseth, as a hand or administration thereof, even as the word of the Lord is sayd to come by the hand of Haggie, and by the hand of Malachie, and by the hand of all the Prophets, which so covereth the heavens, as no parching sun of the beams of mans wisdome and device taketh place, no more then they doe in those over-shadowings of the Virgin, by that holy spirit of God in the production of Christ.

Even so doth Prayer set at liberty the works of the flesh in the men of the world, by opening the sluces and flood-gates thereof unto condemnation and destruction; for the waters of the great deep, mystery, or bottomlesse pit, are opened for the destruction of the world, as well as the flood-gates of heaven for the safety of [Page] Noah and his houshold, in bearing up the Ark fifteen cubits above the great mountayns of the States of this earth, or of the world. And this prayer doth not simply, accidentally, but ministerially and effectually in the same sence, That the Gospell is a savour of death unto death. Not only by gleaning of all the fruits of righteousnesse out of the wisdome of the Serpent, or men of the world, which centred in the Saints, are the proper cause of the transcendencies of their estate above all humane excellencies, so doth it also gleane all the vicious desires of the flesh out of that state and condition of Christ, centring them in that state of unbeliefe, whereby man descends infinitely beneath a state of simple, humane, or properties of a meer creature, and by fashioning and corrupting the holy things of God, becomes satanicall, and diabolicall, and such as seek to finde an excellent or commendable betwixt these twayn, it cannot be better described or diciphered (for the solidity of it) then by that partition that divides Purgatory and Hell, in those of that mercinary conceipt.

The abundance of spirit therefore in the Saints, and that plenty of the spirit of the Prince of the power of the ayre which now works in the children of disobedience, hold proportion in way of Antithesis, otherwise an infinite and an eternall wrath could not take place in the wicked, as an infinite and eternall glory doth in the Saints.

For he made but one; speaking of that state of Christ (with an elegant allusion unto the high Priest) and wherefore but one? seeing he had abundance of spirit, namely that there might be a holy seed; that whatsoever the fruits are, that are by one Lord Jesus Christ, of the same nature and dignity are all the fruits of happinesse produced and brought forth by that one mystical and spirituall body, and so in a diameter respect are all the fruits of sin in the wicked.

This plenty in this two-fold respect is signified by warning given to Ahab, to betake himselfe to his Chariot, for I heare a noyse of much raine, which Ahab flyes from as a terrible thing, as it contayns the spirit of Eliah, betaking himselfe to Chariot and horse in the furnitures of this world: and Eliah flyes from it, as it hath the spirit of Ahab and Jezebel, as that which brings destruction upon them, only hee betakes himselfe to the strength of [Page] Gods spirit to take the gates of Iesreel.

The plenty of Eliah's spirit is seen and taught in that duration and plenty in the cruse of oyle, and barrell of meale; raising up the womans sonne from death to life, and annoynting Hazael and Jehu for the ruine of Ahabs house; Elisha to be a Prophet in his stead, and in the destruction of all those false Prophets of Baal.

And the plenty of the rayn of that spirit of wickednesse appears in Ahab and Jezebel, their cruelty towards the Prophet of God, their miserable and horrible overthrow, and in their desire and endeavour to nourish and maintayn such plenty of a false spirit of prophesie upon the face of the earth, and in this plenty of rain, seed-time, and harvest are continued; for the world sow unto the flesh, and the flesh they reap and inherit corruption; and the Saints sow unto the spirit, and inherit everlasting life.

And from this power of prayer he assumes the power and vertue of doctrine, in which he concludes the Epistle, to shew that where the power and vertue of the one resides, there is the power and vertue of the other. The prayer of Faith is never without the spirit of Prophesie: and prophesie according to the spirit, is never without the life and power of prayer; and where one of these is wanting, they are both absent from that party, in the true exercise of them; for a formall prayer is never accompanyed with the life and power of sound doctrine: but as they have composed a prayer by mans invention, gathering up expressions sutable in the understanding of a man, so do they compose a doctrine from Libraries, School-distinctions, and from a serious observation of the carriage and demeanour of one creature towards another, only bringing God into the account, by turning the glory of the incorruptible God into the similitude of a corruptible man, and of birds, four-footed beasts, and of creeping things. It is not Universities, books, and Libraries, that can transfer the spirit of the Scriptures; no nor the skill in those Languages wherein they were originally written, without the same spirit comment upon them in our hearts, by which they were first indited: It is the spirit that indited them, that gives the meaning of them, and not the hand that writes or translates, no more then paper and inke can doe it. Without which spirit, let us use all meanes [Page] and industry that possible we can, & it is but to pick at the bark, and rinde of truths, and cracking of a shell, voyd and destitute of any kernell, better then a gale of bitterness to be found in it; and such as compose their Sermons of such stuffe, their prayers are no better, however they may shew the zeale of Baals Priests in the uttering of them.

But true prayer carries the force of the Doctrine of the Gospel in it, by judging of the want and supply, according unto God, and true doctrine hath the power of prayer going forth in it for the effectuall performance of the things that are taught, and neither the one nor the other consist of any form or statue that any book or Library can possibly bring and represent unto us; for the visions and operations of God are never found in the same form and time as at another, all circumstances duely weighed and considered.

Yet may we not deny, but the same words may be used often and again in prayer or doctrine, but with a various respect, as this wonder of Eliah is brought in, with respect to years, months, dayes, and poynts of time: so Christ prayed in the same words thrice, but with variety and eternity of respect, for the cup for ever passeth by him, and toucheth him not, as man is eternally saved in that blessed condition of the Son of God, and it takes effect, at the Sonne of God is transformed by the world into the cursed state and condition: For if we make the death of Christ according to the true mystery of it, wherein salvation doth consist, to be of lesse continuance then eternity; wee shall annihilate Christ, and make salvation it selfe of no longer continuance; for if Christ once dye unto the flesh in the godly, he never lives unto it any more: And if he once be dead in the wicked, in respect of his proper spirit and life, it is never repaired in them agayn, for then there were not eteranll perdition, which the word of God hath commended unto us upon like grounds of certainty, that it hath done everlasting life: That word translated, was dead and is alive, is read is dead and is alive; as the same word, I am an Apostle, is used in the present tence. Doctrine and prayer are inseparable companions, even as Kingdome and Priest hood are, as here in the way of Christ, even so in the world in the way of Antichrist, and thus the connexion of the next point is brought in.

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Vers. 19, 20. Brethren, if any of you have erred from the truth, and one hath converted him, &c.

In which words observe;

1. A proposition consisting of two points; As

1. Errour from the truth.

2. A restauration.

2. Observe an injunction, and that hath two parts also,

1. To acknowledge or make a confession of an estate or act.

2. The party that is so to do, and that is, He that hath turned from errour.

3. The state and condition, or act done, and that consists of two things.

1. Death.

2. The hiding of a multitude of sins.

BUt first observe the terme or appellation he gives as before he hath done, Brethren. By brethren here, is meant a like brother-hood, as in Esau and Jacob, which are often so called: Was not, or is not Esau Jacobs brother, saith the Lord? Yet I have loved Jacob, and hated Esau, and layd his mountaine wast for ever. So the Apostle hath respect to the wicked, as brethren in a true sence to the godly, because they consist of the same matter and substance; that is, God and man made one in the wisdome of the flesh, as the Saints consist of God and man made one, but according to the wisdome of the spirit.

If one of you, or if any of you; If one of you, that is, as a Nation considered collectively in Esau, as the Oracle said to Rebecka, Two nations are in thy womb: or any of you; that is, distributively, or distinctly, and so it comprehends all the Apostates and Revolters from God, or all vertues or excellencies in the Saints, from which they are fallen, and have erred and gone astray. If any, that is, man and man, one or other, or thing and thing, one and other whatsoever is in the Son of God.

[Page] Erred from the trueth; that is, gone astray, and wandred from that which is the reality and substance of all things, which is Christ the Son of God: And to erre in this place, is not simply for a meer creature to declyne and go away from his Creator; but to pervert, mis-apply, and wrongfully to interpret the very things of God themselves, turning his glory into shame, his truth into a lye; therefore they erre from truth, as having been in it; for that which was, is, and ever shall be righteousnesse and holinesse of truth, they have perverted unto prophanesse and wickednesse, by interpreting the things of God to be such as the proper spirit of a creature naturally brings forth, so that it is a diabolicall spirit which this errour is formed into.

The particle (if) is not here to be taken as making questions, or doubt whether there be such a swerving from truth, but as a certaine affirmation, that such there are, as the Apostle explayns the Prophets meaning, where it is sayd, Ʋnto whom I sware in my wrath (if) they shall enter into my rest: which the Apostle expounds, They shall not enter into his rest, as an absolute certainty: And so there is of one converting or turning from errour into truth, in that wonderfull change that the Sonne of God makes in our nature, for it is impossile that he should be held of death: but as certainly as he layes down his life in the wicked, so must he take it agayn in the godly, otherwise there were an annihilation of him who is the Author and strength of all things, which is impossible.

And in this change or turning, we are not to take it as the simple and single spirit of a creature turned, but the compleat spirit of him who is the Son of God; for as the Apostle speaks of prayer, We know not how to pray as we ought, but the spirit maketh intercession for us. It is not the spirit of God, without the spirit of the creature, for then there could be no want to be supplyed: so that the whole spirit of Christianity prayeth, viz. God and man in unity; so it is here, the spirit that turns, is God and man in unity, and is as true a change from that which is, and ever shall be Satanicall, as the wicked erre from that which is, and ever shall be holy and righteous, and they are both of one and the same time, in the rise of them: For in the beginning was the word, and that word is with God, and is God: And Satan is a lyar from the beginning,[Page]and abode not in truth, no more then Christs soule was left in hell, or that holy one suffered to see corruption, but was ever taught in the way of life, and in that reall presence, at whose right hand there is fullnesse of joy for evermore: Therefore the Prophet saith, that Christ comes meek and lowly, saving himselfe, that is, compleatly, and not apart only: and therein the worth and dignity of salvation stands, that it hath that weight, substance of account, and reckoning in it; and upon this ground the Disciples are comforted against all feare whatsoever, where it is said, Are not two sparrows sold for a farthing, and yet one of them falls not to the ground without the good will of your heavenly father? of how much more worth are ye then many sparrows? Can you set a price and rate of so mean a thing, and doth God take care for the preservation of it? Of what esteem, price, and respect then is the state of a Christian? in which not a part, but the compleat spirit of the Son of God is involved, and by a ransome given, and payd in the world proportionable thereunto purchased. This point contains a mystery, which the common Priest-hood of the world (so far as I have heard or seen in books) is altogether ignorant of, though life and death, yea the spring and originall fountaine of all things is involved in it: So much for the proposition, the injunction followes.

Le him know, or acknowledge, &c.

The word (let) is of like signification here, that it is in the beginning; Let there be light, let us make man, &c. having the power of a command, and vertue of propagation to bring forth, being of the nature of the word Amen, so be it; or so it shall be without all gainsaying or contradiction, having in it a creating power and vertue to give being to the thing uttered.

That is, that the party thus turning, or turned; for both are true, and the word implies both, one that turns, and one turned, for both are in that state of Christ: and he that preacheth any thing but Christ and him crucified, he goes beyond our Apostle as far as the common apostacy.

The word Let, then, establisheth in the heart of him (and no other) that turneth a sinner from the errour of his way, a certaine [Page] power of acknowledgment of such a condition, or royall and noble acts, which here follows: but first see here the nature of the confession or acknowledgment of sin, it is his way that turneth naturally, but it is confessed to the change, or converting it unto the state of the Sonne of God; even as truth may be sayd to be their way naturally, who are in errour, but they have perverted the same into falshood, turning the truth of God into a lye, and his grace into wantonnesse: so that their way (with respect to that which they have perverted) is holinesse, and is, and ever shall be so in Christ; but there remayns nothing but sin and wickednesse in the perverters thereof.

So also a Christian may confesse that the evill of sin and errour is his way, with respect to that which is converted, and is, and ever shall be so in the wicked: but in that state of the turned and converted, there is no sin nor errour to be found at all; there is then a reality of the Saints confession of their sin, but it is to the removing of it to another, where it abides for ever, as there is a reall confession of a holy one in the wicked, but it is ever in removing it unto another, which they are not, which is the proper spirit of Python, that unperswaded or unfaithed one; as the Apostle gives the wicked the title of Apeitheis, unperswaded, or disobedient: so that their acknowledgment of holinesse in another subsistance, is the unfaithing or unbetrothing of the soule from God, it is its proper and perpetuall divorce.

So that he that knows not how to clear the state of Christianity from sin, and fill the world with wickednesse, he will come to make a bankrupt-like account, when ever his estate comes to be discovered: Therefore the wealthy estate, noble acts, and royall prerogatives following, are only entailed and made over to him that turns the sinner from the errour of his way; errour collectively, as all considered in one, otherwise Christ is not cleered, and made the holy one of God, and then not risen from the dead. We are yet in our sins, the substance of the common doctrine at this day in the world.

The first point or act of honour given to him that turns, is, that he saves a soule from death; not as the world thinks by preaching the terrours of the Law, and frighting men from some grosse and bruitish acts, they have thereby converted and saved souls; the [Page] most part of those that thus save, did strive to pluck men out of the hands of the Bishops, that the people might be instruments to lift them up into the like seat, if not worse; no such conversion coms in here, it is abhominable: but it is a true and faithfull distribution and opening of Gods righteous and holy manner of working, in the absolution of his holy son made sin, in being acquit from all sin, and the just condemnation of that wicked one, who in being made Lucifer, the morning starre, became the Prince and power of darknesse; From such an originall we must fetch salvation and destruction, or else all our doctrine of the decree of election and reprobation, will prove no better then reprobate silver, not passing for currant in the Kingdome of God.

1. But the thing to be acknowledged by such a one, as turns, or is turned, is, he saves; that is, the power and spirit of the Saviour is there: when once we know of what nature the spirit of the world is, namely, that wee are of God, and the world is of that wicked one? then wee shall learn to acknowledg, that salvation never appears, but there is the Saviour; wee thinke to honour Christ by binding him up in one individuall man; in point of the mystery of the Gospel, it is a carnall and humane honour, not beseeming the Son of God; the common Priest-hood hath blinded and besotted the world in this point, setting up an idoll in mens minds, and not the mystery of life that is by Christ: but it is taken for blasphemy in these dayes, to talk of the Son of God, or a Saviour any where, but as lockt up in a humane body in heaven, that men may stand here in his room, till he return from thence, to suck up all the glory of the earth.

It was not so in ages past, and men spirituall; for Joshuah, Moses Minister, was called Jesus, a Saviour, as the Apostle interprets his name, and the Lord acknowledgeth in raising up Judges in Israell, that he raised up Saviours unto them. And Paul was not affraid to tell Timmothie, that in taking heed to himselfe; that is, how God hath composed salvation in his consisting in Christ, and unto learning or doctrine; that is, how it ought to be layd out and distributed to others, that in so doing, he should be a Saviour of himselfe, and them that heare him.

2. A second point is, what he saves; that is, a soule, or a life; this is not meant of the life of a meer creature, but it is the life [Page] of the Son of God, as our Apostle affirms; Now I live, yet not I, but Christ lives in me; and the life which I now live, is by, or in the faith of the sonne of God. So that a Christians life is the life of Christ: and there is no life of man-kind, but either the life of the Saviour, or else the life of Sathan, that destroyer; for heaven and earth conspire together in the making of man. Let us (speaking with respect to that plurality) in our image; that is, in our image earthly, as well as heavenly; for there is a heavenly body, and there is an earthly body, and God is as just and righteous in the making of the one, as of the other, and every way as honourable, the one in mercy, and the other in severity: And man cannot be known in a simple act of creation, for that multiplies him not; but propagation or generation must be brought in also, else the son of God, nor the seed of the Serpent can be known, & so both are brought forth in that first act of generation in Cain and Abel, wherein the seed of the Serpent appears in the same act as in Jacob and Esau, together with Christ in Abel, dead by Caine in the spirit, and in Seth, that sett one in life for evermore, who is set in the room of Abel, crucified in the world: So that the life of Christ, and of Antichrist are both from one act, even from as early dayes the one as the other, and without the true knowledg of that, we know neither of them: and for other life in man-kind, we know none worthy the name of life beyond other creatures, but as it serves to the setting forth of the one or of the other of these, and so they transcend the life of all other creatures, as far as the image of God did the frame of any other creature, or that earthly image descends below them all, even to a bottomlesse pit, which no other creature is subjected unto, but only man.

3. There is a third point what he saves from, that is, death, namely a death that holds correspondency with that infinite and eternall life of the Son of God, in way of Parathesis in all points, for Christ is saved from whatsoever Sathan is, hath, or undergoes: and Sathan is destroyed from whatsoever Christ is, hath, or is advanced unto; therefore that conceit that Sathan was an Angell, that is a meere creature at the first, and in acceptation with God is a meer humane tradition, and philosophicall fiction, and is a point of greater concernment then men are aware of; for it is as safe to say, that the son of God was for a time out of the Fathers [Page] favour, as to hold that the Devill at any time was in acceptation with God, for whatsoever is out of Gods favour, can never return into againe; and what is accepted of him for a moment, ca [...] never be rejected.

2. A second royalty, or act of fame that is to be acknowledged by him who turns the sinner from the errour of his way, changing him into truth it selfe, that is, the covering or hiding of a multitude of sins.

This is taken from the speech of Solomon, Hatred stirreth up strife, but love covereth all sins, which our Apostle calls a multitude of sins: the word signifies the deep of the troubled ocean, intimating that huge multitude of torturing and troubling trespasses, proper to that great gulfe of the bottomlesse pit.

Now to turn from the error of a mans way, is to turn to truth; and no man can turn to truth, but by that unity that is in Christ; none turns to truth, but hee that becomes truth; for there is no terme or title given in Scripture, but being rightly interpretted and rightly applyed, the truth, substance, and being of the thing is there; for God useth no expression, but he intends under that the truth and substance of the thing expressed: To turn to truth, is not only truth in word, but truth in act also, yea to be that very thing as Christ saith, I am the way, the truth, and the life.

Now that unity that is in Christ is the fulfilment and compleating of the law of the Spirit; for if the love of Christ be in us, and constrayn us to all acknowledgments of him, we know that love is the fulfilling of the Law: and where the Law is fulfilled, there sin utters not its voyce, nor hath it a face to appear, it is altogether hid and covered for ever. Christ is the e [...]d and scope of the law for righteousnesse, and more it aymes not at, nor more it cannot require; for it is the sonne of God that is justified, who then shall condemn him? The law is fully satisfied, from what ground then shall any accuse? yea our Apostle saith, that the righteousnesse of the law is fulfilled in us that walke not after the flesh, but after the spirit: No hiding of sin therefore but by fulfilling of the law: but what law? not the law of the carnall commandement, generally taught in the world, by which no flesh can be justified, but it is the law of the spirit of life which is in Christ Jesus; or which consists in that unction, office, or spirit of the Saviour.

[Page] Againe, how do the wicked hide righteousnesse, that none appears in them but only the spirit of the wicked one, namely by walking according to the law of the flesh: For he that walks after the law of the flesh, he cannot please God, so that all righteousnesse is hid and covered in them, yea even by fulfilling the law of the flesh; for the more they conform themselves thereunto, the more their condemnation doth appear: for it is not because men cannot perform all the works of the law (in that respect) that they cannot be justified thereby, but because they do any of them; for it is against the nature of that law of the carnall Commandement and every part thereof to justifie, for it is its proper nature and office to condemn; for we may as well say, that the law of the spirit of life which is in Christ Jesus, is a law of sin and death, as to say, the law of the carnall command can give life or peace, no not in the compleat performance of it. For every part thereof is a breach of the law of the spirit: And whatsoever is a breach of the law of the spirit, is a crucifying of the Son of God afresh, and putting of him to open shame: so that every performance of the law of the flesh according to the intent thereof, is a breach of the same law of the spirit; and he that breaks one, breaks all, therefore all righteousness is hid and covered in the wicked; even so the true keeping of the law of the spirit of faith in any part of it, is a nullifying of the whole law of the carnall Command; therefore no law of sin and death is found in them, all sins and sorrows are hid and covered; therefore the man is blessed whose trespass is forgiven, whose sin is covered: Blessed is the man, and he only, unto whom the Lord imputeth, accounteth, or reckoneth not iniquity, and in whose spirit there is no guile,

Amen.

By Sam: Gorton, Professor of Christ.

FINIS.

Information about this book

Title statement

Saltmarsh returned from the dead, in Amico Philalethe. Or, The resurrection of James the apostle, out of the grave of carnall glosses, for the correction of the universall apostacy, which cruelly buryed him who yet liveth. Appearing in the comely ornaments of his fifth chapter, in an exercise, June 4. 1654. Having laid by his grave clothes, in a despised village remote from England, but wishing well, and heartily desiring the true prosperity thereof.

Gorton, Samuel, 1592 or 3-1677.

Edition statement

1655

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A85461

ID [STC]

Wing G1307

ID [STC]

Thomason E836_1

ID [STC]

ESTC R207426

ID [EEBO-CITATION]

99866476

ID [PROQUEST]

99866476

ID [VID]

118751

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A85461)

Transcribed from: (Early English Books Online ; image set 118751)

Images scanned from microfilm: (Thomason Tracts ; 127:E836[1])

Source

— Saltmarsh returned from the dead, in Amico Philalethe. Or, The resurrection of James the apostle, out of the grave of carnall glosses, for the correction of the universall apostacy, which cruelly buryed him who yet liveth. Appearing in the comely ornaments of his fifth chapter, in an exercise, June 4. 1654. Having laid by his grave clothes, in a despised village remote from England, but wishing well, and heartily desiring the true prosperity thereof., Gorton, Samuel, 1592 or 3-1677..

Extent

[14], 176, 169-198 p.

Printed for Giles Calvert, and are to be sold at the black Spread-Eagle at the West-end of Pauls,. London, :: 1655.. (Dedication signed: S. Gorton.) (Text continuous despite pagination.) (Annotation on Thomason copy: "May. 6st.".) (Reproduction of the original in the British Library.)

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