AN ANTIDOTE Against the Common Plague Of the WORLD.  
OR, An Answer to a small Treatise, (as in water, face answereth to face) entitled Saltmarsh returned from the dead: And by transplacing the letters of his name, this is Smartlash. Ascend into the throne of equity, for the Arraignment of false Interpreters of the word of God.  
Summoned out of all ages to appear, under the penalty of death, challenging the consent, or forbidding to gainsay the common approved priesthood of this age.  
What hast thou done, the voice of thy brother's blood, cries unto me from the ground.  Gen 4 10. 
LONDON, Printed by J. M. for A Crook, and are to be sold at his shop, at the sign of the Green Dragon in Paul's Churchyard, 1657.   

To His Highness OLIVER Lord PROTECTOR, Of ENGLAND, SCOTLAND, and IRELAND, with the Dominions thereto belonging.  
I Am in a straight in this mine attempt, in daring to dedicate this small piece unto your Highness, the spirit of man standing always in such readiness (naturally) as a croaking frog, in those Magicians of Egypt, to procure the favour of, and gain interest in, the most public and eminent men, only for private ends and self-respects.  
But the simplicity and singleness of my proper intent is such in this design, together with the freedom of my spirit to prostrate my humble disires, (in public view) after the prosperity of your Highness in eternal things, that I am born up, and encouraged hereunto.  
For God hath showed me what all terrene and temporary affairs amount unto; yea, even of the greatest men, not being used to promote the honour of that one only, and eternally anointed.  
For though a man may be but of a low stature, even as a shrub in his age, in the view and account of men, yet if he run well with Zacheus, and be take himself to the top of the Sycomore tree, he may come to take a just and joyful view, of him who is Lord over all; though otherwise the press of such as are taller than he, may seem to hinder him from coming nearer; but if he know the way wherein the Lord passeth along, he may take a direct and fruitful view of him, notwithstanding the crowd.  
I know not but that God hath made your Highness the mirror of this age, as a so exemplary for that to come, wherein the greatest glories of this world in the men thereof, may take a true view of their deformed faces, and that in the several feitures and figures thereof.  
For I could never learn that you have pursued the honour thereof, but only have been constrained through the urgency of a mighty hand of God pursuing yourself, to yield yourself over thereunto, when necessity hath clothed you upon, and adorned you therewith.  
Which is a thing rare to be found in this generation, or in any age, and therefore a mirror, to be looked into, and admired with respect unto the best of men also.  
No man can deny, but that God hath made you an instrument whereby to work wonderful changes, and that in high, though transitory affairs, making you a terror to your enemies, and in a covert from the storm, un o such as profess friendship unto the cause of Christ.  
I must confess, that the reports which I have heard, the things which I have seen, that have proceeded from your own lips, as also what I have sensibly felt, and tasted of (though in a remote corner of the earth) have so dissolved my heart to take the impressions thereof, that I cannot but persuade myself that your spirit profoundly looks into, and is in honourable and skilful motion, activity, and achievements, in, and about that only weighty and great change, which concerns the life and death, humiliation, and reign of the Son of God; a change of state, carrying in it kingdom, power, and glory, infinitely transcending the rule and protection of England, Scotland, and Ireland, with the dominions thereto belonging.  
For this hath in it reality, of all kingdones, in their several and various distinctions of glory, and power; not exempting one of all them which the common adversary the devil proposed unto Christ, but the wisdom whereby he presents them, would have falsified them unto Christ, in point of that when ein the reality of power and glory is properly terminated, and for ever stands, which being truly erected and rightly ordered, never departs from you; no more than the glory of the conquest and victory, together with his strength, wisdom, and skill to reign, departs from the son of God, but abide upon him for ever.  
I durst not presume this small piece to your Highness, which was but briefly uttered according to our poor accustomed endeavours in our daily exercise, without either Library, or time to make use of any such things, in this rude, encumbering, and way-less wilderness.  
But that I think it hath in it those two mites, which that poor widow cast into the treasury, which proved of more worth in Christ's acceptation, than the offerings of Scribes, Pharises, and Elders, and all the wealthy of the world; for she gave out all her living, which consisted in two mites: the word mite is such a diminative, as that it procures, and gains, all increase; for she gives away the wealth and glory of her husband unto diminution, which is the riches and glory of the creature, in which tender, gift, or diminution, doth consist the Cross of Christ, in his death to all carnal and transient things, proper to the life and law of the flesh.  
And she throws in all the miseries of mankind, which might arise, and grow, out of her widowhood, and loss of all her former suppl es and excellencies, in the loss and diminution whereof, the Son of God makes manifest his own riches and power; and these are mites, or diminutives, yea, they are individuals, we cannot give part of either of them into the treasury, according to the nature of an acceptable offering, but we must give them all; for he hath all our glory humane, so, as to consume and diminish it upon the altar, and he hath all the miseries of man (thus offered) to diminish it also, in the bearing of it away, as upon the head of that scape-goat into the wilderness, or land of Shiner, to set it there upon its proper base.  
Which twain, namely, temporary ransient glory, and misery, are all that man lives upon, viz. upon his own bodily or humane exercise, and do, thinking thereby to obtain the favour of God; or else upon his own transient and humane sufferings, whereby he hopes to escape the displeasure of God: which twain make but one farthing, or quadril, that is, one state or condition of man, considered naturally and originally, as springing from the earth, or that first Adam consisting thereof.  
But being thus cast into the treasury, or storehouse of the Son of God, it is that one state and condition of Jesus Christ, in whose approbation we are received (as that widow of threescore years of age or above) into that house and temple of God, out of which treary we find sufficiency and plenty to live upon forever; whereas the rich give only out of their superfluity, for it is ever superfluous to add or lay out any of the glory & wealth of the creature, unto the riches and glory of the Son of God, which is the proper way of living to the men of the world, either to add something to the crown or cross of Christ, that is humave and temporary, and whatsoever they give out in that manner, they still keep in the main stock of their own livelihood in themselves, which living after the flesh is death, & such riches are a mere deprivation of all the holy things of God.  
But a true widow neither owns the world's miseries, nor yet its mercies, for she knows both the one & the other are cruelty, but only lives upon that stock in the treasury in the diminishing & demolishing of them both.  
If these two mites were not here tendered, in the true manner of the offering of them, as also the nature of the superfluous offerings of the rich (and that in such sort) as they are not found in the common records, pulpit, schools, elderships, and great students of this age, I would hid myself in some corner of the temple, rather than make tender of them to public view, much less to one of your achievements, & give me leave humbly to profess, that I know the principles upon which the common priesthood of this age stands, to be inconsistent to the true intent & scope of these following lines; & in point of a matter of no less weight then of life & death eternal, & if any man, receiving his ministry from the degrees in schools, laying on of hands by the presbytery or eldership, as commonly and practised in these days, or such as are appointed to examine, correct, and reform, insufficient ministries; if any such will undertake to answer for themselves, by giving a punctual and plain account of their doctrine, according to the true intent and scope of this small Epistle, in any, or in all the particulars contained therein, not striving about words, but look to the truth of the matter; they shall (if God spare life) be as faithfully answered, with profession made, what is thought of their arguments, and upon what grounds, as this is faithfully, and loyally, out of an affectionated heart presented to your Highness.  
And that to the intent that in case a carnal Counsel, Synod, or Eldership, should pass some unjust censure upon it, branding it with error, when men now awake, may be fallen asleep, there might be a remonstrance found to declare the nature of their act; for it is an easy thing for such to condemn, as errors, such things as come not within the compass of carnal capacity, or else stands in there light to hinder their attaining to the glory of this world.  
And as for Logical argument, height of style, Elegant, and Rhetorical expressions; as we have little of them, so we matter them not much, but only keep to that real truth and substance, which will abide in us for ever; yet do we not deny unto any thing, its proper excellency▪ or eminency, in whatsoever it excelleth: Therefore we can freely give all relations amongst men, their proper terms and titles, afford them their proper places and offices, if conducing unto, and tolerable in humane societies, as well as we can afford the Sun, Moon, and Stars in the firmament, their names, places, offices, or that conjugal tie betwixt man and wife, for the propagation of mankind on the earth.  
Else we should go about to race out that, which the almighty hath stamped upon the creature, as a document, to figure out, and point unto eternal things in Christ, and so lay man's spirit waste of any capacity, to gather up the mind and intents of one another, whereby we should become barbarous each to other, debarred and shut out, from the use of communion, in that way of rationality, wherein properly man excels all other creatures.  
For how should we know, or to what should we have recourse, in the divers and variety of distinctions appertaining to the kingdom of God, to make them speakable one to another, if not to the several distinctions which God hath set among the creatures, unto which he elegantly alludes in the expressing and revealing of himself, as in way of family, by father and son, in way of order, by city and field; and in way of rule and authority, by Prince and people: if we should not maintain such names, terms, and titles, how should the figure or letter of the word be preserved in the world, which proves as true a snare, through the wisdom of the serpent, to catch men in, unto destruction, as the temptations of Satan have an issue and way of escape given unto them in the Saints, by that wisdom of God, whereby they prove as inlets into the kingdom.  
The Scriptures deny not a soldier his titles, only let him put no man in fear, nor accuse any falsely, and be content with their allowance, in all their prosecutions, using their place aright. And with like cautions, all places, and titles, may be used, which are tolerable and useful in humane societies; even by the Saints and people of God, for all things are lawful, though not in every person at all times expedient; neither are we to be brought under the power of any thing that is transitory and humane.  
The most profitable use that I know, of all things visible to humane understanding, is to take them all as proper figures (as the phrase of the Apostle is) whereby we cast up an account of substantial, material, and eternal things, and according as we are possessed of the durable treasure, so the figure looseth its natural use and virtue, (which otherwise it inclineth and serveth unto) canselling itself in the very act of casting up the just and perfect sum; therefore we are to use the world as though we used it not, both with respect to the diversity, and also the universality thereof, because the figure of it passeth away.  
Those renowned Christian expressions, pathetical, and plain, in edicts come from your mouth, have rejoiced my heart, unto Immaduêre Lachrymis genae; and have emboldened me thus far, wherein I am prostrate as an unworthy servant to your highness, in whatsoever is consonant to a Christian course.  
Samuel Gorton. From Warwick in the Naniganset Bay, this present October the 20. 1656. New England.   

THE EPISTLE TO THE READER: Which may serve as a Paraphrase upon the ninth Chapter of the first Epistle of Paul to the CORINTHIANS.  
CHristian Reader; For unto thee only this small Pitance (which concerns interpretation of the word of God) is intended by the Penman hereof; who cannot expect from any other a voluntary consent from any concordancy of judgement, or sympathy of desire and affection in point of any thing here expressed, according to the true intent and scope of the Author; for where the Author and the Penman are twain, there is never a true account of Stewardship brought in by any employed about the things of God.  
Thus much through infinite favour and grace God hath revealed unto us, that wheresoever that spirit resides not, which first framed the mind of the Son of God, according to the eternal wisdom, to judge of all things as God judgeth, the love of God was never shed abroad in that heart, for the spirit of faith works by love, and where the love of God is not, there is the love of this world, which is of that wicked ones; and the love of the world is enmity with God▪ and the spirit of envy never makes good construction of the expressions of him it doth repugn; therefore where the Spirit of Christ resides not, there can never be good construction given of the words of Christ, for he hath a name given him that none can read but himself, and he is called the word of God, therefore all other readers are false interpreters, and that is the only in▪ let and progress of sin and death in the world unto this day.  
There be many who arogate a Call to interpret the word of God; Some holding themselves set a part from the common affairs of this life in such sort, as they are not to intermeddle with any temporary occasions; but to have all things brought in unto them, that concerns this present life, by the labours of and means of others, who stand not in that relation, neither to God nor men, which themselves do, being men whose Calling is spiritual, and therefore not to be employed about any carnal things, assuming Scripture for that purpose; not only from the equity of that Law given concerning Levy, but also as the Stand in the room of Christ, who is of greater deserts to be maintained then Levy was.  
There is one Scripture looks earnestly upon me concerning this Point, which such men make great use of to prove their Apostolical Authority to require Tithes, Stipends and Contributions; together with the honour of the upermost Seats where they come, with respect unto the dignity of their Calling and Office, above others of the Saints of God, in which regard (say they) all others are become debtors unto them, to contribute both wealth and honour, for which they allege (as one special ground for such supply) as having divine Authority on their side, 1 Cor. Cap. 9  
Which form of words they deal with as they do with all other expressions in the word of God, using it to man's ends and intents, and not according to the mind and intent of the Son of God.  
For that which they go about to prove their Calling by to be spiritual and heavenly, is a direct Declaration, given out by the Spirit of God to prove their Ministry to be carnal and earthly; give me leave therefore as briefly as I can, to declare from that Scripture, what God seems (as by his eye) to direct and guide unto.  
Our Apostle in the former Chapter showeth the difference between Knowledge and Knowledge; the one in way of the fall of man from God; the other in the way of Resurrection and Ascension to God; the one puffeth up, (as an empty bladder filled only with wind) above others; the other is filled with love to edification, which ever prostrates itself to the party known, where or in whatsoever he appeareth; the one sitting at meat, or communicating in the Idols Temple; the other refusing to eat carnally so long as the world stands, rather than to offend the Brotherhood.  
And having concluded that an Idol, or an Idolathite (for there is a generation of them) is nothing in the world; and that there is but one God in truth and verity, though many do assume the names and titles of that one God; yet an Idolathite is nothing in the world, though they so assume, and arogate the terms, because the Son of God who is the Maker of all things, never contributed any thing unto the form thereof, no more than it can be said that the holy Son of God did ever give out any thing to the being of the uncleanness of that unclean spirit, namely, the Devil, which an Idol is concluded to be by the Spirit of God; for whatsoever the Son of God gives being unto, is a work of Creation: but an Idol the Devils, is that Abaddon, and Apollion, that is, destruction, which is nothing of the work of God in Heaven or in earth, and so is nothing in the world: Therefore but one God, or power of Creation of all things, for an Idol is the ruin and destruction of God's proper creating virtue where it is erected, which erection of an Idol is to terminate the scope, true and proper intent, of any part of God's word in any thing whatsoever besides Jesus Christ and him crucified, besides which our Apostle acknowledgeth he desires to know nothing.  
For all other knowledge besides that, or without that is thus explained by our Apostle, viz. If any man, or any thing, see thee that hast knowledge, or see thee knowledge, or thee that art knowledge; for such as man's wisdom or knowledge is, such is the man, for as it gives man his being, above all other creatures, so it gives distinctions of men among themselves: Sat at meat in the Idols Temple, that is, continue and abide communicating in the word and worship of God, as terminating any part of, or thing in, the Temple, or Palace, in any carnal and fading matter or thing. Shall not the conscience, or shall not that knowing together in thee, for there is a unity in Idols worship as certainly as there is in the worship of the true God in spirit and truth. Of the weak, that is, of such as are sick, or dead, being without, and destitute of that healthful Spirit of grace and life in Christ. Be emboldened to eat things sacrificed to Idols, that is, what ever is in thee, or belonging unto that assembly of evil doers, shall be encouraged to yield up itself to the Rule of such knowledge, for all things in man are governed by wisdom and a spirit of teaching; therefore all things concerning the sons of men, make their addresses to the light set up in the mind of man, of what nature or mind soever it be, to take their form, receive commission, as also instruction for their progress in execution; therefore thou Idolatrous knowledge set up in the Idols Temple, art become the Author of destruction, for there was never any destroyed since the world was, but by this thy knowledge, which puffs up with pride as an empty bladder, filled with nothing but with the wind of Satannical delusion, where the substantiality of the Son of God never was, nor never will be.  
Therefore he saith, Through thy Knowledge, or through this knowledge, for the party and property to know are never separated, for man is not man but by ability to know, and that with respect to a God to be communicated with and worshipped. Shall thy weak brother perish for whom Christ died? that is, thou art the proper destruction of mankind, and for to save mankind Christ died; so that all thy weak brethren, sick in soul, void of that healthful spirit of grace in Christ, who were, are, or ever shall be, thou art the proper inlet of destruction unto them all.  
Yea, all for whom Christ died, or all in whom Christ dies, that is▪ all in whom Christ dies in regard of all the operations of his Spirit, he is dead in them, and therefore he thus adds, when ye sin thus against your brethren ye sin against Christ, that is, ye are not the Authors of destruction of such as are near creatures, but ye are the Authors of the death and destruction of the Son of God in, and unto, yourselves, and all that depend on this Knowledge, in whom the life of his Spirit hath no being, neither takes it place being tendered unto you. Whence our Apostle infers, If meat offend my brother, that is, if communicating in the word of God carnally, be the destruction of the Brotherhood, as that (sacrifices offered by Cain carnally was) I will not eat flesh while the world stands that I may not offend my brother, that is, I will not communicate carnally in the word and worship of God unto eternity, that so I may not destroy, but save that brotherhood kinded and allied in Christ; as if he should say, I will vindicate and clear the state of the Gospel in the word and worship of God; so as never carnal or transitory thing was brought in by God to contribute, neither in point of being, nor of beauty, from the first to the last, from the original unto the end thereof.  
And from this our Apostle proves himself to be an Apostle or Leader, and exemplary by another manner of knowledge, and Ministry, according to that knowledge and wisdom which transcends the knowledge of all the Idolathites in the world: opened and manifested unto us in the nineth Chapter: Which he first propounds unto us in a  interrogation.  
Vers. 1. Am I not an Apostle? Wherein is first magnifical challenge, given to all false Apostles, or Leaders in that way of Idolatry, to bring in all their allegations to the contrary, and they shall see them all frustrate, and of no value, except to convince and condemn themselves thereby.  
Secondly, A triumphant interrogation or confirmation hereof unto all the Saints, who can bring in their testimony and be as so many witnesses of the truth hereof, being led by the same spirit, and therefore eye-witnesses of the same thing.  
2. Am I not free? that is, am I not freed from all entanglements of national Privileges, natural Geneologies, Families, Tribes, and Ceremonial Injunctions, with which  
Vers. 2. If I be not an Apostle to others, or in others, that is, Affirmatively; I am not a leader in that way of the Idolathite, which sits in the carnal and idolatrous Temple, as the Author of destruction and leader thereunto: Yet doubtless I am unto you, that is, there is no question or scruple to be made of it; but the wisdom wherein I express myself, is the very Author of, and Leader of you unto salvation; which he confirms by argument and divine reasonings: For ye are the seal of mine Apostleship; that is, there is not any thing which passeth out of the Office of mine Apostleship, but it is under the very Prints and Characters wherein the word of God hath impressed and form itself in your proper estate and condition by Christ in this our Lordship and Authority: So that a true Minister of Christ hath the witness of the Saints of God in all ages of the world for the confirmation of the verity and authority of his Ministry, which is, That great cloud of witness which compasseth every Saint of God, causing them to cast away every thing that presseth down, and which hangeth so f●st on, and to run with patience the race that is set before them; yea, they witness not only to the truth of the Ministry, but also to the manner and form of it, both which are only and ever found in Christ, Who is yesterdy, and to day, and the same for ever: and that is sufficient testimony and dignity to a Minister of the Gospel, so as he rests content with whatsoever befalls him, or his portion may seem to be, in the things of this presnt life; whereas such as terminate the word of God in any thing else besides Christ, they will endeavour to invest themselves into any place or dignity amongst men, which is above that which at present they are in, either in way of Kingdom or Priesthood, if by any means they can possibly by that aspiring spirit attain unto it, for their Law concludes, that the highest place among men, is the nearest and likest unto God; and therefore binds them over to conform themselves unto God, by being invested into the highest place and Office they can attain unto.  
Whereas the Saints of God are of the same Office and Dignity, under the same Seal and Authority, for there is not one of them but witnesseth the same good confession before Pontius Pilot, that is they all oppose the power and authority of God against all power and authority of the wicked world, which is of that evil one.  
Vers. 3. My defence, that is, my armour, weapons, fortress, or garrison; yea, my prasidium, that is all manner of defence provision and comfort, to answer them that examine me: or them that weigh me, as upon scales, namely, the false interpreters, or apostles, for whatsoever such do to my doctrine they do to me, for my doctrine and I are one, whatsoever the principles of a man's spirit are, the man is not another but the same thing▪ so that they who purposely, as by law, burn men's doctrine published by printing it in a book; they do in the truth of the matter burn the Author, it is good to take heed therefore lest the spirit of God was in the inditing of it; so when they weigh doctrine by laying one reason against another, and one scripture against another, as upon scales, such Jewish scales fell from the eyes of our apostle, when Christ appeared in the ministry of Ananias, when he was filled with the holy spirit, whereby a true apostle or minister of the gospel, propounds him who is all things, in every point of doctrine; yea, all things that really subsist and exist in the proper work and Creation of God in Christ, and if ●o then what can all false apostles and teachers bring in and lay on the scales against it, to try the weight of it, surely nothing but vanity, emptiness, and distraction, which can never hold weight with that truth and substance of all things comprised in the doctrine, and incomprehensible principles of the Son of God.  
My defence then, is this: that is to say; the sequel of this Chapter, or of this whole epistle.  
To prove therefore that mine apostleship stands not upon carnal principles, as the ministry of all false apostles doth, but upon such as are spiritual and heavenly, I interrogated in the sequel of the Chapter, wherein are involved so many effectual and undeniable arguments, affirmations and conclusions, which are without all gainsayings of any false apostleship or ministry.  
Vers. 4▪ Have not we power to eat and to drink: that is, have not we who preach the gospel, and go upon God's message and errand, sufficient authority liberty and licence to communicate and participate in temporary & terrene things, for the comfort and sustentation of our bodies, being that the earth is the Lords and the fullness of it, the world and all that fit therein, the interrogation is in the way of a strong affirmation, that we have authority and power from God for that purpose.  
Vers. 5. Have we not power to lead about a wife that is a sister, or women that are sisters, that is, shall not we enjoy the benefit of humane society for our comfort in companionship in our journeys, if they be such as communicates in the faith with us, shall any debar them from like authority with us to participate in things common to all creatures▪ and apertaining to this present life, doth not God deny us the greater, as to be of the faith of Jesus, and shall he deny us the less, namely, the things of this life, hath he given us his Son, and shall he not in him give us all things.  
Have not we like privilege as other apostles the brother of our Lord and Cephas; who are ministers of the circumcision, even brethren of the Lord, or such as are kindred & of alliance in that brotherhood & Lordship proper to the Son of God, who is made heir and inheriter of all things, doth not our faith and apostleship in that spiritual and miraculous sight of our Lord, invest us into his authority rather than any carnal society or natural alliance, as might be considered in James and John, and also in Peter, that companion of Christ, in point of corporeal presence, who is here called Cephas, which signifies a stone or rock, of whom it is said, in point of that mutual confession between Christ and himself, that upon that Rock the Church is built; namely, of the Lord and disciples being one; in the foundation, and in the top, or head stone also, against which no power of hell can prevail, it is therefore alliance in faith which gives true Lordship and authority in the use of all things, and not any natural distinction, humane Relation, or companionship whatsoever, shall not such therefore have liberty and authority wherever they come to partake in terrene & transient things, seeing that the earth is the Lords and the fullness thereof; that is, shall not the state of a Christian be a sufficient testimony that all things shall be in motion to contribute to his conservation in the glory of God, wherever he comes, without any foreseen tender of the creature, certainty of stipend, or contribution, nor any provision made, before Elijah sits down under the Juniper tree; if all things were not in motion to preserve that Sonship by faith God should fail of his end, for otherwise he had never existed.  
Vers. 6. Or I and Barnabas have not we power not to work: as if he should say I Paul, who am rest and quietness, from that spirit of breathing out slaughter against the Saints of God, which remains in the carnal Jew, or turbulent spirit of saul's, and am ready to give rest where I come; and Barnabas joined with me, that Son or seed of consolation, from whom springs and grows up comfort unto the Saints in every place where we come, and the Son of peace appears, have not we liberty and authority to refrain and forbear to labour or to trouble ourselves with any other employment but what is of this nature, or conduceth thereunto; nay, the power and authority of the Gospel stands in doing, or not to do the same thing in point of bodily exercises, according as the hand of God is pleased to present the same unto us.  
Vers. 7. Who goeth a warfare any time at his own charges, who planteth a vineyard and eateth not of the fruit thereof, or who feedeth a fl ●k, and eateth not of the milk of the flock.  
Vers. 8. Say I these things as a man, or saith not the law the same also; that is, I speak not these things as as bounding them within the confines of humane wisdom as man hath respect to eating, drinking, marrying and giving in marriage, bodily labour, rest, or any such things, for therein the law of God doth not consist, for there is no proper law of God, composed between man and any of the Creatures inferior unto man, because the Spirit of God gives the relation of the law of God in all parts, and it is not a law but as considered relatively; but no creature did ever partake of that Spirit of God, but that only which was made in the Image of God; namely Man, and therefore they are all put under his feet, he being Lord over them all and not tied or bound unto any of them, but the spirit of God gives the relation of the law of God in all respects as it stands between God and man, whether as it comes down from God, or goeth up unto God, else no proper law of God and of Christ.  
The law of God therefore consists of relation between God and man in all things that are proper thereunto, else the law of God would suffer loss in the Saints when they cease to converse with these terrene things, but one jot or title of the law shall never fail; for it is the Spirit of Christ, the Son of eternity, which only fulfils the law in every respect and relation.  
He therefore, what ever he be, that concludes the freedom, liberty, power, authority, peace or plenty of the gospel, to consist in transitory eating, drinking, marrying, giving in marriage, in any bodily labour, or cessation and rest, in tithes, stipends, contributions, or uppermost seats in the assemblies and synagogues▪ that man propounds a carnal gospel to the world, which is not another gospel; but it is the gospel perverted and carnallized, wherein salvation did never consist, but only the state of the Curse, although it may be brought in, as by an angel from heaven in point of humane wisdom and Eloquence, according to the judgement of humane reason viewing it.  
For such fruits as we look to receive, as the proper privileges and crop of the gospel, snch seed we sow, and of such nature is the gospel which we preach, if we expect any earthly and carnal privilege, as a fruit wherein the authority or the reward of glad tidings doth consist, then do we preach from an earthly and carnal root and principle, the very state of death, and not that state of life which is by Jesus Christ.  
Which is proved, as also illustrated by this threefold interrogation. First, doth any man go to war at his own cost, vers. 7. It is taken for granted that he doth not, as the consent of all, for a soldier is to be maintained by him who hath chosen him to be a soldier; to set him at liberty from the entanglements of this life, that so all his strength care and courage may be employed in pursuit of the adversary: If then we be soldiers of God in Christ, it is the things of God which are durable, that defray our charges, and are our livelihood and maintenance, and not the things of the creature, which perish and come to nought; if the weapons of our warfare be spiritual and not carnal, then is our war also spiritual and not carnal, and then such is the booty and spoil we purchase unto ourselves to live upon in all the accomplices thereof: for if we conquer and overcome sin and death, Righteous and Life is the only riches which presents itself unto us: if we vanquish ignorance and error, then is the light and straight way of the Lord our great advantage; and if we subdue hatred and enmity, than the love of God shed abroad in our hearts is our only Booty and bounteous reward.  
And be that expects men's labours and estates, favour and respect of worldly men for preaching, that man will also expect their persons and lives for booty in case of his own advantage: and his doctrine shall be moulded into such a form as may attain thereunto, for it is an easy thing in point of carnal reason, to make a man a sinner, so as a carnal law shall take away his life, and so by carnalizing the law of God, they can make Christ a blasphemer, an enemy unto Cesar, and subject to the sentence o● their law unto death: many a man had never lost his life by the hand of the magistrate, if a carnal priesthood had not preached him to death; but God will bring to perdition them that speak a , the man of Bloods and deceit.  
We conclude then, that he who frames a law for carnal wages for warring the warfare of the gospel, that man wars carnally and diabolically in all the designs he is put upon.  
The second query to illustrate and confirm this point, who plants a vineyard an eats not of the fruit thereof, that is▪ he eats of the same proper fruit which the same vine brings forth which he planteth, and not another fruit in kind, or the fruit of another vine; if we plant a vine, it is the fruit of that vine of fatness which doth rejoice the heart of God and man, which we expect and look for, and not the fruit of the bramble, or any inferior tree of the woods; if we plant Israel that Noble vine, as one who as a prince prevails with God, or the vins Christ the Son, whose father is the husbandman, we expect only the fruits of righteousness and peace to spring up unto us, as the proper vintage and harvest of such husbandry, even the virtues of him that hath called us out of darkness into his marvellous light: Such are the fruits which the planters of that vine of the gospel do only expect, and not the apples of Sodom nor the grapes of Gomorrah, things of another nature and kind then that which we plant: such as are the tithes, stipends, and beggarly rudiments of this world, which mortal men by worldly wealth and humane power and policies, may endue us with, but for conclusion of this: If we make momentany and mortal things our privileges in preaching the gospel, it is a mortal and deadly word we bring unto the sons of men, and not that gospel of life and peace which is by Jesus Christ.  
The third point in the interrogation, doth any man feed a flock ●nd not eat of the milk of the flock? which hath in it a strange affirmation that no man doth, and what doth the man feed and nourish the lambs of the flock with all, but with the same milk which the flock afordeth, so that the lambs are not fed with one kind of food and himself with another, but it is the same milk which nourisheth the one and the other: if therefore we lay out the breasts of the consolations of that Jerusalem that is above, which is the mother of us all, that men may milk out and be delighted with the brightness of her glory, which is that sincere milk of the word, which only brings to the growth and perfection of the Son of God, than we never expect to be fed (as a privilege of the gospel) with any other thing whatsoever, but only with the same milk wherewith the flock of God is fed, which floweth out as rivers and streams to noutish them, not in temporary, but in an eternal life, not with the tithes and trumperies, which the priesthood of this world is so wedded unto, only in that unity of the harlot, by adulterating the holy word of God, to bring forth such a carnal and Bastardlike brood, which is nothing else (as it is mentioned in adulterating the word of God to lay claim thereunto) but that price of a whore which is abominable unto the Lord, as never to be brought into his Sanctuary. And it is the law that saith these things, namely, that injunction, which coupleth God and man together to be one, and not man to any of the creatures, where that spirit of conjunction is not on both sides, for so the law is written with the finger or spirit of God on both sides of the tables.  
Therefore he brings in reason to confirm the interrogation, as also an inlet to a further argument, viz. For it is written in the law of Moses, vers. 9 that is, it is engraven in all men's hearts universally, to grant the truth of this threefold interrogation; in all carnal men, in whom Moses is vailed, where the end of the law is not seen, which is the ministry of condemnation, there it is written, for all men who preach carnally they look for, and expect a return in carnal things, even as a Merchant looks for his return by sea suitable to his adventure, and also all men who learn or understand carnally, they have a conscience to contribute carnal things, to him who is their teacher, for the labourer (by all men) is concluded to be worthy of his hire. Again, as Moses goes into the tabernacle to have converse with God, or turns into the Lord (as our Apostles phrase is) where the vale is taken away, there is in graven in that heart conversing with God face to face, this doctrine in the truth and verity of it, that is, he who ministers, spiritual, holy, and eternal things as the truth is in Jesus, he looks for return in the same kind as the only liberty and plenary privilege of the gospel, and expects not else, as any return of the gospel, but only as things may be used as subservant to the liberty and return of it.  
So also he that is taught in the word and learned spiritually, freely makes him that teacheth partaker of all his goods, that is, there is not a tittle of the wealth, privilege, and state of the Son of God that he can withhold or keep back from him by whom he is taught, in any thing, according to the nature, truth, and verity of the Kingdom of God; but freely yields all unto him that teacheth which himself hath learned, and is blessed withal, because he cannot part those goods wherewith he himself is enriched.  
And shall we think that a Christian which cannot withhold any of those blessed privileges proper to the Son of God from his brother, but freely communicates them all with him: Shall that heart so a price of any private interest, as to withhold it from his brother, in the season thereof, shall he freely communicate in the greater and not in the less, shall he communicate in thy crown, and not in thy grinding at the mill; verily that base ignorance of your Sonship unto God, through a carnali ministry, is the proper ground of all such suspicion, as also the only cause of such hugging of private interests, and preserving them as such treasure's vuto ourselves.  
Again, we see that the law of God is said here to be the law of Moses, so that God honours his people, as being the Authors of his law, through that unity that is between God and man in the faith of Christ, as though man were the proper contriver of the law of God and the giver out and Original of the word of eternity; therefore our Apostle is bo●d with respect to the rest of the Apostles and holy men of God, to call it our gospel, where it is said, if our gospel be hid it is hid to them that are lost; and again, our gospel came not unto you in word only, but in power and in the holy ghost and in much assurance.  
And again, in the day when God shall judge the secrets of men by Jesus Christ, according to my gospel: and again, now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ according to the mystery which was kept secret since the world began; and again Remember that Jesus Christ of the seed of David was raised up from the dead according to my gospel: and again, our word toward you was not yea and nay; and again, if any man obey not our word by this epistle, note that man, and have no company with him that he may be ashamed.  
Yea, it is indifferently expressed in Scripture, through this unity of faith, to be the law of the Lord, or of his servant Moses; and from this ground it is said, the people feared the Lord, and they believed in the Lord, and in his servant Moses; for so the words are truly rendered.  
We conclude then, that God's Saints are honoured as being Author of that, namely his word or law, which is the framer, maker, and conservatour of all things: it is written or recorded in Moses law, and here the record is an inlet unto a further argument, to declare the truth of a spiritual and saving ministry: the record is this. Thou shalt not muzzle the mouth of the ox that treadeth out the corn▪ By treading out the corn we are to understand, both the manuring of the ground in the fitting of it for the sowing of the seed, and the casting of the seed into the earth, and also the treading of the corn out by the feet of the ox, or turning the wheel upon it, to manifest the increase, as the words following do declare. In the sowing of the seed he is not to have his mouth tied up, or any means used to terrify him, or any way to prevent him from eating of the same seed that is sown; and therefore it is contrary to the law to feed him with any other grain, or kinds of meat in the time of his labour, only that which sown by his labour, is the proper and only food appointed for him by the law to eat.  
For, as he subdues the ground, so as it brings not forth its natural ornaments, so he is to feed on the seed sown, which is to take root downwards therein, and bring forth fruit upwards of another kind, then otherwise it would naturally have brought forth. Now the gospel of the Kingdom, or ministry of the word of God, doth not blow up the fallow ground of the heart, to subdue men's outward estates, but only the weeds of corruption which spring up from that law of sin and death; neither is their outward things its refreshment in so doing (no more than the ox is to feed of any other food but that which is sown in his labour, even so the word of life and immortality, the same word which we distribute, and cause to fall as Manna among Israel's tents, that is the same which a true labourer in God's husbandry ever feeds upon) and it is his proper livelihood to be exercised therein, and shall a man be hired to feed himself, it is natural and delightful for all other creatures so to do, and shall the man of God become so mercenary as to be hired to do it; what a shame is this Judas Iscariot-like spirit unto the gospel of God: those sluggards of the world that refuse to put their hand to their mouth to feed on that which they would have the world to believe is their only food and livelihood, but as others lift it up by outward estates, and giving them honour together therewith.  
But there is no doctrine which the man of God teacheth to any man, of what place, office, rank, or degree soever he is, but himself is concerned in it, so as he feeds upon it, either as it is the breaking of the head of Leviathan, which became meat for the people in the wilderness, and so he feeds on his deliverance therefrom, or else he is invested into the same thing which he teacheth, and so it becomes his food and one real substance with him, and to fall short of this is to carnally the seed of life, the word of the Kingdom bounding it to persons, places, and times, which is to have the word of God in respect of persons; but the man of God finds sufficient food in whatsoever he soweth or laboureth in, and cannot himself live without it in the distribution thereof; for multiplication and increase, and a good husband man needs no hire to sow his own field.  
Vers. 10. Doth God take care for oxen, or saith he it for our sakes only, for our sakes no doubt. In these words is a two fold interrogation, and an effectual answer, the first part of the interrogation hath in it a strong negation, in these words, doth God take care for oxen? that is to say, it is not oxen whom this care doth concern, or the speech intends. The second part contains a forceable affirmation, or saith he it for our sakes only, that is, the ministers of Christ are they which it only intendeth, and the answer takes away all scruples or question, either in the negation or affirmation, in these words, for our sakes no doubt: that is, without all controversy it is the Saints of God, who under the term or name of oxen, labouring, are here meant; the same spirit who speaks it doth faithfully expound it.  
Whence we are taught, that there is not any thing whatsoever taken up or aluded unto the Scriptures, or Writings of the word of God, in the expression of the will or works of God, that is or can be of any profitable or right use unto the sons of men, until it be brought unto, and terminated in, the Man of God, that is to say, in Christ Jesus, either as he is crucified or risen, it is not oxen the Scripture Intends, it is only, or altogether, us; and the same may be as trnly said in any other things wherein the Scripture expresseth itself in heaven or in earth, brought forth in the creation, generation, art▪ or by putrefaction.  
And for all other skill or learning, if I had all knowledge, could speak with the tongues of men and angels; if I had the gift of prophecy, and understood all mysteries, and though I had all faith so as to remove mountains, and though I gave all my goods to the poor, and my body to be burned, all is nothing without this manner of knowledge: for it is as true in this point as it is in the point of love, and in the former Chapter where our Apostle sets in opposition the true knowledge of the word, and that which is proper to an Idolathite, he transforms the true knowledge into love; saying, that Idolatrous knowledge puffs up, but love saith he (meaning true knowledge) edifies, so that true knowledge edifies not but in love, or knows not but in love, and love knows not itself but in that which is beloved, prostrating itself unto the service thereof, contrary to Idolatrous knowledge that puffeth up.  
And if I have not this art in my knowledge to bring all things unto, and terminate them in the man of God, I am but as a founding brass which gives no true distinction to a musical ear, or a tinkling and untuned symbal; yea, as a thing of nought, a mere vanity.  
It is for our sakes no doubt it is written, or it is translated, that is, out of the Original copies composed and recorded unto our glory forever: for it is not the voice of the Creator simply and alone considered, but of a creature also, else the record is not full, neither is it the voice of a man simply considered, but the of the Son of God, otherwise the writing is not perfect, and they who have this voice shall live, and whosoever shall read this writing is blessed.  
Now the end why a true minister of the gospel lives only upon that which he dispenceth, is, that he that ploweth may blow in hope, that is, whosoever tilleth, manureth, or stirreth the ground to the subduing of its natural and earthly properties, may till it in hope, namely, in undoubted trust and confidence, that the seed of immortality shall take places, and spring up therein unto an abundant multiplication and increase; because in his labour he knows both the nature of that which is subdued, as also that which reviveth and springeth up, because his strength whereby he conquours is exercised in the one, and his joy in which he triumpheth consists in the other, wherein there is rest and feastivity through spoils, sufficient for a soldier of Christ to live upon, and true planter or feeder of a flock to be fully satisfied with, without seeking after other men's temporary things.  
And he that thresheth in hope, may be partake of his hope, that is, he that beats out the seed of life, by the skilful labour of love in the right handling of the word of God, unto the proper multiplication thereof, according to that infinite, and profound rooting of it, in that unmeasureable humiliation of the Son of God, and assured hope of a true and skilful seeds man, which hope is a present demonstration and possession, of things which also are not yet seen but to come, because of the eternity of them; which expectation cannot have less than an infinite increase for the object of it, because the seed hath an infinite and eternal life and virtue in it; and therefore it brings forth in some thirty fold, in some sixty fold, and in some an hundred fold, which is not to be taken gradually, as in some more and some less, and therefore the spirit of God inverts the order: for Luke gins with thirty fold, and ends with an hundred fold; but Matthew gins with an hundred fold, and ends with thirty fold, to declare that it is not a divers increase, as applied to divers persons; but they are all found in the same subsistence, three times ten is the fullness and perfection of increase, which is only found in the seed of God without any defect; three times twenty is the duplication of thirty, which is a twofold perfection, that is, of perfection of life in the seed, and a perfection of death unto all things which might tend to the annoyance of the growth and increase thereof, and a hundred fold in Scripture Language is innumerable, which can never be counted nor told over to find an end of the sum of the increase; which threshing in the hope of such increase and fullness of measure, pressed down and running over, in being made partaker of it, is a plenary, plentiful, and sufficient maintenance for every man of God, without any looking for of other manner of means, as being any liberty, authority, or privilege, properly appertaining or belonging to the preaching of the gospel.  
Vers. 11. If we have sown unto you spiritual things, a great thing if we shall reap your carnal things; as if he should say, if we have distributed and laid out upon you, spiritual, durable, and eternal things: is there any proportion of recompense found in any thing that is carnal whatsoever (in the return) which fade, perish, and pass away in the use of them; and doth not equity and justice require, that whatsoever is given out in point of exchange, that which is received any way, as in lieu thereof, shall hold correspondency in weight, worth, and valluation therewith, else the law of the relation of the contract is broken, which the order of the kingdom of God admits not of; and therefore no carnal or temporary thing returned whatsoever, can answer the end of God's law in this point, for the distribution and publication of those spiritual and eternal things of the gospel unto the sons of men.  
But such things being required for the preaching of the gospel, as things to answer the labour thereof, as a privilege belonging thereunto, is a real and Sufficient testimony and witness, that such men have only an earthly and carnal ministry, which the spirit of God hath branded for a false apostleship.  
Vers. 12. If others be partakers of this power over you not we rather, that is, if such as are false apostles have this authority over you, or interest in you, as to lay claim to your carnal things, who minister nothing but earthly things unto you, have not we much more, or have not we only that authority, who minister spiritual and durable treasures unto yond: is it possible for any to communicate with us in the greater things, & not voluntarily contribute the less, as things of no account or esteem, with respect to the excellencies of them that perish not, we should vilify the grace of God, if we should so think: for the gospel is of a more transcendent nature, then to lay a bond upon any carnal thing, to contribute unto it, or to stand in relation with it in any respect; for than it would suffer loss in the vanishing thereof: but the Son of God, who is the subject matter of the gospel, cannot possibly suffer any abatement in any thing, no nor any thing, no nor at any time, for true Christianity consists not in any bodily exercise, and therefore suffers no abatement or loss, while the body sleeps in the dust, no more than it doth while the body so often sleeps naturally in this present life. Nevertheless we have not used this power; that is, we have not accustomed ourselves to lay claim to any such carnal right or interest as false apostles do, nor to receive any such voluntary contributions from you for our maintenance, as the authority of the gospel produceth▪ in such as are endued with the life and spirit of it, so as to refrain labour ourselves to live upon the pains and labours of others, but have laboured with our own hands.  
Yea, say the false apostles of our times, so they might well do, for they had the immediate Spirit of God, which we have not, plainly professing herein that their ministry (who thus speak) is only by humane helps, reading of other men's labours, ordering their matters so, as they may not be not be known in the same tract, inventing of some certain conclusions which they call doctrines; devising of logical arguments which they call reasons to confirm it, and composing uses which may take hold of bodily actions and humane affections, proper to some particular men, as though the sun were set in the firmament to give light unto men according to age, sex, and difference of estates, places, and offices in the world, and when they have backed these things with the sound of the words, or letter of the Scriptures, by means and help of their concordances, and either brooded upon them to pile them up in their memory, or else blotted them with ink upon paper, to take them secretly into the pulpit, they are then as good Bishops, pastors, teachers, and godly independent ministers, as men of all ranks and qualities (in these our days) do desire.  
But our apostle opposing his gospel against all such, saith, but we suffer all things, lest we should hinder the gospel of Christ, we suffer all things: the word suffer signifies not only to suffer as one oppressed, but also to suffer or sustain as one that supports and bears up something, that otherwise would fall; so that as a true Apostle suffers hardships in the world, as in labours abundant, in stripes above measure, in prisons more frequent, in deaths often: of the Jews receiving forty stripes save one, thrice beaten with rods: once was I stoned, thrice I suffered shipwreck, a night and day I have been in the deep, in journeyings often, in peril of waters, in perils of robbers, in perils of mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness, painfulness, in watch often, in hunger and in thirst, in fastings often, in cold and nakedness: these are the true and real expressions of a faithful and true Apostle, with respect to the world's carriage towards him, and his faithful dealing in the cause of God, but this is his comfort, that he sustains these things so, as that he supports and bears them up, as being a prop and a pillar unto them, that they fall not down into that proper element or sphere, which naturally they press and tumble down men into: for they have not such effect upon us as naturally they have of all men, namely, to make them discontented, murmurers, miserable and wretched.  
But we bear them up, even all the wants and necessities of this present life, wearing them as our crown, rejoicing under them, and in them all we become conqueronrs; yea, more than conquerors, through him who hath loved us: and to this end we suffer them▪ namely, lest we should hinder the gospel of Christ, for the gospel is hindered from its fruitful and successful progress, when, and in whomsoever any private interest is brought in as any privilege thereof, for the gospel contains that common salvation, which is alike proper and peculiar to every Saint of God, without any respect of persons; so that to bring in any thing as appertaining unto to it, which every Saint hath not alike interest in, and that in all ages, is to bring in a private interest, as a thing appertaining to the gospel, which is not beseeming, nor can it be compactable to the state of Christ in the gospel, whether the bodily maintenance or any temporary institution or appointment; but is a stoppage and hindrance of the free course and success of the gospel, and that by entangling of men's hearts to think meanly of the grace of the gospel, as a carnal and earthly thing: which is only spiritual and heavenly, in whatsoever appertains and belongs unto it, that doctrine of private interests and temporary institutions, to be a privilege of the gospel, is the proper snare of Satan, laid and hid privily in all ages under the letter of the Scripture, to delude and deceive the world: for if Christ were a private interest in any Saint, in any particular whatsoever, he could not be the Son of God; because in whomsoever he appears he must hold proportion with the father, which could not be if Christ were more in one of the Saints then is in another: Such doctrine therefore that maintains private interests to be any part of the priviledgc of the gospel, such doctrine prohibits the Son of God, forbidding him to be that which indeed he is, and ever was and will be, only a holy use of all things in their proper time and season; is a privilege of the gospel, for to the clean all things are clean.  
Vers. 13. Do you not know: that is, 'tis taken for granted you do know, in case you be but such as read Moses with your hearts vailed unto this day, for these interrogations have in them the force of strong affirmations as hath been noted.  
That they which minister about holy things, live of the things of the temple: that is, they who rightly divide, distribute, and give out according to God's appointments and ordination, the holy things of that Sanctuary or Tabernacle, which is not of man's building but of God; or they that minister, stand, or serve in the holy of holies, or as the word is given by Moses, in the holiness of holinesses, Numb. 18. 9 for that term he gives to the portion of the priests, which is an excellency proper unto none but the Son of God to be the most holy, or the holiest of all; for none but he alone can be the Original and Author of holiness, and also a holiness constituted and made; therefore he only is the holiness of holinesses: in, and of whom, whosoever ministers, lives only of the things ministered, which are such things as appertain and belong (by Divine appointment) unto that temple made without hands being of no temporary constitution, or humane frame, not acknowledging any other livelihood, but only what comes within the proper confines of that temple; which though the world destroy perfectly three days and three nights in the heart of the earth yet Christ builds it up perfectly in rising the third day, ascending, and living forever, and of the things of this house, true ministers only live, and are ashamed to bring in any thing, as food, raiment, and a worldly prosperous course, to bear the place of a relative, to any thing in the house of God; and thus they live in distributing and giving out that holy one of God unto the world, which gift of God is in perpetual act, as well as any point of his grace and favour, else would our salvation cease, therefore our ministry is of the time and term of our Melchisedec.  
Again they live also in receiving and taking in the holy things of God therefore he adds: and the which wait at the altar are partakers with the altar: that is, those that tarry and abide of the Sacrificatory or places of slaughter, where all bestial things are slain in their appearance being appointed for that end, in which the Saints watch for the incoms of God, in the Revenues of the gospel, with no less diligence and desire, than they give them out, not by poring on books, and perusing of notes composed, but by lissoning unto god, in what ever they read here, see, touch, taste, or seem to understand, readily to receive, what interpretation he shall give thereof, by the secret intimation, inspiration, and revelation of his spirit, for this is an altar whereat they have no right or authority to wait, who serve in the earthly and temporary tabernacles, for the form and materials of this altar are no way, nor in any thing inferior to the son of God, who abides for ever; and so long we wait in the reception, and living upon the incoms thereof; for there is nothing wherein God ever did or shall speak, perform or utter himself: but it hath respect unto somewhat to be slain, consumed and burnt up, and therefore this altar and waiters remain forever: so that the maintenance of a true and acceptable minister, stands in such things as are so ordered and disttibuted as beseems him who is Lord of all, and lives for ever, unto whom only they are given out, as also in such things as a e brought in and received by him, who is of no less authority and continuance.  
Vers. 14. Thus hath the Lord ordained, or even thus hath he who is Lord of all, having all things in his dispose (so as they shall never fail of their virtues or of effecting their ends) appointed, or avowedly confirmed, as by law irrevocable, that they who preach of the gospel shall live of the gospel, that is, they who truly publish the joyful tidings of salvation, as it consists of halcyon days, and all gladsome things in Christ, which never decay, such shall live of the same things so received and published, as of a fonntain springing up in their own spirits for ever, as also in a happy and plentiful return made, of that fountain sent forth, in its success and multiplication, in, and from all such as have joyfully embraced the same.  
And here note the extreme folly and madness of all such Bedlesses, and Gyrgathusians, who are so fearful and full of fencing of themselves from error, left they should be infected from outward administrations of others, who they say bring in new lights, contrary to those orthodox grounds and con●●usious they have received (and so they have) from their father after the flesh, who is a liar from the beginning, and hath spoken unto them, not only extrinsecally but intrinsically and from within them, giveth the proper form and interpretation of whatsoever is commended or propounded unto them from without.  
I might here insert, for the conviction or just condemnation of such furious societies (and that under Authory of sufficient commission to maintain it) that it is alike dangerous, to he infected with error by reading the Scriptures, as by the temptations of the devil, in what instrument soever he appeareth: for the letter of the Scripture, in perverting the scope and the intent, is that great engine which Satan ever hath enacted, and magnified, for the subversion and destruction of mankind, which these men have made to be their proper bonds and chains, wherewith they are tied, and tumble themselves as wild bulls in a net, it follows.  
Vers. 15. But I have used none of these things; that is, I have not accustomed myself to make use of any private interests of men, as being any privilege of the gospel, or any part of the intent thereof: therefore yourselves may know, that there is no such thing in any of them, as to be any ordinance or appointment of God in the preaching of the gosyel; for then I should not only neglect, but also violate, and prove myself to be a prevaricatour, of the decree, law, and ordination of God (which hath ordained and appointed me to live of the gospel) in this my not accustoming myself, to refrain from labour in my own person, and live upon the labours and endeavours of others, therefore it is no natural or bodily maintenance, that the Apostle intends here by living on the gospel, and they that so expound and apply this Scripture, do by the spirit of Satan, pervert and abuse the word of God for their own private ends and gain, making merchandise thereof, as they do of all the Scriptures of God.  
And whereas he saith, I have not accustomed myself (as in time passed) implying, that it was never his custom so to do, nor of any of the ministers of God, so he adds in point of time to come. Neither have I written these things that it should be so done unto me; that is, I do not transcribe, translate, or go about to register the word of God upon the heart of any man, to any man, to any such end, as to purchase unto myself carnal things, or to make any thing of that nature to be the fruits which are proper to the gospel to bring forth, for the end the gospel infinitely transcends all such things, and ever shall, and therefore for time to come I disclaim them all, as nothing of the end and scope thereof.  
For it were better for me to die, than any man should make my glorying vain; that is it were better for me to lose this natural and bodily life, in the want of all necessaries tending to the support and supply thereof, or it is better for me to die daily unto them in spirit (as he saith of himself in another place) so as the want of them cannot Annoy me, no more than it can annoy or trouble a man void of natural sense, rather th' n any man (or as the word will bear) than any thing should make my glorying vain, or void and empty, as if he should say, I had rather be as a man dead, then that any temporary or transient thiug whatsoever, should be brought in as an ordinance of Christ, or any part of the glory and fulfilment of the gospel; for it being full and complete of itself in Christ, cannot admit of any riches, honour, wisdom, or power, but it's own, as any means of its supply, nor of any office, institution, Sacramental sign or relation▪ which is not of the nature of the Son of God, but in time ceaseth and vanisheth away, for then my glory, or my boasting or thing of my praises which I only speak well of, would admit of an emptiness, and vacuities in itself, in case it should have need o● supply and to be fulfilled with such things as are not of like worth and duration with any thing whereof it doth not consist, and must of necessity suffer loss in the cessation of any such thing, as should fade and vanish away in case it should come into the account of any supply or means of the glory thereof, no temporary thing therefore whatsoever, office, relation, or bodily exercise, institution, or order that vanisheth is to be named as any excellency of the gospel, for then my praise and my glory (namely the Lord Jesus) should have an emptiness in him, which is worse than death for an apostolical heart to give way unto.  
Vers. 16. For though I preach the gospel, or thus, for if I preach the gospel, I have nothing to glory of▪ that is, if I faithfully publi●● and declare, doing 〈◊〉 embassage s ilfully concerning that good news came down to mankind from heaven, than I have nothing of mine own, proper to the sons of men, in the of their wisdom, counsels, and endeavours, to boast of or to glory in, as if he should say: the gospel is so full and complete in the son of God, who is filled with all the fullness of God, that there can be no transitory thing subject to be bounded within the confines of this mortal life, brought into the account and reckoning thereof; for then man might have something to glory in or boast of, which is altogether excluded, that so all the praise and glory thereof may be of God, which is immortal and fades not, and not of the creature: therefore to bring in things subject only to this life, as parts and ordinances of the gospel, is not to preach the gospel in the glory of it, but to boast and glory in the creature and not in the things of God, which is nothing else but abominable Idolatry.  
For necessity is laid upon me: necessity is twofold, first in point of want and penury, as if I should say, I am destitute and stripped of all humane and carnal glory and excellency, such as the carnal Jew adorns himself with, unto the putting of Christ to death; of which stock I naturally come, as I am made of the dust of the earth, for by nature we are the children of wrath even as others, so that necessity is upon me to exclude all boasting, for I am laid waste and empty of all glory humane, as the spirit of God hath breathed upon it, and made it to appear to be vanity even as grass.  
So also by nature considered in my ancestors the carnal Jew, I am destitute of the glory and virtue of the Son of God, for it is impossible that a creature simply considered, should have any of those virtues and properties peculiar to the creator, as an eternal salvation and life, my necessity in that point also stands in an utter devastation of all divine good; yet is my necessity in point of being laid waist of all the wisdom and glory of the creature, the proper and only capacity, for the reception enjoyment and exercise of all those eternal and unsearchable treasures proper only to the son of God.  
Secondly, there is a necessity of urgency and constraint, so as the things of God are of that plenty, virtue, and motion, that they enforce, and constrain unto the devulging and promulgation thereof, therefore it is said, that the kingdom of heaven suffers violence, and the violent take it by force, for the things of the kingdom of God, in whomsoever they please to convent themselves as an Original fountain and wellhead, and from thence to distribute and dispense themselves as a living spring; there can be no more stoppage made in the outlet, and dispersing of them abroad, then there can be any prevention of their inlet and reception into the places appointed for them; for as it was in the beginning when no dry land appeared, or as in case of the deluge when the waters covered the earth, the spirit of God testifies, that they went up by the mountains, and down by the valleys, into the place which God had appointed for them, even so it is in this case, neither way of ascension nor yet of dissension can hinder the Spirit of God, those waters of the Sanctuary, from the proper place appointed for their abode: therefore he saith,  
And woe is unto me, (or as the word is) woe is in me if I preach not the gospel: this word, woe, is a phrase wherein the tenure of the curse is expressed, signifying a state most base, trod upon as being beneath all things that ever God made, having in it a deprivation of all good that ever God placed in the creature, whereof the Image of the creator is the sum; therefore an utter loss and departure of all good together with the succession, and real possession of all evils, as holding proportion in way of Antithesis in all points with that Image and goodness of God which is lost, which cannot be less then of an infinite and eternal extent, which is the ground and Original of all vexation and penalty in that way of eternal death. And the not preaching of the gospel is accompanied with them both, namely, the loss of God and all goodness, for he only is good, and the possession of all evil, which in that loss inevitably succeeds; for according to the goodness of a thing, lost, ruinated, or perverted through our own default; such is the evil that succeeds, this being written in all men's hearts; therefore men proportion punishments for offenders, as they judge of the nature of the fact, wherein they preach a greater point than themselves are ware of, it is well if it prove not condemnatory to themselves, for the mind without knowledge is not good: Our Apostle therefore concludes, by transferring this woe unto himself in a figure, as he saith in another case of himself and Apollo, thereby teaching the proper state of the false apostles in their practice, I say herein he concludes, that salvation doth consist only in the preaching of the gospel, as necessarily and absolutely as it doth consist in faith; for there is nothing that is a grace of the gospel, but hath in it the complete and full estate and condition of Jesus Christ, without which no salvation.  
For as the whole law in all points is fulfilled in one word, namely love, so is salvation comprehended in every virtue that is in Christ, whereof the revelation and opening of the mind of the Father is one.  
And as it is true that he who breaks one commandment is guilty of all, even so he that excludes any Christian from any one grace or virtue that is in Christ, he excludes him from all; for as it is true that with the heart man believes unto righteousness, even so, with the mouth confession (which is preaching) is made unto salvation, and the one is as necessary unto life as the other, for he that confesseth not, or he that preacheth not, that Christ is come in the flesh is Antichrist, and Antichrist is that son of perdition, or destruction, and not of salvation.  
Every Christian therefore is to witness a good confession, or is to witness a good preaching, as befnre Pontius Pilate, or else no attaining unto salvation, that is, every Christian must with boldness and courage oppose the virtue and power of the Son of God, against all the rulers of the darkness of this world, which is of that evil one▪  
This woe, therefore pronounced, against false apostles, in this figurative speech of the Apostle; as transferring it unto himself, rests upon all such in its real abode, as either preach not the gospel according as the truth is in Jesus, and simplicity thereof in the rest, or else neglect it, or forbidden it to be preached by others, or in themselves; for they may as well neglect, or deny to themselves or others, the faith of Gods elect, or any virtue and grace appertaining to life and salvation; therefore our Apostle (in whom is personated all true and faithful Saints of God) is necessitated hereunto, and doth it by constraint, even as the love of Christ constraineth him to deal faithfully and plainly in the cause o● God, according to the demonstration and evidence of the Spirit of God in the salvation of his chosen, though the false apostles judged him to be besides himself in so doing, therefore it follows,  
Vers. 17. For if I do it willingly, that is, if I do it voluntarily of my own accord, by any will or law of a creature, constraining and urging me thereunto, than I have a reward, that is, suitable to the fountain from whence it comes, which is the will of a creature, which Christ never came to do, nor to be in motion thereby; but only to do the will of the Father, and from that to receive motion in all his erterprises.  
Or thus, than I have my reward, or my end, as the word imports, that is if I preach from a humane will▪ my end is also humane; if I preach from the learning and abilities of a creature, it is the obtaining of the things of the creature, which I propound as my aim and end therein, and not the things of God, my main scope and intent is so fading and perishing Mammon of unrighteousness and not the durable treasure consisting in that righteousness of God through the faith of Jesus.  
For according to the nature of the spirit which goeth forth, such is the nature of the thing expected and looked for in the return, and such it ever proves to be, for he that sows to or in the flesh shall of the flesh reap corruption, but he that sows in the spirit shall reap everlasting life, a carnal ministry ever expects carnal things, and an expectation of carnal things for preaching the word of God, is an evident demonstration of a carnal and corrupt ministry, not acceptable in the house of God or in any Christian heart, for it never knew what the liberties and privileges of the gospel are; and therefore can never utter them.  
But if I do it against my will, that is, against the will and proper law of man, which is at enmity against God, for it is not subject to the law of God neither indeed can be, as this our Apostle affirms, in another place, for Christ is not brought forth or born of flesh, nor of blood, nor of the will of man, but of God, as the Scriptures teach, then is the dispensation committed unto me, as if he should say, than the ordering and disposing of all the whole matter of the gospel, is committed to me in trust; as to a Steward, and so the glory, excellency, and virtue, in point of the dispensation and disposure thereof, in its going out, as also the return, of praise, honour, and all due deserts▪ appertains and belongs solely unto my Lord, or unto that Lordship derived unto me, (which is never abstracted from the steward) and not unto me as a man, nor to any mortal creatures, who or whatsoever.  
Vers. 18. What is my reward then, or as the word is, what is my end then, in preaching the gospel: what do I propound unto myself in so doing, or expect to be the return of my work, verily, or in truth, upon my serious asseveration, or engagement, as upon oath, that when I preach the gospel, I may make the gospel of Christ free, that is, my end in preaching is this, that when, or in what respect or relation soever I publish and declare salvation, and manifest wherein it consists in Christ, my intent and full reward stands in this, to make it of such fullness and perfection, as that it stands not in need, nor is it beholding nor engaged to any earthly or transitory thing, either to give it its being, add to its form, perfection, or virtue: for no earthly thing can contribute thereunto, no more than dust in the beginning could contribute to the Image of God (in any respect) which is immortal and eternal, nor can humane nature contribute to the death of Jesus Christ, for it is a death which holds proportion with the Son of God, and in all points according to the truth and reality thereof, is infinite and eternal, because its virtue consists in the eternal word, and not in any thing proper to a creature, though the creature doth really communicate therein: none therefore can ever say I have been his counsellor, to contribute unto his wisdom, neither to any thing that is proper to Jesus Christ, neither can any thing of the creature say I have given unto him first, that I may be recompensed no more than it can be said that God is engaged or indebted unto man, for taking him into the unity of eternal life, no more is the gospel beholding unto, or stands in need of any memontany thing whatsoever, to add any thing in the least to the glory and virtue of it.  
For as the holy Son of God contributes nothing of himself or heavenly thing, to the form of Satan, or to his being such an unclean spirit as he is; so there is no earthly or corruptible thing whatsoever, that▪ contributes any thing to the form or fullness of the gospel; and therefore free from being engaged to the world in, or for any thing▪ No, it stands in no need o● the riches of the world, for it hath hiden treasures in itself in abundance, nor honour from the world▪ for it hath an exceeding and transcendent glory in itself▪ neither hath it need of any power from the world: for it is in itself a supereminent power and virtue, no nor of any liberty of conscience (as from any man, or men of the world) for it hath the freedom and liberty of the son of God in itself, and if the Son make you free then are you free indeed, all that I propound to myself in preaching the gospel therefore is to make it free, that the world make not an apprentice, or rather a slave of it unto themselves, setting themselves up by it and above it,  
That I abuse not my liberty in the gospel, that is, that I impair it not nor suffer any infringement or diminution of the authority and freedom thereof, that nothing detract from it▪ by setting itself so above it, as it cannot be well without it; whatsoever is not of its own nature and substance, or enter into co-partnership with it, as adding unto the stock and treasury thereof; for than is a thing abused when it is vilified and denied to be that which it is, when it is lessened, weakened, or deprived of that which is proper unto it, and of right appertains and belongs thereunto; but the gospel hath all things whatsoever, both in point of form and substance, that can properly be said to be the work of God; therefore to add any thing thereunto, that is not of its own nature, hath been, and ever shall, is to abuse that great grace of the liberty and freedom of the gospel.  
Vers. 19 For though I be free from all men; in these words the Spirit of God in our Apostle seems to change the subject of his speech, in that whereof he treats, transferring that unto himself which before he gives to the gospel, for the liberty of the gospel he makes here to be his liberty; saying, for though I be free, and that I abuse not my liberty, which before he affirms, that it is only the freedom of the gospel which he labours for, giving us to understand hereby, that the Saints of God are the subject matter of the gospel, and not only the Sainrs of God in general, as that mystical and universal body of Christ; but every one in particular is the same subject matter▪ and of the same concernment that the gospel of God is; for Christ cannot be divided, neither can the spirit be received by measure, nor can one line or letter in that book of the covenant be canceled, but the whole covenant is void and of none effect; so that God hath respect to his Saints, as collecting all into one, and distributing one into all, and therefore the whole and every particular are of the same concernment.  
So that we cannot teach the true state of one Christian in any respect; but we teach the state of the whole body in that respect, and we cannot teach the state of the mystical body of Christ, but we teach the state of Christ himself; and if we preach Christ, we preach the gospel, and if we teach aught else as any point or particular of salvation, we pervert the gospel to ourselves (and all that hear us with approbation) to destruction.  
For a true Christian and the gospel have one and the same form, they consist of the same matter, they have the same spirit, and are of the same spirit, they are of the fame degree and dignity, and of the same respect and continuation before God; yea david's seed is as the sun, that sure witness in heaven, that faileth not, and therefore the Apostles are said to be the lights of the world, as Christ himself is, truly delineate a Christian then, and you truly describe Christ, vilify, imprison, reject, and kill the one, and ye vilify imprison, reject, and kill the other; for Christ is the subject matter of the gospel, not as a man alone, or particular person▪ without being composed and consisting of his mystical body, even as one shed forth and defused into all, and as all gathered up and united in every particular; so that the Saint of Israel singularly, or the Saints of Israel plurally▪ is, or are, the subject matter of the gospel, so that open and set forth one Saint, or soldier of Christ, and the whole host of heaven appears in the same rank; and do you order and amplify the host never so magnifically, and it shall contract, imbody, and convey itself into one particular.  
No man can describe a Christian, but that which he takes his form from must appear, which is the gospel, or form of wholesome words: nor can any man preach the gospel, or set forth that form of wholesome words, but as it, or they give form to a Christian; therefore the freedom of the gospel is the freedom of our Apostle, and the freedom of an Apostle, is the freedom and liberty of the gospel, or thus (as the word imports) the power and authority of the gospel is the proper power and authority of a Christian, and the power and authority of a Christian, is the proper power and authority of the gospel: For though I be free from all men, or from all things, as the word will beat without straining it, as if he should say, there is no man or thing that can lay claim unto me, or hath any right or interest in me, so as to challenge or countermand mine authority as a superintendent power, being my freedom, is the freedom of the gospel, the subject matter whereof is the Son of God: So that nothing can challenge any title in me, save only the same spirit whereof I am, or the same body wherein I consist; because nothing can add any thing to the fullness of that one body, nor can be of like nature or constitution to be joined therewith, by any ligament or bond whatsoever: so also contribute unto me in any respect, as having the least desert, whereby to require any thing at all from me, in way of requital, as its proper right; no, all schools of humane learning never contributed any thing, neither unto my being, nor form (for I received it not from man) neither can they challenge right or interest in any point of doctrine in which I teach, according to the nature and true intent thereof, and however it be true that my freedom and authority be such in all particulars.  
Yet I have made myself a servant to all, or as the word is, a minister in all, that is, I serve and minister in, or usher in the word of God, by means of all things in heaven and in earth, being such things which the mind of man can give some form unto, whereby the word of God hath made itself speakable unto all the sons of men, which is the proper end of all God's works, that the word of blessing, and also of the curse, may take place and be eternised, which otherwise could not be; for the manner of being, forms, relations, and operations of all the creatures, are so many dishes, chargers, or platters, wherein that food and bread of life (substantiated only in Christ) is presented unto mankind to feed upon: for there is nothing in all the works of God, wherein the food of eternal life is not commended unto the world, as being that figure or letter of the Scripture, that great volume, or common Library; standing fast in all ages, and as free to be read by the poor, as the rich, the meanest, as the greatest Potentates in the world.  
Therefore it is said, go and preach the gospel to every creature, or as the word is, in every creature, that is, present Christ Jesus unto the world, as in a figure by all things contained therein.  
But the men of the world, like unnatural cannibals, or men-eaters, or as the Ostrich, of whom it is said, she can digest Iron, falls upon feeding of themselves with the dish or platter in which the food is brought (which is to pass away as nothing of that meat fit for the son of man to feed on, in the very representation thereof) and in so doing, they suffer the bread of life to pass from them as a thing of nought worth.  
And that wherein the reality of the word of God, is only signified unto us as in a figure, is that great engine, which Satan hath ever erected (as that tree, good for food, pleasant to the eyes, and to be desired to make one wise) whereby he hath always ensnared the men of the world, and fastened the word of the curse upon them, namely, the things wherein the word of life expresseth itself unto mankind; without which it were not speakable to man, no more than it is now unto a brute beast.  
Now the end why I thus serve or minister in all things that visibly appears, is this, namely, that I may gain the more, or that I may gain all; that is, win them by conquest, or subdue all things as subservant, and put under the feet of Jesus Christ (as all things were concluded to be at the first) as such things which are no part of the kingdom of God, no more than there could be a helper fit for man, found amongst them all in the beginning, when the nature and use of them all was seen, in giving names unto them accordingly: these are all to be gained as by conquest, subdued, and brought under the feet of the Son of God, as subservant unto him, and that in the very act of serving or ministering in them, as nothing of that kingdom; which is not of this world, that the truth and reality of all things intimated thereby, may appear to be realized, substantiated, and eternised only in Jesus Christ that son of the living God, who is the fullness of him that filleth all in all, or is filled all in all; for the word is both of active and passive signification, to show unto us, that in the Son of God, there is both an aptitude to fill, and to be filled, which is that grand grace of the gospel, in all things, and at all times, in all ages.  
Vers. 20. To the Jews I became a Jew, that is that is to such as stand strictly upon pedigree family, the distinction of tribes, churches, or congregations of people, Sects and Seminaries, to keep entire, peculiar, and certain, the genealogy of Christ, so as they may approve of him in his appearance, to be such a one as to whom the promise is annexed, to such I desire no better ground to work upon, or means of conveyance of my doctrine for their conviction, whereby to gain by conquest, and subdue under the feet of Christ, all such distinctions, anities, relations, and historical seed platts of production, and from these humane and Jewish principles, to make good and maintain, that all such conjunctions and propagations, in whatsoever they appear to be holy and acceptable before God, do only consist in Christ Jesus the son of God, so as they shall never end nor alter, in whom only they are real, and in all other respects whatsoever they are, empty and vain; for there is no true genealogy of Christ ever to be found, according to the real intent of the Spirit of God in the Scriptures, where the parties contracted to bring forth, and the product or seed, are not of the same plurality and singularity, the one as the other; yea, and of the same distance with respect to the tribes or family, and of the same unity and nearness of blood: for neither in the conjunction of stock, nor yet in the simplicity of the product is there any unity of creature, and creature to be considered (otherwise) then only in way of metaphorical allusion, and in point of doctrinal respects, only the unity and conjunction of the Creator and the creature, is the matter and form of them both, in all true and substantial respects and intents of the word of God, in the intended consistence, without which all are empty void and vain.  
Therefore the true stock and family, tribe and kindred, genealogy, and offspring of the Son of God, is as strictly and precizely to be kept & maintained unto this day, as it was to the days of the Virgin Mary, to make manifest and confirm the promised seed, without which we cannot possibly know who is the true inheriter of the promises, and so are void of the faith of God; which continued act of genealogy, confounds and bring to nought all literal and traditional genealogies of the carnal Jew, confirming the truth to be in Jesus, and not elsewhere, from the beginning unto this day.  
Which true Sonship and off spring only, can still utter this voice unto the vain conceits of a carnal Jew, so as to confound them, namely, that although it be true that I am the Son of David: yet it is as true, that be one David was I am, and therefore David in spirit calls him Lord; which argument rightly proposed by Christ, as reasly present, is of force to stop the mouths of all Jewish pharisaical scribes and elders: again, though he be the seed of Abraham, yet can he as truly say before Abraham was I am, and therefore it is that Abraham pays tithes unto Melchisedec, and is blessed of of him; and without all contradiction the less is blessed of the greater, and yet this ou● Melchisedec is Abraham's seed, in which respect Abraham being his Ancestor is considerable, in way of humane genealogies.  
O fools and blind, shall we think that the genealogy and offspring of the Son of God ended and was cut off in the Virgin Mary; or that it was more carnal and bodily in our forefathers than it is in our days, is not the flesh of Christ, (though never a carnal and fleshly Christ) conserved in his offspring until now, shall we think this word hath not eternity in it, and is made good in his mystical body wherever any member thereof appears, viz. My flesh is meat indeed, and my blood is drink indeed, and he that eateth not my flesh, and drinketh not my blood, hath no life in him; or is this speech worn out so, as that it comprehends not the whole body, viz. My heart and my flesh rejoices in the living God.  
Is there no more mention to be made of this word: My soul thirsteth for thee, my flesh longeth greatly after thee, is a land of drought: Such as lay these things aside, and count it blasphemy to say Christ is completely present in his Saints in these days, in the reality of whatsoever his body consists of, and will but afford him only some certain spirit, or rather rays and influences thereof, to be resident in his Saints; to this end, that the world may not want power to do what they please with their bodies, these men are of that spirit of Antichrist, which deny the coming of Christ in the flesh, as the Spirit of God in his Apostle averreth; for if it were salvation to confess Christ come in the flesh, as born of the Virgin Mary in such an age of the world only, then would that wicked sea and lake of Rome, have as much salvation in it as thy people at this day extant, who profess and describe him in that respect▪ by so many abominable signs and Images: for our Apostle affirms, that that spirit which confesseth that Jesus Christ is come in the flesh, is of God.  
But this spirit which confesses Christ upon the same principles that Rome and the rest of the rabble of the world do, who read the writings of the Apostles; they do not acknowledge the insufficiency of man, in that alsufficiency of the Son of God, nor that disability of the creature in point of all humane help, to be born up and carried out, in that strength and desire proper only to the spirit of God.  
In case therefore of the Jews in their strictness about genealogies and pedigrees, I am as a Jew in all such matters, and it is the only doctrine I teach, whereby I find an ear in them to hear, but it is to confound and bring to nought all carnal vain genealogies, tribes, kindreds, and families; as having respect unto God, that the family and race of the Son of God only may take place of them all, that so I may gain them all unto him or vanquish and subdue them all under him, that the reality of them all may only be found in him, as they are of any truth, holiness, honour, or of any acceptation unto, or in any respect with God at all, and that all other are but vain and endless genealogies, as our Apostle calls them.  
Ignorance of this point, in that obcaeco●n and pro-caxiouse spirit in the ministry of the world, is the cause of that carnal conceit, that a member of a church, ordered, composed, and cast into a form by men, and the children born in the confines of a church so framed, are the true seed and offspring of Christ, and that all others are without any visible ensign of the true Religion and worship of God. Again, ignorance in this point of the true and complete proceed of Christ, whenever he appears really in any particular person or office, is the very ground of that diabolical conceit, that the Spirit of God operates in man here on the earth for a time, and at his death, man, as a creature returns unto the earth both in regard of soul and body, and is dissolved into the elements whereof natural bodies are made, and composed: and that nothing but simply God, as an increated being is saved, or returns to his ancient centre: these two opinions seem to be far distant, but are both alike diabolical, denying the truth and reality of the Son of God, and are deceivers of mankind, causing them to be enamoured with, and door upon, the ways of death and destruction, in the vilification and rejection of that salvation which is by Christ.  
To them that are under the law, as under the law: that is, to such as are under that Ceremonial bond and engagement, of being tied in the ways of their worships, to persons, places, times, and terms of humane relations, as necessary parts thereof; instituting of churches, creating of officers, setting up seals, signs, & services of time, which in time will vanish away: to these I declare myself to be under as strict bonds and engagements as themselves be, so as I move not in heart nor by hand, utterance in tongue, or gestures and demeanour in carriage. But with respect unto this my engagement, which is the bond of the spirit, binding me over unto God, by freeing me from all engagements and things whatsoever, inferior to himself in his Son Christ, and not the spirit of bondage which engageth unto the creature, as being set in the place of the Creator, which is ever accompanied with trembling and fear, because of the conscience of the insufficiency and uncertainty thereof.  
And by taking up these their bonds and transitory engagements, whereabout, as servants of sin, they spend their time, employ their studies, exercise their zeal, in binding heavy burdens upon themselves and others, seeking rest by the employment of that unclean spirit, but find none, busying themselves in picking at the bark, rind, husk, or shell, and never come to taste of the pith, marrow, or kernel, and by opening of these rudiments, and declaring what they be in their strictest injunctions, which being followed to the uttermost of their intent, in what they drive at and lead unto, which is no less; nor fall they short of an impossibility to please God thereby, I do by these things bring out the reality of the law of the Spirit of life, which is in Christ Jesus our Lord, which is the only freedom from this law of sin and death.  
Which law of God hath all its relations operations and respects only in Christ, and out of him it neither binds by any bond, nor lays it any burden, but hath in it in every respect, the liberty, freedom, and authority of the Son of God.  
And by this means I gain the truth and verity of all law, bonds, and engagements, to have their subsistence and being only in the Son of God, being of the same degree, power, and continuation which himself is, and ever will be, which is the only freedom; and therefore the Saints of God are not bound unto, but transcend, and are far above all humane and transitory things; from which God hath freed them, and set them infinitely above them, once and for ever; making them Lords over them all, and not as slaves to any of them, even as it is said that the Son of man is Lord of the subbath, which goes beyond all pharisaical conceptions, therefore they bow and kneel unto it, as to aged of the continuation of four and twenty hours.  
Vers. 21. To them that are without law as without law: that is, to such as have a spirit, of such liberty, as that they can give themselves leave to do any thing, never having respect to any order or strictness of conversation, to be enjoined by the word of God, but stand aloof, and a distance, from all ties and engagements thereby, like the profane Gentiles, with respect unto the strictness of the Jew.  
To such persons I preach and profess as great liberty and more than they can possibly do, as being free from all law, bonds, and engagements whatsoever, as not being under an absolute command or prohibition to do, or forbear, any earthly or transitory thing, and in opening of this my freedom and authority: I must of necessity declare how, and upon what grounds I enjoy and am possessed of this liberty; and that is only in becoming one with him who is Lord of all things. So that I acknowledge no bond but what is only found in him, who is both the giver and also the receiver of the law; or else I preach not Christ only, but bring in some superfluous thing to join with him, which sacrifice so brought, is an abomination unto the Lord. But in him alone, there is fullness of freedom and liberty, and out of that freedom there is no true engagement, according to the law and will of God: neither ever was nor shall be, and hereby I bring in all true and lawful relations, according to the mind and intent of God (in all his expressions from things transitory) to consist and to be only in Christ: And therefore I bring by this means that spirit of extravagancy, and licentious liberty, to yield itself over and become subject unto that bond of the Spirit which is in Christ Jesus, wherein all true freedom and authority doth consist in all such as are appointed unto life.  
And this is done by preaching liberty from all carnal and earthly ties, as not being under any law or absolute engagement unto any of them all, further than expedience and present opportunity calls for, in the prosecution of the work of God; whereby we bring the whole law of God in all points to stand in its true relation between God and man, all other things being inferior, and infinitely to low, to answer in point of relation, in the spirit and state of a Christian, so as to bear a part in the fulfilment of that Royal law of God; which is only fulfilled in us, namely, God and man in the unity of faith, and so in every Christian, and in no other relation whatsoever, no more than man could find a meet help for the production of his kind in all the creatures in the beginning, but must have one as taken out of himself, that so she might be flesh of his flesh and bone of his bone, not only having his nature, but bearing his name and authority also, as Ish and Isha, only distinct with respect to Sex▪ as it is in Christ in point of Creator and creature. So that by preaching freedom and liberty from all law in point of relation to things which fade and come to nought, I bring to nought and abrogate that law▪ or spirit of bondage, and also gain unto myself that eternal law and engagement of faith, to consist only and wholly in the Son of God, and therefore he inserts.  
When I am not without law to God: Intimating thereby that the true property or form of the law, is, only to face unto God, and not unto any creature, no, not among the Saints themselves: for the Spirit of God in each other, as it is the Spirit of Jesus, is the proper object of the bond of relation; so that wheresoever a mere creature is made a relative in the law of God, it is the adulterating of the word of God, by that spirit of an harlot, and of fornications, as also an Idolising of the creature, setting it in the place of, or bringing it in competition with the Lord: for the Spirit or life of Christ, though a man, yet was never destitute of the Image, wisdom, and spirit of God; so that God had never respect unto mankind, as in unity and order of his law, but with respect to that wisdom and Image of his own, and not of a mere creature simply considered.  
Therefore he adds, But in the law of Christ, or but under the law, or within the law of Christ, that is, I am in, or under that law of the Spirit, as within the bounds and confines of it in all things, namely, that law of the Spirit of life which is in Christ Jesus our Lord; out of whose mystical body or spiritual incorporation, there is not any pieces or part, no not a word or syllable of the proper law and will of God, in any of the relations or operations proper thereunto: for if any momentany thing or temporary office or relation, should be that whereof any part of the law of God doth consist, than would the law of God suffer loss and detriment, when we part from all temporary relations and things.  
And we may as well affirm, that the almighty suffers loss of his Royal will, and of his being, that which he is, in Christ; as to affirm the least diminution of the law in any respect, or at any time▪ for one jot or tittle thereof shall never fail nor pass away; no, though heaven and earth should pass away, yet the law of God shall never fail.  
Vers. 22. To the weak I become as weak; that is, to them who are destitute of the power of godliness in the exercise of these virtues and offices peculiar to Christ, to such I became as weak; that is, I preach myself and all flesh to be utterly insufficient, and altogether disabled to move towards God by any strength of the creature, in any way of acceptation with him, that is to say, by means of any humane power or wisdom, art or ability whatsoever: and this universal insufficiency of all flesh, where it is truly seen and rightly acknowledged, I preach to be the only capacity of the reception of the Spirit of God, wherein, and through which, it comes to move upon the mind of man, as it is said to move upon the face of the deep in the beginning; which insufficiency of the creature, void of the excellencies and abilities of the Creator naturely, nor seen, nor rightly and groundedly acknowledged, is nothing else but that mystery of iniquity, the depths of Satan: and the devil that great deceiver of mankind, who is the proper fullness thereof, therefore he is called the prince of the power of the air, because every vessel not having in it real and substantial things, or matter wherewith to fill it; there the air takes place, and is the fullness of it, even so wherever, and in what heart the real and substantial things of the Son of God are not, there doth the devil take place, and is the fullness of that heart, whatever it be in the judgement of men.  
So that the true acknowledgement of weakness I am one with, as it is the only capacity of the fullness of the spirit of God, in the exercise of its virtues, and manifestation of the power of God, and not of man: And by this I gain weakness, in the true acknowledgement thereof, to consist only in Christ the alsufficient strength of God (and is not elsewhere to be found) where all insufficiency must of necessity fly away; and there only is all true and proper motion in way of holiness and honour, whereby the power and glory of God, and not of the creature comes to move upon mankind, and manifest itself in all his virtues and excellencies whatsoever; and by this means of becoming weak, I gain all weakness, or weakness to become that alsufficiency and strength of the Son of God, who is able to subdue all things unto himself, this weakness being the proper receptacle and place of the abode, and hiding of his power: So as none but himself can find out how to communicate or participate therein: where only he is known in all his particular virtues, goodness, and love, in the exercise and enjoyment thereof forever.  
I am made all things in all men, or thus, I am made all men in all things: that is, there is not any thing wherein the mind of man naturally moves with respect to God, or with respect to any of the works of God, or wherein any of the creatures are in motion towards mankind, or among themselves; but I make myself a companion therewith, or a suiting thereunto, in point of all operations, relations, and respects, and that to this end, that by opening and disclosing of myself what I am in any such operation, relation, or respect, in point of the reality, substantiality, and continuation thereof, in the truth and verity of the thing; as countable and of worth in the records of God, I may thereby disannul and abolish and bring to nought, as things of no truth and of no virtue, in whatsoever the natural heart of man moves towards God and the creature: and also in whatsoever man naturally contains, or receives from the motions of God, or the creatures towards himself, and make good that▪ all such things come within the confines of that law of the carnal commandment, consisting in ordinances which are against us, and therefore are nailed unto the cross of Christ, and forever made sure and entailed only to that carnal and fleshly spirit of the Jew, which ever crucifies the Lord of glory according to the Spirit; putting him to open shame, or making a mock of him: and therefore in the disannulling and abrogating of all these carnal things nailed unto the cross of Christ; I make it plain and manifestly to appear, that the solid truth and reality of all things consist and have their proper and only being in Christ, and out of whom all things are vain and empty, only filled with that spirit of cruelty and persecuting Jew.  
And by this means I strip the world, lay it waste, and make it vacant of all things whatsoever, that turn to any account or reckoning in the records of God, or that is found written in that book of life, wherein all living and acceptable things are written, and the rest are such as are written in the earth. So that the world hath nothing left to take hold of for any stay or support, in which can be any hope or confidence to trust unto, for there is nothing to be found of such nature or quality, that is not involved within that proper state and real condition of Jesus Christ the Son of the blessed.  
That I may by all means save some: that is, that I may by the true controverting of all things, make it apparent and plain, that salvation doth consist in every thing, according to that which Gods wisdom hath ordered, and appointed all things to be and appear in Christ; either as he is given as a ransom, and so as lost or given up unto death in all things that are holy and spiritual in the men of the world: in whom nothing of his divine and proper virtue doth appear, or is in being and exercised; in which estate the reality of all things appertaining to death, are for ever in their height of operation.  
Or else as he is the ransomed from death in his chosen and elect ones, in whom all things of life, righteousness and peace, are in their proper being, virtue, and exercise thereof; and so in Christ, as dead or alive, are all real things of death and life only found: and thus by becoming all things I save some, or as the word imports, I save all, that is, as all things universally became death and destruction, as Satan order them, in putting Christ to death in all spiritual respects.  
Even so all things universally become resurrection and life, as the wisdom of God orders them, in the mortification and death of all carnal and sensual things in Christ, whereby the life of God is revived in the son of man, in all spiritual and eternal respects▪ and thus all things are destroyed and brought to nought by Satan, or by man in his defection from God, which is a universal fall of mankind from his Creator, forever. And it is as true, that all things universally are saved and confirmed in a state of excellency and perfection, by the resurrection and ascension of the Son of man (through that wisdom of God, into the life and reign of, and in all things, that are proper to God eternally.  
And observe, that this death unto all spiritual things proper to the infinite and eternal Son of God, must needs be of universal comprehension, and being alive unto all the things proper to the same Son of God, must needs be of the same universal extent; yet it is impossible that these twain should reside in one and the same individual substance and being: and therefore a universal estate of death, and also a universal estate and condition of life, is found in the sons of men, of one and the same extent: because it is of the Son of God, in way of his death, and of his life, that gives latitude and longitude to them both, and therefore a two fold state and condition standing in due opposition is found in mankind, and shall be forever.  
Vers. 23. And this I do for the gospels sake, that is, that I may give all honour and estimation unto the gospel, or unto the Son of God; so that whatsoever hath in it any worth or dignity, utility or excellency, it is only substantiated and eternised in the subject matter of the gospel, and not elsewhere to be found according to the true and real intent of the word of God: And therefore all things which cannot be snmmed up within the account and reckoning of the gospel, as being the matter and substance thereof; or else used by the wisdom of the spirit thereof, so as to conduce to the promoting of the gospel. I say, that all things not of this nature and used to this end, namely, to advance and set up, as the only and alone thing to be had in honour and esteemation, the gospel speech and triumphant act of man's salvation by Christ: all things without the compass of this account, of what other nature they may be, or of what other nature they may be, or of what other use they may seem to serve unto, they are left under just rebuke, shame, reproach, and ignominy, whatever they may seem to be in the estimation of the sons of men.  
For to become all things for the advances, or for the sake, or cause of one thing, is no less than to make that thing, the all in them all, without which they are vain and empty, not coming within the account of real and substantial things.  
Thence it is that Christ saith, for their sakes sanctify I myself, that they also may be sanctified, it is for the elects sake that the Son of God makes himself holy, that all the Saints may partake of that holiness, now the Son of God is not made ●oly but in mankind; therefore man is the thing in estimation with God, as not being content with an increated holiness in himself as God, simply considered; but is made holiness, whereby it becomes communicable to all the Saints, they therefore are the only thing in God's esteem, and ●o he is made holy for their sakes, and the Son of God promoted in the gospel, is the only thing esteemed by a true Saint; and therefore he becomes all things, to commend the dignity of the gospel, yea, Christ prefers his flock before his own life, for he lays down life eternally to the wicked, that his sheep belonging to that one sheepfold may live eternally in himself: in whom they die to all carnal and transitory things, for the conservation and exercise of the life of the Son of God, which is spiritual and not carnal, eternal and not transitory.  
Hence it is that Daniel prayeth that the Lord will do, and not defer, for his own sak, preferring the name and authority of God before all things, even as our Apostle here makes himself all things, that he may terminate all in the gospel, the result whereof follows, namely,  
That I may be partaker of the gospel with you, or in you, and you in me, as he saith in another place, ye are our epistle written in our hearts, as if he should say, we record nothing upon you, but that which we can read upon our own spirit: therefore an interchangeable act, if you express yourselves we read you in ourselves, and if we express ourselves, you may read us upon your own hearts; such mutual agreement there is in the epistle or writings of Christ.  
So here, that I may be the copartners or companions with you in the gospel, or that we may be that unity and substantial fellowship of the gospel. The meaning is, that we considered together as one mystical or spiritual body, may become thereby the subject matter of the gospel, or of all good say between God and man in Christ: For none can deny but the Son of God is the subject matter of the gospel, ever was and ever will be, and it is not Christ as one particular holy one of God only, born of the Virgin Mary in such an age of the world: But it is Christ considered in his mystical body, that as it is said of the mystery of the gospel, where it is described to be Christ in you the hope of glory, so that it may as truly be said here in this case, Christ in us the subject matter of the gospel; so that if we describe and delineate a Christian, really according to his nature and form: we preach the gospel, and in case we preach the gospel in the true manner and form thereof, we do neither more nor less, but only set forth and describe a Christian.  
And therefore the Spirit of God makes it a thing indifferent, to take a Saint of God either as the author, or the product of the gospel; as where it is said, in Christ Jesus have I begotten you through the gospel, in which words Christians are brought in, as the proper fruit and product of the gospel. And again, our Apostle saith, God shall judge you according to my gospel, where the Apostle brings in himself as author of the gospel: and again, If our gospel be hid, it is hi● to them that are lost; and again, our word towards you was not yea and nay but yea: in which sayings the Spirit of God brings in the Saints, as Authors of the word and gospel of God. So that as it is said, the children being partakers of flesh and blood, he himself took part with them, that is, he became one state and condition with them; even so it is here, that I may be partaker of the gospel with, or in you, that is to say, that we together may become and appear to be that complete state, matter, and substance of the gospel, even that gladsome and triumphant state of salvation.  
Whereas it is translated with you, the word you is not in the text▪ to show unto us the liberty and scope the Spirit of God gives unto our minds, in the viewing and perusing the word of God, either to apply it more particularly, or extend it more universally, giving us freedom and authority, either to apply it to ourselves and such as we immediately converse with, and so with you, or unto such as have been before, or shall be hereafter, together with such as are, and so with them in either respect, or with him; that is, with God; as God and man in Christ being that complete, glorious and substantial estate. And it is usual in Scripture to leave out words, or take them into the text, for such honourable and fruitful uses and respects; as where one evangelist saith, Go show to the high priest, another saith, go show thyself to the high priest: again, where one saith of the five loaves and two fishes, he blessed and broke▪ (more generally) another saith, he blessed them and broke; and where one saith more generally, he will gather the wheat into the garner; another saith, he will gather the wheat into his garner; and many such like, God giving liberty to have an eye to the universality of a matter or cause, as also particularly, to such whom it may concern, either as interest in, or excluded the same.  
Vers. 24. Know ye not that they that run in a race run all; that is, you do know it is taken for granted, that all men know what it is to run in a race, for it is a thing written in the hearts of all men, so as they may read it in themselves; and therefore I obtrude the knowledge thereof upon you, without all peradventure, namely, that they who run in a race run all, that is, divers are in motion therein, as striving after the same thing; even so God hath ranked the creatures universally in heaven and in earth▪ that they are in a continued motion, through God's ordination, as things pointing at, looking towards, or directing unto Christ; as so many rivers in motion towards the same Goal, or more particularly: All men that ever lived (do, or shall) upon the face of the earth, they aim at and move after that which is more excellent than themselves, or any simple creature can ever be; and so are in continual exercise and motion, to gain a price which hath no less than God considerable therein, and hence it was that wicked Pharaoh▪ though he would not acknowledge the God of the Hebrews▪ yet he moved as in a race after a greater thing, or power, than was in himself; and therefore fled to his Magicians, as such as had a more eminent power to work by then himself had, and when they could ease him of the plagues, he seeks to Moses, that he would me unto the God of Israel on his behalf; so that he is in motion after a prize of more worth than all his present attainments.  
So it was with the king of Babylon, he also was set in this race, moving toward a greater price, when he could not interpret his own dreams he sought to the Soothsayers the Chaldeans, as having more skill than himself to interpret the same, and when they could not attain thereunto, they also move towards higher than themselves, and told the king that none could expound or interpret such a matter, unless the gods should come down and converse in flesh, or with flesh; so that all men, yea the worst of men, are in a race wherein they strive after a goal of more worth and greater excellency, than yet they have attained, and there is no true excellency (upon just account) to be found; but only in the Son of God Jesus Christ, and as in a race, all men are striving to attain nnto that state of Christ; but all cannot win the goal, it is one only that gets the prize.  
Note by the way the ignorance and vanity of such men that go about to bring men unto the knowledge of God, by telling them stories out of the Scripture not analizing them with something written in their own hearts, that by that living letter, they may so converse with them, as they cannot deny the truth of what is said to be in themselves, and by the verity of that, be gained to give credit unto the truth of the manner and form of the being and exercise of the Son of God, brought forth and declared from that which is form and written in their hearts: for every one in this point of running shall be set in the race, endeavouring to win a prize greater than yet they have attained, from whence we are to declare who, and what it is, that only gets the goal, for they who run in a race run all: But one receiveth the prize, that is to say, Christ that one Son of God, that mystical body in the unity of spirit▪ that one, whose feet are made like hind's feet, and who is called the hind of the morning, he that renews his strength as the eagle, who runs and is not weary, and walks and is not faint; he only attaineth the goal, winneth the prize, and weareth the crown, and he that is not of that one undivided being, and embodied in that one faith once delivered unto the Saints, that man shall never attain the goal, nor obtain the prize: for it is only one that receiveth the same, for it is but one wisdom which know the way, and rightly valueth the prize: it is but one strength which enableth to outstrip and over▪ go all the rest, and it is but one breath or wind of the spirit, that can possibly hold out from the first unto the last, that is, from the first go forth of the Son of God in the early morning, or glory of his first appearance, unto that late evening, or setting of the Sun of all humane excellencies, as the last or basest things, with respect unto the glory and dignity of the Son of God, it is only one therefore that receiveth the prize, from which he enforceth this exhortation, viz.  
So run that ye may obtain, that is, cast aside all carnal seeming excellencies, every thing which presseth down as a weight to binder in the race, and sin that hangeth so fast on▪ even as the flesh cleaveth unto the bones, which we are as unwilling to part with, as from our natural life, and run with all patience, that is, in the suffering of the loss of all transient things▪ that you may accomplish and perform with great advantage the race that is set before you.  
Again, so run that you may obtain, that is, so gather up, attract and bring all your abilities into one that none can go before you, in point of true wisdom to Judge and discern, bring only into one, so also all true marrow and oily substance to supple and supply the joints, bring it all into one, with all agility power and ability to continue and persevere, state it all in one, together with all ease of spirit in breathing livelihood and courage, bring them all into one individual subsistence and being of that mystical body of Christ, in which you consist and out of which you consist, and out of which you never were, are, nor shall be, and so run as that only one who is endued with able power sufficient to take the goal from all that are not of him; and he only to receive the prize, notwithstanding all other runners whatsoever, if you cannot by that one spirit, reckon and account yourselves as that only one, and not another, you can never attain the goal nor receive the prize, but shall fall infinitely short, and that with shame and reproach perpetual.  
Vers. 25. And every man striveth for the mastery, that is, you well know that there is no man that playeth a prize, or fighteth a combat, but he gathereth up all his skill, useth the utmost of his abilities, taketh his best advantage both for offence and defence, neglecting nothing that he may attain his end; and therefore abstaineth from all things, that might obstruct his strength impair his skill, or abate his courage, wife, child, nor friend, enticeth his heart to draw it aside, or divert it from the present act; he leads not himself then with thick clay, neither incumbers himself with the cares of this life, no wanton dallience than takes place, nor doth any sloth seize upon him to hinder his▪ watch for his best opportunity and advantage, nor is his life precious unto him, in case the conquest be but gotten, for other glory o● renown he expecteth not: These things we know to be natural and incident to all men, and shall we think that great strife for the faith of the gospel, that thrice honourable mastery over sin and Satan, the vanquishing and subduing of the gates of hell and all the powers of darkness, requires not a trible strength, courage, and magnanimity, skilfulness, and activity, watchfulness, and eager pursuit of the advantage and opportunity; and that in a total abstainance from whatsoever might obstruct, prevent, or invalid the achievement.  
And yet men destitute of the Spirit of God, do these things for a corruptible crown: that is, for a glory which passeth away and perisheth, as our Apostle affirms the ministry of condemnation doth: The meaning is, such as seek to purchase and procure unto themselves the honour, wealth, fame, and excellencies of the world, they abstain from and decline the things proper unto the kingdom of God, the offices of Christ, the operations of his Spirit, which ever accompany the cross of Christ, and elsewhere are never found in use and exercise; which cross of Christ ever blasteth and withere with that glory which the world pursues and seeks after; for the prize and diadem proper to the kingdom of God, cannot consist with that glory that passeth away, and therefore the world, to attain to this carnal and corruptible crown, abstain from all the things that may hinder them of this corruptible and deadly attainment; therefore wholesome and sound doctrine is cried down by such as have learned their lessons from their Tutors in schools, how trimly, by art, they are to manage all their affairs in teaching, also the Spirit of prophecy is out of date in these our days, the immediate inspiration and revelation of the Spirit, is abhorred both in prayer and prophecy; but all must be hewed out by study, and so kept in schools of humane learning. Libraries, and in men who have most means and time to exercise themselves in such things, as to compose Sermons, to set up particular men in temporary authority, to praise the able and wealthy, and to press the poorer sort with burdens of sins, and snch abundance of servile obedience, as to make them slaves to themselves and to others; so as they may purchase the favour and reward, and we must have our prayers so solid and fitted for particular persons, occasions, and relations, that they must be studied beforehand, and piled up in the memory, to be readily brought forth; or else some lofty expressions, affected phrases, or fantastical flourishes, which themselves know not what they tend unto, nor have they any footing in that continued act of the intercession of Christ, to set them upon, and for the communion of Saints gathered together in the name and authority of Jesus Christ the Son of God, as in the fellowship of his sufferings and exercise of the cross, what carnal Eldership, Synod, Session, Parliamentory assembly, or Army well appointed and ordered, according to the wisdom of man, goes not beyond them all in the account and esteem of these men; yea though there were not a true Nathaniel to be found among them all.  
These things men do, and abstain from, or else they cannot attain and accomplish their ends, and that in getting a mortal and corruptible crown.  
But we for an incoruptible crown, that is, a crown that fades not but endures forever, such as is not inferior unto, but well beseeming the state and condition of that eternal Son of the living God: Shall not we then infinitely more abstain from all carnal, earthly, and transitory things in point of our love and liking of them, our esteem and preferring of them; Nay, shall we not so abstain and keep a forty days fast from them, in excelling and expungeing of them from being any thing, that can contribute in the least, either to the being or well being of the gospel, seeing that through this abstainance only, we come to wear the crown of life and immortality for ever; even as Christ our forerunner fasted from, and expelled that triple temptation of the devil, as being such as conclude not, add unto, or contribute any thing unto him. And when did the gospel lose of its honour, or God's power and presence suffer any abatement, by the world's depriving of the Saints o● any of its glory and liberty. Look into Egypt, Babylon, Chaldea, and Assyria, into the fiery furnace, Lion's den, stocks, and Elijah in the wilderness: Look unto Christ under Herod, Pontius Pilate, beset with scribes, pharises, lawyers, elders, soldiers, and lying in the grave: as also to the Apostles in their reproaches, imprisonments, banishments, beat, and all manner of outward necessities; and cast up the accounts of them all justly, and judge wherein ever the glory, power, and presence of God, admitted of any abatement in the manifestation of himself, in and by his servants; but always made these things occasions to beautify and adorn the gospel, to show that the glory of the world can never contribute any thing unto the gospel: but rather God makes use of the want of such things, thereby to bring to light what power and glory the gospel hath in itself, which otherwise the world would not be convinced of but assume the power and glory unto itself, as usually it doth, in the Pharaohs and Herod's thereof.  
The running of this race therefore, consists of gathering together all the perfections of life, glory, and immortality, into one entire and undivided consistence, which is that mystical body of Christ.  
And the trying of mastery, is the abstaining from all such things, whereby that body of sin and death strengthens, adorns, and fortifies itself, and in the one and the other the state and life of true Christianity doth consist and abide forever. Therefore ●he adds,  
Vers. 26. I therefore so run, speaking particularly as of himself, for this prize and crown so appertains unto that one body, as that it wholly and completely belong to every member thereof, it is the portion of one as all, and of all as being but one; therefore the Church or State of this body can say, draw me singularly as being but one, and we will run after thee plurally, as being many in that one.  
I therefore so run, that is, so that he that wins the prize, for the honour of this race, is applicable to every Saint and servant of Jesus Christ.  
Not as uncertainly, that is, I am not uncertain of the prize, because I take the goal together with my being a Christian, or in my becoming a runner in this race, and I wear the crown in my first setting out, for a greater diadem can never be attained, then to be the Son of God; the firstborn of God, yea, he that first opens that womb of the early morning, in the first looking out of the glory of God upon mankind, from whence I must derive myself, as in time past, or else I can never propagate myself to abide forever in time to come; so that this crown is taken up with the first, and worn unto the last, yea, it is the beginning and end of all things, that Alpha and Omega: therefore never from off the head of him who rightly runs in this race, for he is never void nor destitute of that honour which is peculiar to the Son of the eternal, a glory without compare, ever accompanied with sufficient courage, fortitude, and confidence, to gain the prize for time to come, which is as certainly renewed in the continued act and exercise in the race, as it is certainly enjoyed in the present time: for as the operations of the Spirit of God, are in present exercise upon him, so he knows that the Spirit of glory and of God shall remain and rest upon him for time to come, through his suffering of the loss of the glory of this world, which shall be the crown of all his exercise, in the things of God, unto perpetual aye: and therefore he runs not as at uncertainties, but upon present possession, which gives us assured hope for time to come, as it is certain that God is faithful and cannot deny himself.  
So fight I, not as one that beateth the air, that is, I give not my strokes in combat in my contending for the faith of the Son of God, as one that woundeth not▪ or as one that findeth not reality of matter for the weapons of my warfare to take place, in exercising their force, skill, and accomplishing their ends upon; but I deal with such as I accomplish like achievements upon, in the management of mine affairs in the gospel, as David the beloved of God, did in that 11. Psalm, which is a true commentary upon this my warfare.  
For I am not as one beating or fight with the air, as with a thing of no substance, I doing no real exploit, nor it receiving any wound or foil from me, but closeth up and healeth itself again as fast as it receiveth the strokes; but contrarily I beat down and bring to nought, that which hath in it the reality of sin and death, which is the wisdom or law of the flesh.  
As certainly as I guard and defend that which hath in it the reality of eternal life and peace, namely, tbat wisdom or law of the Spirit of life which is in Christ Jesus my Lord, exercising itself in the one, and the other in my soul, and that no otherwise, but as it shall be my life and peace, spirit and power, prowess and victorious employment and conquest forever, for the offices, exercises, and virtues of Christ, are all of like honour, worth, and duration.  
Vers. 27. But I beat down my body, that is, the body of sin and death, and it is my body as in the original and materials of it, consisting of God and man▪ as truly as Esau and Jacob came both out of loins of Isaac and Rebekkah, so doth the body of sin arise of God and man, being made one in that way of the body of death, and also that mystical body of life in Christ; in the one the properties and heavenly disposition of the Son of God are crucified, to the sin and Satan in the Son of perdition, and in the other the properties and earthly disposition of man, a●● crucified to the life of righteousness and peace in the Son of God.  
Again it is my body, as I am considered from the earth, and so have naturally (in that respect) the nature and disposition of all flesh, as the gospel is my gospel, as in the spirit of God I come down from heaven, and so am one with the Son of God, being of the same spirit with him, who is both the author and product thereof.  
Again it is my body, as I die thereunto daily (as the same Apostle speaks) and also it dies nnto me; so, as it never hath any power over dominion or me, or I any community or fellowship with it, even as the body of Christ is mine, as I rise and live in newness of life unto it, and it, unto me, wherein consists my proper and only converse and fellowsh p.  
Again it is my body, as I acknowledge the misery and wretchedness of all flesh destitute of the wisdom and Spirit of God, and so it is gone over all, in regard of the aptitude and disposition of all men naturally inclining thereunto, and so I can say in that respect, O wretched man that I am, who shall deliver me from this body of death.  
Even as I can give God thanks as in that body of Christ, acknowledging by the spirit thereof my deliverance, happy condition▪ and salvation, being enabled by the same spirit to bring that body of death into subjection, in all things exercising the rule and authority of the Son of God over it, so as it can never prevail against me; but though the enemy may come against me as a flood, yet the Spirit of the Lord lifts up a standard against him to chase him away: so that in my mind, that is, in the formings, fashioning, and framings of all things in my spirit, I serve the law of God, but in my flesh, that is, as my natural disposition is found in the men of the world out of Christ, there it is under sin and death, being a servant thereunto forever. Now the ground and reason why I thus beat down my body, and bring it in subjection, and not the body of another, is this, viz.  
Lest whilst I preach to others, I myself should become a reprobate, in these words our Apostle doth elegantly, as in a figure, (as he speaks formerly in this epistle in a like case) transferring the state and condition of all false teachers of the word of God unto himself, that thereby he may with modesty set them forth and make them appear in truth to be that which indeed they are.  
Lest while I preach to others, or as the word is, lest while I preach in others: the word lest, is not brought in here as a doubt or supposition; but as a thing of certainty, as if he should say, he who preacheth in another, he is a reprobate, or he is reproved, rejected, or is become a castaway, as disallowed of God. So that the Apostles argument stands thus, he that preacheth in another, that which he preacheth not in himself, as being matter of the gospel: that minister and ministry is as reprobate silver, it is disallowed of God, and never passeth for currant doctrine in his kingdom; So that he which forms sin in such sort, as that he inveighs against it, and endeavours to beat it down in another and not in himself, as being free from a sin of that nature, as in or of himself, that is a reprobate ministry, he beats the air and doth not beat down that body which is his: that ministry therefore that forms sin so, as to belong to one state of men and not unto another, to be a sin in one age of the world, but not in another; or to belong to one six or age of man, and not unto another: that man doth not in all things beat down his own body, that is a wicked and disallowed ministry, rejected and reprobated by God, and doth in his heart conclude, that the righteousness of Christ, is one thing to one Saint, and another thing in another Saint, that it is of one virtue in one age of the world, and of another virtue more or less, or some alteration in another age, this is reprobate doctrine, rejected and reproved by God.  
For our Apostle saith, I beat down my body, not the body of another; So that they who seem to beat down sin in another, and know not how to make it their own, as it being naturally in that body whereof they by nature are: such are in this ministry of reprobation, therefore all such as go about to cry down a sin which was committed in a body destitute of humane nature, that is the sin of angels before man was, or at the least before man sinned; these beat down sin in another, not in their own body, a sin (say they) which man was never guilty of, nor subject unto (for say they) man sinned by means of a tempter, but the evil angels, the devils they sinned without a tempter, these men preach in another, not in themselves, and these our Apostle, by transferring the thing to himself, concludes by the Spirit of God, that it is a reprobate and rejected ministry, disallowed of God in all good men throughout all ages.  
They therefore that preach a sin without that body whereof man by nature is, which are all those which preach the fall of angels not to be the proper fall of man, and the sin of the devil in its first act, not to be the proper sin of man, as well as of Satan, all these are reprobate ministers, and this their ministry is reproved, rejected, and disallowed of God.  
Again, they who preach a righteousness, a wisdom, a sanctification, or redemption that is in another, but not in themselves; or that which is not in all the Saints of God, as really as they in it, or as really in all as in any one, these preach in another, but not in themselves, they build up (or seem to do) another, not their own, these are reprobate ministers such as are rejected and disallowed of God.  
And wherewithal shall these men come before the Lord, and bow themselves before the high God, shall they come before him with burnt-offerings, with calves of a year old, will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil, shall they give their firstborn for their transgression, or the fruit of their body, for the sin of their soul.  
But thou, O man of God, who art known of him: he shall show unto thee what is good; yea, what that good thing is which is only acceptable unto him, and what doth he require of thee; but to do justly, and to love mercy, and to abase thyself in point of all humane excellencies, that so thou may walk in the power, and glory of thy God, Amen.  
S. G.   

The Preface.  
THe piece presented, according to the nature of it, is as a judge of assize riding his circuit; who being set on the seat of judgement, is as a man ignorant of all causes apertaining to that place where he is so set, as also impartial with respect to any man's person; for he knows no man.  
But when the cause is produced, the parties brought in and examined; with observation of their countenance, carriage, and demeanour, together with manner of speech and all circumstances.  
The witnesses standing up; being such as are free from the act, as also from passing of sentence, and yet have really communicated in the act, by eye or ear, or some of the senses, in way of approbation or dislike.  
The voluntary declaring their testimony, without any extraction, obstruction, interruption, or molestation; and it recorded.  
The case opened, declared, and made manifest.  
The records of the law read seriously, considered, and skilfully interpreted.  
The Auditors satisfied in the conviction of the guilty, and clearing of the innocent.  
And the spirit of the judge animated, through sound and indubicable knowledge of the matter and conscience of his office, freely determineth in case of right and wrong: passeth sentence of absolution, or condemnation, without either fear or flattery; and such manner of progress expect in this presented: and so I adventure it to public view, as a thing impartial, having sufficient in itself for its own defence—  
S. G.   

Matth. the 23. 29.  
Woe unto you scribes and pharises, hypocrites, etc.  
THis is the seventh woe denounced by Christ in this chapter against scribes and pharises, being hypocrites, and once being blind guides to lay open the fearfnl estate and condition of such as oppose Christ Jesus in his doctrine, and seek by all means to ensnare and entangle him therein: to make him appear unto men as a guilty person, that so all men might contemn and despise his say, as is plentifully declared in the former chapter, which is not to be limited or confined to any particular time or age of the world as excluding others, nor to any particular rank or calling of men, as belonging to them and not to others.  
But is to be taken according to the true etymology of the phrases which are here expressed.  
The word scribe signifies an expounder of the law; and so the Evangelist Luke hath it, saying, woe be to you expounders of the law, that is, ye reporters of, or bringers in the original and first foundation of the law, and records of the kingdom.  
The word pharisee signifies one who curiously divides, makes distinctions in the interpretation, or prophesy, foretelling what will ensue and come to pass upon the principles and foundations premised, which are never separated, and therefore Luke concludes them in one, Luke 11. 52. saying, Woe be to you lawyers, or woe be to you interpreters of the law.  
The word hypocrite or dissembler, is therefore added to declare that they give a false exposition and interpretation of the law of God, both in the ground and original of things, as also in all the success and prosecutions thereof, otherwise the words, scribes and pharises might be taken in a good sense.  
1. The word hypocrite properly signifies a stage-player, which sort of men we know are counterfeits in divers respects; first they sergeant the persons of men, representing godly or noble men, when they are of no such disposition, nor degree; so do false interpreters represent the person of Christ, yet cannot but confess he is as far remote as heaven is from earth.  
2. The stage-players counterfeit the records and histories of a kingdom, as though they were now in their wise and grave agitation and solemnisation, when as they cannot but confess there is nothing but a bare resemblance of them; and so do false interpreters, they treat of the records and histories of the Scripture, when as they confess they were in act long ago, and are not now in present and real existence.  
3. The stage-players counterfeit time, pretending the season of God's providence for the bringing forth of such operations; yet cannot but confess the time of them is passed, and at present is only assemblance of it: So do false interpreters, they pretend the primative of the church, and yet know no more how to make this time the first time, than they know how to make a Christian in these days to be the first begotten of God, therefore mere counterfeiters of time.  
4. Stage players counterfeit places, if he draw but a curtain they act as in the King's palace, when it may be but in a stew or brothel house: So do false interpreters, draw but out wine and wafer, or water, and a person without vale or covering, and the act as in the palace of the king of Saints; and in the mean time confess that his dwelling is in heaven▪ where themselves never as yet came: and thus false interpreters are the stage players of the world, who dissemble the being of persons, histories, times, and places, and cannot but confess the reality of them is out of being in point of present appearance.  
Whereas the truth of interpretation doth not only comprehend them all, extending itself unto them; but also gathereth them up into present exercise, and that in the reality of their proper being.  
For he that can look back upon the word and work of God, he knows how to convey himself thither (or else it is a dead letter unto him) he also knows how to bring up & convey that word and work to take place and give itself a real and present being in himself, otherwise it is not become a quickening spirit unto him, and the like skill that the spirit of the Scriptures hath to convey itself back to the original and foundation of things, it hath also to convey itself forward to the accomplishing and finishing of them, not only in after times, but also in the time present, otherwise it is as the word of man subject to times and seasons, and not as the word of God that is ever the same as himself is.  
Therefore it is that Christ saith before Abraham was I am, and the prophet Hosea, speaking of Jacob, conversing with God, saith, he met him in Bethel, and there he spoke with us, and the Lord hath set up this name as his memorial in Abraham Isaac and Jacob, as being in them conveyed unto Moses and all the Saints of God, namely, I am that I am, hath sent thee: for if the sender had not been in him that was sent, those great works in Egypt had never been effected for the memorizing of the name of God forever.  
woe therefore unto false and counterfeit interpreters of the law of God, which woe doth not only concern such as know themselves to deal deceitfully with the Scriptures for advantage, but also such as upon false principles, are never so much persuaded that they speak truth, whether they deliver it unto others, or receive and take it in as upon their own account it skils not, the matter is the same, and hath the same acceptance and reward, entailed.  
The word woe, is a voice of cursing, as an edict or proclamation given out by Christ as ruler of all things, which none can gain say, or contradict▪ containing the whole sum in every part and particular of that cursed estate and condition of sin and unrighteousness, as brought in and continued among the sons of men, by false and hypocritical interpretation of the word of God, as being no other but the spirit of the serpent from the beginning, who is said to be the dragon that old serpent which is the devil and Satan, Revel 20. 2.  
And this woeful and sinful estate and condition as the proper portion and patrimony of all false interpreters being the only spirit, whereby they live in fostering and maintaining the deeds of the flesh, is opposed unto that blessed condition of the Son of God, the fountain and original of all happiness, whose spirit is the true intent, and proper scope of the word of God, in which alone his life is preserved and maintained forever, and therefore he is called the word of God, and saith of his proper language, the words that I speak are spirit and life; therefore without true interpretation of the Scriptures, no conservation but a crucification of the Son of God.  
Therefore it is that Christ so often ingeminates and reiterates this word woe, as the curse consisting in false interpretation being that, and also those which put him to death, the persons and the spears being one, therefore the Prophet cries out unto God, Rebuke the company of spearmen, or the roor or the crew of the Canes, or the wild beasts of the reed, as the word imports, Psalm 68 30. prophesying of those who gave Christ vinegar upon a reed in his thirst upon the cross, and put a reed in his hand, and smote him on the head head with the reed, Matth. 27. 29, 30, 34, 48. Psalm. 69. ●2. as such as make hollow the word of God, emptying it of the proper spirit thereof, which thereby becomes as a sponge to draw in sharp, bitter, and tart things to present unto Christ, that is, cruel and savage persecutions even unto death: therefore the prophet calls them the mighty bulls and calves of the people, that is, the high priests, scribes, pharises, and elders, who falsely expound and apply the word of God, to the putting of it to death, of whom the prophet largely comments in that two and twentieth Psalm.  
Now to describe a false expositor of the word of God, as a general Maxim, to hold true undeni bly and universally in the discovery of them in all times, places, and persons, is this,  
They deny the word of God its proper and natural rise, and accordingly carry it to an improper and unnatural centre.  
First they deny the word of God its proper and natural rise, that is, they conclude that all things whereinsoever God hath expressed himself do not arise, nor have their original in the word of God, as considered and consisting in the unity of God and man, no nor that any thing in the first act of creating the world, could possibly arise out of such a fountain; but say they, that device of God and man being one, was only brought in after man had sinned, but in the beginning all things were good, yea man himself in a goodness besides, short of, and out of Christ.  
Whereas the truth is there was never reality of goodness to be found as coming within the account of God, but only in that work of God, and man being made one in Christ, therefore it is that when the man said unto Christ (good master) taking him for a mere man, Christ asks him, why callest thou me good, there is none good but God, not denying himself to be good, but that goodness doth not consist in the excellencies of the creature, but in the excellencies of the Spirit of God that made all things, and what work soever holds nor proportion with the mind of the maker, hath not the reality of goodness in it; and that was never found but only in that device and workmanship of Christ, who is the engraven form of God's subsistauce, and that which gives being to all things, without whom they are not, never were, nor shall be.  
For the wisdom of God is the original and fountain of all things, as maker and former of them all; but the wisdom of God doth properly consist in that device of the creature and creator, being made one in Christ, without which Gods wisdom could never appear: for he cannot be known but by his own light, Psalm 36 9 there efore the unity of God and man in that faith of Christ, is the proper original, fountain, and cause of all things, and hath all things in it, wherein the reality of goodness doth consist, and all other things are but as the hand upon the dyal, which points at time which itself is not, so do all other things in heaven and earth point at an eternal state and condition, which not any, nor all of themselves either are or ever shall be.  
So that he that brings out an original goodness or righteousness in angel or man, and not out of this fountain of God and man being one in Christ, he is a false interpreter of the word of God, and the doctrine of such is that which is and ever was, the proper inlet of sin and wrath upon the sons of Adam; for being they raise righteousness and goodness from a false fountain, they bring in the devils to be the state of Christ, as all Idolaters have ever done from the beginning, and such is the falsehood of the fountain out of which their doctrine springs; and therefore it is that the consultations of the serpent, who is said to be wiser than any beast which the Lord God made, proves the very devil and Satan, Revel. 20 2. himself.  
Secondly, false interpreters terminate the word of God in a false and counterfeit centre, in that they carry the intent and scope thereof to other things besides Christ, that is God and man in unity, such are they who centre the word of God in good angels, which they confess are not in this unity, also in man in his first creation, which they exclude from this unity▪ of such mistake is the centring of the word of God (as being the intent thereof) in offices and ordinances called divine and civil, which have not the nature, and also the duration of this unity in them; for Christ is the first and the last, the beginning and the end, the proper rise and termination of all things, therefore he is said to be the Lord our Lawgiver, and also the end of the law, Revel. 22. 13, Isaiah 33. 22. Roman. 10. 4.  
Therefore it is no law of God in what relation soever considered that terminates, or ends in any thing short of, or besides Christ; yet do we not deny the lawful use of any humane ordinances, no more than we deny the ordinance of the Sun and of the moon: So they be used as becomes the nature of them in their time and season, which are all found to be in the judgement of God no better then empty husks, such as the prodigal fed upon, being destitute of this unity which is in Christ, Luke▪ 15. 16, 17. so that further than they direct us unto Christ, they are no bread becoming our father's house, and so will appear when ever we come to ourselves, by getting out of that way of prodigality, but if we terminate the law of God in them, they all become Idolatrous, which have proved the snares and Idols of the world unto this day, whilst counterfeit and hypocritical interpreters present wood and stone and foolish pictures unto us, that we may bend ol our zeal only against such trash, that in the mean time Satan and his ministers may reign as angels of light, 2 Cor. 11. 13, 14, 15.  
And thus much briefly for present in the describing of a false interpreter of the word of God.  
Now that we may the better understand their just desert of so many woes pronounced against them in this chapter, let us take a short sum and view of the particular ground and cause of the pronunciation of every woe, as they lie in order, before we come to this which we have read, 

The ground of the first woe is laid down in the 13. verse and contains three things.  
1. First that they shut up the kingdom of heaven against men.  
2. That they will not enter thereinto themselves.  
3. That they will not suffer them that are entering.    
1. They shut up the kingdom of heaven against men, that is, you draw a vale over the holy and eternal things of the Son of God, by terminating the word of God in temporary and terrene things, that is, when men so expound the law of God as to make things which endure not for ever, to be the intent and purpose of the word of God, as titles, offices, relations, and operations, that shall end by their own confession, when God is all in all; but for the present the word hath its proper centre in them, this is a vail drawn over, those orders, institutions, relations and operations proper to the house and kingdom of God, as a door shut and fast bolted that men enter not, which is made up and consists of the proper workmanship of man's natural heart, which hath ever appeared a glory in man's eye, to the darkening and hiding of that glory of the Son o● God; therefore it is said, that the ministration of condemnation is glorious, glory is to be done away, otherwise the vail is upon the heart of man to shut him out of the holy place (that is our of that state of Christ Jesus) when Moses is read unto this day, 2 Cor. 3 so that the centring of the word of God in an earthly glory which must be done away is the ministry of condemnation, which shuts up the way of salvation which is by Christ, Luke therefore expresseth it in these words, Ye have taken away the key of knowledge, Luke 11. 52. that is, ye have hid and covered, by your earthly ties and relation, the spirit of the Scriptures, which as a key passeth through all those wards and bolts of humane relations and respects, loosening and and dissolving them all as things of no value, for the free passage of the Saints of God, into a kingdom which fades not in any of its relations and respects but lasts for ever, 1 Pet. 1. 4. 1 Pet. 5. 4.  
Or it causeth the wisdom of the flesh, that great bar which bolts up the kingdom of God, so to fall and fly back, as ●he bolt of a lock when the wards are opened, of which Christ saith, get thee behind me Satan, that the Saints of God may enter into the exercise of the wisdom and knowledge of God, in which Luke makes the kingdom of God to consist, saying, Ye have taken away the key of knowledge, and enter not into it, that is, into that knowledge, of which Christ speaks when he saith, And this is life eternal, that they know 〈◊〉 to be the only true God in jesus Christ, whom thou hast s●at, John 17. 3.  
2. 〈◊〉 ●●d point in the cause of this woe, they will not enter in themselves, that is, they will not pass through temporary and transient relations and operations, to give the word of God its proper subject and intent, to consist only in things that concern the kingdom of Christ, which is not of this world, john 18. 36. but lodge themselves in carnal and sensual institutions and respects, and will not enter into that knowledge or acknowledgement of that ministry of the Spirit, 2 Cor. 3. 6. which saith henceforth we know no man, or as the word is nothing after the flesh, though we have known Christ Jesus after the flesh, henceforth we know him no more, 2 Cor. 5. 16. that is to say, we acknowledge no temporary or transient institution or relation, to be any part or parcel of Christ or Christianity, no not in the most fined form, that man can possibly mint or cast it into; for if it should, then would Christ sustain loss in the cessation thereof, which is impossible the Son of God should do in his own body, for than were he not one that saves to the utter most, which the Apostle affirms he doth, Heb. 7. 25.  
Therefore the scribes, pharises, and elderships of the world, they enter not into the kingdom of God, not having the saving knowledge of Jesus Christ, which is evident in all their ordinations and institutions, wherein they terminate the holy word of God, and that by denying the proper centre and object thereof▪ for they may as well deny the Son of God to be the only sountain, from whence the word flows, as to deny him to be the only intent and subject matter unto which it goeth, and in which, and not else it terminates itself, and there is a like denial of the truth of the word of God, in the one as in the other: Woe therefore unto all dissemblers of the word of God in this point, who do avowedly not only shnt the kingdom of God against others, but also voluntarily refuse to enter in themselves.  
3. The third point is, that they will not suffer others that are entering to go in, or as Luke hath it such as are entering, ye forbidden, or as the word imports, such as are entered ye forbidden.  
1. That is, ye deny and forbid any such way of entrance into the kingdom of God, as disannuls and unbolts all temporary institutions and humane and carnal traditions, without which your kingdom retains not its proper Spirit, not can it otherwise maintain and preserve itself, being properly the kingdom of this world.  
2. Secondly, you suffer not them that are entering or entered, that is, such as are entered into that way of Christ, according to that law of the Spirit of an eternal life, you suffer them not to express and walk by the rules of that kingdom; you suffer them not to institute such laws, to authorise such officers, to exercise such power as is suitable to that spiritual kingdom and eternal Son of God; neither can you suffer them to reside and abide amongst you, no if it were in your power, not to have a place of abode upon the face of the earth; the cause of the first woe therefore is apparent and evident, in that it is the life of the innocent Son of God, which we hunt after and seek for, Luke 22. 2. john 5. 16. 18. Matth. 2. 20. in all his Saints who have ever appeared in the world as the hinds of the morning, hunted and pursued to be wurryed by wicked Jews, scribes, pharises, and elders, who stand strictly upon laws constituted by the letter, and historical narration of the Scriptures.  
As also by profane gentiles, who take a certain licentious liberty unto themselves, as though no command of God were come forth upon the face of the earth, or religion to be exercised amongst the sons of men, who live as without God in the world Psalm 22. see the title and also the whole Psalm, Eyhes. 2. 12.  
The cause of Christ's denouncing of the second woe is expressed in the 14. verse, in these words, For ye devour widows houses under a colour of long praying, wherein observe these particulars for the opening of it, 

1. First what the state of a widow is,  
2. What is the widow's house.  
3. What is meant by this colour or pretence of long praying.  
4. How the widow's house is devoured by this means of praying.    
For the first, the state of widowhood doth consist in these particulars.  
First, she is one who hath lost and is void of headship and authority, therefore the Apostle saith, the man is the head of the woman▪ 1 Cor. 11. 3.  
Secondly, a widow is desolate and void of a protector, for the man is the defence of the woman in all suits that come against her, or challenge that can be made of her, and therefore Abimelech saith unto Sarah concerning Abraham her husband, Behold he is unto thee a covering of the eyes, Gen. 20. 16. that is a defence unto thee wherever thou comest, therefore Sarah is said to obey him and calls him lord, 1 Pet. 3. 6.  
Thirdly, a widow is destitute of one to provide for her, therefore the Apostle stating it upon the man saith, that if any provide not for his own, especially for those of his house he hath denied the faith and is worse than an infidel 1 Tim. 5 8.  
Fourthly, a widow is destitute and void of an instructor and teacher; for the Apostle gives that honour unto the man, saying of the women, If they will learn any thing, let them ask their husbands at home 1 Cor. 14. 35.  
Fifthly, a widow is destitute of means to multiply and increase the family, therefore as she is a wife she is said to be as a fruitful vine upon the sides o● the man's house, Psalm. 128. 3. without which he is ●aid to dwell in solitariness, Psalm. 68 6.  
2. The second point is what the widow's house is, now the widow's house is properly and only that place where God is Judge of her condition, that is, where he is Judge by righting her in all wrongs offered unto her, as also in discerning of all her wants and necessities, for the supply of them▪ and that the Prophet affirms God is unto her only in his holy habitation, which is the proper place of his own real abode, Psalm 68 5.  
3. The third point is what is meant by the pretence and colour of long praying or continued and extended praying that is, when men interpret the word of God so as to draw out prayer or prophecy to be a continued act, or exercise, trade and calling of some particular men▪ wherein they are bound to exercise themselves in the behalf of others, more than the rest of the people of God be, who (as they say) are to be exercised in other employments and affairs which themselves are freed from; so that they only may be drawn out in prayer, as a contained act, office, trade, or calling, belonging only in that point unto them, as their peculiar calling and office▪ this is a false pretence and mere colour and deceitful gloss set upon prayer to beguile the world, when men engross the holy and free spirit of supplication, monopolising it unto themselves, by denying the rest of the Saints of God to enjoy it in like extent; and by as just and good right, in the exercise of it continually, and as not being of like concernment in every one of the godly as it is, or ever was in any one; or as though others of the Saints stood not so near unto God therein, nor came into the holy of holiest by virtue of office as themselves do.  
This is a mere pharisaical and hippocritical deceit, concerning praying, to delude the world, namely, to draw out prayer as a contained act and exercise, and to be of more concernment in some men's calling then in others of the people of God; for the spirit of intercession is of like virtue, extent, and concernment, when, and in whomsoever it doth appear; otherwise the blood of sprinkling should not be of like virtue to speak the same good thing in one of the Saints of God, as it doth in another; for it is the same eternal spirit by which he offereth up himself without spot unto God, Hebr. 12. 24: Hebr. 9 14▪ in all as one, and in one as all.  
And by this pharisaical and hypocritical deceit is the widow's house devoured, for whosoever he be that sets himself by office nearer to God than the rest of his brethren, that man must of necessity exclude and shut them out of that holy place of God's habitation and dwelling, which is that state and faith of the Lord Jesus, that habitation of God through the Spirit, Ephes. 2. 22. and so defrauds the desolate of that plentiful supply, which God hath appointed for all such as come unto him, by interposing himself between God and them; for he that sets one Saint of God nearer unto God than another, he devours and spoils the habitation of God, that is, he corrupts the state of the Lord Jesus, in which holy habitation God is only a father to the fatherless and a Judge of the widow.  
For therein and not elsewhere, is he become their head and only Lordship, there is he their protection and defence, there is he their provision and bountiful supply, there is he their only instruction and instructor, and there and not elsewhere is he that happy multiplication, and multiplier of himself in all those fruits of righteousness, which are of God by Jesus Christ, Rom. 7. 4. Philip. 1. 11.  
Therefore Christ saith in opposing these false interpreters) to all true disciples, be not ye called Rabbi, for one is your master, even Christ, or, yet have one mastership, even that unction which teacheth you all things▪ John 2. 20. Hebr. 8. 11. and ye are all brethren, or ye are all one brotherhood, that is equal in any point of dignity; and call no man father on the earth, for one is your father in heaven. You are not the offspring of any earthly progenitor▪ but are the royal seed of heaven, and have alike fatherly authority in yourselves to produce a like posterity; therefore he saith, he that is greatest among you shall be your servant, that is, the greatest dignity in any of the Saints, is to be a servant unto all the Saints, therefore did the Lord of all wash the disciples feet, and wiped them with the towel wherewith he had girded himself▪ to give them an example of performing the like service, John 13.  
So Christ saith to the disciples, Whether is greater he that fitteth at meat or he that serveth, is not he that fits at meat, but I am among you as he that serveth, Luke 2●. 27.  
1. He then, whosoever he be, that in pretence of being exalted by the word of God into place and office above any of the servants of God, that is, such servants as are the Lords freemen, 1 Cor. 7. 22. that man is a false interpreter of the word of God; yea an hypocritical scribe and pharisee, it is he that loves the uppermost seat in the synagogue, for it is not the sitting in any seat, but the love of a high seat that he may appear as the nearest to God in all acts of worship, and to come more immediately from God in all his commands and exortations than any of his brethren, Matth. 23. 6.  
These are they that devour the widows houses by setting themselves nearer to God than others, and thereby shut the desolate out of the place of God's holy habitation, where only the Lord is the present and full supply of them, Psalm 68 5.  
2. These are they who loved the uppermost rooms at feasts, as being the proper cause of all festivity, they being the only instruments of peace, the procurers of plenty, and chief cause of the joyful condition of the people, and so interpose themselves between God and such as are in plenty also; that the praise may redound unto them, and so deprive God of his glory in their deceiving of the people, Matth. 23. 6.  
3. These are they that love greeting in the market place, and to be called of men Rabbi, Rabbi, Matth. 23. 7. they love to be honoured as masters and lords of the market, that is, of all commerce and trade, not only between man and man, but also between God and man; and so in the feasts also, for who must be an instrument to feast th● soul but only they, and who must rejoice and sing when they see cause of mourning: this point is not only practised amongst them who are raised b● the help and addition of school-divinity, to their natural spirit; for it is evident amongst these Indians the Barbarians amongst whom we live; for if any of the superiors mourn, if there be found any of the inferiors rejoicing, if he escape with his life, it is much if it be not taken away by one means or other: But these must be masters and lords of the market also, in that they appoint the place, the time▪ the manner of commerce for weights, measures, kinds of coin with the value of it; keepers of the peace, quieters, and stillers of the people, and he that keeps not time, comes to the place, holding weight and measure, acknowledging the rates and valuation set by elders of church or state, that man is a sinner, culpable of punishment; what are they then who love to be called lord, ●ord, but such as are nearer God than others, stand in the place of God, which the rest of their brethren do not; these devour the habitation of the widow, by shutting the desolate out of God's holy habitation, where he hath related himself alike unto all, in that judgement which he pass th' upon all of them whose first husband the law of the carnal commandment, is dead, Rom. 7. 1. (where our Apostle makes the death of the law, and the party dead to the law, to be one and the same thing, for where the law is dead, so, as it operates not upon us, we are also dead from working by it.)  
For every one that comes into the holy of holiest, which is Christ, for so Daniel the prophet calls him Messia, the holy of holiest, as the words are truly rendered, Daniel 9 24. and every one that enters therein, is alike near and acceptable unto God, and all the holy things of God, Hebr. 9 11, 12. For howsoever there was but one high priest in the days of Moses that entered into the holy of holiest, to declare the dignity and unity of the priesthood of Christ, yet there was an order of four and twenty in the days of David, who served in their course by entering into the holy place, 1 Chron▪ 24. 1, 19 Zacharia● the father of John Baptist being of the eight order, Luke 1. 5. who was struck dumm in the revelation of the conception of John, Luke 1. 19, 22. to declare how speechless the priesthood of Christ is in point of Levitical and carnal ministry; but in the bringing forth of John his mouth is opened, Luke 1. 63, 64. to show that freedom and fullness of the Spirit of God, in that way of prophecy and praises in the bringing forth of Christ, in his spiritual priesthood and ministry, Luke 1. 67, 79▪ wherein every one hath a like dignity and the same access unto God, Rom. 5. 2. Ephes. 2. 18.  
He therefore who sets himself nearer to God than others of his brethren (by office and dignity) whom he accounts to be of the faith of Christ, that man under pretence of holiness doth devour the widows houses, by denying them that proper habitation, wherein alone all their supply consists, Psalm 68 5. Nay, it is a devouring of Christ, for to divide Christ into places and offices, higher and lower, in point of his mystical body, is to destroy the faith and doctrine of the gospel, for Christ cannot be the head of a body, wherein every one of the corporation have not a like interest, 1 Cor. 1. 12, 13.  
4. Again, these are they who make their phillactaries broad, and their fringes long; Matth. 23. 5. or as Luke and Mark have it, they love to go in long robes, Luke 20. 46. Mark 12. 38. noting them to be such as love outward signs of honour, as tokens of exemption from other men, to show them to be more grave and wise than any of the rest.  
So they make their phillactaries broad and their fringes long, alluding to the Levitical law, to declare them to be of that literal and carnal priesthood, which puts Christ to death which ever seeks after a carnal and temporary lordship and dominion, Matth. 4. 8. 9 therefore Matthew useth the word phillactaries, which signifies keepers, as though that grave and long-robed eldership were the only keepers of men's souls, bodies, names, and estates.  
The word translated fringes, in Hebrew Gedilim, which sometimes is translated wreathes, 1 King. 7. 17. Exodus 28. 24. and sometimes ropes or cords, judges 16. 11, 12. twisted together by the Levitical priesthood, or made of the materials, and by the skill of the spirit of the Phillistians, which hath no power at all over our spiritual Samson, but are broken in sunder as a thread, in Hebrew also a fringe is called Tsitsith, or Zizith, Numb. 15. 38. which is sometimes translated a lock of hair of the head, Ezekiel 8. 3. to show a multitude united together in one head.  
And the Greek word used by the holy Ghost in Matthew, Craspeda, doth properly signify twisted tassels of thread, and the Hebrew word used for fringe is Englished a thread, judg. 16. 9  
And this was to be put upon the four skirts or wings of the garment, Deuteron. 22. 12. as the word signifies, Ruth 3. 9 1 Sam. 15. 27. and so the four ends or corners of the earth are called the four wings of the earth, Isa. 11. 12. Ezek. 7. 2. Job 37. 3.  
The point than amounts to this in false interpreters of the law of God, in making their phillactaries broad and their fringes long, on the four skirts of their garments, that they love to be thought to be the keepers of people, and to be heads of multitudes; even as the locks of hair on the head, & to have them twisted unto them as tassels of thread, by their offices relations, and respects; and that their spirit is not bounded, but passeth as upon wings unto the four ends or corners of the earth to gather strength, as the skirt, or hem strengthens the garment, and honour it as the ribbon or thread beautifies the vesture, that so they may wear their brethren as a long robe of honour, serving only for the raising and maintaining of their headship and earthly authority, which is the spirit of all men, from the father and master of the family, which all men endeavour to come unto, unto the greatest Monarch upon the earth; wherever that temptation propounded unto Christ (and in him to all men) takes place; which was by him, and is in all his rejected and overcome, Matth. 4. 8.  
And let no man think by what we here express, that we hold government useless and unlawful, but only desire that all things were considered according to their nature, and exercised and kept within their proper confines and cercuits, so as Christ may be all in all, Ephes. 1. 22, 23. For we know, that humane wisdom wrapped up as in a bud or seed, Isaiah 18. 5. may by man's industry be brought forth into the exercise of arts and sciences, admirable useful and beneficial to man, so they be kept and judged of within, and according unto their proper sphere.  
So also, we know that there are such exorbitancies which may be so ripened in depraved nature, that may be restrained, kerbed, kept in, or cut off by humane abilities; for Moses is said to be learned in all the wisdom of Egypt, or in all the wisdom of Mizraim, for so the Scriptures call Egypt Mizraim constantly in Moses and the Prophets, though the Apostles generally call it by the name of Egypt; and we know Mizraim was one of the sons of cursed Cain, after whose name it is called, Gen. 10. 2. as he being the first planter of it.  
Now this wisdom of Moses could not come short of those arts of the Magicians and priesthood of Egypt, who are instructers of the people; even as the posterity of Cain were fathers of shepherdy and ordering of cattle, and of such as handle the harp and the organ, and were such as instructed, or as the Hebrew phrase is, were whetters or sharpners of every artificer in brass and iron, Gen. 4. 20, 21, 22.  
Which learning Moses forsakes and departs from, as being nothing of that learning and language of the Hebrews, coming of Heber of the posterity of Shem, and progenitor of Abraham, as things not coming into the account, nor of any virtue or effect, in that great work of deliverance of Israel out of thraldom; which being stood upon and urged, as any part of the intent of the word of God, they become that which in setting up Pharaoh and his Magicians, keep Israel in bondage.  
1. Therefore if men will be instructours, whetters▪ and sharpners of people in the historical narrations of the Scriptures, in proverbial and parabolical sentences, according to humane reason and art drawn out and acquired by schools and man's diligence; if they call this speaking or preaching, we gainsay it not, if so be there be but this plainness and faithfulness adjoined, as to confess that this kind of learning in the highest attainment thereof, is but the learning of Egypt, of Mizraim, and not the learning of the Hebrew, Gen. 14. 13. that is of Abraham who is of Heber.  
And that in this learning of Egypt, Jacob and his Magicians are pregnant in, and conversant about; and that this kind of learning must be departed from, as being no part of Israel's deliverance; or else we shall never attain to the deliverance, unless it be to pass through the sea, as an Ethiopian, that God's judgement may be made manifest in another way of execution, by their carcases falling in the wilderness; as the Egyptians passed from one plague, that another might take place; and so Israel may be said to be brought out of Egypt, as the Lord brought the Philistines from Caphtor, and the Assyrians from Kir: for the manifestation of a more eminent destruction, Amose 9 7▪ 8.  
If men would but confess these things, let them preach to the drawing out of that humane bud to the furthest, and whet it up unto the sharpest point, otherwise they betray the cause of Christ, when men say unto these things hail master, and kiss them; as their only Lord and beloved, in so doing they betray the Lord Christ, as Judas did by confessing him in a carnal manner and to a carnal end, Matthew 26. 49.  
We conclude then that a humane ministry may be admitted in the world, so that it keep itself within its proper confines, professing that an Egyptian or Barbarian may attain the same; but if it be professed to be instituted according to the faith of Christ, then doth it become that Jewish priesthood which ever takes away the life of Christ, not admitting him his due administration in the world.  
2. This bud of humane and depraved nature, being broke forth and ripened to the thwarting of the common Society of mankind, may be by humane ability kerbed and restrained, so be it the design extend not beyond the limits of its proper bounds, that is, that the parties kerbed be such as are as the horse or mule, void of true understanding, whose mouth must be kept or stopped with a reign or bit, lest they come near unto us, Psalm 32. 9 which brutish spirit is never found in any who are instructed in the wisdom of God, Matth. 10. 16.  
So likewise the party exercising this authority, in doing such an act; must know that if there be not wisdom in him accompanied with eternal life, john 17. 3. his office goeth no further than that which a gentile, a heathen, or barbarian may perform and exercise; as well as he, whatever he may be called, or however he may think or esteem of himself; yea he is of the same brutish and untamed nature, how learned or how costly soever the trappings of the horse may seem to be, he is of the same nature which those are that seem to appear without any such costly ornament.  
Therefore the Hebrew phrase used by the Prophet, may be read either actively, or passively, whose mouth must stop, or whose mouth must be stopped, Psalm 32. 9 signifying unto us that the act may be appliable either to the agent or to the patiented, a like phrase is used by the Prophet where he saith, that thou mayest be justified in thy saying, and pure when thou judgest, Psalm 51. 6▪ which speech the Apostle takes up and saith, that thou mightest be justified in thy say, and mightest overcome when thou art judged, Rom. 3. 4.  
To Judge then in humane affairs is a thing necessary for the preservation of mankind upon the earth; as eating, drinking, marrying, and giving in marriage, so that we use them as though we used them not, knowing that the fashion of them passeth away, 1 Cor. 7. 31. and therefore are no part of office or relation proper to the kingdom of Christ, and therefore prove good or bad according to the spirit of him that is exercised therein: for men may eat as making their belly their God, Phil. 3. 19 and as these did that lusted after Manna, and were destroyed whilst the meat was in their mouths, 1 Cor. 10. 31.  
And men may eat and drink, and whatsoever they do to the praise and glory of God, 1 Cor. 10. 31.  
But when men go on in the exercises and executions of humane and temporary things, as being offices and ordinances as the law of God intends, and in which it terminates itself, as the proper scope or any part of the meaning, that is no less than to disthrone the Son of God, and set up Pharaoh, justify Herod, and take parts with those heathenish and barbarous princes that ever did, do, or shall lift up themselves against Christ; for they have all that principle written in their hearts, to terminate the mind and will of God (in point of approving or abhorring) in temporary and transient things.  
We conclude then that the matters of the kingdom of God are more eminent, and so of higher concernment, then to stand either in the extension or extenuation of any thing, which hath its proper being and only exercise within the bounds and confines of this mortal life, therefore it is that Christ saith my kingdom is not of this world, John 18. 36. no not in any vocal expression or bodily exercise, 1 Tim. 4. 8. but in the execution and intention of that eternal spirit, whereby the Son of God offereth up himself unto God, Heb. 9 14. for if the kingdom of God should consist in any thing bounded by this mortal life, then would it suffer loss in every Saint, in the laying down of the body in the dust, by cessation unto all these things, which every man holds rather to be the perfecting of it.  
But it stands in the meek and submissive reception of the word of eternity and power, as an engrafted word James 1▪ 21. that is, according to the Metaphor, the wisdom and will of God in his chosen hath from the beginning, so cut the proper branch and topped the height of the spirit of man, which it by nature otherwise brings forth; and thereby submitted it to the reception of an eternal and higher wisdom, which ingrafts itself as a science into the stock of man's spirit (being a creature made in time) through this cutting of it off from its natural growth, as from that superfluous foreskin of the flesh, which is the proper cause of the seed of immortality it's not taking effect, which must be laid aside or cast off, as that which is the only filthiness and enmity against God, 1 James 1. 21.  
This eternal wisdom therefore thus engrafting itself into the stock of man's spirit, doth by virtue of that nature▪ life, and spirit proper to itself, transform and change whatsoever is in motion, or springs up in the stock into its own nature and kind, namely, into things not of time but of eternity, so that whatsoever springs up, or fruit yielded, by that whole tree consisting of stock and science, are the proper fruits of the Spirit of God, and not of the nature of the spirit of man, though that whole tree of righteousness hath the virtue, glory, and benefit, and is the proper cause of the abounding and bring forth of them all.  
Christ therefore, as he is the fountain and proper producer of all spiritual and eternal fruit, so is the fruit thus brought forth, the proper food and refreshment of the Son of God, on which he feeds as his only delight and proper preservation of eternal life, Cant. 4, 13, 14, 15, 16. Cant. 5. 1. john 4▪ 32. john 6. 54.  
Wherefore the distributions and receptions of the things of God mutually in Christ, is the only conservation of that one state (being made of twain) unto eternity, Ephes. 2. 14, 15.  
Whence we may observe wherein that broad difference appears even in this life, that is betwixt the holy ones of God, and the wicked of the world, though they may use the like expressions, and perform like bodily actions, which is not so visible but by the intentions and extension of spirit, that is, the Saints of God make it their only errand in their passage through this life, to propagate and promote the things of eternity peculiar to that state of the Son of God, with the vilification of, and sitting lose from all things of time, as they being no part of their design in their appearing in this mortal and transitory life, and so demean themselves in all things of time, if they abound, they think not themselves the better, nor place any of their delight, courage, or confidence in them, Psalm. 62. 10.  
If they be diminished they judge not themselves the worse, because they reckon not their estates according to the value of any or all of them, and therefore are not under the vexation of an encumbered spirit in the absence of them, job 1. 21. by which they show themselves plainly unto all men that they belong to another city, and country, in which God is not ashamed, but counts it his glory and honour to be called their God, and proper and peculiar interest, in whatever he is, being they are but sojourners, pilgrims, and strangers upon the earth Heb. 11. 9 14, 15▪ 16.  
Therefore Christ saith unto all despised, by this shall all men know that you are my disciples (or are taught and learned in me) if you love one another. john 13. 34, 35. that is, if your love be shed forth only in the acknowledgement of that new law of relation, and mutual community which is only found in that mystical body of your Lord, as nothing else being worthy to be the object of that conjugal love of the spirit, as a mutual help meet for it, Gen. 2. 20. then this shall be your badge and cognizance, or cognomin●s, that you have my name upon you, as a spouse the name of her Lord; so that I will own and acknowledge you wherever you shall become, either in respect of time, people, place, or condition, as my peculiar and exempted people, from the rest of the world.  
But the wicked and unbelievers make it their principal design to propagate and promote the things of time, and vilify and disregard the things of eternity▪ and in respect of that wherein their true virtue and glory doth consist abhor them in their hearts; only make use of them in way of adultery, submitting them to their own lusts only to propagate and promote the things of time, falsely calling the names proper to the eternal Son upon them, and thereof wove a spider's web, as the only garment to cover them after the end of this mortal life, job 8. 13, 14▪ Isa. 59 5. and in all their travels through the same, their whole scope and endeavour is, to bring forth, promote, possess, and endeavour the continuation of things of time.  
Therefore it is, that they call their sons, their houses, and lands, by their own name, Psalm 49. 11, 12, 13. therefore the Psalmist in uttering of his parable, wherein he shows man's mortal condition by nature, and his baseness and brutishness in setting his heart upon temporary things, he calls them inhabitants of time, or dwellers upon transitory things, saying, here this all people▪ give ear all ye inhabitants of time; for so the word translated world doth properly signify in the Hebrew phrase, Psalm 49. 1.  
As a man therefore in his house and dwelling place, all his endeavours are to maintain, reform, repair, promote, and honour the same: yea, and he is never at his proper home but when he is there, nor in content nor at rest; so are the wicked in point of the things of time, being from home, out of employment, seeing nothing worth promotion therein nor yielding satisfaction and rest, when the proper home and employments about the Son of God appear, which are only eternal and fade not, 1 Pet. 1. 4. 1 Pet. 5. 4. and the only employment and dwelling place of all the Saints which are not only Symptoms, but evident acts of separation between the just and unjust, which he that runs may read wherever they both appear.  
And for conclusion of this point note this, that as the wisdom of God is as a graft in the spirit of the creature so as to eternize it in himself, even so also the wisdom of the creature, ingrafts itself in the spirit of the Creator, to the mortalizing and temporising it in himself; for the wisdom of man beholding the visible works of God which were all made before him; cannot but conclude of an almighty power and wisdom which gave them their being▪ virtues, and relation; and seeing none below him, fit to communicate his wisdom with, seeks up unto God as the serpent (which is the same thing) did at the first; and so in that way of the fall seeking for God in the light and ability of principles proper to a creature, he doth engraft his wisdom in the Spirit of the Creator; as a sienna into the stock which is of another nature, by cutting of that Branch which springs out of a dry ground, Isaia 53. 2. (and not out of any moisture of man's wisdom) submitting the stock to humane wisdom and conjectures coming within the capacity and proper sphere of a creature through which he doth as absolutely temporize and mortallize the eternal Spirit or word of God, as the wisdom of God in Christ doth eternize the spirit of the creature, which by its own nature and property is momentany and mortal.  
So that in this inocculation of the wisdom or word of the creature, all the motions and operations springing up in the Creator (as being the stock which in itself is eternal) are all translated and changed into temporallity and mortality, and so the power of God works effectually in the way of death, as the wisdom of God implanted in the weakness of man, the creature comes to work effectually in that way of eternal life, and that whole state or tree, is but one eternal Son and Saviour.  
And in that implanting of the wisdom of man in the power of God; that whole state or tree is a state of mortality and destruction, and is but one son of perdition, and law of sin and death, because all that spring up, and what fruit it yields is of the nature of the science, and doth not savour of the stock at all, but is become mortal and diabolical, even as a man in that way of Christ is become eternal and the real son of the immortal God.  
So long therefore as an eternal wisdom abides to draw forth the stock, in whatsoever it yields according to the nature of the science, so long shall the fruits of righteousness and delight appear upon the Saints in a blessed estate and condition.  
And so long as the power and plenty of an eternal stock yields any motion or matter of growth, so long shall that graft or science of the wisdom of the flesh, mortalize it and change it into corruption in itself, (than the which greater indignity cannot be done unto a pure and immortal word or spirit) so long shall that unhappy, guilty, and accursed condition of the wicked abide and remain, so that both estates have their pereminency arising from the eternity of the holy word of God, though the one be a state of the eternal life, and the other a state of eternal death; and the stock of each is no proper cause of the fruit which the whole tree yields and forever brings forth.  
Take in also Christ's inference and conclusion, in these words, therefore you shall receive the greater damnation, Mat. 23. 14. The word damnation implies a disinheriting, and binding over to destruction, and by greater, here we are not to understand it comparatively, with respect to others damned, but superlatively, as the greatest measure of destruction, so that false interpreters are in the grand condemnation, that is they receive no less than damnation of the devil, who is a murderer from the beginning, and abode not in the truth, or inheritance, john 8. 35, 44. a false interpreter therefore is the grand sinner, and therefore receives the damnation of the devil, for as the serpent set himself nearer to God than the woman, as knowing more of God than she did, Gen 3. ●, 2, 3, 4▪ 5. So do those false interpreters, these hypocritical prayers, as though their calling were nearer to God than others of their brethren, wherein they act the part of the serpent, and are in the grand condemnation of the devil, so in Scripture Language the eldest is said to be the greater, Gen. 25. 23. the Hebrew word Rab, whereof great men are called Rabbis, as first or chief in place and office, is translated by the holy Ghost in Greek, the greater, Rom. 9 12. so that whilst men talk of Original sin speaking they know not what (for man's sin cannot be Original if there was sin in the devil before) they are in the very progress thereof, and are in that act of false expounding of the law of God, as truly the first bringers of sin into the world, as the continuation thereo●; for a spirit cannot be divided though the kingdom wherein it works may, and they have the proper spirit of the serpent, which is only to make false repo t of the word of God, whether to a man's self or to others, which may be comprehended in this bud, namely, that one Saint or Son of God, is nearer to God and in more favour and respect with God than another, or that God was ever or at any time, or in any thing at one with himself out of mankind  
For a man to conclude that any Saint of God fails or falls short of the grace of God, in any particular wherein another hath interest, is that root of bitterness, or gall of wormwood, which springs up to the trouble of all the world, for it is that which springs up as the Greek translates, en cholee, with gall, Dent. 29. 18. and enochlee, with trouble, Heb. 12. 15. having both the bitterness of death in it, being the bond iniquity, Acts 8. 23. and the trouble and vexation of disinheriting in the loss of the first birthright: therefore the Apostle brings in the fornication and profaneness of Esau thereupon, as under the guilt of sin, Heb. 12. 16. as also the trouble of his being disinherited, as seeking a blessing too late with tears; for there is no place of repentance found in the father, Heb. 12. 17. or way to change his mind forever; the Apostle concludes this to be the defilement of many, that is to say of all the world, for so the word many is taken, Rom 5. 18.  
We would think that man a fool that went about to teach any humane art to another, if he did not conclude that the principles thereof were wrapped up as in a bud in the disciple, and he only endeavours the drawing of them out in their proper lustre and use, otherwise a man might as well set himself a-work to teach a dog or a horse humane arts, who are altogether destitute of that proper nature in which they are only found; and if we understand the bud, we see the whole tree therein, and wrong the bud if we give it not the glory of it.  
And though a grain of mustardseed be one of the smallest seeds, yet it hath branches for the fouls of heaven to make their lodging in the branch, or under the shadow of it, Matt. 13 31. unto which Christ compares the kingdom of heaven: So that if we give not the whole glory of the kingdom unto the seed in which it is involved, we give not the seed its proper right and due which belongs unto it; but are fa●sifiers of the word of God. And no man can look upon a Saint destitute of the seed of God, 1 john 3. 9 nor void of the Spirit of God, Rom. 8. 9 he therefore that gives not the seed the glory of the whole offspring of God, he wrongs the kingdom and is a false interpreter: and he that denies the Spirit of God the complete life and virtue of the Son of God, he is a false expounder of the work and operation of God, and so is under that grand condemnation, Matth. 23. 14. of the devil.  
That ministry therefore that spends its time, study, and care in seeking and hoping for the transfusing of the Spirit of Christ into such hearts where the seed of God yet is not, is of like wisdom and will have like success, as if a man should spend his time and study to teach a dog the art of arithmetic, Astrology, or navigation, where the principles thereof never were nor never shall be.  
Such persons who think that their distillations may so insinuate into ●he seed of the serpent, as it shall become the seed of the woman, may as well conclude, that the suggestions of the serpent may so entice and inveigle the seed of the woman, as to make it become Satanical, and so they think in heart; else would never be so fearful of errors, that is, of any doctrine differing from what they themselves deliver, which many of that ministry called papists, and others, do freely teach, and confidently acknowledge, namely, a falling away from grace, which is as great blasphemy as can be spoken against the Son of God, for thither it reacheth, as though he might fall away from being the Son of God, or that a power might countermand the strength of the Father to pluck the Saints out of his hand, which Christ affirms nothing can, john 10. 28, 29.  
Yet we deny not but that the devil is really cast out of mankind, Luke 13. 32. Luke 8. 2. Mark 1. 34, 39 but in like sense, diameter wise, as the Son of God is said not to be left in hell, nor the holy one of God suffered to see corruption, Psalm 16. 10. Acts 2. 31. which now time permits us not to open.  
And from this endeavour of the world to convert the devil, observe the ground of the third woe pronounced by Christ against thief deceitful interpreters▪ which is laid down in the 15. verse in these words, 

For ye compass sea and land to make one prosalit●, and when he is made ye make him two fold more the child of hell than yourselves, wherein observe,  
1. First their great diligence they compass sea and land.  
2. To what end that is to make one proselyte.  
3. The event and issue, that is when he is made he is two fold more the child of hell than they themselves.    
First for their diligence in compassing sea and land, a work suits with Satan's profession, who saith he walks to and fro, as one without any certain rule, and so uncertain of the issue of all his designs; also making a circumference about them all, as things earthly subject to time, place, the number of a man, and by capacity merely humane, Revel. 13. ●8.  
1. By sea and land here we are to understand he deep mystery of iniquity, which the Apostle calls the depths of Satan, Revel. compassing and making their circles and circumferences therein, designing gifts, places and offices, to particular persons of the same house and kingdom, as their only propriety which others are not to come within the compass of, in which these hypocrites say, Stand by thyself I am holier th●n thou, Come not near to me, Isa. 65. 5▪  
By sea, therefore in this place is meant deeps of iniquity, as also places remote and far off; Moses speaking of the law of God, saith it is not hid from thee that thou shouldest say, who shall go over the sea for us to fetch it Deut. 36 13. which the Apostle alleging that place, applieth the command, or the word to Christ, saying, who shall go down into the deep to fetch Christ thence, Rom. 10. 7. so that by sea is meant deepness by the verdict of the Spirit of God, so also the earth or land is taken for deepness, for the word Abyss, or Abysses, deep or depths, is given both to sea and land, therefore the Prophet saith in the person of Christ, thou which hast showed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth, Psalm 71. 20. So that the depths of death hidden in that letter which kills, that Christ is brought out of and risen from, are diligently traveled in, and compassed and surrounded about, by that spirit of Satan in all those offices and institutions of time, which passeth away so carefully and highly promoted by the false interpreters of the world, whereof not one of them can pass through death with them, to accompany them after this present life, Psalm 29 12, 13, 14.  
2. Secondly, by sea and land are meant places remote and afar off, so explained by the Spirit of God, Deut. 3. 11, 12, 13. opposed to things that are near, yea, really present, and in act, Rom. 108. so sea is taken for things afar off or disjoined from that main continent, Psalm 65. 5. Psalm 89 25.  
By land also is understand places remote and afar●off, therefore raised the land of forgetfulness, Psalm 88 12. and the Isl●es shall wait for thy ●aw, that is, people afar off which the Apostle expounds to be the remote gentiles that shall trust in his name, Isa. 42. 4▪ Marth. 12. 12. Psalm 106. 27.  
And it is said that the Lord gathereth his redeemed out of the la●●s, from the east and from the west from the north and from the sea▪ Psalm 107. 3. as places most remote and at the greatest distance false interpreters are ever employed about the things of Christ, as the reality of them, (without which a thing is not of any worth) being ever at a distance, they only having the figures and the signs in present act, but the substance is only present by reaching out an imaginary hand unto the place or time where and when the substance hath been, so the death of Christ was only in the days of Herod in point of the time, and his ascension only in the days of those Apostles, the time of his glorious appearance in his Sanctuary to be admired in all his Saints, it is still driven before them and is yet remote and to come, 2 Thess. 1. 10.  
Again for place, it is remote where Christ now makes intercession for the Saints, a place only where they never yet came by their own acknowledgement, Rom. 8. 34. the place of his death, resurrection, and sitting in judgement, places remote beyond the sea or in another land; and for men to say that Christ doth these things in the Spirit in his Saints, it will not reach to be a covering for them to wrap themselves in, Isa. 28. 20.  
For however we know that their is a spiritual death, resurrection, and ascension, and sitting on the right hand of God, and that there is a spiritual kingdom, priesthood, eldership, Church, and people of God; yet we know also that to say these are become such only by having the Spirit of Christ, that is to say as he is God, and not as being Christ complete his body or any office thereof, is to deny the Spirit of Christ to be that which it is, which is a denial of Christ himself, and so a most false interpretation of Scripture; for the Spirit of Christ never wrought nor appeared in way of salvation, but in that way of flesh in that sense which it is said the word was made flesh, or is made flesh and tabernacles in us, as the words are, and we saw his glory as the glory, or as the word is verily the glory of the only begotten of the father full of grace and truth, john 1. 14.  
So that he maintains a Spirit of Christ (early or late) without the complete matter whereof Christ consists, that man is ignorant of Christ, and interprets the word in the denial of him, being that spirit denies that Jesus Christ is come in the flesh, which is not of God but is that spirit of antichrist, 1 john 4. 2, 3. for to confess Christ Jesus as born of the Virgin Mary only in the days of Herod, is not confession which the Apostle intends for it, that his coming in the flesh in the confession thereof were to speak by the Spirit of God, I think then all that ever spoke the Latin tongue would prove speakers by the Spirit of God; and then such as they style Papists would be the most eminent confessors of Jesus, which are so cried out against as heretics: for as concerning that act of his doctrinal coming in the flesh, who have more images, crucifixes, Sacraments, and Idolatrous monuments than they, amongst whom there is no speaking by the holy Spirit of God at all, but are such as compass sea and land, walking to and fro without certainty, and pitching the points of their circumference at such a distance, as the coming of Christ in the flesh never admitted of; the Jews propounded a time remote wherein he would come, the Gentiles a time remote that he was here in the flesh, and neither the one nor the other, led by that spirit, never would, nor will, acknowledge him his true and real appearance, Psalm 2. 1. 6.  
2. The second point in the pronouncing of this woe, is the end for which they are in this care and travel, and that is to make one proselyte, that is, one religion to have all men of the same profession, that so the arm of flesh might bear the sway without control or disturbance, this the world hath traveled in from the beginning, thinking it can never be glorious and secure till it be effected, at the least in great measure, so as to be the major vote at the least; to this eomes the study of reformation, that great toil of preaching after the manner of the doctrine of the pharises, that rigour of executions in carnal governments, that all may come to be of one mind to make a glorious Church and state to have no gainsayers nor such as shall offend.  
These cannot be content to give unto Cesar the things that are Caesar's, and unto God the things that are Gods, Matth. 22. 21. but they will make Cesar to be God, and so convert the devil, and cannot rest till light and darkness, Christ and Belial be made one, 2 Cor. 6. 14, 15, 16.  
These men are remote from hearing of that voice, my gra●e is sufficient for thee, for if they know that the power of God were only made manifest and perfected through the weakness of man, that is, by an utter cessation of all humane abilities, in the matters of God, they could not but know also, shalt the force of man by means of multitude can be no hindrance of the good success of the Saints, though never so few in number in any age of the world; for that day of small things in the eyes of carnal contemners and despisers, break forth into those seven eyes of God, or seven fold light of the Spirit which are about the throne of God, Zachar. 4. 10. Revel. 1. 4. together wit that plummet or plumm-line in the hand of our Zorubbabel, to give a ●ight form unto all things belonging to the temple in the perfecting thereof; then is the time for power to appear in the ox's goad▪ judge 3. 31. and strength in the jaw bone of an ass, judges 15. 15, 16. than will terror arise out of the whistling or the wind in the top of the Mulberry trees, 1 Chron. 14 ●4, 15. and fear from the appearance of Gidians' Barley cake, judges 7. 13▪ 22.  
If men knew the manner of the resurrection of God's power in the Spirit of a Saint, how it perfects itself through man's own deficiency, they would never be so industrious to make the world become of one religion, for fear of a multitude of opposites.  
Not but that the Saints of God may be furnished with ability to know any art or science as well as any other man, and have the practice of it, only with this two fold caveat, they know all humane and temporary things through the vailing of them, and the vanishing of them; if they know them so as Christ is propagated u●to them by the knowing of them, as he is the true end of all things, Rom. 10. 4. Rom. 11. 36. So to know them is to vale them in point of all glory or excellency appearing in them, (being so truly known) even as Tamar was vailed when Judah knew her in the propagation of Phares, Gen. 38. 13. 13, 14, 15, 16, 19, 20, 21. of whom Christ came, Matth. 1. 8. so that in knowing her, he knew her not, the Saints look upon the glory of the world, as an enticing harlot, nsing it as though they used it not, and buy as though they possessed not, for the fashion of it passeth away, 1 Cor. 7. 31. Therefore in the second place, they know the things of the world to the vanishing of them, as a leaf tossed with the wind, job 13. 25. Isa. 34. 4. and as the flower of grass when the wind hath passed upon it. Isa. 4 6, 7. even as Tamar was vanished when the kid was sent to receive the robes of honour from her. Therefore the Apostle speaking of that glory which seems to be in the administration of the law, which he calls the ministry of condemnation, saith it hath no glory when the ministration of the spirit appears, which he calls the exceeding or excellent glory, 2 Cor. 3 9, 10.  
To conclude this point, those who see such excellencies to appear in the multitude as to use all their policy and industry to bring all into a uniformity, they never saw the excellent glory; but they are such men of renown as were in the beginning the Giants of the world, who to bring forth a mighty and monstrous generation, bring into contract and covenant the posterity of Cain and Seth, in the point and matter of increase, abroad have been the ruin of the world ever since it existed, Gen. 6. chap. the only composers of sea and land to the production of the deluge of God's displeasure upon the sons of men.  
3. Therefore the third point is the issue, when you have made him he is two fold more the child of hell than you yourselves, that is, when false interpretation of the law hath begotten a spirit of pride and cruelty, to execute according to those lying and dissembling dictates, which is the bringing forth of a carnal kingdom erected by such a priesthood, which are never separated no more than the kingdom and priesthood of Christ are separated in Melchisedech, Gen. 14. 18. Heb. 7. 1. then the child of hell is completed as being two fold wreathed and twisted together, which the priesthood alone could not be, which is universally a spirit of fear and terror, further than it is backed with its trust in man, and in the power of the arm of flesh, Jerem. 17. 5. and as Satan is a liar from the beginning and the father, thereof, john 8. 44. even so this false interpretation, is a child tyrannical and Satanical, and also the father of it: So that the sons of men have ever been deceived and undone thereby, and is the greatest judgement that ever came upon mankind, jerem. 5. 29, 30, 31. jeeem. 6. 13, 13, 14, 15. 2 Thess. 2. 9, 10▪ 11, 12. for it is the proper fountain of all plague that comes upon man in all ages of the world, and ever shall be; for being the only inlet of sin, it must needs be the inlet of all mischief, Gen. 3. 4, 5. of such nature, product and consequence is the false and deceitful interpretation of the word of God.  
4. The cause of the fourth woe, is expressed in the 16. verse of this chapter, and so on to the 23. verse, concluding these false interpreters to be blind guides, the word translated blind, signifies not only to be blind, but also to make blind; they are blind because they say they see, john 9 40, 41. that is, because they conclude the light of humane reason is the light of God, therefore their sin of blindness doth remain upon them, by which light and argumentation they hinder and extinguish the wisdom and argumentation of God in themselves and others, and so do make blind, as really as they are blindness, and if the light that is in them be darkness, how great is that darkness, Matth. 6. 23. If salt have lost its savour wherewith shall it be cured or salted, Matth. 5. 13. It is henceforth good for nothing, for all remedy of recovery of taste is gone, so if light be become darkness what shall enlighten it; for all means of recovery is gone, if light be made darkness: So that if the light of life be made darkness in man by translating it into humane wisdom, there is left no means to recover it, for that which should cure, is become the very malady itself.  
Therefore Christ tells them what they say, ye say, saith he, that is, you teach and affirm such things as blindness and ignorance brings forth, therefore calls them blind guides or dark leaders, that is leaders in darkness, and confusion where nothing takes aright form; but leaders and followers fall into the pit together, Matth. 15, 14. Luke 6. 39 before they are ware thereof, Matth. 24. 43.  
The doctrine they teach is this, that wh soever shall swear by the temple it is nothing, but whosoever shall swear by the gold of the temple he 〈◊〉 a debtor, Matth 23▪ 16▪ that is, he that is sworn or engaged unto the temple or palace, which is the dwelling place of the Lord, his Sanctuary and place of worship, Psalm 29. 9 That man, say they, is not bound always to attend there: for in some cases there was toleration to send an offering to the temple, and he that prayed and looked but towards the temple though remote in banishment it was acceptable, 2 Chron. 6. 38, 39  
Again, the places of worship hath been divers, as in Abraham's family, in Noah's family, in the Tabernacle among the tribes, in the temple, in Solomon's days, in Christ's family, and in particular congregations in the days of the Apostles; and yet a new Temple and new Jerusalem, with those glorious foundations and gates to be looked for, Revel. 21. 10, 23. and a Church member, whatever he be, in these days may be dismissed from one Church or dwelling place of God unto another; therefore say these interpreters, an engagement to the Temple is no absolute bond, and a man becomes not a debtor, or a sinner, in fault, though he decline such an oath or solemn engagement.  
But say they, he that swears by the gold of the Temple he is bound, and is in fault, and under sin in case he decline his engagement; by the gold of the temple we are to understand that which was laid upon it for ornament, Exodus 25. chap. Secondly, that which was the gold in the treasury, Mark 12. 41. Luke 21. 1.  
Now for the golden ornament of the temple, wherein doth it consist but in the offices and officers thereof; what is the temple without Priests, Levites, Nethinims, Porters, and Singers, Ezra 7. 24. Nehem. 10. 28. and what is a Church, in point of glory, without Pastors, Teachers, Elders, and Deacons; or Priests, Elders, Scribes, Pharises, and Lawyers: these ornaments men are bound and engaged unto, or else not a Church in honour; but being destitute of them, they lie under censure and are in fault, therefore in their account and doctrine engagement to the gold, is an absolute bond upon the spirits of men.  
Again, for the riches of the treasury, being the reception of all the gifts, Luke 21. 1. of the Church; where is that to be found but in the officers, who have received them from Schools, Counsels, Libraries, and laying on such hands, as may as well advance a man's self into a saddle, as raise up others thereinto, such as are engaged in this respect, they only are debtors unto the disposure of all the riches and excellencies of the Church, so as others are not, and therefore are to have the benefit and the glory to redound unto them; such is the doctrine of the scribes and pharises concerning the gold of the Temple, both in the ornaments and treasures thereof, so that they are the proper glory and riches, the holiness and the righteousness of the house and Temple of God.  
But what saith the answer of God in Christ, ye fools and blind, that is, ye that are as destitute of, and as far from, the true principles and grounds of God's wisdom, as a natural fool, or idiot, is from the use and exercise of the true principles and reason of a man; ye blind, or dark, not only dark because light appears not, but if the Sun of righteousness be set before your faces, standing still as once the sun did in Gibeon, in Joshuas time, Joshua 10. 12. ye neither will nor can behold the glory of it, no more than those carnal calf merchants could behold the face of Moses, when he had been in the mount talking with God, Exod. 34. 30. and he proves it by argument that they are such; for, saith he, whether is greater, the gold, or the Temple which sanctifieth the gold? whether is greater, that which makes holy, or that which is made holy? but it is the Temple that makes holy; therefore ye are fools and blind to prefer that which is made holy before it: for where are the ornaments of your offices, unless the Church (in your estimation) prefer you? and where are those treasures of gifts you have, if the Church have not distributed them unto you.  
Again, ye fools and blind, is not the Son of God he that makes holy, as well as he that is made holy, and are ye bound more strictly to the one than the other, when as they are both one individual subsistence, Hebr. 1. 2, 3. Ephes. 2. 14, 15. neither is there any place of glory, worship, or holiness, but in that mystical body (in God's account, Ephes. 2, 16.) nor is there any gift, person place, or office, in that Temple and dwelling place of the most high, that is preferred in dignity one above another, save only, as God's opportunity calls for present use and exercise of any of them, and that prefers every one, or every thing, in Christ our true and only Temple, to be chief and have preeminency in its proper time and place▪ Eccles. 3. 1, 11.  
Again, whosoever swears by the altar it is nothing, but he that swears by the gift that is thereon he is a debtor, that is, say these false interpreters, he that is engaged to the altar may dispense with his being present thereat, and his attendance thereupon; even as there is a liberty in the alter itself, to be erected not always of the same materials; for sometimes it is an altar of earth, Exod. 20. 24. and it is also an altar of wood, Exod 27. 1. Sometimes it is an altar of stone, Exod. 20. 25. and sometimes an altar of brass, Exod. 39 39 Yea, and sometimes it is a golden altar, Exod. 39 38. and yet the truth is, the difference of the materials whereof the altar is appointed to consist, gives not the least liberty to dispense with the bond or oath; so as to be freed of, or absent from the altar in any respect. For the difference of the matter whereof the altar consists, is only to declare unto us, that when Christ, God's true and only memorial is erected and proclaimed unto the sons of men in the world, when they through a misconceiving spirit, and miscarrying womb, Hosea 9 14. do cast that memorial of God into a form carnal; and set up a statue destitute of the life of God, then are the Saints of God by his authority and appointment to erect the worship of God, to consist in things as far differing from their carved form, as wood differs from earth, and stone from wood, brass from stone, and pure gold from brass, and yet not declining nor departure from the altar in any respect.  
Hence it is that the Spirit of God in its metaphorical expressions by the prophets, in the appointments of the worship of God (in holy Writ) by its elegant allusions to things within the sphere of humane capacity concerning the ceremonies and services of the law, which carnal Israel understanding according to humane reason, framing and erecting forms unto themselves accordingly. The same Spirit of God in the prophets thereupon, inveighs against them, cries them down, and disannuls them, as being man's mere inventions, and no part of the scope of the Prophet, nor any thing of the mind, and intent of the Spirit of God, Isaia. 1. 11, 15. Psalm 40. 67. Hebr. 10. 1, 9  
Again, these false interpreters will confess that Christ is the true altar, because the Apostle affirms so much Hebr. 13. 10, 11, 12. but their confession is merely verbals: for they say Christ is the altar only as he is God, and the sacrifice as he is man, when as the truth is, there is no office or act, appertaining unto the Son of God, that can be ascribed unto a nature which is not of twain made one, Ephes. 2. 15. for if God at any time, or in any thing, had reckoned himself one of, or absent from, the son of man, no possibility had been left to have cast up or found out another form, for he is the Lord that changeth not, Mallac. 3. 6.  
But these men say, however men may be engaged to the altar; yet they are not bound always to attend voon, and be present with, the Lord Christ, who is the true altar; for he now only resides in heaven, a place remote from the Saints on earth; as though Sh●cinah, (according to the Chaldee phrase) the divine presence, or grace, were so bound up in one Son of God, as not extending itself to another; as a first born of God also, of whom our Apostle affitms that there is an assembly and Church of them, Hebr. 12. 23. or as though humane nature in one of God's holy ones, were nearer to divine grace and fatherly compassion, then in any of the rest of that stock, whereas the Apostle affirms, that through the great and precious promises we are made partakers of the divine nature, 2. Pet. 1. 4. plainly showing, that the proper subject of the promise, (which Christ in us the hope of glory) and the divine nature are never separated; which is the subject matter and mystery of the Gospel, Coll. 1. 27. 2 Cor. 1. 20. Wherefore to hold ourselves not bound to the reality of the presence of the altar is to deny and falsify the mystery of the Gospel, for the whole form and frame of the worship of God consists therein.  
Therefore it is called in Hebrew Mizbeach, and in Greek Thusiasterion, that is, the Sacrificatory, or place of slaying the sacrifice, as being that whereby the world is crucified unto us we unto the world, Gal. 6. 14, 15. therefore when the prophet foretells the calling of the Gentiles, under the term of Egyptians, he saith, In that day the altar of the Lord shall be set up in the midst of Egypt, and a pillar by the border thereof unto the Lord, and it shall be for a sign and witness unto the Lord of hosts in the land of Egypt. Isa. 19, 20. that is, it shall testify the deliverance of the people from all ways of Idolatry, and their investment into the whole frame of the pure worship of the true God.  
Somet ●es the altar is called Ariel, that is, the Lion of God, Isa. 29. 1. as that which devours all adverse power which opposeth any part of the purity of God's worship, as it is erected in Christ, who is that true pattern shown only in the mount, Acts 7. 44. Exod. 25. 40. Hebr. 8. 5. therefore the altar is sometimes called Ha●el, that is, the mountain of God, Ezekiel 43. 15. as that which is lifted up, and established, above the heights and tops of the principalities and powers of this world, the platform whereof cannot be seen by any, but only him, who is taken up into the mount to converse with God therein.  
But the false interpreters affirm, that whosoever swears by the gift on the altar he is a debtor, or bound and engaged thereby, that is, such as are engaged in the gifts laid on the altar, or exercised in the form of worship, as the gift of tongues, the knowledge of arts, the gift of forms of prayer, or of preaching, exhortation, admonition, or reproof; they only who are invested into these, in the way of a Judaical, Levitical and literal law, or law of the letter, that is, according to that humane order where they live, these are bound to the presentation, exercise, and ordering of these gifts as their proper trade and calling, exempted from others of the household of God: And that all the rest of the people are engaged unto these gifts, to yield their submission unto them, as also to maintain the parties thus gifted in the exercise of them, the parties also being gifts themselves unto whom the people are bound and become debtors, concluding that pastors, teachers▪ prophets, Apostles, and Evangelists are given of God unto the rest of the people, Jerem. 3. 15. Ephes. 4. 11. therefore the gift binds, but not the altar, say they.  
But what saith the answer of God to these men, ye fools and blind, that is, ye are fools and idiots with respect unto God's wisdom and manner of arguing, even as a natural fool void of reason, is not in a capacity to understand reason, neither to receive it or give it out; no more do you understand the way of God's wisdom, either to propose it to others, or to receive and approve of it when it is propounded to you; ye are blind also, or in the dark, not for want of the light shining; for though the Son of righteousness cast out his beams upon you, Matth. 5. 45. ye perceive nothing, nay, ye turn light into darkness in yourselves, And if the light that is in you be darkness, how great is that darkness, Matth. 6. 23. for the God of this world, that is, the wisdom of this world hath blinded the minds of the infidels, that the light of the glorious gospel of Christ, which is the image of God, should not shine unto you, or should not shine in you, 2 Cor. 4. 4. for the world by wisdom, or in and through wisdom, is ignorant of God, 1 Cor. 1. 21.  
Now to evince this his taxation, he interrogates, whether is greater the gift, or the altar that sanctifies the gift; he confounds them in their own wisdom, to prove them fools and blind in the wisdom of God: for in humane reason, that which makes holy must have the preeminency of that which is made holy by it, the Author and Fountain is greater than the product and the stream, so that to strive against the wisdom of God, brings a man to turn fool, even in humane argument.  
Again, in point of Gods arguing they are fools and blind, for Christ is the altar that makes holy, Heb. 13. 10. he is also the gift that is made holy, john 3. 16 john 17. 19 and if he be the one and the other▪ which is of greater estimation and value; for Christ is one, there is but one lord Jes● Christ, in whom are all things and we in him, 1. Cor. 8 6. he being one, there can be no choice in one, nor preferring of one before another; for what he is, hath the worth and weight of the Son of God in it, and therefore they argue not according to the order of God's wisdom, which is not extant in the truth and substance thereof but only in Christ, 1 Cor. 1. 24. whence Christ infers a threefold argument for the conclusion of this point.  
First, therefore whosoever sweareth by the altar, sweareth by it and by all things thereon, that is, no man can be engaged unto the true altar, the Son of God, in whom the enmity is slain, Ephes. 2. 15 16, the flesh killed and crucified in all the affections and lusts thereof, Galat. 5. 24, 25. but he must be engaged and sworn unto all things that belong and appertain to the Son of God; for himself and his furniture are inseparably one, and can never be divided, whosoever therefore is bound over unto God by faith in Christ, is bound over to the gift of prayer, prophecy, intercession, mediation, to the gift of Pastor, Teacher, Evangelist, Apostle, Priesthood, Kingdom, and whatsoever appertaineth unto the Lord Jesus that true altar, for the altar without the gifts is useless and attains not its end, and what gift soever not found on that altar, is void of holiness and falls short of acceptation before God and good men.  
Secondly, he infers that whosoever swears by the Temple, sweareth by it and him that dwells therein, that is, he that is engaged to the palace, or place of God's abode, which is the Church of God, made an habitation of God through the Spirit, that man is also engaged and bound over unto the inhabitant and indweller, the Lord himself; for there is none engaged unto the house of God, but by engagement unto God himself; for they are not twain but one entire being, so that none can erect a house or habitation for God, but it must be framed in a capacity to suit such an inhabitant, who is incomprehensible, which nothing can do in heaven or in earth, but only the Son of God, Jesus Christ; and none can describe an inhabitant fit to furnish and fill such a Temple or palace, but it must be the Lord alone that can do it, when we set forth the Temple therefore in its true form and beauty, we only declare the glory of Christ in that consideration, therefore he saith destroy this Temple, and I will build it up in three days speaking of his body, John 2. 19, 20, 21. not only of his body doctrinal, born of the Virgin Mary, which may be construed literally and carnally, as well as spiritually and heavenly, john 6. 51, 58. but of his body mystical comprehending all the Saints of God which if a man eat or communicate in, he lives forever.  
And when we describe him that dwells in the Temple, we only set forth the glory of the Lord Jesus, who dwells not in temples made with hands, that is of man's building according to humane reason and art, Hebr. 9 11. for the heaven of heavens cannot contain him, 1 Kings 8. 27. 2 Chron. 6. 18. much less an house coupled together, according to those mean and beggarly thoughts of men, whereby Churches are erected in these days, which men may be bound too to day, & lose to morrow; which is all one to say a man may be faithed and betrothed to Christ to day, and unfaithed and divorced to morrow, which is no less then to fall away from grace, which such bvilders seem to inveigh against: for the Temple and he that dwells therein are one, never to be separated, no more than God and man can be separated in Christ, therefore such pharisaical interpreters who erect Churches as true Churches of God, that admit of decay, and falling from God in whole, or any members thereof, are they who have deceived and undone the world from the foundation thereof, unto this day, and are the proper witches of the world which the Scripture intends; and that they may pass without notice being taken of them, they expound the word so, as it may be applied to poor silly women, whom they can entangle and trap in their talk, and so make such the guilty persons and authors of mischief.  
But the Temple and he that dwells therein is one, undivided, and never was, nor shall be separated, whatsoever the pharises teach to the contrary, which our Apostle elegantly declares, saying, and hath put all things under his feet, and gave him to be head over all things in the church, which is his body, the fulness of him thht filleth all, Ephes 1. 22. 23. in whom all the building fitly framed together, groweth unto an holy temple, in the Lord in whom you are builded together, for an habitation of God in the spirit, Ephes. 2. 21, 22.  
Thirdly, Christ useth another argument to evince the truth against these false interpreters, which is an explication of the former, saying, And he that sweareth by heaven, sweareth by the throne of God, & by him that sitteth thereon, that is, he that is engaged and bound over as by oath unto heaven, he is engaged to the throne of God, that is, to the kingly authority of the Son of God, Psalm 132, 11, 12. and to him that sits thereon, to sit, is to abide and continue, or dwell, Psalm 1. 1. Psalm 2. 4. in the execution of that authority, the word translated seat, or to sit, signifies also, an assize, session, or assembly for the use and skilful ordering and disposing of all things, so the Hebrew word Moshab is taken in Psalm 107. 32. see what follows to the end of the Psalm, the throne and him that sits thereon, are one entire thing, for the unction is upon none, but Christ the anointed of God, and the exercise of this unction, cannot be found extant but in the Son of God alone.  
And whereas he brings in heaven and the throne of God to be one and the same, so that he that swears by heaven swears by the throne and him sits thereon; it is to explicate his former argument, that as by heaven here, we are not to terminate our thoughts in these visible heavens, or in any thing or place limited according to the bounds of a creature, but according to the throne or authority of the Son of God; even so we are not to terminate our thoughts in a Temple or altar, in what sense soever they may be taken, if their edifice and form were either erected, or shall pass away in time, which is the doctrine of the pharisaical and false interpreters.  
But true interpreters terminate, the subject matter of their doctrine, in that state of the Son of God, who is the first and the last; yea, it is he alone, who is, and was, and will be the same, Revel. 22. 13. Revel. 1. 8. out of whom, or out of which, the heart of man can never enter into rest, Hebr. 4. 6, 11. And these deceitful prevaricatours of the law, in dividing Christ in matter of doctrine, they divide themselves from Christ by unbelief.  
And thence is brought in the ground of the denunciation of the fift woe laid down in the 23, 24. verses; which consists in their tything of mint, Annis, and Commin, and neglecting the weighty matters of the law, wherein observe, 

1. First what they do, they tithe mint, annis, and Commin.  
2. Their Neglect, that is, of the weighty matters of the law.  
3. Wherein these weighty matters do consist, that is in judgement mercy and fidelity.  
4. Wherein their doctrine and practice out to appear, that is in doing these weighty things, not leaving the inferior undone.  
5. A severe charge laid upon them, to be blind guides.  
6. Their gross hypocrisy in straining at a gnat, and swallowing a camel.    
1. For the first, they take tithe, and they also pay tithe, as Matthew, and like compared together, declare, for so the law appoints in tithing or taking the tenth, two things are to be considered, as the first born are known to be the Lords, in that they first open the womb, and none can deny but the right of inheritance belongs unto them: Yea, that first born of God Jesus Christ, is known to be the Royal off spring of the most high, by opening the womb of eternal life unto us, or in us; so that none can call into question the blessing of the birthright, being he is descended of God.  
But the tenth, as considered in the flock or in the field, none can give a reason why the rod should pass upon this rather then upon that, Levit. 27. 30, 32, 33. even so the sons of God, as they spring out of the earth, and are form of the slime and dust of the ground, Gen. 2. 7. no man can give a reason, why the rod or sceptre of Jesus Christ should fall into the hand of this man rather than that, which God hath left in their sins, and given up unto wrath, for by nature in that refpect, we are the same which they are, Ephes. 2. 3.  
2. Again, the word tithe, or the tenth, comprehends all of that kind which is presented, even as the whole law is comprehended in one of those ten words (for so the phrase is, Deut. 10. 4.) which God spoke unto Moses, for it is fulfilled in this one word, love, Gal. 5. 14. Rom. 13. 10.  
The tenth also is taken for eternity, by the verdict of the word of God, the tenth generation is expounded to be eternity, Deut. 23. 3. by the Spirit of God; so that the tenth comprehends all times and all things, which nothing but the Son of God can do, who only is that all in all, Ephes. 1. 23. who is an inheritance falling by lot in way of tithe, Psalm 16. 5, 6. as well as in way of a purchased possession, Ephes. 1. 14. as really, as he is a son by adoption, taken out of the house of a stranger, as he is man, and a natural son, the true offspring of almighty God also, as he is begotten of the father of lights, john 1. 13 14. james 1. 17, 18.  
So that as the Hebrew word, Mass, is often used for tribute, signifies, sufficiency, or enough, and is so translated Deut. 15. 8. because it gives an interest in him that pays it, and to all that he hath, if occasion be; even so the tithe comprehends, an alsufficiency or enough of all thiugs whatsoever; which is not elsewhere to be found but only in Christ. Let earthly tithe-mungers who translate the Gospel into transient things: weigh this point well, and know they are these deceitful pharises.  
3. Add further that in tithes the priest is to pay tithe, as well as to receive it, for he is appointed to pay the tenth of the tenth, Nehem. 10. 38. Therefore the Spirit of God saith by Matthew, ye pay tithes of mint, Annnis, and Commin, speaking to these hypocritical teachers or expounders of the law.  
But Luke hath it, ye tithe (as taking tithe) the Mint, the Rew, and all manner of green herbs, Luke 11. 42. So that they receive inferior and base things of the people, as things acceptable unto God, and a satisfactory refreshment and comfort to themselves in lieu of their labours, which have not the fullness of the fruits of righteousness in them, which are by Jesus Christ; and as they get an interest in mean, earthly, and carnal things, received from the people in Schools. Synods, Libraries, Counsels, and carnal cases propounded unto them; which is the tenth received by them to live upon, as the life and sufficiency of their ministry, which is as plainly preached unto the world, as the labours and benevolence of the people is, and must be, the life of their bodies, or else their doctrine cannot be afforded unto them.  
So likewise, they pay tithes of like nature, giving them out into the chambers of that earthly house made with hands, that is to say, into persons and congregations built up only in way of humane wisdom; for when these things thus received, have passed in their hands under the rod or authority of Egypt and not of Israel, than they carry out the tenth as it falls in their ordering of it; as the proper store provided by God for the food and refreshment of the poor, stranger, fatherless, and widows, in an apish imitation of that house of God not made with hands, but eternal in the heavens, Nehem. 10. 34, 39 Deut. 14. 28, 29. Deut. 26. 12. 2 Cor. 5. 1.  
The things therefore that these expounders of the law do receive, and pay as acceptable unto God, in point of tithing for, and to God, are mean and transitory; yea, there is nothing wherein their doctrine doth consist, that shall be able to pass under the natural death of the body with them; but their whole religion ends and perisheth there: for whereas the Apostle concludes, that now abides faith, hope, and love, these three, but the chiefest of these is love, 1 Cor. 13. 13. they not understanding the Apostle in that (no more then in the rest of his doctrine) do conclude that love is chief, because it abides, and the others cease, at the end of this life.  
But love, according to their sense, ceaseth also, for in this life (they teach) we love God in, and through another mediately, but then we shall love him immediately, which is not only love in another respect, but also another kind of love, even as among men in humane love; a man may love a woman as a neighbour, but to love her with a matrimonial love is love of another kind, so that their whole religion is to seek after death, yea love itself, that conjugal virtue.  
Add further, their God ceaseth at death, for they teach that God in this life, accepts of his children, in, and through another: but after this life he accepts of them immediately in themselves, but if ever God change his relation unto, and respect of, a Son of his, begotten of his own will, james 1 18. he ceaseth to be God: for the true God is as constant in his relation and motion in every good gift and perfect giving, as that father of lights in Christ, without shadow or motion of turning, james 1. 17. as the body of the sun in the firmament (which gives light to the world) is free from any stain of darkness in itself, or motion to turn from that course which it hath held from the beginning.  
The doctrine and practice of false interpreters in point of tithe, is mean and transitory, consisting of Mint, Rew, and every green herb; now the herb is given and appointed by God, not only for food unto man, but also for every beast of the field▪, for every fowl of heaven, and for every creeping thing on the earth, Gen. 1. 29, 30. So that the acceptable thing in the doctrine of the lawyers, is that which is common to the unreasonable creatures, together with mankind, as the herbs of the field are, wherein so much is signified unto us: for if they preach the acceptable thing in rule and authority, carnal and temporary, wherein the Son of God, Christ is not extant, then have recourse to the Lion, whose roaring shall make the people afraid, that is, his people, the beasts of the Forest, Amose 3. 8. is the order of a commonwealth extolled: go to the Beehive and you shall see wonderful devises in the desposure of things therein, for the commodity of the whole is preaching or speech, forewarning of eminent danger (though temporary) for pharises deceitful, cannot give warning concerning eternal danger, because they know it not, no more than they know eternal deliverance, and they are ignorant of Christ in whom only it is: Then go to the fowl that watcheth whilst the rest feed, and you shall hear him speak in the language of the rest (sufficiently for their flight) that danger approacheth their doctrine of excellency in an host, or army, as in their sense. Go to the Locusts who all go forth by bands, Prov. 30. 27. though they have no king, yet their natural instinct leads them in marching out to make spoil, and the horse is fitted with skill for the battle, Prov. 21. 31.  
If the observations of times and seasons be acceptable, go to the Stork and the Crane, who observe the time of their coming, jerem. 8. 7. yea the appointed time.  
If you accept (as a thing acceptable to God) bodily exercise in all diligence, with prudency and study to forecast; then go to the people of the Aunts or Pismires, who have the art and exercise thereof, without any guide or governor to teach or command them therein, Prov. 6. 6. Prov. 30. 25.  
If you will see care in buildings and fortifications, you shall find it without instruction or command in the people of the Coneys, whose house is the rock: and the Fir-tree the Stork nestles in, for there is her dwelling, Proverb. 30. 26. Psalm 104. 17.  
If you exalt conjugal ties of love in your marriage Sermons, go to the Turtledove, who hath it without your teaching or pains of study.  
If you take pains to declare the excellency of art, go to the Bulfinch and the Lenot, who shall learn a musical note as well as a man; and if you plead for comeliness in apparel, go to the Lily, Matth. 6▪ ●8. and know of it who taught it so modestly to array itself; in a word, for eating▪ drinking▪ sleeping, marrying, giving in marriage, feasting, fasting, procreation, and the like; are but as the herbs of the field, which other creatures may partake of as well as man; and what but such inferior things as these, doth the doctrine of the pharises employ itself in, and busy itself about which are things that the instinct of nature brings forth; whereby that glorious image of the Son of God, wherein man was made, is vilified and debased, by turning it into transient and corruptible things, Rom. 1. 23 Psalm 106. 20. whereas there is not one point in the true doctrine of the Gospel, but it is properly eternal, according to the true scope and proper intent of the Spirit of God in the Scriptures of truth: for however, Christ Jesus the Son of God (who is the subject matter and sum of the Gospel) is a man, a creature of time, as truly as he is God the Creator and eternal; yet he is not to be reckoned or accounted of in any thing according unto man, but of God, for as his conception is, so are all the things of Christ, Matth. 1. 20. which is not by man, but by the holy Ghost: for as the woman's name is not reckonable in marriage, but only the name of the man; therefore in the beginning the woman and the man are both called Adam, Gen. 5. 2. so all the things of Jesus Christ have their denomination of God and not of man, and are to be extended according to the dimensions that are in God, and not bounded within the compass of humane capacity in any point of the Gospel whatsoever, his power is the power of God and not of man, 1 Cor. 1. 18. Rom. 1. 16. his wisdom, is the wisdom of God, Prov. 8. 1 Cor. 1. 24. and not humane, the wisdom of the world, his love is the love of God shed abroad in the heart, that many waters, or that all waters cannot quench, neither can the floods drown it, Cant. 8. 7. and not love humane, the love of the world, which is enmity with God, james 4. 4 his compassions are the compassions of a God and not the compassions of man, Hosea, 11. 8. whose mercies are cruel, Prov 12. 10.  
Woe be to the scribes and pharises therefore, who falsely interpret the word of God; for the deceitful construction thereof was that which first hatched sin and brought it out in the world, and hath been the continuation thereof in the sons of men unto this day, Gen. 3.  
Therefore the true ministers of the Gospel, and interpreter of the word of God, receive nothing as the tenth, as an acceptable offering unto God, whatever it be, that hath not an alsufficiency and eternity in it, bearing the proper form of the wisdom of God, and not the wisdom humane; which wisdom of God is only extant in the faith of Christ, and this they offer according to its proper nature and distinct quality, unto the Lord as a heave offering, as is appointed, Numb. 18. 21. 32. and a wave-offering, the tithes are a heave-offering unto the Lord, as being such as are lifted up and transcend all temporary things whatsoever, otherwise of on acceptation before God, or esteem of an holy minister or a messenger of the Gospel.  
They are also offered as a wave-offering shaken to and fro, or as the word signifies, and is sometimes translated, sifted in a sieve, Jsa. 30. 28. that is, the tithe which God intends in his word, are sifted from all earthly and transitory things, or commixtures, consisting only of that simplicity which is in Christ Jesus, that only acceptable thing before God in all the men of God, 2 Cor. 11. that ever lived or shall, in this transitory world.  
Contrary to this is Satan's desire in all the men of Belial, to winnow, or sift as in a sieve, the disciples of Christ, that if it were possible nothing should be left in them of that simplicity that is in Christ, but turn all things into that which is corruptible, and perish in the use, as they do the doctrine of receiving and paying of tithes, Luke 22. 31.  
The ministers of the Gospel, therefore even men, the Levites; as they are said to pay tithes unto Melchisedech in the loins of Abraham, Hebr. 7. 9, 10. are offered to the Lord as a wave-offering, sifted as in a sieve, and cleansed from all humane conjectures, and carnal interpretations of the word, Numb. 8. 11. so the Apostles were waved, or as the Greek translates the word, separated unto the Gospel, as sifted from all the carnal traditions of men, and earthly conjectures in the opening of the wotd of God, Rom. 1. 1 Acts 13. 2. approving of nothing, as being the scope or any part of the mind of God therein, which hath not an alsufficiency, and eternity therein; and thereby themselves are a sifted offering, or gift, as the Greek translates, for the ministers of the word of God are called gifts, Ephes. 4. 8. 11. Wherefore when he ascended on high, and led captivity captive he gave gifts unto men, or gave gifts in the man, or g●ve men of gifts. Therefore the first fruit, were given as an oblation and heave offering to the Lord, the fi●st fruits signifying, as the Hebrew phrase is, plenty, r peness▪ or fullness; or as the word first imports the beginning or original or fruit, Exod. 22. 29. Exod. 23. 19 which is found only in Christ, the fullness of him that fills all in all, who is the beginning of the creation of God, and in the beginning was the word, and the word was with God, and the word was God, Ephes. 1. 23. Revel. 3. 14. john 1. 1. And so is the tribute signifying sufficiency or enough, given as a heave offering to the Lord, Numb. 31. 14. which is the proper portion of Jacob, that when he gives a present to E au of things not naturalised to himself, as his wives and children were; he retains in himself with respect to them, enough, or sufficiency, all, or all things, as the word imports, Gen. 33. 11.  
Therefore when the ●ithes, yea, the tenth of the tenth is given out into the chambers of the house of the Lord, Num. 18. 26. Nehem. 10. 38. Exod. 22. 28. 29. as the store and provision for the poor, the stranger, the fatherless, and the widow, which indeed are the places of abode, the chambers, treasuries, and storehouses of the word of God; that is to say, such as are poor in spirit, whose proper interest is the kingdom of heaven, the stranger alienated, and as outcasts, with respect unto carnal Israel; the fatherless, that is, such as are not begotten of flesh, nor of blood, nor of the will of man, but of God, and the widow; namely, such unto whom the law of works, their first husband, is dead, Matth. 5. 3. Psalm 147. 2. john 1: 12, 13. Rom. 7. 2. And he that gives not in, unto these chambers and treasuries of the house of the Lord, that which is food convenient and in due season is a wicked steward, and false interpreter of the word of God, which is not done in any thing wherein there is not ripeness and plenty in the thing commended unto them, as also▪ it must be seasonable, that is, of the time and age of the Son of God; even the first-fruits, or beginning of all fruits, and the choice, fullness, and perfection thereof, as being ripe in the present time and necessity.  
2. Whereupon the second point is brought in, that where this is wanting there is neglect of the weighty matters of the law, that is, where, or in whomsoever, transitory things are strictly exacted and stood upon, as being the subject matter (in the inten● of God) of the doctrine of the Gospel; yea, such things as other creatures may (after a sort) be conversant in, as well as man: these persons are such (of what rank soever they may be) as do debase, undervalue, and have in contempt, the grand principles, and main pillars, of that law of the Spirit of life which is in Christ Jesus, and prefer things which perish in the use, before the things of duration, wherein the grace of salvation doth only consist.  
3. The third point therefore declares wherein this grace and weighty matters of the law doth consist, and that is,  
1. In judgement, that is, ability to discern, and authority to give sentence, of all things according to the nature and end of them, designing them to their proper use, not vilifying, or exalting, not shortening or extending any thing▪ above, or below, the proper nature and end thereof.  
2. These weighty matters of the law consists in mercy, now this word mercy, by conference of the Scriptures, is of large comprehension; the Hebrew word Ch●se●, signifies a sacred affection of mercy, piety, grace, piety, grace, benignity, and bountiful good will to any without respect of person, or reward; sometimes it is taken for bounteous and liberal exercise of mercy in giving, sometimes for the mercy or bounty received, for clemency, commiseration, compassion, tenderness, and love, gracious kindness, or glorious grace, called in Greek sometimes Doxa, glory, 1 Pet. 1. 24. Sometimes Eleos, mercy, which are used indifferently, one for the other, as appears by comparing Hosea 6. 6. with 9 13. and hence it is that a godly man is called in Hebrew Chasid, that is, gracious, or merciful, Psalm 4. 3. In the former they neglect and despise the law, as it is concerned in the true and strict view and sentence of things, as a righteous Judge; and in the second, they vilify and contemn the law, as it comprehends all that, tender care, compassions, givings, and forgiving, of a gracious and merciful father.  
Of such like consequence is that mint-like washing, in outward and bodily baptism, that cummin-like eating and drinking in that humane frame of the Sacrament of the supper, that Annis-like gathering together a temporary congregation, which men call a Church, and that Rew-like censure, of excommunication, out of such a corruptible incorporation, with all the green herbs of such like nature, which may be food for the beast as well as at the use and service of the son of man.  
3 The third thing wherein the weight of the law consists, and that is fidelity, which is ready, seasonable, equal, just, and fruitful, disposure of whatsoever is committed to any in trust, now God hath committed his word and law unto man to be interpreted, wherein he alone himself is expressed and made manifest, therefore mankind only expresseth and welleth out that Image and engraven form of his subsistence, Hebr. 1. 3. And to falsify this word and law terminating it in trivial, temporary, and transient things, and bodily exercises, is to falsify the Son of God, in whose heart only the law is; and is the very frame and form thereof, Hebr. 10. 5. 10. Psalm 40. 6, 7, 8. which is no less then to disallow of the whole workmanship of God, and to charge his Royal intention concerning the son of man, to be that which it never was, which is no less then to give that which is truth itself, the lie, Rom. 1. 25. but let God be true, and all such interpreters shall be found liars, Rom. 3. 4. 1 john 1. 10.  
No man can deny, but that the whole word, and so the whole work of God is committed to every one of the sons of men for the management thereof; even as certainly as the whole kingdom of Israel's, and not a part, was committed unto Saul in point of government, and it was the whole kingdom which was rend from Saul and given unto David, 1 Sam. 15. 26, 29. for the ordering and government thereof: for it is the difference of unction that breeds the difference of kingdoms in point of acceptation before God. Therefore it is that David desires that the head o, l, or the oil of the head come not upon him (as the words ought to be rendered) Psalm 141. 5. that is, that chief and principal ointment which is the headship of S●ul my potent enemy, Psal. 140. 9 namely, that wisdom humane in the glory of the flesh, set forth in the sparing of Agag so honourable a Captive, subjected unto him for glory, and the beasts to offer in sacrifices to God, as man's wisdom being as far from attaining the things of God according to his judgement, that is, the judgement of God, as a beast is from attaining the things of man. So that Saul hath the management of the whole kingdom, turned into a kingdom of darkness, by disposing of it by that oily supplement of man's wisdom the headship thereof: But as it translated unto David, it is managed by the wisdom of God, that unction which teacheth all things; preferring the things of God in the vilification of things humane, things eternal, not seen, by the reason of man; vilifying things which are seen▪ and transitory, obvious to carnal sense, 2 Cor. 4. 17, 18. and upon Saul the anointed David will not lay his hand, that it may appear unto all men that there is in that way of Rule, sufficient matter of destruction in point of handling that sword of the Spirit, which is the word of God, Ephes. 6. 17. turning it upon his own breast for his own voluntary ruin, 1 Sam. 31. 4. 5. but when David, cut off a lap of saul's garment, as a testimony that the honourable ornaments and robe of the kingdom was translated unto him, through that holy unction of the Spirit he was touched in heart, that is, felt, and was really sensible (through that Spirit of God) of that weight of the glory of God, put upon him for the governing and ordering of all the things of the house and kingdom of God, 1 Sam. 24. 5. as all the Saints of God are, which partake of the same Spirit, Phil. 1. 27. though the spirit of Saul think so meanly of David's hold, or cave; that he makes it a place wherein to uncover his feet, which base and mean spirit of Saul ends in the justification of David's innocency, and vindication of his glory, and the just condemnation and shame of his enemy, in the guilt of his own conscience, 1 Sam. 24. read the whole chapter.  
To conclude this point, the whole word of God is committed to every man in trust for the interpretation of the whole, as really as in any part; for the law is full in one word as in all words, Gal. 5. 14. and there is a vacuity, and breach in all, if in any one, james 2. 10.  
He that interprets therefore by the rules of humane wisdom, which education and bringing up in the Schools may attain unto, he falsifies the word of God, not only in point but in all and every particular that concerns the glory of God in man's salvation by Christ; and whosoever interprets according to the wisdom and spirit of God, if he justify the Son of God in any one point of the Gospel, he is a fulfiller of the whole law, even as John, and Jesus, considered in that one act of baptism original, and ministerial, the baptised; and the baptizer, do therein fulfil all righteousness, Matth 3. 15.  
Woe be to him therefore, that neglects this weighty matter of the law, namely, fidelity in this trust of the word of God committed unto him, the first stands in judging and deserning of all things, the second in the bounty and goodness of all things; and the third, in the safe custody and right distribution of all things, which Luke comprehends in two, that is, judgement, and the love of God, Luke 11. 42. to show that the love of God (opposed to the love of the world, james 4. 4.) is the very original and fountain of all bounty, benignity, goodness, and mercy; out of which love there is none to be found; but every man seeks himself, or his own things, and none the things of Jesus Christ, Phil. 2. 21. Again the love of God is the proper cause and fountain, of all trust and confidence, for true custody and conservation, and right distribution, and laying out of all things, without which there is none from whom we may expect mercy, nor in whom we may repose trust, or have any affiance in at all.  
4. The fourth point observed, wherein the doctrine of these scribes, together with their practice ought to appear; and that is▪ in doing these weighty matters of the law, and not leaving the other undone, wherein is contained two points.  
First, that the matter of true information, and light breaking forth from the word of God, hath in it, as real reproof and conviction to the wicked, as it hath true justification and acquaintance therein unto the godly. The splendour and shining forth of the light in the beams of the Gospel, is the only way and means of condemnation to the enemies of Christ, and that makes the friends of antichrist, and limbs of Satan, so fearful of that day which springs from an high, and so diligent to guard the world by humane orders, left it should visit the same, Luke 1. 78, Psalm 2. 1, 2, 3. Acts 4. 26, 27.  
Secondly, the due observation of the prime weighty, and chief things in the law of God, is the only way and means of regulating, and bringing into orderly practice all inferior things whatsoever, whereas the preferring of mean and transitory matters, is the devastation and ruin of the whole order, and full intent of the law and work of God.  
And whereas men think the invalliding of all earthly things is the inlet of all disorder, it is nothing so; but it hath the order of God in it, as he is the God of order and not of confusion, 1 Cor. 14. 33. For as God in creating of all things which are inferior to his Son, had respect unto him in them all▪ not terminating his love and delight in all or any of them, but only in his Son, Prov. 8 30. all the rest of the creatures being as so many significant, or Hieroglyphical intimations, to point us with the finger to the Son of God; even as the Star (a night light) directed the wise men of the East to Christ, Matth. 2. For they are all of such nature, that according to the eye which beholds them, they either lead men to turn in to Herod, to get intelligence, as though Christ were of such offspring and so to lean upon the bare letter of the Scripture, which can never give satisfaction from his priests, scribes, and pharises; therefore he commands the wise men to bring him word; or else notwithstanding Herod's command; they direct (as the wise men were as in a dream) to turn from Herod and his priests, and go another way. And when man hath attained to the end of all things which is Christ, he judgeth of all things not by man's day, or light, 1 Cor. 4, 3. but according to the light or judgement of God, not only of his own estate in Christ, but of all things, inferior and subordinate unto that, according to their nature, end, and use, and is possessed with a disposition and heart, to order and dispose of them all accordingly, being freed from those bonds and injunctions which lie upon that spirit of the world, in the exaltation or vilification of them, therefore neither monopolizeth, nor dissipateth beyond bounds, but can say with Agur, Give me neither poverty no riches, but feed me with food c●nve ient for me, Prov. 30 8. and therefore is disposest of that Spirit of contention about them, that sore plague of vexation in the world, 1 Cor. 6 1, 7. Matth. 5. 39, 40, 41. which by setting their hearts upon that which is not, every man becomes a vexation, and tormenter of his brother; yea, man becomes a trouble and vexation unto himself, and all is about means to accomplish their ends.  
But whoever attains to the end of the law, which is Christ: he is the end of the law, for, or in, righteousness, in every one that believeth, Rom. 10. 4. he also attains to the means to bring about that end, for the proper end of the Lord in all; and the means to bring about that end, are all really, and substantially, founded, reside, and are in being and exercise in the state of Christ; so that the beauty, worth, and dignity of, and contention about all things, is blasted unto him, and are become as the flower of grass Isaia. 4. 6, 7. save only that state of the Son of God where all things are realized and eternised, both in point of an end, and means to bring about that end.  
For Christ is the end finishing and topping up of all righteousness, for he is that righteousness of God, higher then which none can ever ascend, Rom. 3. 21, 22. Christ is also the means to bring unto this end, for he is that law of righteousness which bindeth over thereunto, Rom. 9 30, 31. and so Christ is made unto us Righteousness, 1 Cor. 1. 30 by whom all the seed of the promise do become righteous.  
Secondly, the end of the commandment is love, 1 Cor. 1. 30. and God is love, that is, the Son of God is love, who consists of twain without which love is not perfect, nor can it be in exercise, Christ also is the means to attain to love; for it is the love of Christ that constraineth, 2 Cor. 5. 14, and is the means to carry us on in all things, for love suffereth all things, it believeth all things, it hopeth all things, it endureth all things, 1 Cor. 13. 7. it never falls away rejoiceth in the truth, 1 Cor. 13. 6, 8.  
Thirdly, Christ is that contract, and covenant given for the people▪ Isaia. 42. 6. Set forth unto us in that marriage of Solomon and Pharaohs daughter Psalm 45. and he is also that means to bring about that covenant and contract as appears, in all those solicitations, invitations, commendations and strong provocations se● forth unto us in that whole book of the Canticles or songs of Solomon.  
Fourthly, Christ is that power of God that none can overcome, and therefore he is said to sit at the right hand, or in the right hand of the power, higher then which none can ever attain, Matth. 26. 64 for power there is taken for God himself, Luke 22. 69 Christ is also the means to b●ing into this power; therefore the Gospel is said to be the power of God unto salvation, Rom. 1. 16.  
Fifthly, Christ is the wisdom of God, set up from everlasting, from the beginning and before the earth, Prov. 8. 23. Christ is also the means to bring forth this wisdom; therefore the Gospel that brings men unto Christ is said to be the wisdom of God, 1 Cor. 2. 6, 7.  
Sixtly, Christ is salvation, therefore the Prophet cries out, behold God my salvation; and again, say thou unto my soul, I am thy salvation, Isa. 12. 2. Psalm 35. 3. Christ is also the means to bring about this salvation, wherein is communicated with us that seal of the Spirit of promise, Ephes. 1. 13.  
Seventhly, Christ is that Real faith, or subsistence of the Son of God, Gal. 3. 23. Heb. 11. 1. who as he is the beginning, so he is the end of all things, Revel. 22. 13. Christ is the means also to bring about this end; for we are saved by faith and we live by faith, Acts 16. 30, 31. Roman. 1. 17. Roman. 3. 27.  
Ye conclude then that a moderate, orderly, and inexcessive course of life, in our converse with the things of this life, consists in this, namely, only to value and esteem of the weighty matters of the law, which is Christ the end of it, and to invallid all things inferior unto him whatsoever; and if once we come to centre ourselves, together with God▪ in that Sonship of Christ, we shall find therein all things come to their highest end, glory, and perfection, as also all means alike glorious, and full of virtue and efficacy, to bring about those holy and honourable ends, in their renewed and continued perfections, which loosens the soul from all the snare; and entanglements of this life, to betake itself unto such ends and means to affect them, as fail not, but dure forever; and so much at this time for the doing of the weighty matters of the law, and not to leave undone, ravel, make, spoil, or misplace things of a far inferior rank:  
5. The fift particular noted in this woe, is a Severe charge, laid upon these false interpreters, calling them blind guides, that is, leaders without light in themselves. or in any that follow them; yea, they are leaders or authorized persons of darkness, having the power of the devils, being the same spirit or off spring of the serpent, that falsely expounded the word of God in the beginning, Ephes. 6. 12. and all their retinue are of the same brood and offspring; for he that teacheth and he that approves of the thing taught, speaks the same thing, and are under the same condemnation; so that every one hath the same office, and are under the same guilt, of being the first opener of the gate or power of hell; and made the first inlet of the wrath of God upon mankind; being the proper author and original of sinking, all that ever did, or shall descend into the pit of destruction; for the guilt, which is the condemnation of the wicked, never departs from the devil that old serpent, which is the spirit of the serpent, which was that spirit of false interpretation, is, and shall be for ever.  
So that every false interpreter, is the ground, original, and cause of all guilt and wrath of the wicked, and so the cause of the cruel crucification of the Lord of glory, 1 Cor. 28.  
Observe also, that whosoever truly opens the word of God, according to the wisdom of God, by that true and only interpreter the Spirit of God, 1 Cor. 2. 9, 16 there is in that the true honour of the first act, and original opening of the kingdom of God, the disclosure of the mind and opening of the first thoughts springing out of the bosom of eternity, the graving of Christ his true form, and bringing forth the Son of God from the womb of eternity, having the honour of salvation upon it; in all the ornaments thereof, and without which act, salvation had never appeared; for it is measured according to the comprehension of God's Spirit and wisdom, and not to be limited to any thing of the creature, no nor confined to any presincts of time, as within that compass to be effected; for than it were not an eternal work, the doing whereof gives being thereunto, and the being thereof consists in effectual working; and so the means of salvation and the end accomplished are never separated but in everlasting conjunction in that mystical body of Christ, as sure as the Creator and the creature are become one therein.  
Hence the Psalmist saith, To the Lord the salvation; upon thy people thy blessing Sela●; for so the words are rightly rendered, Psalm 3. 1. that is, salvation appertains and belongs unto the wisdom, will, power, love, mercy, and compassions of God, and not to any thing proper to a creature; but he adds, upon thy people, thy blessing, that is, that blessing, thanks, or praise; for so the word bless is taken, Deuteronomy the 8. 10 and that which is called blessing, in Matthew 26. 26. is in Luke called thanksgiving▪ Luke 22. 19 So that, that praise and honour, due and peculiar unto God in point of salvation, is upon the people of God: for he communicates it with the son of man, and yet gives not his glory unto another; for as Christ affirms, I and my father are one, John 10. 30. Therefore the Prophet adds the Hebrew word Selah, which hath the signification of elevation, or lifting up; that as man is exalted in the word of God, so his mind is to be raised in admiration, that God hath so made himself forever.  
In conclusion of this point, observe that antichrist is not to be confined to any one particular man, or devil, but every one of that spirit is the original and proper inlet of sin, and inundation of God's wrath into the world, 1 john 2. 18. 22.  
Neither is the disposition, condition, office, and authority of the Son of God, confined and limited unto one man, but every one that is of that spirit, hath that Royal prerogative given or set in him to be the son of God, even so many as believe in that name, john 1. 12. and he that hath not the Spirit of Christ, the same is none of his, Rom. 8. 9 therefore the Apostle concludes the mystery of the Gospel to be this, Christ in you the hope of glory, Collos. 1. 27. that is, the like glory wherein at any time he appears, is really to be expected throughout that his mystical body for time to come, even for ever.  
6. The sixth particular observed in this woe, is, their gross hypocr sie, in that they strain at a gnat and swallow a Camel.  
These kind of interpreters, are very strict in straining out of some things of small value, as very pernicious; and swallow down great abominations as things of nothing, like a man which hath great care to strain a mote or fly out of his drink, but can swallow without let, a mountain or powerful serpent.  
They can strain out the gnat, of dipping into or sprinkling with water in their entrance into their Church; as also gestures and vestures in the exercises of their Church, but they can swallow down that abominable idolatry in falling down before, and attributing unto, the creature that which God never intended, who desires mercy and not sacrifice (which will pass away as the early cloud and as the morning dew) and the knowledge of God more than all burnt-offerings, Hosea 6. 4, 5, 6.  
Yea, such perfunctory services are nothing but rebellion against God's command, in the weighty matters of the law, and as the sin of witchcraft unto the people, 1 Sam. 15. 21, 22, 23.  
These men can carefully strain out of office, such as have not been trained up in some university, and attained to orders merely humane; but they can swallow down thousands that never came to the knowledge of the mystery of God; nor the operations of his spirit, only expressed therein, and not elsewhere to be found.  
Yea, they can strain out, by death of the parties, an act of adultery, committed between creatnre and creature (as brute beasts) and in the mean time swallow down that sin of iucest, in bringing the holy and eternal word of God into copulation with earthly and transitory things, as a temporary Church erected in time, and in time dissolved, officers ordained in time▪ and in time may be deposed, or by death, abrogated and void; ordinances, that may not only be changed in time, from one form into another, but also surcease in time and be no more; as though the Lord, by conjunction with things that pass away, should conceive and bring forth his kind, and native properties: whereas the word of life hath only purified itself in that undefiled bed of the mystical body of Christ; for in the Son of man, it is not only a word of putrifying, but also putrified, and therein (and not elsewhere) conceives and brings forth its own kind and native properties, in all the fruits of righteousness; w ich are by Jesus Christ to the glory and praise of God, Philip. 1. 11. and makes use of all other things, as taking occasion thereby, to express and declare the power and virtue, which forever resides and dwells in that his mystical body: for that end he preached in the Jewish Temple or Synagogue, went up to their feasts, conversed with the Samaritan at the well, went to the marriage of Cana in Gallilee, healed the man that was born blind, and for that end the word of God hath respect unto (in the expressing of itself) all things that come within the compass of man's reason, or found in the nature or operation of any creature, not lodging itself in that, but only visits it as a stronger, in its going forth, and return to its native home.  
Add further, these interpreters are strict to strain out bloodshed, in the several distinctions and degrees thereof, but in the mean time can swallow down the kill and crucif i●g of the Lord of glory, the Son of God, by condemning the right of the firstborn, to belong unto that complete mystical body of Christ; and depriving it of the reality of one and the same spirit, virtue, and acceptation, in the sight of God, in every part thereof, having headship in whom, or in whatsoever it put forth itself in present exercise: for if the spirit of the Lord be upon any, that party in that particular wherein it goes forth, is the anointed of the Lord, which infinitely transcends all transient things, Isaiah 61. 1, 2, 3.  
And that doctrine that denies this glory to be the Spirit of Christ, takes away and destroys that wherein the life of the Son of God doth consist, which is no other than the proper seed and off spring of him, who is a murderer from the beginning; as also that liar, who abode not in the truth, john 8. 44. as we are not to fear such therefore, that can kill the body, but have no power to torment the soul when that is done; so we are to have in abomination that doctrine, and those doctors, which strike at the life of Christ in the Spirit of the Scriptures, though they should never lay violent hands on the bodies of any of the Saints▪ nor outward estates, in point of their bodily well-being in the things that concern this mortal and temporary life.  
woe then unto false interpreters, who highly advance mean and base things of no account in the records of God; in neglect and vilifying of the great and weighty things in his accounts, and strain out, and endeavour to clear themselves of such evils as are (simply considered) only evils in the judgement of man, and thereby swallow up and devour, as a thing of nought, ●amely, the things of God in Christ, which is the breeding and bringing in the greatest evil; yea, the devil himself, and hence Christ brings in the sixth woe, laid down in the 25, 26. verses, wherein observe these particulars. 

1. First that there is a cleansing pharisaical.  
2. Of what, that is, cups and platters.  
3. The manner how, that is the outside.  
4. A manifestation of the inside, and that is full of bribribery and excess.  
5. A taxation in these words, thou blind pharisee.  
6. An exhortation in way of rebuke, for their preposterous practice, first cleanse the inside of the cup and platter.  
7. What would inevitably follow thereupon, that the outside may be clean also.    
1. For the first observe, that as there is a righteousness of the scribes and pharises which never enters into the kingdom of heaven, Matth 5. 20. so there is a cleansing which is only the purification of the flesh (in that sense as flesh and blood cannot inherit the kingdom of God, 1 Cor. 15. 50.) and that stands in an endeavour to conform a man's self to the letter of the Scripture, which is the proper character of all men's minds naturally, according to the principles of humane reason, under which, as the kernel in the shell, or the corn in the husk, the will of God is devulged unto the world, so that a man is exempted from the seed of the word of God, only the conception of it makes it either a firstborn, or an abortive; either the seed of the woman or the seed of the serpent: and the more a man inclines after this purification, Hebr. 9 13. according to the law of the carnal commandment standing in outward ordinances, Hebr. 7. 16. Ephes. 2. 15. Col. 2. 14. the more he declines that simplicity and purity that is in Christ, even as a spiritual minded man, the more he embraceth, and approveth the wisdom of God, the more he rejects and disallows the wisdom of the serpent, 2. Cor. 11. 3.  
All Humane institutions, reformations, outward ordinances, and bodily exercises, practised as the scope and proper intent of the mind of God, and so to conform ourselves to God thereby, come under this censure of the Son of God, as a woeful and hypocritical cleansing.  
2. In the second place therefore is brought in the manner of their cleansing▪ and that is, the outside, things temporary, and perspicuous to humane reason, and to common or profane understanding, therefore our Apostle saith, that we look not upon things which are seen, but on things which are not seen, for the things that are seen are temporary, but the things which are not seen are eternal.  
3. The third point is, what they cleanse, and that is the cup and platter, by cup or viol in Scripture is understood, a full draught or portion of any thing, either joyous, or sorrowful, either a full measure of blessing, or of the curse, Psalm 16. 5. Psalm 11. 6. Psalm 23. 5. Psalm 75. 8. for the word of God is that cup of salvation, Psalm 116. 13. containing the fullness of God's bounty and liberal distributions unto his people.  
And it is that cup of the curse, filled with the dregs of that red wine of God's displeasure, which all the wicked of the earth shall suck and wring them out, Psalm 75. 8. Therefore the Hebrew word Mizrak, and the Greek Phialee, hath the name of pouring out, as in abundance, so often used by the Apostle in Revel. the 16. in pouring out the cups, or viols of God's wrath.  
Again, the word platter, or charger, in Hebrew Keghnarah, and sometimes Cappoth, signifies hollowness, as the hollow of the hand or of a spoon; as having a capacity to contain matter to be ministered for food, and the Greek word Trublion, used also by Christ, Matthew 26. 23. Intimating it to be of such capacity, that divers hands may be upon it, not only Christ to dip therein, but also Judas; the one exercised in the food of eternal life, the Spirit of God in prophecy, signifying aforehand what Judas should do unto him; the other receiving a sop of eternal death, in which Satan makes entire, who never rests, till through dissimulation he hath betrayed the Lord Jesus to his own destruction. In which platter, dish, or continent of the word of God, the hands of all men are, either in reception of the food of eternal life, whereby they are strengthened and fitted for the work of the Lord; or else they receive that bitter water of the curse, to make them to swell and burst with Judas, so as in him all hypocritical and dissembling confessors are made known, john 6 51. Numb. 5. 27. Acts 1. 18, 19 who seek only to purify and cleanse, according to the visible and outward form of expressions in the word of God, but never look into that hidden mystry of that spiritual state and body of Christ, which is the proper scope and intent of them all, 1 Cor. 2. 7. 1 Pet. 3. 4. Revel. 2. 17.  
4. The fourth point is the manifestation of the inside of this manner of cleansing, and that is, fullness of bribery and excess.  
1. For they are full of bribery, or extortion: this word is of double signification, for it declares how false interpreters come to God in all their endeavours as directed unto him, and that is with a spirit of bribery; for in all their prayers, fasts, thanksgivings, sacraments, and services, their proper endeavour is, to corrupt the Lord, even the God of Justice, and all purity in putting their services into his hand, to divert him from judging according to the law of the Spirit, which they call heresy, Acts 24. 14, and to draw him to judge of things according to the law of the flesh, in which their proper cause depends and doth consist.  
And hence it is that Balak and Balaam endeavoured what in them lay, by gifts, sacrifices, services, and southsaying▪ to curse that spiritual state and camp of Israel, and to make it abominable, and themselves acceptable before the Lord, read Numbers 22. and 23. chapters. And thus they are full of bribes inwardly, in that they give them with desire to prevaricate the law of the Spirit, to establish the law of the flesh, which desires and wisdom of the flesh are enmity against God, because they are not subject to the law of God, neither indeed can be, Rom. 8. 7.  
Again, these men are also full of the receiving of bribes, for they do nothing but out of hope, and gain, and receiving reward, as they are related both to God and man; and therefore such Balaamites are said to have forsaken the right way, and are gone astray, following the way of that son of Bossor, who loved the wages of unrighteousness, 2 Pet. 2. 15. whereas the people of God, perform their works, not looking for any thing again, which distinguisheth them from the mercenary sinners and wicked of the world, by Christ his own testimony, Luke 6▪ 34, 35, 36. Yea, the Saints act in all things as in that proper sphere or element wherein their natural life consisteth, as they are of that fountain of Israel, Psalm 68 26. and that offspring Royal, being the sons of God, 3 john 1. 12, 13.  
To whom it is as natural to be exercised in ways of worship and works of mercy, as for a father to lay up for his children or the Sun to shine in the firmament, without looking for any thing to be brought in thereby, and added unto itself.  
For the Saints of God move to declare what they are through grace in Christ, and not to make themselves to be something, which as yet they are not, 2 Cor. 12. 14, 15. Psalm 19 4, 5, 6. 1 Cor. 15. 10. for that according to which they reckon and account of themselves; is of God and not of man, Galat. 1. 11.  
2. Again, as the word bribe imports extortion, that filthiness also is in, these interpreters; in all their outgoings, under pretence of being sent out from God, for so they assume the names, titles, attributes, and offices, proper to the Lord Christ; as Bishop, Pastor, Teacher, Priest, Prophet, King, Lord, Ruler, and the like, which they extort violently, pull from, and rob the Lord Christ of, who never gave nor appointed those terms, titles, and offices, to any that serves in the earthly tabernacles, or rule according to the carnal commandment, and transitory office and employment; so that they are full of extortion and robbery also: for never was the name of any thing given by God, but the nature of the thing was found under it, else should it be a vain title, and if the name of God be given to any, where his nature and spirit is not under it, there is found nothing but a vain Idol, or thing of nought, what show or comportment soever it may seem to bear in the eye of the world.  
Lastly, these interpreters, compared to cups and platters, are said to be full of excess, and riot, and that in two respects.  
First, they are excessive in expending, for they voluntarily cast off the Right of the firstborn of God, for temporary, vain, and corruptible things, merely to satisfy their present sensual appetite, whetted and sharpened up in them, by hunting after carnal things, which they tender unto God to procure a blessing, according to the law of the carnal commandment, and the right of the firstborn after the flesh, which God never appointed to be possessed with the rights and privileges of his house; for flesh and blood cannot inherit the kingdom of God, 1 Cor. 15. 50.  
These follow the steps of Esau, who sold the birthright for a mess of red, earthly, or bloody broth, Gen. 25. 30. for which he is called a fornicator, because he brings the word of blessing into conjunction with carnal things, concluding the conservation of life consists therein; and also, a profane person, in that he thinks so meanly and basely of that right of the firstborn of God, esteeming that spiritual inheritance in Christ, as nothing in respect of the satisfaction of the lusts of the flesh, Hebr. 12. 16. false interpreters therefore are full of excess in expending; (being the castaway,) the mystry of the Gospel, as a thing of no worth, by their so strict and pharisaical standing upon the outward and visible form of the letter.  
2. And thence ariseth excess in them; in the second place; in all their receptions they become riotous, for they will not give entertainment unto the Son of God in any thing, but they will join therewith the abilities of the creature; his power is nothing to them, unless the arm of flesh be adjoined, his wisdom is nothing to them without humane policy; his righteousness is naught worth, without one of an inferior rank to make it good to them, by laying hold of it, and what are his riches without the treasures of this life? or his honour without the pomp and glory of this present world? Now if Christ be sufficient in himself in all and every particular, than all things added which are not his are superfluous, and more then enough, brought in to make him honourable or prosperous: therefore these false interpreters in all their receptions are full of excess and riot, being they make themselves drunk, and are besotted with the things of this life, which are the subject matter of all their interpretations, so that when this life ends, the word of God in point of all hopeful things, must needs come to a period, and cease unto them; so that in this life only they have hope in Christ (by stating his ordinances and institutions, in transient things) and therefore of all men they are the most miserable, 1 Cor. 15. 19  
5. The fift point in the pronouncing of this woe, is a sharp taxation in these words, thou blind pharisee; in which words, Christ doth collect all false interpreters, centring them in one, not only of this or that age of the world, but all ages: for there is but one false interpreter of the word of God, and that is he who abode not in the truth, but is a liar from the beginning; and there is but one false interpretation, and that is it which saith, that that shall make us wise and Godlike, which God hath said is death to do it, and that the wisdom and Image of God is not yet complete and perfect in the Saints, but by eating or communicating in something, it shall be made perfect hereafter.  
There is but one pharisaical blindness, which is that, proper only to the kingdom of darkness and state of the devil, there is but one lying spirit goes out to deceive, but he will fill the mouths of all Ahabs Prophets, there is but one unclean spirit, to whom Christ saith, what is thy name? singularly, and he answers, my name is, in the singular number also, (but with this explanation and multiplication) Legion, for we are many, Mark 5. 9 my name is Legion for we are many.  
There is but one seed of Abraham, namely, Isaac shall be called thy seed, meaning Christ, of whom the Apostle interprets it, but this seed is multiplied as the stars of heaven for multitude.  
And there is but one seed of the serpent, or of Ishmael, but it is multiplied as the dust of the earth for multitude.  
There is but one light whereby a true interpreter perceives the vision: for in thy light saith the Psalmist, we see light, but it is multiplied in all the disciples of Christ: therefore he saith, ye are the lights of the world, there is but one vail of darkness or shadow of death, but it is multiplied into every heart, wherein Moses, only according to the letter, is Characterised or read, 2 Cor. 13, 14, 15. Thou blind pharisce, there is but one, and yet this one is multiplied into all ignorant and unskilful interpreters of the word of God that ever were, are, or shall be, which makes but that one kingdom of darkness and of the devil: So that the woman Jesabel, or that mother of harlots, may as well say by virtue of that conjunction of the harlot, draw me, and we will run after thee, as uttering herself in the prince of the power of the air, who now works in the children of unbelief.  
As the Spouse of Christ, by virtue of her contract with the Lord Christ, can say, draw me, (as the only one) and we will run after thee; as all the choice ones of God, who are of the saith of the Lord of life and glory.  
To conclude this point, blind handling the word of God is but one, blind handling the word of God is dispersed into many, and yet there was never unity in Satan; for he is ever divided and at contradiction in himself, therefore his kingdom cannot stand, but is perpetuated in its falling from God.  
Nor was there ever division in Christ, but is at unity and peace with himself, and therefore his kingdom is firm and established unto eternity.  
6. The sixth particular is an exhortation in way of rebuke, for their so preposterous practice in these words, first cleanse the inside of the cup and platter, wherein observe two things:  
First, that God's order and manner of working in all true ministry, chief consists in purifying the inside of things which appears not unto any natural or humane view, that is, to preserve and keep undefiled the hidden man of the heart, 1 Pet. 3, 4▪ that secret, and mystical body of Christ Jesus, Col. 1. 27. which is spiritual and eternal, not seen with any temporary or carnal eye, 2 Cor. 4. 18. being that great continent and cup of God's grace and salvation, Psalm 116. 13. so as no spot, wrinkle, or blemish be found therein, Ephes. 5▪ 27. no not in any part thereof, nor at any time, in any case that may concern it, or by any means that can be used to pollute, or in the least defile or strain it, in the sight of God or any good man.  
And as it is with man, chief to look to the inside of vessels unto which things of worth are committed, so it is Gods chief, principal, and first intent, that the mystry of God in Christ, into which all the chief things of his kingdom are consigned, should be preserved and kept in purity, without all stain or putrefaction, and this is such a secrecy or inside of all things, as no mortal eye can see into, job 28. read the whole chapter, to know how to cleanse it; for as the seed of which the Saints are conceived and born, is not mortal, but immortal seed, 1 Pet. 1. 23. even so the light by which the Saints do see▪ is not a mortal, but an immortal light, Psalm 36. 9 1 Cor, 2. 9, 10.  
Observe from this point, that whosoever hath a form of teaching, holding a certain residency of sin (for a time, and slain of corruption) in the mystical body of Christ, or any of the vessels of mercy appertaining thereunto, Rom. 9 23. Acts 9 15. unto that man the Lord Jesus utters these words, (and in him to all of that spirit) thou blind Pharisee, the chief and only thing is, to cleanse the inside of the cup and platter.  
2. The second thing thing to be noted in this point is this, that in what term or phrase soever the word of God doth utter itself, it is a sharp and severe rebuke unto all false interpreters of the Scriptures; here is an exhortation uttered, as a sharp and bitter rebuste, of blindness in them to whom it was given; even as Christ said to Judas, when he had given the sop, with which Satan entered: what thou dost (saith he) do quickly, not as approving▪ Judas his act, but to declare his restless and instant spirit, through the instigations of the devil, to work wickedness.  
It is not as vain men think, that the word of God only rebukes men when they summons in a use of reproof; no, in what manner or form soever the word of God is uttered in way of true interpretation, whether in way of exhortation, revelation, counsel, comfort a word of wisdom, or knowledge, in promises, covenant, sonship, or right of inheritance; rightly explained, and faithfully and seasonably set forth, they are all rebukes, reproofs, sentences of death, and just acts of execution unto, and upon all wicked men; for they are still wand'ring in the ways of Cain, and with Balaam they ever love the wages of unrighteousness, 2 Pet. 2. 14, 15, jude 11. Therefore the whole word of God, as it contains the curse, either expressed or inclusive, appertains and belongs unto them, for the word of God cannot be divided, no more than God himself can be divided, 1 Cor. 1. 13.  
Therefore in whatsoever the word of God expresseth itself in, unto the Saints, they find a most sweet and comfortable intelligence therein; all and every sentence becomes Gospel unto them, testifying unto them from what they are delivered, and into what they are delivered in which twain consists that harmonious melody of the kingdom of God▪ Psalm 16. 10, 11.  
7. The last particular noted in this Woe, is what would inevitably follow, in case the mystery of the Gospel were kept pure, if the inside were cleansed, in these words, That the outside may be clean also: wherein observe, that there is nothing can keep men from defiling and being defiled in the sight, and according to the judgement of men; but only, the conservation of the hidden mystery of God in Christ, in its native, original and eternal purity, which only consist in the faith of the Gospel, a secret, hid from the world from the foundation thereof, only made manifest in the Saints, Coll. 1. 24, 25, 26.  
Observe in this point, that the mystry of the Gospel is never kept pure, when the word of God is terminated in any thing whatsoever that is inferior unto, or below the Son of God; for as Jesus comes forth from God, and goeth to God, John 13▪ 3. even so the word of God, which word he is, john 1. 1. Revel. 19 12, 13. comes forth from the wisdom of God, and terminates itself in nothing, but in that wisdom of God, which is not found elsewhere, but only in Christ, Job 28. 12, 28. for that wisdom he only is, 1 Cor. 1. 24.  
For in whatsoever we terminate the word of God, which is the proper character and form of his mind and will, (from which himself can never departed) unto that thing what ever it be, we necessarily assign a Deity, and so bind over ourselves to the worship of it, in way of love, or fear, desire, hope, trust, in it; or delight therein▪ or the like: and it being a thing inferior to the Son of God, it is nothing else but bowing down to an Idol, and thence it is that men are taxed for worshipping the Sun, the Moon, and the whole host of heaven, Deut. 4. 19 Deut. 17. 3. 2 Kings 21. 3. Amose 5. 25, 26. because they lodge the word of God in such inferior things, as being the scope and drift thereof, & do not take all things below the Son of God as mere plankering or pavements, upon which our minds may pass unto Christ.  
For there is nothing in the visible heavens and earth, wherein Gods proper intent is terminated, in the framing thereof, nor have they or any of them, either the good or the evil in them, which holds proportion with the mind and intent of him that form them, but become either good or evil, according to the mind that passeth upon them, for unto the clean all things are clean, but unto them that are defiled and unbelieving, nothing is clean, but even their minds and consciences are defiled, Titus 1. 15.  
So that to terminate the word of God in any thing short of Christ, is to attribute a certain divinity unto that thing, setting that in the place of Christ which is not he, and that is Idolising the creature, which is that spirit of fornications and uncleanness, so detestable unto God in all ages; for it gives that to the creature which appertains to the Creator, therefore the Apostle saith, there are gods many, and lords many, which men according to the letter and outside of the cup and platter, impute power and authority unto; but unto us there is but one God, even that father or fountain of all things which we count upon, and we in him, as being made a fountain together with him, and one Lord Jesus Christ, as being the end of all things, and we in him, as being made the end of all things together with him, 1 Cor. 8. 5, 6.  
If the mystery of the Gospel be kept pure, as Christ being the proper end of the law, that is, of all things, relations, and respects whatsoever, and elsewhere we lodge not the word of God as in its sphere or centre, then is the letter rightly managed and all things become clean unto us.  
But if we lodge the word of God, as having its scope in any inferior ordinance or appointment, which is not the Son of God himself, we then falsify and corrupt the mystery of God, by Idolising and adoring the creature, defiling ourselves by Idolatry, and so all things become unclean unto us.  
And we are found false interpreters of the word of God, by washing the outside of the cup and platter, in that we put a gloss of divinity upon terrene and transient things, and thereby corrupt and defile unto ourselves, and others, that inside, or hidden mystry▪ of God in Christ Jesus, who is the proper sum and substance of all things, wherein the word of God expresseth itself.  
And from hence he brings in the ground of the seventh woe pronounced, laid down in the 27. and 28. verses, that is, they are like whited tombs, which appear beautiful outward, but are within full of dead men's bones and all filthiness, wherein observe two things: 

1. First, a description of false interpreters, under the Metaphor of a grave, with respect unto what it appears outwardly, and what it is really within.  
2. An application of the doctrine according to the true intent of the Metaphor, to show the nature and condition of deceitful interpreters of the word of God.    
First, they are described under the Metaphor of a grave, sepulchre or tomb; and first for their outward appearance, they are whited tombs, or as the word imports, painted monuments; for as in the former woe▪ their cleanness on the outside is set forth, and their filthiness within, arising there from; so now in this Metaphor he shows the form they have on the outside of this sepulchre, and what is the matter and form within, they are therefore painted or engraven monuments, now we know that the painting or engraving of a picture upon a tomb, is only to set forth a resemblance of him that is not, Gen 42. 36. but is turned to dust under that shadow that is set up to appear to men; for if the party had been alive, to make himself manifest in his proper feature and abilities, that painted form had not been there; so that it is the death of the party that brings forth the picture, to declare that such a one was, but is not, or in hope, that in time he will rise, return, and live again.  
Right such is the practice of false and hypocritical interpreters, they draw out forms and pictures of Christ (as one that hath been, or will come) in carnal ordinances, as in momentany Churches, offices, and officers, sacraments and outward services, set up as certain pictures, or shadowish forms of him, who in their true account, at present, and in point of reality of his presence with them, is not; for, in case he were alive in them, he would not need such pictures and form resemblances to set forth or make manifest his lively operations, and virtuous sufficiencies, which ever abide and are really resident with him.  
Therefore where such pictures and painted forms of transient and terrene things, are set forth and ma ntained, Christ doth by this Metaphor, declare and publish to all the world, that he is dead in all such hearts, as are the minters and maintainers of such things; for the ground and reason of all such works, is, because he is not alive in any of his virtues, institutions, and eternised ordinances, peculiar unto that his mystical body; and because he is dead in them, and they dead to him, in all the life and power of his spirit: therefore they draw out such pictures, and monuments of him, whilst their doctrine is the proper sepulchre, wherein his mystical body is consumed, and turned to rottenness, in regard of any life or virtue thereof appearing, or exercising itself in any such interpreter.  
And there Christ lies under the stone or strength of Herod, Matth. 27. 60 job 6. 42▪ his authority, as also under the seal or secrecy, of pilates subtle and pharisaical ministry, Matth. 27. 62, 66. unto such time as the angel of God fowl aside that heavy stone of the earthly strength and authority of Herod, and break open that seal and secrecy of the mystry of iniquity, that the Son of God may be made manifest by his resurrection, to be such a one, as no such earthly thing contain, Romans 1. 4.  
We conclude then, according to the intent of Christ in taking up this Metaphor of a painted tomb or monument, that where temporary institutions are limned and drawn out, as being the subject matter of the word of God, there the Son of God is not, but is dead and departed thence in regard of all his properties, virtues, and operations, which accompany salvation; for such doctrine is the proper grave wherein Christ hath been buried in all ages, since the foundation of the world; and the letter, or outward form of words in the word of God, resolved to be Gods proper intent, hath been the proper engine wherewith Satan hath not only tempted, but also overcome the sons of men from the foundation of the world, which is apparent in that threefold temptation wherewith he assaults Christ; and Christ giving the true intent and interpretation, gives Satan the foil and overthrow, in his complete mystical body: for the Apostle affirms, that the temptations of Christ, and the issue of them are in like sort in all his mystical body, without sin, Hebr. 4. 15.  
It is good to consider wherein the grave consists that Christ is buried in, as though he were not, jerem. 31. 15. Gen. 42. 36. Lest whilst we set up our monuments, and prepare clean linen clothes, with all respect and modesty in purified and reform humane ordinances, and put the body in a new sepulchre hewn out of a rock, or new power set up which hath not formerly appeared, and roll a stone, or exercise that earthly power to keep him safe in that buried condition; We do no more in all this, than Joseph of Arimathea did, who was a disciple, but feared the Jews, and Nichodemas, who was but a night disciple, lest he should lose his honour among the Jews, being both just and honourable in the Jews account; and therefore would do nothing in that point of Christ's burial but by their leave, and performed the same according to their customs: we may use great diligence, begging and petitioning, modesty and humane, or Jewish purity; making use of new hewn out rocks of authority, and stones of strength, to effect our desires, intents, and purposes, and yet all may amount to no more than the endeavours of these men, namely, to keep Christ in some new hewn out, and form earthly condition, so as none may remove him from thence, but under penalty, Matth. 27. 57, 66. Mark 15. 42. john 19 38. Luke 23. 50. with respect unto their so religious power, john 19 10.  
And with respect nuto such Jewish purifications, in their deifying of humane and carnal ordinances, Luke brings in the sentence in differing phrases, saying; Woe to you scribes and pharises▪ hypocrites, for ye are as graves, which appear not, and the men which walk over them perceive not, Luke 11. 44. Declaring plainly, that men as they are endued with humane wisdom, and secular learning, may travel and walk constantly, over doctrine springing from like principles, and never perceive those gross and filthy abominations which lie hid under the same.  
Christ therefore perceiving their outward trappings, paintings, and pargeting humane traditions with the name of God, to make them acceptable for the deluding of carnal minds; he openeth their inside unto the world and tells them, that these graves, however they may appear to simple men unlearned in the mystry of God, yet in truth they are full of dead men's bones and of all filthiness and uneleaness.  
1. Now we know that when men rif●le into a grave where nothing appears but dead men's bones, they appear in a confused heap; there is no order nor comeliness to be found among them, they are scattered▪ from the original unity of all things; yea, they are therefore Babylon, with respect unto that Jerusalem, which is compact, and a city in unity with itself forever, Psalm 12●. 3. such is the condition of all them where false interpretation of the word of God takes place, there is not a jot of God's order, or unity to be sound amongst them.  
2. They are dead bones also, being destitute of any marrow, wherewith to oil the points for motion, they move not in the way of God, Psalm▪ 115. 7.  
3. Again▪ they are dead bones without marrow to supple them, and make them capable of conjunction with that which was their ornament; such are false interpreters, not having the Spirit, jude 19 they are not in any capacity of conjunction, with that which is the only ornament of the sons of men, which is the son of God, Psalm 3. 3. no more than dead men's bones are capable of unity with flesh, and blood, veins, sinews, muscles, arteries, and the like.  
2. Secondly, he tells them, that as graves, they are full of all filthiness and uncleanness; wheresoever doctrine is not filled with the marrow of the Spirit of God, there is a defiling and corrupting of all the holy things of God: for as Christ sanctifies and makes holy man's nature in himself▪ which otherwise is unholy and unclean; even so antichrist, by false doctrine in misconceiving of the word of God▪ makes that unholy and filthy in himself, which otherwise is most holy and undefiled, Mallac. 2. 11. Ezekiel 22. 26. For as Christ saith in like case, if the light that is in you be darkness, how great is that darkness, Matth 6 23. for there remains nothing to enlighten it, or cure it, if the light be darkness itself.  
So likewise if their paintings and pargetting, their purity and cleanness, in their whited tombs, and glosses set upon their doctrine, amiable and delightful in the eye of humane reason, be nothing else in the truth of the matter, but rottenness, putrefaction, and corruption: how great is that uncleanness when there remains nothing to cure it: for their cure is the proper corruption for their proper way of cure is to turn the truth of God into a lie, Rom. 1. 5. by terminating the word of God in vanishing things, which is to erect avain Idol, for it is all one to deny the Son of God to be the only Author of all things, as to deny him to be the only end of all things.  
For we may as well and safely conclude, that something in the word of God comes from some other than the Son of God, john 1. 12. who is the only mind, wisdom, consistence, and exsistance of the father, as to conclude, that any thing in the word of God points at, any thing short of, or inferior to, the same Son of God, in its proper intent and scope, than the which nothing can be greater Idolatry, either in one respect or in the other; for he only is that Alpha, and Omega, the first, and the l●st, the beginning and the end, Revel. 22. 13.  
All things therefore, are from Christ as their Author, and to Christ as their end and in him in their exercise, Rom. 11. 36. For we know that an Idol is nothing in the world, 1 Cor. 8. 4. but a mere vainifying or falsifying of the word of God, which is indeed the devil, 1 Corinth. 10. 19 20. 21.  
To conclude this point, false interpreters are corrupt and unclean, by defiling the holy things of God, turning the glory of God into shame, Rom. 1. 21. 25. by denying Christ, the right of inheritance and present possession of all things, whether office or execution▪ within the confines of his kingdom, which is no other than that Spirit of Saul, that ever denies David the present right and possession of the whole kingdom of Israel in all the administrations thereof, whatsoever, Psalm 4. 2. for to attribute or design an office, or administration, to another beside Christ, is to defame and callumniate the Son of God; as though he were unworthy of it, or wanted power and skill to accomplish and perform it; or as one being in exile, and not really present to undertake it, which must either deny the incomprehensible virtue of his mystical body, or else such officer must exclude the Spirit of Christ out of the world in their days, and then themselves must of necessity work by another spirit then his body is quickened by▪ Rom. 8. 9; 10, 11.  
2. The second general point noted in this woe, is the application of the Metaphor, according to its real intent, declaring the nature of the doctrine of false interpreters in the inside thereof, not discerned by humane learning, or the traditions of men: therefore they are said to appear righteous before men, because it is the letter that kills which they teach, which comes within the capacity of man's wisdom, according to the judgement and wisdom of God, and therefore it can never stand before his tribunal, Psalm 1. 5. however men of like principles judge them to be righteous, which is only in appearance without the reality thereof.  
1. For in truth they are full of hypocrisy, that is, deceit and guile, being of the same spirit which beguiled Eve at the first, as she is the mother of all living according to the flesh▪ 1 Cor. 6. 16. 2 Cor. 21. 3.  
2. Again, they are full of iniquity, unequal and uneven in all things▪ they never reconcile the word of God, so as to have alike weight and worth in itself all things, and of like use in all the Saints of God, who are all Kings, and all Priests, all firstborn, all servants, and all freemen of the city of God, Revel. 5. 10. Hebr. 12. 23. 1 Cor. 7. 22.  
They cannot give like dignity unto the Son as to the father at all times and in all things, as having received the inheritance, and hath the disposure thereof in all things, as truly it is the donation of the father, which twofold act can stand together in Christ, though not in earthly relation, nor carnal mind; and that perpetually, they cannot maintain a King of Saints, as one having rule of all, and also a brotherhood of firstborn, having an equal share, interest, and act in all; yet both can stand together in Christ, they cannot make the woman subject unto the man, obeying Abraham, calling him Lord, as giving him all honour, and yet make her the mother of all the Israel of God, as coming down from heaven, having no more help of man, than the Virgin hath who knows not a man, in the conception and bringing forth of the Son of God; or as Deborah, who bears away the glory of the field, they know not how to make the husband and the wife of equal authority, that howsoever Pharaohs daughter forsakes her father's house and kindred, to submit only unto the glory, wealth, and wisdom of Solomon; yet it is she that constitutes her sons as princes in all lands, Psalm 45. as though no husband were concerned in any of them.  
They cannot make the condition of a widow so honourable as a wife, which she is if she be a widow indeed, 1 Tim. 5. 3. For as her first husband, (the law of the carnal commandment) is dead unto her, so the rule and government of the whole house of God is upon her not being subject to any Tutor or governor; but hath the power in her own hand and in her dispose, which is no less honourable than Sarah to acknowledge Lordship and obedience.  
Yea, the woman can order and dispose of all things in the family; yea, cloth her husband and household in scarlet, so that he is known by her when he sitteth in the gate, Prov. 31. 10, 31.  
The interpreters cannot see alike riches and honour in the diligence of a servant, as in the command and authority of the master, they cannot make a child newly born, and a son newly given, to be the everlasting father, with an eternal government upon his shoulder. The mighty God, the prince of peace, Isay 9  
These things are parables unto carnal reason, the rule by which false interpreters work by; and therefore cannot make equal and even the things of God, not knowing alike worth in the Son of God, in whatsoever he is expressed.  
They are full therefore of iniquity, inequality, and partiality, ascribing excellency, or baseness to things, as it may serve only for the excellency and glory of the flesh, in maintaining an earthly, fading, and tottering kingdom.  
For they know not how to exalt every valley, nor how to bring low every mountain and hill, and to make the crooked straight, and the rough places smooth and plain; and therefore cannot make in the desert a path for our God, Isay 49 3 4. and as they cannot equalise, nor skilfully poise, and make of like worth and weight all things in the word of God.  
No more do they know how to reconcile, or bring into agreement and mutual love and peace God and man, but leave them at a perpetual jar and enmity, and so are full of iniquity, as it is considered sin, in missing of God's mind and intent; or as it may imply punishment for sin, procured and brought down upon men thereby, Gen. 15. 16. Exod. 20. 5. Levit. 7. 18. false interpretation is full both of the one and the other.  
The last thing to be observed in this point of application of the Metaphor of the grave, unto the present purpose and persons is this, that whatsoever the wisdom of God takes up and makes use of for the expressing of itself, whether things in heaven or in earth, or under the earth, whether relations, representations, or acts done, whether they appear to be evil or good, acceptable, or loathsome in the judgement of man, as a grave becomes both, it is a thing acceptable to bury the dead out of our sight, Gen. 23. 3. 4. and it is loathsome to open and behold the putrefactions of the creature, even of our own kind, as in this place; whatsoever it be that the word of God sounds in, or utters itself by, it is never brought into its proper sense, nor interpreted according to its proper intent, till it be brought unto the state and condition of mankind, and so unto the state of the Son of God, which the first man is said to be, Luke 3. 38. which is found either in a state of death, as false interpreters crucify him afresh unto themselves, Hebr. 6. 6. or else in a state of life, as risen from the dead, Rom. 8. 34. Coll. 3. 1. for man is either to be considered in the word of God's wisdom, possessed with eternal life, according to the proper nature of that word; or else the Son of God is form by man's wisdom, and so mortallized in, and unto man; whereby man comes to be possessed with an eternal death: and these two conditions utter themin the world, from the foundation thereof, for the preaching of a true Apostle is not in the enticing words of man's wisdom, but in plain evidence of the spirit and of power, 1 Cor. 2. 2. it is not the wisdom of this world, neither of the princes of this world that comes to naught; but we speak the wisdom of God in a mystry, even the hid wisdom, which God hath determined before the world to our glory, 1 Cor. 2. 6, 7.  
So that as the word of God springs originally from the form of God's wisdom in Christ, who is the true mind and manifestation of the father, and fountain of all things. So it terminates itself in nothing, (as its proper scope and true intent) but in the same form of God's wisdom in the Son; and we may as well conclude that some of the words of God in the beginning were framed by some other wisdom than the wisdom of God, which were to frame and set up a gross Idol in the place of God, for the Psalmist affirms that in wisdom of God made them all, Psalm 104. 24. as to conclude that the word of God lodgeth itself in any thing, as its proper intent and aim, save only that form of God's wisdom, which he hath only contrived in his Son Christ, and is not elsewhere to be found; and a like indignity is offered unto the Son of God, in denying him to be the end of all things, as to deny him to be the Author and beginning of all things, as he is that everlasting father, Isa. 9 6. those then, who build transitory fabrics, by engaging men's consciences, unto the labour of the work by the word of God, as by intending the erecting of that fading form, they do nothing else but bless an Idol, which is nothing in the world, 1 Cor. 8. 4. for it is the vanifying of the word and work of God to themselves and such as follow them; therefore such false interpreters are such as bring their brethren to destruction, or perdition, therefore the Apostle useth the same word to such Idol worshippers and interpreters, signifying what their word brings them unto, namely, to the state of Jadas where the same word is used of him, Rom. 14. 15. john 17. 12. which term is given to Antichrist, 2 Thess. 2. 3. and to all antichristians; 2. Pet. 3. 7. yea, to the devil himself, Revel. 9 11. as the original end and actor of, and in them all, with whom we leave all deceitful interpreters, and close with the text intended, recorded for our learning in the 29. verse of this chapter, the words are these,   

Matth. 23. 29, 30, 31, 32.  
Woe to you scribes and pharises, because you build the tombs of the prophets, and garnish the sepulchres of the righteous.  
And say if we had been in the days of our fathers, we would not have be partakers with them in the blood of the prophets, wherefore ye be witnesses unto yourselves that ye are the children of them that killed the prophets, fill ye up then the measure of your fathers.  
In these words observe these particulars for the order and method in our expressing of ourselves. 

1. First, a woe denounced in these words, woe unto you.  
2. The parties against whom, who are described by a three fold term or title, setting forth their office and the manner of execution, in these words scribes, pharises hypocrites.  
3. The ground and reason of their woe, in these words, because ye build the tombs of the prophets, etc.    
For the first, woe to you: This word woe, is a word wherein the curse of God utters and expresseth itself, and is contrary to happiness and true blessedness, containing in it the original of the curse, together with all the offspring thereof, as a plural and multiplied wretchedness, or state, trodden under all men's feet; the condition of that unclean spirit, that when Christ demands his name, makes answer, my name is Legion, for we are many, Mark 5. 9  
There is wretchedness in point of deprivation of all goods, Rom. 3. 10, 11, 12.  
Wretchedness in point of depravation, being corrupted and defiled with all error and wickedness, Rom. 3. 13, 18.  
Wretchedness in being surprised and possessed, with all anguish, horror, and wrath, without diminution, release, or recovery, Matth. 25. 41. Isa. 33. 10, 14. and comes of false and deceitful interpretation.  
Contrary to which is the true disclosing and opening of the mind of God in the Scriptures, which is the blessed condition, or as the Hebrew hath it in the form plural, blessednesses, signifying unto us the fountain and original of blessedness, together with all the offspring thereof; as Abraham's seed is but one, Isaac shall be called thy seed, Rom. 9 7. yet is it multiplied as the stars of heaven that cannot be numbered, Gen. 22. 17, 18. Gen. 26. 4. there is happiness in the enjoyment of all good, for God is all, and in them all, Ephes. 3. 19 there is the happiness of all purity and freedom, from all uncleanness, Psalm 18. 26. Masth. 5▪ 48. and there is the happiness of all freedom and liberty with the enjoyment of the peace of God, and comforts of salvation, with the blessing of all his presence in all things, Phillip. 4. 7. 9 Coll▪ 3. 15. Exod. 33. 14, 15.  
2. The second point is the persons in whom the woe is seated and takes place, described by their office and manner of execution thereof.  
1. Their office is described first in this title, scribes, or as Luke hath it, Lawyers, Luke 11. 46. signifying such as produce and lay open the grounds and principles of that law, unto which they are engaged and bound over unto office by, which in this place is the law of the carnal commandment, as in all the former woes is declared, which law stand, in opposition unto the law of Christ, Hebr. 7. 16.  
2. Secondly, they are said to be pharises, which titls signifies a more particular interpretation▪ and distinct dividing of the word of God, with the referring of it to times, places, persons, and occasions, and herein they divide the word of God as one part of it, directed and intended to the King, and not to the subject; and another part intended to the subject and not to the King, one part of it concerns a father and not a son, and another part a son an not the father; one part belongs to the husband and not to the wife, and another part concerns the wife and not the husband; one part of it concerns the priest and not the people, and another part the people and not the priest; one part binds to the strictness of the law, in some cases, without respect to conscience, and another part to regard conscience without respect to the strictness of the law: and thus they make the word of God of a very novice, training it up in their schools, according to their own lusts, to serve to the glory of man, and not to the glory of that impartial grace and salvation of God in Christ, who is the same for all, and to all, and in all, that are his, without respect of person, or any earthly and transitory tie, or relation whatsoever.  
Therefore the fulfilling of the law consists in one word love, Rom. 13. 8 9 james 2. 9 which is common to every Saint of God, as well as to any of them, and he that breaks one commandment is guilty of all, james 2. 10. which is proper to all wicked men of what rank soever, as well as to any one of them.  
The Pharisees interpretations and prevarications of the Law in this point, is the very cause of moulding the word of God into Sermons, according to Inaugurations and Instalment of persons into temporary and terrene Offices, Marriage Sermons, Fasting Sermons, Feasting or Thanksgiving Sermons, Funeral Sermons, as though the word of God could be faithfully expounded and not involve the state and condition of all Saints, or all wicked men, what, where or whensoever; men might as well affirm that something in the Son of God concerns some part of Gods elect, and not others; which is nothing else but to divide Christ, and so make a nullity of him: this manner of interpretation is a sufficient and loud proclamation of the Pharisaical Doctrine of this age, who cannot endure the Cross of Christ, as to be stripped of all carnal power and glory, to be dead in point of the jewish Government and Priesthood of the world, without which death he never ariseth in the power and glory of God, ascending into the Throne of God's right hand, where he remains consecrated a Priest for evermore, Heb. 7. 28. and not else where did he ever exercise his Office, nor never shall, for he is a Priest for ever after the Order of Melkizadek. Psalm 110. 4. Hebr. 7. 3.  
The third point is, the manner of executing of their Office, signified in this term and title given unto them, namely, Hypocrites; wherein we may remind ourselves and recent what was noted before, the word signifying Stage-players, who counterfeit and dissemble things which are not, as themselves to be persons whom they are not, Times and Seasons, Acts and Deeds recorded as though they were in present act of providence, which they know are not, but that they dissemble the same in point of any present being of them.  
Thus these Hypocrites in expounding of the word of God, dissemble the Fall of man as a thing that was and is not; the Conception, Birth, Life, Death, Resurrection, and Ascension of Christ, as things past, and now are not, but only in Records and Histories. These Stage players do not only pick the purses of their brethren, but pick out their eyes in beholding vain Idols, not knowing the wisdom and power of God that hath appointed his Kingdom in Christ, to be alike present, of like glory, power, peace, and plenty; and of like noble acts, and operations, in all ages of the world, where ever and in whomsoever the mystery of God in Christ appears and is made manifest, Col. 1. 26. 29. otherwise let us only hear that Christ prayed, but never pray in ourselves; and so in all things that Christ did or said, for such is their doctrine.  
The third particular noted in the Text, is the Ground and Reason of this their woe; wherein observe these particulars.  

1 First, their act, what they do; and that is twofould: 

1 They build the Tombs of the Prophets.  
2 They garnish the Sepulchers of the righteous    
2 Secondly, observe their speech, what they say, that is, If we had been in the days of our fathers, we would not have partaken with them in the blood of the Prophets: wherein observe, 

1 First, they confess blood or murder to be a capital sin.  
2 Secondly, that they have washed and reform themselves, and are become better than their fathers.  
3 Thirdly, they translate and remove the cause or act of blood-guiltiness from themselves unto their fathers.    
3 In the third place note what they are in point of their condition or office, in these words; wherefore ye be witnesses unto yourselves, that ye are the children of them that killed the Prophets.  
4 Fourthly, observe the extent of the thing witnessed unto, in these words; Fill ye up then the measure of your fathers.   
The first is their act, being twofould; and first they are said to build the Tombs of the Prophets. We have heard before that a Tomb is a Monument or Memorial of that which is not in present and real being, and by Tomb in this place is meant the Historical Narrations or Literal Form of the word of God as it utters itself in terms coming within the capacities of the natural and racionall conjectures of man's heart, or words which man's wisdom teacheth, 1 Cor. 2. 4.  
So that these men assume the word of God according to the literal form and verbal expressions of the Prophets, and thereby build and erect monuments of Constituted Churches, Offices therein, Governments, Orders, and painted Excellencies in the world, beginning and ending in Time, not compatible to the Son of God, thereby expelling the proper intent and mind of the Spirit, which is the soul or life of the Scriptures, and so set up a dead carcase and liveless memorial, void of the life and spirit of our great and only Prophet, jesus Christ, Deut. 18. 15.  
For there is nothing wherein the heart of man expresseth itself by bringing forth some what wherein to employ himself for a time in this world being temporary: But it is a grave wherein Christ is buried, if the angel or messenger of God roll not away the stone▪ or take away the difficulty, guard, props and defence thereof, and sit upon it as an inferior and subjected thing, Mat. 28. 2. making it the footstool of his feet, 1 Cor. 15. 24, 25. Yea the Ordinance of humane Marriages is a grave to bury Christ in, that he appear not in his espousal, when the conjugal ty of the word of God is terminated there. For, it is in that point as it was at that Marriage in Canah of Galilee, performed according to the jewish Rites, or the Dictates and natural Ceremonies of man's heart; where Christ came to declare, that the proper power of the word of God consists not in such things, no more than that water filling up those six water▪ pots according to the purification of the jews, was like unto that wine which Christ commanded to be drawn out of the same; for when his mother (taken according to the flesh) offered to terminate the business of the day, wherefore Christ was bid thither in that temporary feast or marriage, teling him there wanted wine, to have his power and presence to honour that, his answer is, woman what have I to do with thee? my hour is not yet, that is, my time and authority consists not in these things.  
But when his mother who brought him forth, submitted to his will, saying unto the servants, whatsoever he commands, that do ye; then Christ commands those weak and water-like Ordinances of the jews, or of the sons of men, to be drawn out, having the vigour and virtue of new and strong wine, to admiration, john 2. 1. declaring thereby that transcendent power and glory that is in the time and presence of Christ in all his Commands and Appointments, beyond all the Ordinances and Appointments of the sons of men, the natural Dictates of whose hearts lead them unto such Orders in all temporary Institutions as naturally as in that of Feastivity or Marriage; however the hypocritical Pharises solemnize them with the intent of the word of God.  
The Tomb of the Prophets erected in these things in the departure of the soul and spirit, stands upon four pillars, which enervate the sift and the sixth Commandments.  
1 First, in point of Superiority.  
2 Secondly, in point of Inferiority.  
3 Thirdly, in Equality, which is the sum of the fift Commandment, and first with promise, Ephes. 6. 2, 3.  
4 The fourth is our demeanour and carriage towards friends and enemies, in killing and preserving life, which is the sum of the sixth Commandment.  
First, in point of Superiority & Rule, false interpreters cannot find any visible power upon the Earth but in Fathers, according to the extent of the phrase in the Commandment, which phrase of Father and Mother include all exercise of Authority. Neither can they utter any Glory of Submission and Obedience, but as Children are there to be extended, that is, to all ways of yielding of obedience: and these they resolve to be exercised between man and man, creature and creature, which is no better than a Tomb wherein the great Prophet is buried, yea the true spirit of all the Prophets is thence departed, and the mystical body of the Son of God corrupted by such Doctrine. For, the truth of relation in point of Authority and Submission, Command and Obedience, stands properly according to that real intent of the word of God, in the relation and respect that is between God and man in the faith and subsistence of Christ.  
Where the Spirit of God is the proper supply of the party in both respects, that is, in the exercise of obedience, as well as in the power of Command, and may as truly be found and exercised in one man as in twain; or as in a multitude; For, superiority is not worthy that name (burr in the sense which the Apostle speaks, when he saith, There are that be called gods, for there are gods many, and lords many) unless it be such a superiority that hath power over the Angel, so as to prevail as a Prince with God, when as the Angel or Elohim, wept and made supplication, which is to be applied to the Angel, when he peticioned our father Jacob to let him go, Gen. 32. 24. & 28. Hosea. 12. 4. Such authority as hath power with God, is that which the Word of God intends, and in that sense the Apostle saith, that the spirit of the Prophets is subject to the Prophets. 1 Cor. 14. 32. that is, when the Spirit of God in any of the servants of Christ do rightly interpret and unfold the Wisdom of God in Christ, in the glory and power of it, the same Spirit of God, in all true interpreters of the Word of God, yield submission, and are obedient unto that wisdom appearing in its power and glory, for this authority hath rule in such a spirit of obedience, as hath Eternity in it, which is only found in the Son of God, otherwise it is not worthy the name of superiority in the Language of God's Kingdom, as it is said, of the mercies of the wicked, that they are cruel, Pro. 12▪ 10. So Rule Destitute of this is Cruelty. Neither is the way of submission worthy to be called obedience, unless it yield itself over unto that superiority peculiar to the Son God, in whom alone there is an everlasting Dominion, for his Kingdom is without end, Daniel 7. 13, 14. Out of which kingdom there is no obedience, but arising from fear, which hath painfulness, either fear of Correction▪ or of falling short of Favour, to attain private and base ends, or else the loss of favour when it is, or seems to be obtained: But perfect love only (which it not found, but in Christ) casts out seat, 1 john 4. 18. and there is a reciprocal love on both sides of the Covenant▪ in what terms of relation soever expressed, springing from the Spirit of God, as in that state o● the Faith of Christ, and the complete Covenant is to be struck, and in exercise perpetually in every individual heart, or else Christ it not form therein, which is the only message and end of the Gospel, Gal. 4. 19 Upon these two pillars of Rule and Subjection, or Command and Obedience, do false Interpreters set the Tombs of the Prophets, falsifying the spirit of the Scriptures in stating them between man and man.  
3 The third pillar is equality, lodging the Word of God in this point in men of like honour in the world, of like riches, of like age, of like office, trade, ocupation, art, learning, and the like, which is but a dumb show, and lifeless karkase of the Prophet, his spirit is departed and gone, it is not in such ministration. For they know not how to equalise things in Christ, the true end of the Law, and so of all Relations: take this one instance for all, to show their ignorance in this point of equality, they knew not how to make the state of Christ, as in the womb of the Virgin, to be of like power and glory, as set upon the Throne at the right hand of the power, Mat. 26. 64. for they know not what is taught unto us in that the Holy Ghost over shadowed the Virgin, namely, to shield the Conception of Christ, that no Rey or Glimpse of the Wisdom, Will, Power, or any sufficiency arising from the creature, should contribute in the least, to the being, or form of the Son of God in that holy and God like Consistence of God and Man in one undivided state, which is the Son of God, Luk, 1. 35. And in this Act the glory of the Son of God is made manifest, in that he is shadowed and shielded from all stain or guilt of sin, from all power and subtlety of Satan which are never separated, yea from any evil or discommodious thing, touching Him which is as glorious a thing, and full of power in point of freedom, and release, as his sitting on the right hand of God in the exercise of all glory▪ grace & virtue, which twain never were nor shall be separated from the state of Christ.  
And thus might we equalise all things in Christ, which seem to be unequal, unto carnal minds, according to the Letter, and Histories of the Scriptures; which equality in Christ is that which the Scripture properly intends in all things, and when it speaks of equality in point of friendship or brotherhood, it intends not a brotherhood compassed within any term or time, but an eternal offspring, equal in all points, with respect to the right of the first born, and not as any one son being preferred before another; for there is but one entire sonship of God, for we are born of God, 1 john 5. 1. 18. as being conceived by the Holyghost, Luke 1. 35. we also are begotten of God, for of his own will begat he us by the word of truth, james 1. 18. so that we are not only begotten of God, but also born of God: nothing but the wisdom of God in that work of Christ, is in conjunction in the uttering and conceiving, in the forming of him and bringing of him forth as the first begotten, the first born, to be the first fruits of the Creation, without which nothing is clean unto us. And this twofould parentage, as father and mother, uttered in the Commandment, are they or that which we honour as being the only offspring of both made one in Christ; and hereby our days are prolonged in the Land which God hath given us; for herein consists the length of days, even eternal Life, and are under the first Commandment with promise, for there was never Law before that, Ephes. 6. 1. 2. For God made the promise of Eternal Life before the world began, Titus 1. 2. so that the Saints are equal in being first born of immortal seed, equal in possessing the first Land or inheritance, even the Land of Emanuel, that is, God with us, Mat. 1. 23. equal in being under the first Law, even the Law of the Spirit of life in Christ jesus, Rom. 8. 2. and equal in having the first promise annexed, for it was made unto us before the world began, Titus 1. 2.  
The true Equality then intended in the word of God, is to make all the Saints of God Kings and Priests of the same Honour, Holiness, Power, and Authority, which is only of God; therefore a royal kingdom of Priests, and priesthood kingly, a chosen generation, not one more choice than another; a peculiar people, one not having less or more interest in God than another; a purchased possession, the same price paid for, and worth set upon one that is upon and for another, Exodus 19 6. 1 Pet. 2. 9 1 Cor. 6. 20. 1 Pet. 1. 18. 19 Therefore to terminate Equality in temporary relations, as the meaning of the word of God, is a strong pillar to bear up and establish the Tomb of the Prophet. And in these three points of Supportation of the Tombs of the Prophets, wherein their spirit is departed, stands the enervating and disannulling of the fift Commandment, and he that is guilty of one, he is guilty of all, James 2. 10.  
4 The fourth pillar supporting the Tombs of the Prophets for the expunging of their spirit out of the world, that men may send gifts and gratifications one to another, rejoicing in the glory of the flesh, by abandoning the deeds of the spirit, Revel. 11. 7. 8. 9 10. stand in the abrogation of the sixth Commandment, Thou shalt not kill; but shalt preserve life; wherein all means of offence and defence are strictly given in charge: for the effecting whereof, how many are the terms, relations, and respects of Honour contrived and composed in Military affairs and Discipline! according to the differing peoples and Nations wherein it is exercised! with their several Engines, and Instruments to attain their ends, and that from the Law of the carnal Commandment as it is written in all men's hearts, Rom. 2. 14. 15. And when the word of God is expounded so as to consist in any thing as is naturally brought forth in the heart of man destitute of the spirit of Christ, that is a mere carcase of the Scripture void of the spirit of true prophecy; so that to place the word of God in warlike affairs attaining its end in gaining or recovering temporary interests of honour, riches, lands, places, offices, revenues, safety or destruction of body, goods, and the like: this may be done as a carcase of the Law, void of the spirit and life of it, and so no more but a Tomb wherein the Prophet lies buried.  
And the parties thus teaching and submiting to such Doctrine, by working accordingly, may and are destitute of the current of the Law how it runs, wherein the proper plea stands, and what is the true point of issue.  
For the Law is spiritual, but the mind of man never so much refined by humane Learning, gives a carnal construction thereof, Rom. 7. 14. But true Martial Discipline that is of God, must have Eternity in it, else it is not of God: And all warlike affairs temporarily managed without the spirit of Christ, is an unclean thing, yea the Tombs of the Prophets, and all the strength manifested therein is but as dead men's bones accompanied with rottenness and filthiness. For, the Military affairs intended by the word of God, calling him The Lord of Hosts, or of Armies, Psalm 46. 7. Psalm 48. 8. is to be followers of the Lamb upon mount Zion, as an Army of an hundred forty and four thousand, every one of the twelve Tribes being multiplied into twelve thousands, to signify unto all men, that in whom soever Christ jesus becomes a Root in Israel, whether the Root in David, Revel. 5. 5. or a Root in jesse, Isay ●1. 10. or the Root in Ephraim, or any of the Tribes, Judges 5. 12. 13. 14. 15. he multiplies himself into a complete and triumphant Host for the conquering of whatsoever opposeth him, who have their father's name (as the Motto in their Ensign) written in their foreheads, that is, the authority and power of God alone, openly, cheerfully, and boldly professed and maintained amongst them, Revel. 14. 1  
And for the Harness wherewith the spirit of the Prophet strengthens and animates itself, it is the whole armour of God: for a good soldier of Christ hath his loins girt about with truth, and hath the breastplate of righteousness, the helmet of salvation, the shield of faith, his feet shod with the preparation of the Gospel of peace, the sword of the spirit, which is the word of God, and therefore a spiritual war, praying with all supplication in the spirit, watching thereunto with all perseverance and supplication for all Saints, Ephes. 6. 14. 18.  
And for their Onsets and Assaults, it is to resist the Devil in the steadfastness of Faith, 1 Pet. 5. 9 to quench the fiery darts of Satan, Ephes. 6. 16. and war a good warfare according to the Prophecies that are gone before of every son of God, 1 Tim. 1. 18. centring themselves in each of them as their proper intent, in whom they are fulfilled and made good, by which we are made able to war a good warfare; For, the weapons of our warfare are not carnal, but spiritual, mighty through God to the pulling down of strong holds; casting down imaginations and every high thing that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ, 2 Cor. 10. 4. 5.  
And so much for the four Pillars upon which the Tombs of the Prophets are erected, and are every one of them a complete grave wherein Christ is buried, that he appears not in the world but in a sensual respect.  
1 For, the Superiority and Authority of the world is a grave wherein Christ as King is covered with that dust or earth, and men walk over it and perceive it not, Luke 11. 44.  
2 The Inferiority and temporary Subjection of the world is a grave wherein the Highpriest of our profession lies hid and covered, (men's eyes being directed unto that Monument) that they perceive not the Subjection of the Son of God who humbled himself and became obedient unto death, even the death of the Cross, 1 Phil. 2. 8. Hebr. 3. 1.  
3 The Doctrine of Equals in the world, is a Monument to cover Christ as he is the Firstborn of God, when they state Equals in King and King earthly, in Priest and Priest made by men, in Captain and Captain only for the slaughter, or preservation of an earthly body or corporation; these things in Equality being made the scope of their Doctrine, do fill the eyes of men as a Monument set upon a grave, and so hid the state of the first-bornship that is in Christ jesus, where every one hath equal Dignity; for every Saint and Son of God is the first, prime, and chief act of God; for, the true form of Christ Gal. 4. 19 is the principal and chief work that ever God did, and all other things whatsoever are subservient thereunto, Rom. 11. 36. P ov. 16. 4. No direct nor true Equality can be found therefore out of the Son of God, which is hid and buried by false interpretations of the Word of God.  
4 The fourth particular is a grave to bury Christ as he is the Captain of our Salvation, Hebr. 2. 10. whilst men set up a Hearse of temporary Conquest over the bodies of men to be the end and accomplishment of the word of God, for which their praise is to be returned, which hath not Eternity in it, for they dare not lay praises upon the Altar, for that they have thrust men's souls down to Hell; therefore a temporary act that men's eyes must be held with as men beholding a Monument upon a Grave, whilst that within is hid and covered, even as the Captain of our salvation is, by this doctrine, who is made perfect through suffering, and thereby obtains an eternal redemption, and not a temporary one, Heb. 9 12. Therefore to centre the intent of the word of God in a temporary deliverance by war, when there is a possibility to lose it again, is a false interpretation of Scripture, a setting up of a Tomb, or Hearse, like the Corpse of the Prophet, the spirit, proper to the Prophet being utterly departed from all such doctrine, as it ever was, and ever will be, to the corruption and putrefaction of that body so framed, whether Kingdom, Priesthood, equality of Elders and Senators, or valour in Conquest.  
2 The second point noted in this act, is their garnishing of the Sepulchers of the Righteous, that is, of that Righteous, or just one Jesus Christ, who is said to be the Lord of our righteousness, jerem. 23. 6. As in the former point they order themselves in way of worship to appear before God in an acceptable and orderly manner; so in this garnishing of the Sepulchers of the righteous, they adorn themselves as coming from God in the execution of justice, and performing the doom, as from him; so that the Tomb of the Prophet, and the Sepulchre of the Righteous teach, and instruct us in this, That wheresoever there is the exercise and entertainment of a false interpretation of the Word of God, there is ever a false and counterfeit proceeding in all acts of justice; wherever the one is a Tomb to bury the true Prophet, the other is a Sepulchre to bury the Righteous one, so that the proper spirit of the one, and of the other is vanished, and appears not.  
For, a false ministry of the Word of God, exercising all prudence and diligence for the maintaining and upholding of the glory of man, and a cruel Magistracy or Government, exercising like prudence, power, and diligence, in the demolishing and pulling down the glory of God in Christ, are never separated, 1 King. 19 10. no more than the Spirit of true prophecy in the Son of God, and the Spirit of Righteousness and meekness in the execution and fulfilment of the same, can ever be parted, in the way of Christ▪ Zachary 99▪ 17.  
But the men of the World know how to deck and adorn their cruelty, by which they keep the righteous one as buried in the Sepulchre; they know how to point and parget their actions so, as they shall appear glorious in the eyes of men, as a monument upon the sepulchre, that the corruption and putrefaction contracted thereby shall not appear: and in the garnishing of this Sepulchre there are four Ornaments of great use.  
1. First, stately buildings, large quantities, & breadth of lands, great revenues, learning, or trade, that so they may appear to be more than men▪ that do inhabit, possess, and are endued with such things, that so God may be concluded to be there, because men naturally place the glory of God, and the shame of Satan in terrene things; thence it is that men are so resolute, that a Christian cannot be perfect in this life, because they place perfection in bodily exercise, 1 Tim. 4. 8. which cannot be free from natural infirmity whilst these bodies of clay sustain their present aptitudes no more, than they can be freed from desire of food and sleep; which conclusion of bodily infirmities and necessities to be sin, doth inevitably put men upon this opinion, that Christianity cannot be perfect whilst men are conversant in this life; if these men had lived in the days of Jesus, they would have judged him a sinner as those jews did, for these are of the same spirit.  
And in like manner, men conclude that the state of Satan cannot appear in men within the compass of this life, because they hold that humane abilities exercised according to humane wisdom, have some goodness, or certain tincture, or glimpse of holiness in them, therefore till that be extinct, the state of the damned is not perfected, and so make both the blessing of God as also the curse for some certain time to be lame and imperfect things, although such offerings and tender of things have been abominable in the sight of Almighty God, Leu. 22. 18. 22. Mal. 1. 8. 13-14.  
2 The second Ornament in the pargeting of this Sepulchre of the righteous, is gorgeous apparel, Crowns, Sceptres, trappings of horses, decking of Couches, Robes of Purple and Scarlet, as m●n raised up unto that which their brethren can never attain unto: Jerem. 10. 6, 10. Luke 16. 19 Revel. 17. 3-4. and therefore are to be looked upon as Gods, rather than mortal men, for so the doctrine of the Scribes and Pharisees hypocritically and falsely appoints them to be though void of any tincture of the Spirit of the Lord jesus, 1 Cor. 8. 5, 6.  
3. The third Ornament upon this Sepulchre in the solemnisation of the burial of the just one, consists of Chairs of State, Thrones, Seats of justice, erected by men, pulpits and upper Seats, which are not to be touched by other men, but reverenced as the party to whom they belong, as things made virtuous by their alliance or relation unto them, Amos 7. 12. 13. Add unto this Ornament, their assuming of names and titl s proper to the Son of God, as King, Lord▪ Ruler, Governor, judge, Lawgiver, Father, Master, and the like and that as men being bound to attribute them▪ by the word of God according to its intent, to glorify man though destitute of Christ, with such terms of honour, whereas the Son of God gives warning to the contrary, Mat. 23. 8-12. james 3. 1.  
4 The fourth Ornament in the decking of this Sepulchre, is their constituting of Laws proportionable to every fact, that so they may appear to have the wisdom and equity of a deity in them; such a law for the punishment of theft of such a degree and nature, and another law for theft of another nature; this law for one degree of bribery and extortion, and such a law for an other degree thereof; this law for one act of Idolatry, or Blasphemy, and another law for another act and degree thereof; this for one kind of Error and Schism, and that for another; this punishment for one degree of Adultery, and that for another▪ all these are new and transitory laws made by man, and shall perish with man, and therefore are changed according to the various operations of the mind of man, coming within the compass of such things as perisb in the use, and are after the Commandments and traditions of ●en.  
But the eternal law of the eternal God, that royal law of liberty or power, jam. ●. 8. according to which if we judge not, we are judged, and condemned of God: for it is his proper miud and will which can never alter, and this law concludes all sin under every one, as really as it concludes the guilt of the breach of every law under the breach of every one, Jam. 2. 10.  
And the multiplied and innumerable manifestation of distinct laws and punishments for the breach of them, is to declare how unreckonable the ways are, wherein that one holy mind and will of God in Christ may be contradicted and violated with the variety of plagues and punishments appertaining and annexed thereunto: but every one of them of an infinite and eternal nature, which cannot admit of any conteinment, limitation, or bounds of restraint, even as it is with one Son of God to have such infinite ways of the legal and orderly expressing of himself, and to every one of them an eternal peace and satisfaction in God annexed.  
To terminate the word of God therefore in the distinctions of these humane laws and institutions, together with their penalties or rewards annexed, is nothing else but to garnish the burying place of that righteous and equal one, declaring to all the world that his spirit is ceased therein, and departed therefrom, so that all manner of dissimulation and cruelty is to e expected in all the ways of their administration, endeavouring only to uphold the throne of iniquity by establishing the wisdom and glory of the flesh, in the pulling down and demolishing that righteous Reign and Sceptre of the Son of God, Psal. 94. 20. 23. Heb. 1. 8. Keeping him in the grave as dead and buried in regard of any of his life, vertues-wisdome▪ justice or righteousness, appearing in such way of interpretation and administration: For God as he hath form himself in Christ, is not in all their thoughts, Psal. 10. 4▪ 5. Psal. 56. 5. For he that forms another law to himself, besides the law of the spirit in Christ, as under the bond of the word o● God, that man frames another God to himself, besides the true God, and lies under the breach and guilt of the law of God expressed in the first Commandment Exod. 20. 2, 3,  
2 The second point in the order proposed in the Text stands in what these false Interpreters say; that is, in what they teach, for it is their doctrine whereby they build the Tombs of the Prophets, and garnish the Sepulchers of the righteous; therefore where one Evangelist saith, he said unto them, another saith, he said unto them in his doctrine. Compare Mat. 13. 3. with Mark. 4. 2. so that it is matter of doctrine whereby both the Kingdom of God, and the Kingdom of Satan are erected and maintained.  
1 And first they conclude their Progenitors to be Murderers, in that they took away the lives of the Prophets, by which we see that it is a maxim written in all men's hearts, that the cessation of the spirit of prophecy, (which is done by falsifying and counterfeiting of the Scope and intent of the word of God) is a gross and capital sin, which is to extort, and violently to take away the life of any one that is innocent.  
Q. But if it be a sin to take away by violence the life of the innocent, is it not a sin to lay down, and part with an innocent life, if there be power to retain it? as Christ is said to lay down his life, john 10. 11, 12.  
Answ. The Answer to this is twofold; first, it is not against law to suffer as an innocent; for it is the gift of God to suffer, as well as to believe, Phillip 1. 29. And it is a blessed thing to suffer for righteousness sake, 1 Pet. 3. 14. but it is against law to take away the life of the innocent; for God never made law to take away the life of his Son, as the world do violently extort, and take it away; for than he should institute a law against himself, and that eternal life; for the Father and the Son are one, john 10. 30▪  
Secondly, we answer, that Christ lays down his life properly with respect unto his death unto all the motions of sin & operations of the flesh in all things, which is his proper quickening and reviving in the spirit, and living eternally unto God, which death i● nothing else but his Resurrection, and possession of everlasting life; therefore a righteous and glorious act in the Son of God thus to lay down his life, being an innocent act, to crucify all the affections and lusts of the flesh, to the quickening and reviving of all the operations of the spirit of God, Gal. 5. 24. Ephes. 2. 16.  
2 The second point in the order of the text stands in what they say in way of excusing and clearing of themselves, in these words; if we had been in the days of our Fathers, we would not have taken parts with them in the blood of the Prophets, wherein they acknowledge their Fathers to be murderers, ●●t themselves reform, and become in better state and condition, than their fathers were, wherein they profess a better condition, and a worse in the same Line, Posterity, Generation and Offspring of Father and Son, as though there were a better state and a worse, where God is the Father and Fountain, and his sons and offspring, john 1. 12. and a better and worse condition also, where Satan is the Father and Fountain, and his offspring and Children, john 8. 44. 1 john 3. 8.  
This is the doctrine of all false and hypocritical Interpreters at this day, who say, that Satan is in a worse condition than mankind, though never so wicked, because the Devil sinned voluntarily without a tempter, but man sinned being tempted & drawn aside by another, plainly declaring thereby, that they know not what the Devil is, (who is so often in their mouths and hearts also) nor what man's fall from God is, nor wherein consists that great, though secret inlet of sin into the world.  
Neither can they truly teach what Christ is, what his resurrection from the dead is, nor wherein consists that great (though secret and hidden) inlet of God's righteousness into the sons of men.  
Again, they teach that in the way of God there is a better, and an inferior condition, as that one son of God is nearer to the father, and in greater favour and dignity than another, whereas they real firstborn, Heb. 12. 23. or else they cannot be an acceptable gift, nor are they to be consecrated unto the Lord, unless they be the opening, or emission of the womb, Exod. 13. 1▪ 2. Luk. 1. 13. therefore they are called in Hebrew Coach, the first of God's might, or able strength, or the beginning ofstrengths; so the firstborn is named, Deut. 21. 17. Gen. 49. which Christ complains to be dried up, personating himself in those wicked jews his persecutors, Psal. 22. 15. These men teach also, that the Fathers who served in their generations before us, were more remote from God, under dark semblances and shadows, the light of salvation not so appearing, nor the approach and appearing of Christ so near and perspicuous as it is to us at this day, and such Fathers as were in favour with God also: for we know, that it is common to carnal Israel in all ages to stand upon and employ themselves in types, shadows, bodily exercises, and temporary institutions, that perish in their use, Col. 2. 20, 21, 22.  
In this point of their doctrine let all men judge; have these men that so teach, more opprobation from God of the acceptation of their sacrifices in any of their offerings than Abel had? Heb. 11. 4. Do men now walk nearer to God than Enock did, who tasted not of any thing that savoured of death? Gen. 5. 24. Heb. 11. 5. Have men attained to more skill in these days than Noah had, who could make a house to contain all creatures according to their kind, both clean and unclean? Gen. 7. 7, 8 9 and yet it is of no less difficulty to make one field to contain both Wheat and Tares, Mat. 13. 25, 26, 27.  
Was ever man more in favour with God than Abraham▪ with whom the Lord is said to eat & drink, to walk with him towards Sodom, and converse with him about Sodom, so as he will hid nothing from Abraham, Gen. 18— who is therefore called God's friend or familiar, james 2. 23.  
Did ever man in these days stand nearer to God, or attain a clearer vision and aspect of God than Moses, who talked with him face to face, as a man speaks to his friend? Exod. 33. 11. had ever man more power with God in these days than Jacob had, who as a Prince prevailed with God, and with men, and had power? Gen. 32. 28. Can any man in these days in the finishing of his ministry attain to a more honourable Funeral than Eliah did, or give a more effectual and honourable Legacy than he did in his departure? 2 King. 2. 9 ●15. It may seem strange, considering the voice of Scripture, and the nature of the Son of God, who is yesterday, and to day, and the same for ever, Heb 13. 8. that men should believe such doctrine as proclaims Christ to be nearer and more effectual and glorious in the Saints in one age of the world than in another; but by this means we see they glorify themselves, and say, we are not in so low and mean ways of dispensation as our Fathers were, and by this means hid the Devil in their doctrine, by telling men from this ground, that how ever so pure and glorious estate appear not now in the Saints, nor those operations of the Spirit so plentifully poured out, as the Scriptures foretell and make mention of, nor that real presence of Christ in his ordinances, yet a time is coming wherein a more glorious Dispensation shall appear, for the fulfilment and making good of all such Prophesie● and Promises as are recorded in the word of God, Acts 2. 18. Mark ●6. 17 18. and thus men have been deluded, and the word of God falsified from the heginning of the World unto this day, by men's vain Traditions, with respect to time past; conjectural and mere imaginary hopes for time to come, never yielding unto Christ the reality and complete blessing of his presence upon the Earth, Exod 3●. 14. 15. but slanderously entreat, and cruelly persecute him when or in whomsoever he appeareth, Mat. 5. 11. john 15. 20. Acts 7. 52.  
3 Hence ariseth a third point in what they teach; that is, They falsely translate the matter, to justify themselves in their present wickedness, as though they themselves were of that spirit which loves, maintayns, and justifies the Cause of the Prophets, and impute the persecution and murdering of the Prophets only to their fathers, to be an act done in their father's days, as though their time afforded no such thing.  
And in like manner impute the spirit of wickedness unto Christ, and translate their own practice unto him, to justify themselves thereby to be the holy ones of God, whilst they are seeking the life of the Son of God, to entrap and ensnare him, as an evil doer, a friend of Publicans and Sinners, a gluttonous person, a wine bibber, a Samaritan, and one that hath a Devil, and works by the power of Belzebub the chief of Devils, Mat. 11. 19 john 8. 48. Mat. 12. 24.  
Thus they translate the state of the Son of God into the condition of the Devil, as being a practitioner of Devilism, and the state of the Devil, as the state and condition of Christ, a lover and maintainer of the Prophets, which is the very way of all false interpreters of the Word of God, who to varnish and colour over their deceitful and cruel spirit and practices, cry out against Heretics, schismatics, Blasphemers, and enemies of Church and State; as themselves being innocent, friends to Religion, and upholders of State and all good Order; and are no such persons as their forefathers have been, out of whose loins they are come, and upon whose proper principles they do proceed: these are men of close conveyance by sleight of hand in their Ministry, the jugglers of the Time, the witches of the world in all the ages thereof, according to the true intent of the word of God concerning witchcraft; for the Hebrew word Cashaph signifying a changing or turning▪ intending properly false Teachers, as our Apostle witnesseth Gal. 4. 1. such as jannes' and jambres were, who withstood Moses, alluding to the Sorcerers in Egypt, which the Apostle met with in his days, 2 Tim. 3. 8. such as change the things of God into things humane, the Eternal Ordinances and Offices of Christ into such as are transitory Institutions of men, Col. 2. 20, 21, 22. who delude men by proposing a false object, and corrupting the air or medium of doctrine, in the conveyance of the eye to the object.  
For, as the word of Blessing in all its expressions terminates itself (as its proper scope) in the plain and saving liberty of the Spirit in the Son of God, so also the word of the Curse in all the manifestations thereof, terminates itself in that guileful destructive enthraling spirit of entanglement of that son of perdition, which is the Real Communion of the Woman with the Serpent, whereby the offspring of the Devil is brought forth, as the other is the real fellowship of the Bride and Bridegroom▪ whereby the Son of God that offspring of Heaven is brought to light in his true Office and Exercise: and as these Minister's place the highest excellency of Christ now in exercise and being on the Earth, in point of Regal Authority and Priestly Virtue in Officers made and appointed by men, so also they place the basest degree of Satan's Subtlety, in simple women loaden with iniquity, whom they can easily snare in the words uttered for their own defence, with the help of some envious witness prejudiced against them, whilst they themselves do not only pass away in the crowd as innocent, finding out and revealing of the iniquity of the Times; but also sit as judges of them, and as gods over them, for execution.  
The third general point noted in the Text is, what these Interpreters are in point of Office, that is, they are witnesses unto themselves, or as the word will allow, witnesses in themselves; That they are the childreu of them that murdered the Prophets: In which observe two things; first, that respect which the fathers after the flesh have to them as being their original and predecessors: secondly▪ the respect which they have to the fathers, as being their children and offspring.  
1 First, they confess that their fathers were murderers; they killed the prophets, therefore they acknowledge (according to the true intent of the Law) that they themselves are murderers; for whatsoever may be said of an ancestor, that may be truly said of the offspring; and therefore Levi is truly said to pay Tithes in his father Abraham, being in his loins when Melkizedek met him, H●br. 7. 9, 10. For, in all the works of God▪ Time wears not out in the offspring, the true nature, disposition and quality of the progenitor, for the offspring retains the properties of the progenitor in all points. What might be said of a Lion in the beginning, the same may be said of him now; what might be said of a Lamb in the beginning, the same may be said of him now: and so of all the creatures upon the Earth. What was said of the Serpent in the beginning, the same is true of his offspring at this day; if falsifying of the word of God was the spirit of the Devil in the Serpent at the beginning, then false interpretation of the word of God is the same spirit of the Devil in the actors thereof at this day, what or whomsoever they may be, or seem to appear.  
2 Secondly, as they are the children of such parents, we know that none can assume a child▪ like relation, but he must therein assume the father's operation, or else how should the child come by his being? therefore they conclude themselves under the act and guilt of murder, even of taking away the life of the Prophets, in that they are the seed and off spring of them who did it before; for the disposition and operation of the progenitor departs not from the true seed and offspring, Exod. 20. 5. therefore the sins of the fathers are visited in the children, unto the thirds and to the fourth's of them that hate the Lord; the word generation is not in the Hebrew Text, the thirds signifying the full and complete condition of all haters of God; as Three that bear witness in Heaven are a complete and perfect testimony, and yet but One, 1 john 5. 7. and the fourth's being the Number of Extension, as the four Corners of the Earth comprehend the whole World in all the parts thereof, signifying unto us, that all and every sin in that whole estate of the haters of God, are inflicted upon every particular party found therein; and therefore accordingly in point of opposition there is no period or bound set unto God's mercy, in them that love him, in the preservation of his Law in the purity thereof; he therefore that is related unto God in Christ as a son, bears the same disposition, and hath the same operations of the Father really reckoned upon him, and is in the exercise thereof according to the true intent of the word of God: therefore is that speech uttered by Christ, hitherto the Father works, and I work, john 5. 17. and however the carnal eye of the jew never saw the man jesus making this visible World, yet without him was not any thing made that was made, john 1. 3. and the spirit of the Son being one with the Father, is a sufficient testimony and witness in every Saint of God, of his unity with the Father in his whole work, as really as the same spirit witnesseth a unity or faith between the Creator and the creature; so that he which denies unity in the whole work of God, not having the witness thereof, he denies also unity in the Contract and Covenant of God, not having any witness in himself thereof, but remains in the state of unbelief, and hath that spirit which as it witnesseth relation in generation to him who is a murderer from the beginning, so hath it the testimony of unity in the act (in itself) of being under the guilt of crucifying the son of God; for if we confess a certain innocency in our progenitors, in the act of creation, destitute of the righteousness of God in Christ, we therein testify our selus to be destitute of the righteousness of God in Christ at this day, and a Pharasaical righteousness is the most we attain unto; and if we confess our Progenitors, of whom we properly do proceed, to be actors in falling from God, under guilt of sin, and out of the favour of God for a moment, or any point of time, we have the witness in ourselves that we are now in the way of the fall, under guilt and condemnation, and out of God's favour and love unto this day, for the spirit of Satan comprehends the parent▪ and the posterity, to witness in and of, both alike, as really as the Spirit of God comprehends the father and the son to testify of them, as one undenied act.  
Note here, that the children of the Devil (as Christ calls them) are of him, who is a Murderer from the beginning, a Liar, and therefore abode not in the truth; for when he speaks a lie, he speaks his own, it is himself, both a father and son, for he is a liar, or he is a lie, as the product, and the father thereof, as the original of the same; so that wickedness was never brought forth, but by the wicked one, who is from the beginning, as ancient as the son of God himself, john 8. 44. Also the Son of God is he in whom life is preserved from the beginning, and therefore an eternal life, as ancient as himself, and so is said to be, the way, the truth, and the life, so that no man can come to the father, but by, or in him▪ john 14. 6.  
Whosoever then finds a time when the Liar was not, and the Murderer, he may as well find a time when truth and life eternal was not; and he that goeth about to make a separation of just and unjust, and not from the first motion of God towards man, which is from everlasting, as also to keep each of them, that is, the way of life, and the way of death entire, in the whole course of their progress, that man can never preserve and keep the word of God in its native purity, but is a false Interpreter thereof, and a betrayer of the just and holy One into the hands of the wicked.  
Note further, in conclusion of this point, that when Abraham is said to be the father of believers, as the Saints being reckoned as from him, Rom. 4. 11, 16. Abraham is personated, in that high father according to the Etymology of his name, or in that eternal father, as the Prophet calls him, in whom he plainly concludes both father and son, as one state and condition, which no man can expound otherwise, Isaiah 9 6. but he that is the son▪ is the father also, according to the true intent of the Prophet, and in this respect the saints of God as natural sons have the Spirit of a natural father▪ namely the spirit of God, Isaiah 61. 1. and as the Saints of God are taken from that natural disposition, and common reasonings of the spirit of mankind▪ as being chosen out of the house of him who is estranged from God, (as mankind following the natural propencity of his own spirit is) so they are truly said, to receive the spirit of adoption, whereby they cry Abba father, or father, father, Rom. 8. 15. that is, they lay claim to God, as sons, in a twofold respect, he is a father, as they are naturally descended of him and he is a father as he hath taken them out of the house of a stranger, as Solomon took a wife out of the house of Pharaoh▪ and as Paul took Onesimus for his son, and as the Gentiles became the family and household of God in Christ, Psalm. 45, Philemon 9 10. Ephes. 2. 11. 12. 13. And the Saints of God come not unto God but with respect nnto their Sonship in both respects, beholding therein for ever from what they are delivered and set at liberty, and into what they are delivered and invested, with power and authority.  
By the spirit than it is that they cry Abba father, that is father, by natural descent and generation, as springing from God, having that gracious inclination and disposition of his son from heaven; and father, as being freely adopted and chosen out of, and from that carnal, common, and sensual disposition that all men by nature are subject unto, Ephes. 21. ●8. To be sons and heirs of that heavenly Kingdom of glory and of God, Rom. 8. 15, 16, 17. 1 Pet. 4. 14.  
4 The fourth point in the order of the text is the extent of their witness, or that estate witnessed unto, in these words, Fulfil ye the measure of your Fathers, that is, as your Fathers by your own acknowledgement are come down unto you, and are extant in you in point of generation, and so no time vacant wherein they have not appeared in the defcent; so fill you up the same measure of your Fathers, in that your sin of false interpretation, by building a Tomb upon the carcase of the Prophet in the letter of the Scripture void of the Spirit thereof, which is the bloodshed and murder of the men of the world to this day: this your sin reacheth up in like manner unto them from whom yond are descended, even to him who is a murderer from the beginning, john 8. 44. And you by virtue of that oneness of spirit are conversant in that first act in the beginning, as really as the Serpent in his seed i● extant in you at this day▪ in your guileful and deceitful interpretation; and this your spirit shall descend in like sort, in your posterity, generated by this your doctrine, and their guilt shall ascend up unto you in the measure and fullness of the same; so that the sin and guilt of the Progenitor and Offspring are the same, even as the holiness and righteousness of the father and the son▪ are one and the same in Christ, Ephes. 4. 24. john 10. 30. Phillip 3. 9 Rom. 1. 17. and hence is brought in the ensuing and following sentence.  
The 33. Verse contains a vehement acclamation inveighing against these false Interpreters, wherein observe two things. 

1 First, The names he gives unto them, in these words, Oh ye Serpents, ye generation of Vipers.  
2 Secondly, An Interrogation, How can you escape the damnation of Hell▪    
1 First, in that he calls them Serpents in the plural number, it is to show that all false Interpreters are of the same brood and offspring, though they may seem to be divers and averse one from another, and in that he calls them Vipers also, it is to declare that every one hath the poisonful disposition of all kind of venomous Serpents in him, of what name or manner of poison soever i● may be, false interpretation hath it included in it, as being the proper Cistern and continent thereof: and in that he calls them Serpents, he brings him back to their proper fountain and Original▪ whence they Spring, as being the very spawn and seed of all deceit: Oh Serpents, that is, ye deceivers of mankind from the beginning, by false exposition of the word of God, affirming in your teaching, that man shall not die, but live as Gods in that way wherein God affirms death doth confist, Gen. 2. 16, 17. compared with Gen. 3. 4, 5. Rom. 8. 13. That is, by eating of the tree of the knowledge of good and evil, bearing men in hand that they shall communicate in a better, and a worse condition than they have in their original and first motion of their beginning, Gen. 3. 1. 5. Whereas God affirms that his image which is his holy Son takes being together with man, for out of man, that is, that Son of man God never was, for he cannot be all things out of man, and then he is not God, for otherwise than he is God in Christ he cannot be a Creature as well as the Creator, he cannot be death as well as life, the receiver as well as the giver, the heater● as well as the speaker, the obeyer as well as the commander, without which salvation cannot be wholly and completely of God, therefore the Psalmist calls him the God of salvations, in the form plural, as he is salvation in all and every respect; for the hearing ear, and the seeing eye are both alike of the Lord, Psal. 68 20. Prov. 20. 12.  
When God affirms man to be in his image, that is, to have the complete form of his Son, who is the engraven form of his subsistence, the Serpent affirms something must be done before that be accomplished and perfected; they must eat and communicate with sornthing else to bring it about: so say all false interpreters unto this day, else for what serves your water in Baptism, your bread and wine on the Table, your corporeal fasting and feasting, ccommunicating with Schools, and corporeal laying on of hands, before the gifts of the Spirit, your eating up of time before Christ come to Rule the Nations, and before Christianity can be perfect: Oh ye Serpents that teach men to communicate in something else than that which is all things, before that good work of God can be perfected! This is the Doctrine from the beginning, that doth and ever did deprive men of the glory and power of God, transforming men into Devils, as we see him work effectually in all those destructive ways among men at this day; and thus the Serpent is discovered by his speech.  
2 He is discovered by his gate or motion, he moves not, but upon his belly, Upon thy belly shalt thou go, Gen. 3. 14. For his belly is his god, as is affirmed of all false teachers▪ Phil. ●. 19 For they move not but to satisfy their carnal appetite, with honour, wealth, friendship, outward peace and prosperity, to be strengthened in the arm of flesh, and leave plenty of such things unto their posterity; Oh ye Serpents that move not but upon the cause of your belly, to satisfy your corporeal body and life, and when you attain to any preferment herein, your religion either becomes a slavish underling, or else withers quite away, as the Serpent casts his withered slough, or skin, in the hear of Summer.  
Yea, he goes upon his belly, breast or heart, as the word imports, that is, their principal part, signified by breast or heart, cleaves unto the earth, that is, unto carnal and terrene things, their mind, understanding, wisdom▪ will, affections, and conscience, yea, all their learning is carnal & earthly in the very prime and height thereof, so that their principal aptitudes, as breast or heart move not but upon the earth, other creatures tread upon the earth, as a thing mean and base put under their feet; the Serpent moves not, but lays it to his heart and bosom.  
Oh Serpents, the original of the curse of God, but for false interpretation, there had never been curse in the world, nor wrath of God upon mankind, which consists in going upon the belly or breast, that is, in carnalizing the word of God, going upon it as upon the words of m●ns wisdom and principles, & not according to the wisdom and power of God, 1 Cor. 2. 5. And in the words of man's wisdom and principles, the letter of the Scriptures doth properly consist, as is apparent to all that are not wilfully blind, by the histories thereof, proverbs, parables, relations, offices, buildings, battles, journeyings, genealogies, life and death of the Saints, with the nature and operations of all Creatures in the heavens, and on the earth, which we see come (in some sort) within the confines of humane capacity, which is the common doctrine of the world, only adorning it as with God, or making it as their God, which is that which the Hebrews call Cashaph, of which the Greeks have form their word ●a caino, and the Latins Fascino, which is to bewitch, and is the changing of the glory of the incorruptible God into thè image of a corruptible man, and into birds and fourfooted beasts, and creeping things, Rom. 1. 23. Which is nothing else but to place the glory of God to consist in conformity with the letter of the Scripture, which is naturally written in every man's heart, else the word of God could not express itself in all men, that is, in such as unto whom the spirit of God is not given, also such as never had the written word of God could not lie under the breach of any known law of God, and therefore their consciences could not accuse or excuse, which is the portion of all men, Rom. 2. 15. for doubtless the sound of the Scriptures is gone into all the earth, and their words unto the end of the world, Rom. 10. 18.  
3 Thirdly, the Serpent is known by his food, dust shalt thou eat, saith God, Gen. 3. 14. to declare the baseness of his proper sustentation to be such as all creatures decline▪ dry dust can bring forth nothing that is good to perfection, Isaia 65. 25. This is the food of all false Interpreters, they carnallize and corrupt the word of God in all things; for as dust is void of moisture, which makes the earth fruitful, so do they bereave the word of God of all that moisture and oily intent of the Spirit, or else it's no acceptable food for them to sustain the works of the flesh in terrene glory and beauty. Oh Serpents, that feed on nothing but baseness by the verdict of God, for to cast the word of God into a transitory form, is nothing else but that unclean Spirit of the Devil, which Christ here, (as his manner is) rebukes: for though there be an acknowledgement of Christ to be the Son of the most high God, yet in that they profess Christ to be another thing than themselves are, for they are afraid of being tormented by him, therefore reckon themselves to be another thing: for Christ doth not torment himself, no man hates his own flesh, Ephes. 5. 19 In this they appear to have that unclean Spirit, for it is, and ever was the very form of the Devil so to do, as really as it is the form of the Son of God to make himself one with the Father, john 10. 30. john 14. 9 Therefore Christ rebukes such, as unclean spirits, yea that spirit of Satan, as such as hath no interest in them that are his, Mark 5. 7. 8. Oh Serpents who feed so basely, as upon the husk, the shell, the bark and rind of the word of God, whereby the curse is form and maintained in the world; & forsake the ●eed of immortality, the kernel, the sap, the pith, and the marrow of all things, which is the scope, intent and spirit of all things recorded and registered in the word and works of God.  
4 Fourthly, the Serpent is known by his hearing, for his custom is to stop his ear, though the Charmer charm never so wisely, Psalm 58. 5. he will not hear, now we know that to charm a thing, is to utter the same tune, note, speech or language which that uttereth which we are about to charm, with an interposition, or insinuation of something whereby to take with guile in the motion or coming forth of the thing, as the Apostle useth the word guile in a good sense, 2 Cor. 12. 16. But this Serpent in false Interpretation stops the ear, let the good Charmer charm never so wisely it will not hear, that is, let the Son of God in true interpretation & opening of the word of God, sound forth & speak in the very same note & tune which man's heart is known by naturally, according to the history, proverb, parable, and progress of the word of God, in way of ushering it into the heart of man, or bringing forth the thoughts of man's heart to symbolise and agree therewith, as it is propounded in the figure, similitude, metaphor, allegory, and dialogiums thereof; yet when the truth of the thing appears, which the spirit of God intends, and is properly taken with, against that doth the Serpent, and false and subtle interpreter stop his ear, even as it is said of the Serpent that he lays one ear to the ground, and stops the other with his tail, wherein his life and motion properly resides; for some Serpents after their head be cut off, will live and move many hours, which life and motion appears properly in the tail: So these false Interpreters, when truth appears, stop their ear (in one respect) with an earthly conjecture and conception of the word of God, and in another respect, with that lively aptitude which naturally they have, to move and act in such carnal and sensual ways and respects, which resides in the tail, or in that inferior part or place of the sting of sin and curse of God, Rev. 9 10. made manifest in his word 1 Cor. 15▪ 56. Oh Serpents, this your false and carnal interpretation hath stopped the ear of man from the beginning, that he will not hear the voice of the Son of God, though he useth all his skill for the opening of it; it is carnal and earthly interpretation in all ages that hath stopped the ear from hearing, entertaining and approving the good word of God, and by other means was the word of life never hindered from making entrance into the heart of man, in any age of the world, nor among any people or nation.  
And it is only words of spirit and life, john 6. 63. that boar the ear, and open it to hear the voice of the Son of God▪ Psalm. 40. 6. john 5. 25. that they may live; it is that which incorporates into the house and family of God, so as never to departed thence, for he is tied thereby unto the door post, even by that sound of the word in his soul, that he can never departed from it: even as the Servant that had served his Master seven years, and would have no other freedom, but what was found in that house and service, was brought to the door▪ post and boared thorough the ear, entering into covenant thereby to serve him for ever, Exo. 21. 6. For there may be a Covenant struck by the ear, as well as by the hand, Heb. 8. 9 Therefore the Psalmist proclaims, Oh blessed is that people that know the joyful sound, for they shall walk on in the light of thy face: Oh Lord, in thy name shall they be glad all the day, and in thy righteousness shall they be exalted, Psalm. 89. 15. 16. alluding to the sound of the Silver Trumpet at the Wars, Assemblies, Solemn Feasts, journeys, and over the Sacrifices of Israel, Psalm. 81. 3. Numb. 10. 3. 9 10. Joel 2. 1. 15. The ear listening to true interpretation binds over to God, incorporates into that mystical body of Christ▪ and keeps from ever departing thence any more, knowing the shrill sound of the trump of God, which is the dictate of the spirit of God, it preserves in the Camp for ever.  
5 Fifthly, The Serpent is known by his act, that is, he crusheth the heel of Christ; as the seed of the woman breaketh or crusheth his head, so he breaks, bruiseth, or crusheth the heel, or foot-soal of the seed of the woman, that is of Christ, Gen. 3. 15. For as Christ bruiseth the head of the serpent, crusheth or squeezeth out the headship and power of the Devil, so that nothing of his wisdom, subtlety, cruelty, hypocrisy and authority appear● in the Saints of God in any of their ways, even so doth the Serpent by false interpretation bruise and crush the heel, or soot sole of Christ, or the print of the soot, as the word imports, that is, whereas the Son of God (in the Character, letter, or historical records of the word written in man's heart) hath therein secretly and mystically involved his proper and saving intent, which the Saints of God know how to take ●ut as their only and meet help, Gen. 2. 18. for the propagation of their kind, as they are the workmanship of God in Christ, and his off spring, Ephes. 2. 10. Act. 17. 29. Even as the Lord took a● rib out of the side of the first man, that great and original Character of mankind, and made a woman of it, Gen. 2. 21. for the multiplication of man upon the face of the earth, Gen. 2. 28. So false interpreters they take out the letter and history of the word from the intent and mind of God, and by that means bruise and squeeze out the life and spirit of Scripture, that not a print of Christ's proper footsteps which he hath truly taken therein can appear, being they have carnallized them, by closing up the flesh instead thereof, as though the glory & power consisted only therein, and as though no defect were upon man in the departure of the rib or bone, the life and spirit of the word, wherein all true power and glory doth consist; which they by this means of spoiling the proper print of Christ's footstep, which he hath set upon all things in heaven and in earth, terminating the form thereof in transient things, which is the arm of flesh, and so with the Serpent are accursed, Jerem. 17. 5. Oh Serpents, who by the bruising and disfiguring of the prints of Christ's footsteps (which he hath set upon all things rightly considered, to make his way known to the sons of men, according to the Spirit) in closing up the flesh instead thereof to be the glory, have thereby deluded and destroyed the world unto this day, Rev. 9 10.  
But these men cry out against such as stand for the scope, intent, life and spirit of the Scriptures (which Christ saith, his words are, john 6. 63) that they turn the Scriptures into an Allegory, whilst in the mean time themselves are the only persons that so do; for they will have all to consist in the proper allegory, metaphor, history, outward form of parable, proverb, journeys, buildings, sacrifices and ceremonies, and therefore in the laying down of one form and figure, they take up another, or else they would lose all their Religion, as they must needs do at the time of their death, for they have nothing to do when they come to heaven (according to their own doctrine) which they do hear, no not to love God himself, which they say only continues (not understanding the speech of the Apostle, concerning faith, hope and love, 1 Cor. 13. 13.) for by their own doctrine they deny to love God in Heaven▪ as they do now here in this world; for now they profess they love him mediately, in another, but then they will love him immediately in himself. These are the allegorizers upon the word of God, for they turn all into the proper figure, Allegory, Metaphor, and miss of the truth and substance in all things.  
6 Sixthly, The Serpent is known by his names, and they are many, whereof one is Python, coming of the Hebrew word Pethen, a Spirit of delusion that followed the Apostle Paul, thereby to maintain and uphold the way of its delusion: this is a certain effeminate Spirit o● divination, that for gain fi nds out a way by subtlety to prostrate itself to any form of doctrine, and that which seems to prevail and be in honour with the most, that it takes up (with great applauding of the same, together with the Publishers thereof, Act. 16. 16. 17.) And that this Serpent sets upon his own principles, which are carnal and diabolical, which principles by that means, he covertly and cunningly insinuates into the world, by transforming himself into an Angel of light, 2 Cor. 11. 13. for the upholding of the glory, power, riches, and outward prosperity thereof, as though the way of jesus Christ were promoted and propagated therein. Oh ye Serpents, that can seem to prostrate yourselves (as an harlot) to any form of doctrine for gain, and to get your Masters and Maintainers advantage; that can distil your diabolical principles through any Lymbeck or form of expressions, for upholding of the trade and merchandise of Tyrus, whereof read Ezekiel 27. the whole Chapter, in which you manifest yourselves to be the original and final cause of the destruction and ruin of mankind, by your subtle insinuations and deceitful interpretations of the word of God.  
Again, another term or title given unto them, is, he calls them the generation of Vipers, there is a brood and offspring of them as proceeding from the Viper, a Serpent differing from the former in the bringing forth of its seed, being most poisonful and venomous; it is said that some of that kind biting a man, that if present and sovereign remedy be not applied, he dyeth within the compass of three hours; these breed not of eggs, as ●●her Serpents do but take their form and life in the belly of the dam, and before they be brought forth they eat and gnaw her belly, that she dies in short time after they be brought forth, so that they breed not but by the destruction of her in whom they are bred. Right so it is with these false interpreters, they breed not but in the womb of that Harlot who adulterates the word of God, by making the copulations thereof to consist in earthly relations and things, and the very breeding and bringing forth of such a brood and generation is the destruction of that state and condition in which they are bred; for the divinations and witchcrafts of the Devil do not only bewitch, but it is also bewitched; it doth not only destroy, but it is destroyed, therefore saith Christ of this Spirit▪ or Serpent, Oh generation of Vipers, who hath bewitched you, forewarned or forestalled your hearts, as to think that baptisms, bodily exercises, verbal expressions, and temporary institutions should be armour of proof upon you to escape the wrath to come, being it is as truly to come as it hath been from the beginning? therefore a temporary act or institution cannot defend, nor shelter from it.  
Yea, to destroy, and to be destroyed, to bewitch, and to be bewitched, are as really in the wicked, as to save, and to be saved▪ to heal, and to be healed are in the Son of God. So that whilst men are destroying silly women for witchcraft, laden with iniquity, it is well if they be not destroying themselves; for there are self destroyers which do not appear to all men, when the spirit whereby they are held puts them upon designs to pursue with great eagerness, which becomes often, not only the destruction of their souls, but their bodies also in fine thereof.  
Again, it is said of the poysonful Viper, that the poison thereof retains its virtue, after the Serpent is dead, which is not found to be in other Serpents; So in false Interpreters, be they never so dull, incapable, naturally civil, seeming to be dead in regard of doing any hurt, let them but be dead unto the spirit and life of the Scriptures, they are as poisonful and deadly in their ways in the sight of God, as such as are most quick, lively and active in the sight and judgement of men.  
2 From which he brings the second point propounded in the Text, how should you escape the damnation of Hell? In this interrogation he challengeth them, if they can find out any way or means of escape, any time or place of escape, any hopes or expectation of a possibility of escape, and so is a strong affirmation, that they never can, nor shall; in like sense Christ interrogates, How can you believe and receive honour one of another, and seek not the honour that cometh from God only, john 5. 44? that is, you can never believe, repose trust and confidence in the power of God alone, when ye prefer another honour than that which is only of God; ye cannot have unity with God, when you joy n another glory together with God, for he is of such nature, that is, either all in all, or else becomes vain in that party, where he is not so in all things; this interrogation therefore concludes and strongly affirms by arguing it upon the conscience of the Serpent, together with all his offspring as the brood of a Viper, that they can never escape or be released from the damnation of Hell.  
By damnation in this place is meant a just and final Sentence, together with the severe execution thereof, to an everlasting and utter destruction, Mark 3. 29. And by Hell in this place is meant the proper state of the Devil himself, even as by Heaven the Scriptures intent God himself, or the Son of God; therefore where one Evangelist saith, the Kingdom of Heaven, another expressing the same thing saith the Kingdom of God, Mat. 19 23. compared with Mark 10. 23. So the Prophet Daniel in the interpretation of Nebuchadnezars dreams, First he calls God by the name of the most high; and secondly by the name of Heaven; saying, Thou shalt know the Heaven's rule, or thou shalt know the Heaven rules, Dan. 4. 25. 26. the phrase plural may be indifferently taken; even so in this place, by Hell we are to understand the Devil. The force of the argument stands thus, you have that spirit of the Serpent, by which the curse entered upon mankind, therefore you are justly called Serpents, you are that generation and off▪ spring of the poisonful Viper, or seed of the Serpent, you have the nature, disposition and operation of the Serpent who brought in the curse, and propagates it in the world until now, which is nothing else but the Devil; therefore you being the Serpent, the Viper, the generation, the original and off spring of the Devil, how can it be possible that you should escape the proper state and condition, the condemnation and destruction of him whom you are; for the Devil is that false interpreter of the word of God from the beginning, for he is a Liar from the beginning. john 8. 44. And that lie hath in it all manner of untruth, for he abode not in the Truth; yea it is an untruth of an illimited comprehension, for it turns the truth of an infinite God into that lie, Rom. 1. 25. Therefore must needs contain all manner of unrighteousness, as the truth of God comprehends all righteousness of what nature or distinction so ever, and as the one is the proper seat and subject of grace and salvation which is of God, Psalm 3. 8. so is the other the only seat and subject of all wrath and destruction, which is of Satan, the Dragon, that old Serpent the Devil, Rev. 20. 2. 

The 34. Verse is a Reason rendered how this fearful and desperate estate of these false interpreters is brought about, together with a secret insinuation of the state of the Son of God, as all Christians, or true Prophets are personated in him, in which observe  
1 First, An act of Christ in sending Prophets, Wisemen and Scribes.  
2. Secondly, An act of these false Interpreters, in these words, Of them ye shall kill and crucify, and of them ye shall scourge in your Synagogues, and persecute from City to City.    
1 The ground and reason of this miserable and wretched condition on mankind, is this, because they interpose something between God, and their supposed or expected good and happy estate, as these interpose their father's living before them, and their supposed present good estate, in their not murdering the Prophets: For thence it comes to pass that man becomes the Serpent, even the Devil himself, as Christ affirms of Judas; Have not I chosen you twelve, and one of you is a Devil, john 6. 70. 71? who interposed riches the love of money, between the Son of God and himself, Mat. 26. 14, 15, 16. This Spirit which interposeth something between God and itself, is the proper Author of all mischief that ever came upon the sons of men, which seems to be a proper maxim in the doctrine of the Priesthood of this age, that in the knowledge of Christ every one must keep his S●cundumidem, a certain distinction or distance between Christ and a Christian; that whatsoever is in Christ, Believers have somewhat according to that, or after the manner of it, something resembling, or like it, but not the very same; this is a Pillar set up which all must bow unto, which is to appoint men to keep alive and preserve the life of the Serpent. For to interpose any thing (if but a difference in any thing) between Christ and a Christian, between one Son of God and the rest of sons, is to keep alive the spirit of the Serpent in the world, by the falsifying of that word of God uttered in Christ: So it was in the beginning; it is the very voice that uttered itself in the Serpent at the first, and in his offspring unto this day; For according to his consultation with the woman, or in the woman, as she is taken with respect unto the fall of man from God; for, as the man is called Enosh, with respect to shame, as well as Ish, with respect to honour; even so the woman is called Eve, as being the original of shame, Gen. 3. 20. 21. 2 Cor. 11. 3. as she is called Isha, of ●sh, with respect to honour and dignity, Gen. 2. 23.  
And with respect unto shame the woman is brought in, as never having any other consultation but with, or in the Serpent, from her very first being; therefore the Serpent faith, (as answering to a former discourse of the woman (the beginning whereof cannot be terminated) Yea, hath God said, thou shalt not eat of every tree in the Garden, Gen. 3. 1? Nay, but God knows that if you eat, you shall have your eyes opened in that day, and be as Gods knowing good and evil, and by that suggestion secretly denies them to be such for the present as were in the perfect image and likeness of God, wherein God had affirmed he had made them, Gen. 1. 27. Gen. 2. 7. and so doth this Serpent by false interpretation interpose the eating of the Tree, between their present estate, and the completing and perfecting of the word and work of God, which was passed upon them; as false Teachers ever bring in something to interpose between God and that happy and perfect estate of Christ, as the spirit of bondage in the elect, before the spirit of adoption, the pangs of death in the terrors of the law, before that peace and quiet of the law of the spirit of life▪ which is, and ever was in Christ Jesus, yea a state of innocency, wherein is no need of Christ, before that blessed enjoyment of that image and likeness of the eternal Son of God.  
A state of sin in the Saints, wherein they are out of the favour of God a time, before their participation of that righteousness and holiness of Christ, which hath the favour and love of God eternally annexed thereunto; yea, a certain womb of a woman living in such a time and age of the world, before the glorious and perfect revelation and appearance of the Son of God in the sons of men; yea they interpose so many hundred years between God, and the perfection of the son of man jesus Christ, not knowing the divers names which the son of God hath assumed and taken up, to express his real appearance and presence by; for he is called Adam as well as jesus, David, or Solomon, as well as Christ, one that departs and goes away from us, or else the Comforter comes not▪ john 16. 7. as well as he is said to be Emanuel, God with us, Isaiah 7. 14. Mat. 1. 23.  
Yea, he is that Alpha, the first Letter or Figure in the Alphabet, and also that Omega, the last, Revel. 22. 13. without which, and all the figures and letters contained between them, no point of the law of faith can be spelled out right, so as to contain the mind and will of the Author thereof, but prove a deceitful interpretation, wherein the spirit of the Serpent doth ever consist: for these are they who interpose the Tree of Knowledge of good and evil to be eaten of, or communicated with, to bring man to happiness, instead of that Tree of life eternal, which is in Christ jesus, that son of eternity, without whom nothing was made, john 1. 3. which tree of life, Revel. 2. 7. hath seed in itself, sufficient to preserve itself for ever, without interposition of any thing whatsoever, Gen 1. 12. 1 john 3. 9  
For he that brings in any thing to add unto, or to perfect God's act and workmanship, to make it more wise or holy than for the present it is, as is the pretence of such as say, the work of God is begun in the Saints here on earth, but not perfected till death and departure hence; these persons if they hold the unity of faith, as they say they do, that God and man are made one in Christ, then are they no more twain, but one, Mat. 19 5. 6. new man▪ Ephes. 2. 15. or one Flesh, Ephes. 5. 31. 3●. So that those who by their endeavours in bodily exercises go about to make that condition better than at present it is in itself, as to make it more wise, more holy, more able and sufficient, such go about to amend and make better the son of God, as for present wanting wisdom, holiness, power, or glory, which it may in tract of time, and means used attain unto, either by bringing in somewhat which is not yet come between God and his people, as sorrow, repentance, baptism, supper, fast, or some way of ministry not yet raised up, or else not come to its growth and perfection, or else by casting out something which for present stands between God and us, as fin, guilt, defects, insufficiency and imperfections.  
Now the fear, jealousy, and suspicion, the pride, presumption and ambition of this spirit, let us read it in the woman and the serpent from the beginning,  
Again, if we say it is we, as we are men, that must be made better by our endeavours and use of means, and not the son of God, than we divide ourselves from Christ, making his condition one, and our own another, which is to divide Christ, and hath ever been from the beginning that main bar of infidelity that shuts men out from entering into that rest of God, Heb. 4. 1. 2. 7. which is to interpose some good thing, yet to be attained by doing or suffering, that is not yet in its perfection in the state of a Saint of God; this is to reckon and account of ourselves according to the proportion and measure of a Creature, and not according to the dimensions of the son of God, which is, and ever was that great contest between the Angel of God, and the Devil about the body of Moses, or incorporated state, according to law, whether it is to be measured according to the periods and limitations of the Creature, or according to the illimited and immense condition, and incomprehensible state of the son of God, Zach. 3. 1. 2. jude 9  
Again, if we interpose a thing that is evil between God and the perfection of his Son or Saints, as sin, Devil, fall of man, terrors of the law, spots and breaches in our sanctification, stains of conscience, and the like; then we either add unto the death of Christ, who is a lamb s●ain from the beginning, Revel. 13. 8. who was made sin for us, or in our nature, in them that perish, proportionable unto that righteousness of God, which we that believe are made in him, or in that nature divine, which is infinite, and therefore neither sin nor righteousness can admit of increase or diminution, 2 Cor. 5. 21. 2 Pet. 1. 4. Christ then having perfectly suffered, the just for the unjust, nothing is to be added thereunto, under the pain of making his death ineffectual, 1 Pet. 3. 18. which it is in every one who makes it not perfect, infinite, and all sufficient. And if the evils we bring in be such as concern us, and not the son of God, than we take them up upon ourselves, as we being the saviours and deliverers of ourselves, being out of that proper state and condition of the son of God, and so deny the death of the son of God to be that which it is; namely, to comprehend and comprise a●l evil whatsoever, as his life comprehends all good, and so take upon us to bear our own burden in that state of death, and of the damned for ever.  
And thus false Interpreters bring in a Tree of the knowledge of good and evil, to be communicated with, in the perfecting of the word and work of God which is the way of the Serpent in his seed at this day, which ever kills and murders the true Prophet in not suffering the life and Spirit of the word of God to come forth and appear, which life is ever taken away by them, to raise up, advance, and maintain the life of the flesh, in all the lusts, pride, glory, power, and abominations thereof, according to their present state, as they can stand with the rank and station wherein they are set, or serve in way of further preferment. Therefore saith Christ, Behold, that is, look up and wonder, to your astonishment and overthrow for ever, for so much the word, Behold, imports in this place.  
I send unto you, saith he, Prophets, etc. the persons to whom he speaks here, are false Interpreters, who judge falsely of the word and work of God, whether in themselves, teaching and declaring it to others; or approving it from others, it matters not, it is alike detestable in all; the Serpent divulging, and the woman approving, is all one in this point; and to parties of this rank and quality, the son of God utters these words, Behold I send unto yond Prophets, Wise men, and Scribes, which are all taken in a good sense, as good and holy men (in this place) sent from the Lord our righteousness; from whence this question may be moved; namely, how the word of God by good men, yea, by the Son of God himself may be said to be sent to wicked men, yea to false Interpreters thereof, which spirit of falsehood is never found but in the Devil himself.  
1 This point narrowly scanned, may breed some commotion in the mind of man; for if God send his word unto the wicked, which hath salvation in it, then if he deal plainly with them (whose nature it is so to do) his intent is to do them good thereby, and to save them; and if so, then salvation depends upon the will of the Creature, in the approving or disallowing, in its reception or rejection thereof.  
2 Again, if God do not intent their salvation, that is, of these wicked Scribes and Pharisees unto whom he sends it, than he may seem to pretend one thing in sending it unto them, and to intent an other, which is deceit, and therefore he being a God of truth, which cannot lie or feign a thing to be which is not, it may seem that he sends his word only unto the elect of God, which is contrary unto this expression of Christ; but the son of God being one, is at unity in all his enterprises.  
3 Furthermore the waters may seem to be troubled in this point, in regard that the word of God was never sincerely expressed, as the word of God sent from him, but by one who is of the faith of jesus, made one with God by vert●e of that covenant of grace in Christ; for in other way, the Lord never sent, nor uttered himself in his own language, and upon his own proper terms, for otherways it is not the word of God, but the word of man, which is naught, and brings to naught.  
Therefore if the word of God be sent by a Prophet, a Wise man, or Scribe, men that are godly and holy, as the word is holy, being one with it; for the word of Christ never appeared, nor uttered itself, but in and by the spirit of man, for if it come not from him in whom God and man consist in one, it is not the word of Christ; how then can it be sent to all wicked men seeing as many men live and die, and a godly man never cometh nigh unto them; yea it may be as is like, people and nations; if we look but upon the Moors, Indians, and Barbarians in these our days; doubtless it is and hath been the case of many thousand men in the world, never to hear a Prophet, and holy man of God speak, although Scribes and Pharisees may speak plentifully for their own advantage, as also many Infants dying before they have the use of reason; a godly man therefore can never be sent or expesse himself unto them.  
4 Add further, the voice of Satan never uttered itself, but as man was really considered therein: so it was in Cain, in whom Satan is said to be a murderer from the beginning, and so he is in all who wander in that way of Cain unto this day: how comes it to pass then that Satan is said to tempt the Saints when no wicked man is found near, nor seems to know thereof? for the heart of man is deceitful above measure, who can know it, save only the Lord who searcheth the same? jer. 17. 9, 10. And every man is said to be tempted, when he is drawn aside of his own lust, jam. 1. 14. and Christ was tempted of the Devil, where we read of none to be in that place, (but wild Beasts at that time) saving himself and Satan, Mar. 1. 12. for at Satan's departure the Angels are said to minister unto him, Mat. 4. 11, if then Satan tempt not, but in the wicked men of the world, how could Christ be tempted, and no wicked man there?  
Answ. For answer therefore unto the question propounded, to clear the point to our understandings, we first address ourselves to lay down certain conclusions, whereupon to build the answer, in the confirmation thereof.  
1 First, that it is the word of God, whereby God and man become one; for by the word of God alone, all things are accomplished and brought to pass: He spoke, and it was done, he commanded, and it stood fast, Psalm. 33. 9 it is the word that made a●l things, and it is the word that conserveses all things unto this day, Psalm. 119. 89. 90. 91.  
Now the word of God is the will of God, and the will of God is the law of God, as the word signifies, where it is said, Thy will be done, may as fitly be read, thy law be done, Mat. 6. 10. and there is no law without a relation; therefore the word or will of God, which is God himself, never was considerable nor did acknowledge or own itself, but in that relation of God and man in jesus Christ, for that which is not all things, is not God, and he cannot be a Creature as well as a Creator, but in Christ, he cannot be death as well as life, but in Christ, he cannot be in time as well as eternal, but in Christ, he cannot be a saved as well as a Saviour, but in Christ, he cannot be a son as well as a father, but in Christ, no, he cannot be that mutual espousal, so set forth in their ornaments in that song of songs, which is solomon's, to bring forth his own proper offspring in the fruits of righteousness, but in Christ, so that the Almighty and illimited one, not subject to time, stretcheth out itself unto all times, taking into unity man's nature or manner of being, who is truly said to be in time, and in that unity, the word of God doth consist, and out of it the creating virtue, and saving power of the word of God never uttered itself, nor was the will or law of God, or God himself ever known or found out of● that consistence of God and man in one undivided act or being; he was never God without an act, nor was he ever act without being God, his operation gives form to Christ, and the form of Christ is the word of God, by whom, and through whom; and for whom are all things, Rom. 11. 36.  
The subtle Philosophers of this age, who cunningly work in that art of the Magicians, or Wise men of Egypt, in going about to describe God by the delineation of several names and attributes, in a simple divine essence or being, without respect unto, or any union had, with mankind; these are pure and absolute Atheists and deniers of God, in that they prescribe a sta e of divine being, wherein the son of God, as jesus Christ, is neither reckonable, nor of any use; this is as absolute and abominable Atheism▪ as to conclude that the Creature, that is, the whole visible Creation, did produce itself, and give itself form and motion, without the Almighty power of an infinite and eternal God, for to describe or bring to light the Creator in any thing without respect unto the Creature, is all one as to describe and bring forth the Creature without respect unto a Creator, and how abominable that is let all men judge, the one is the doctrine of the Priesthood of the world in their catechising, orthodox, evangelized divinity, and the other is, the doctrine of the soothsayers and Stargazers, in their Astrological and prophetical fictions, both of them alike deceiving the world in all ages thereof, Isaiah 47 13. 14. 15. Dan. 1. 20. Dan. 2. 27. 28.  
2 A second conclusion for the answer of the question propounded is, that the word of God never uttered itself, but as it lays itself in a twofold fountain: for it could never utter itself, in that simple and single bosom of eternity, for so there were not any thing to utter itself unto, and then there can be no publication thereof, and therefore must be founded in a creature to spring up from thence: therefore the Psalmist affirms, that out of the mouths of babes and sucklings thou hast founded strength, Psalm 8. 2. that is, thou hast not only established and grounded all thy praises, there, but thou hast fitted and made them most perfect in that way, as the greek word Katerti●o signifies, which the Apostle useth, Mat. 21. 16.  
A like phrase is used concerning the enemies of Christ, they set themselves, and take counsel together, that is, (as the words there import) they have laid their plot and foundation, as persons united to accomplish their designs, Psalms 2. 2. so God hath laid the platform and foundation of the manifestation of himself in all his ways and works whatsoever in Christ, the weaklings of the world who have no help of man at all, that they can any way depend upon, Psalm 146. 3. 4. Psalm 60. 11.  
So that the word of God is laid and founded in the Creature, as truly as in the Creator, to spring up and utter itself from the unity of them both, or else how came the Creature to exist, if the word of God did not spring up in it and utter itself thereby? only observe this, that as man was the last in the Creation, as the end and scope of all, who only was made in the image of God, even so the proper drift and scope of the word of God in a l the rest of God's works runs properly unto mankind as being that Masterpiece of all God's works, wherein the word of God only terminates itself, and not elsewhere, as in any other Creature whatsoever in Heaven or Earth: for all the rest of the Creatures are but as the hand in the Dyal, or sound of the Clock, which proclaim and point at time, which they themselves are not, but may give true or false intelligence according to the skill of him who hath the ordering of them: even so all the rest of the Creatures they point at, and poclame Christ, as another thing, than any, or all of themselves are, and may give true or false intelligence according to the wisdom or folly of that spirit by which they are managed, even as the word of God doth by true or false interpretation thereof, in the heart or mouth of him who hath the management of the same.  
3 Thirdly, consider that the word of God terminated in the Creator, and in the Creature, there is to be considered in the height and perfection of the one, and of the other, a distinct wisdom, that is to say, a wisdom peculiar to God, with respect unto the Creature, and a wisdom proper unto man with respect unto God, by virtue whereof the same thing is form and uttered in the wisdom of the Creature, that is, in the wisdom and knowledge peculiar to God, and therefore all things in the beginning are said to be good, that is, acceptable and desirable unto man, as well as approvable unto God, so that there is nothing in the visible Creation that man can reject, or desire to have annihilated, and not to be, if he knew but the nature, end and use thereof, with respect to himself; therefore all things are said to be good, both in man's account, and in the account of God, so that whatsoever man called the Creature, so its name was concluded to be by the Creator, Gen. 2. 19 20. And therefore the Apostle affirms of all men universally, the word i● nigh thee, in thy heart, and in thy mouth, Rom. 10. 8. in order unto this, that man's wisdom frameth alike thing unto itself, that the wisdom of God doth, the one being the shadow without the substance, & therefore a lie & vanity, the other the substance in the vanishing of the shadow, and therefore truth and verity.  
If the wisdom of God express itself in way of King and Kingdom, Psalm 2. 6. Psalm 74. 12. Gen. 14. 18. Psalm ●49. 2. the wisdom of man forrneth and expresseth itself in the like thing; if the wisdom of God express itself in Priest, Prophet, War, Peace, Father, Son, Husband, Wife, Eating, drinking, marriage, giving in marriage, City, Town, Fort and Tower, Youth and Age, Labour or Rest, Night and Day, Summer, Winter, Seedtime and Harvest, Feasting or Fast, the wisdom of man naturally expresseth it self in the same things, and so expects a Saviour in some, to whom power is committed above the rest, and an anointed in some of more worth than the rest, as they are constitnted and appointed by the Creature, else they are not such▪ yea in all points of trade, Merchandise and Husbandry, man's wisdom speaks the same thing which the word and wisdom of God doth, Ezek. 27. Prov. 3. 14. Mat. 13. 45. 48. Isaiah 28. 24. 29. the same expressions therefore wherein the wisdom of God teacheth his people, are engraven in the wisdom of man naturally▪ which Characters being taken for the thing intended by God, is nothing else but the wisdom of the Serpent which beguiles the men of the world, which Characters humane are by the wisdom of God in all the Saints of God, as that handwriting contained in ordinances, nullified, canceled, and brought to naught, Ephes. 20 15. Col. 2. 14. 19.  
4 In the fourth place we conclude, that the word of God utters itself from divers principles, for according to the mind and wisdom of God in Christ, it utters itself from eternal and unchangeable principles.  
I● it utter itself in way of King and Kingdom, it intends one that ever reigns, Dan. 7. 27. Heb. 1. 8. i● in Priest, he ever lives to make intercession, and is after the order of Melchizedeck, Heb. 7. 3. 25. if in Prophet, he ever foresees and interprets the Vision; if in Father, he is that ancient of days, Dan. 7. 9 if in Son, his birthday is from the womb of the early morning, that is, before the hills and mountains were made, Psalm 100L. 3. Psalm 90. 1. 2. if it speak of life, it lasts for ever; if of death, it is eternal; if of Captain, it is he that leads captivity captive, Ephes. 4. 8. and if it speak of war, it is that which never ceaseth, 1 Pet. 5. 8. 9 Judas 3. Although Melchizede●k knows how to reign in peace, as in Salem, in Abraham's conquest and victory, when all the Kings of the Nation are in strife, and at enmity, Gen. 1●.  
But the wisdom humane utters itself upon principles momentany and transient, as now man is clothed with the righteousness of the Son of God by faith in Christ, but in the beginning man stood just before God, in a certain innocency, which was not that righteousness of the son of God, jesus Christ, therefore transient, it is passed away; for the righteousness of God is sufficient for the Saints, and then all other is superfluous; neither was there ever any other but such as is coined by the Pharisee; so also it saith now the Saints are in light, but there was a time when they were in darkness; now they are converted and alive unto God, but ●here was a time when they were dead in that respect; now they are under sin, but at such a time there was no sin, that is, in the time of that false and counterfeited innocency; now the Saints are remote from Christ but a time will come when they shall be near him▪ now they have faith & hope, but then they shall have need of neither.  
Yea, they make Christ a momentany and transient thing, saying, that now he is one with man's nature, but the time was when he was not one with it, nor had any use thereof; as also they affis m that now he is alive in the same sense, wherein he was said to be dead, according to the proper intent of the word of God, which makes him a transient and changeable son, sometime a live, and sometime dead in the same respect in the intent of Scripture  
Yea these men make God himself according to their Philosophical description of him, to be a transient and changeable God, for they teach that he was once well pleased with mankind universally without any exception, but in the fall he was displeased with them, which is to make a change in the Almighty and that now he is offended and displeased with his Saints on earth in many things, till repentance hath wrought peace again, but the time will come when he will be well pleased with them in all things; yea, and that he was once well pleased with the Devil▪ but now he is at enmity with him, which enmity against Satan therefore cannot be eternal, and so there is a dislike or disowning in God which is not eternal, God then is not like himself, nor suitable to his own nature; therefore by the doctrine springing out of these humane principles, for it makes God momentany and transient, and in such principles consists the spirit of that old Serpent the Devil and Satan from the beginning until now, and the more studiously men exercise their thoughts upon such grounds and principles, the further they wander out of the way, and stray from God, in the sight of all good men, making it clear and manifest unto whom they belong, and of what brood and offspring they are.  
5 The fifth conclusion is, that the word of God is of like concernment in all men, and takes hold of them with like force, whether it be laid in the way of the blessing or of the curse; for it is of like concernment to maintain and uphold the principles of the Creature, that it is to maintain and uphold the principles peculiar to God; for if the principles of the Creature were not upheld to their height, which argue themselves into the place, office, and seat of God, 2 Thes. 2. 3. 4. then there were no place for the curse, and then the redemption of Christ were without virtue, in that it delivered from no wretched nor cursed condition, and then praise-worthinesse due unto God should cease, having no matter, nor cause from which to take place.  
Again, if man's principles were not maintained, as well as the principles peculiar to God, the word and work of God should fail and be extinct; for the word of God never uttered itself, nor did the work of God exist, but in order to God's wisdom framing the Son of man into its own likeness, making him in conformity with itself, which is the state of the Son of God jesus Christ, as also the wisdom of man framing the Son of God into its own similitude and likeness, conforming him into the proportion of natural and earthly principles, which is the state of Antichrist, that son of perdition, and if either of these should fail, the word and work of God should fail, which are as durable as God himself, Psal. 119. 89. 90.  
The word of God therefore takes hold of all men, yea of whole mankind with like authority and force, both in way of the curse, as also in the way of blessedness, for each maintains its own proper principles as upon life and death; for in case man's principles and reasonings should take place, and bear sway in a Saint, the life and spirit of God should be extinct, and if the wisdom and argument of the Son of God should take place and bear sway in any wicked man, than the spirit of Satan whereby he lives would be extinct, so that each of them hath the force and authority of life and death upon them, than the which a greater bond cannot be; for if the force and authority of the word of God were not of like power in point of wrath in the way of the curse, as to hold proportion with the word of blessing and peace, then could not the word of God hold proportion with itself, which must of necessity be in all things, of an infinite and illimited force and authority.  
6 In the sixth place we conclude, that the word of God hath ordained & necessitated itself to come unto all men in way of interpretation, and that in all its expressions and intimations whatsoever, because it speaks and utters itself in mankind from divers principles, and therefore the word must be interpreted or translated ●ut of one into another, that is, out of one proper speech or language into another, and the very formings and fashioning of the heart is the proper speech or language of man, therefore the abundance of the heart is that which he speaks, Mat. 12 34 Now God hath taken up all things of man as he hath respect to all Creatures, to utter and reveal his secret wisdom and counsel by in Christ, the spirit of God therefore in the Saints, takes out the mind and meaning of God from that original Copy naturally written in the Tables of stone, in all men's hearts, and translates it according to that wisdom of God in Christ, into the fleshy Tables of the heart, fitted to receive the impressions of God, by the removal of those stony, strong and earthly apprehensions and conclusions which man naturally conceius and concludes within himself from the word of God; so that God's true intent according to the dictate of his spirit being taken out of that husk or shell, wherein it is expressed, is no more the language of the flesh, but of the spirit, and this is of necessity to be done in the conservation of the Spirit and life of jesus Christ, the Son of God.  
Again, the spirit of error and false interpretation takes out of that original copy of the wisdom of G d that law of the spirit of life in Christ, and translates it into principles and conclusions humane, proper to the thoughts, device and invention of a Creature, terminating the mind and will of God in things limited by time, place and person, things transitory, which cannot hold proportion with the Son of God, and by means of this translation▪ it is no more the language of the spirit, but the language of the flesh, and so the dictates of the Serpent, the mind and will of Satan, who captivates man by the lusts of his own heart, 2 Tim. 2. 26.  
Furthermore, the word of God is not the word of life without interpretation, as it is translated out of death into life, therefore he saith, Thou wilt not leave my soul in Hell, neither wilt thou suffer thy holy one to see Corruption, Psalm. 16. 10. Neither is the spirit of God, a spirit of Revelation, nor hath the honour of opening the mind of the father, in any, without this grace of interpretation, whereby man is conformed unto the image and similitude of the Son of God.  
Add further, that man cannot lay claim to his proper being and prerogative (as he is wicked) namely, to be wiser than the beasts of the field, or to have dominion over the inferior Creatures, but as he translates the excellencies of God into his own humane principles, and thereby exalts himself as Lord over all the works of God's hand, and by this his translation he interprets the word of God in direct opposition unto God's true intent, and proper meaning, in that original Copy of God's wisdom in Christ presented unto the world, and hereby are the principles of humane wisdom set up to bear sway in the world, in the vilifying of the wisdom of God in Christ, by which means the life of Satan is continued in the sons of mortal men.  
And this interpretation is by translating one tongue and language into another, which cannot be done but by presenting the original Copy which by this means is cast aside and vilified, as to be no more embraced nor accepted, and in this presentation of the original Copy of the wisdom of God, which cannot but be acknowledged by all men, aught to be magnified, and submitted unto by all, doth the answer of the question propounded consist; for in this representation of the wisdom of God unto mankind, contained in such, yea the same expressions written upon every man's heart herein, doth the spirit of the Prophet, the Wisemen and Scribes visit all the wicked of the world; yea there where never good man bodily appeared a d in their rejection of the wisdom of God, and embracing the wisdom of the flesh, they kill the spirit of the Prophets, persecute and evilly entreat them, to their own destruction, and final overthrow.  
So that the word of God in way of the curse, as it utters itself in the principles proper to a creature, cannot take account of itself in the conservation of those principles and aptitudes, but as it terminates the mind of the spirit of God in them which is an utter cessation of the proper language of the Son of God, and killing of the spirit of the Prophets, of which spirit and state of the Son of God there is not one Prophet, wise man, or Scribe in God's esteem and account suffered to live in the world; for the son of God reckons and accounts of himself, only according to that wisdom, which eternizeth all things in his estate and condition; for though the Son of God be a Creature, as well as a Creator, yet his estate, through that unity of both, is an eternal estate and condition, so that the spirit of the word of God, is sent unto, and presents itself to all men whatsoever, in the very same things themselves speak▪ as that the most Excellent is to have the pre-eminence, who is the Author of all things, and the end of them also; and if this be but granted, which no man can deny (for Pharaoh in his sober mood will acknowledge God's preeminency) of what worth, or of what excellent use than shall any temporary thing be accounted, or appear to be, if God have pre-eminence in wisdom, power, authority, riches, peace, plenty, friendship, and the like; every thing in him is full and complete in whomsoever he communicates the same, where then is there a vacuum found for, or a necessary use of, the glory, wisdom, power, authority, friendship, riches and prosperity of the world, to make the Saints of God more honourable prosperous or excellent, than that wherein their proper being doth consist, which the world cannot give, neither can they take it away, nor work a diminution thereof in the least.  
Note hence, that in regard the glory of the Creature is of no use, but altogether blasted and withered as grass, wheresoever the spirit of God breathes as a North wind, and as the South wind upon the garden of God, that the Spices thereof may flow out, when the beloved comes to eat his pleasant fruit, Isaia 40. 6. 7. 8. james 1. 10. 1 Pet. 1. 24. Cant. 4. 16. Therefore it is, that the wisdom of the Creature, to exalt flesh, in preferring it before the life and spirit of the Lord jesus (who lives for ever) terminates the word of God in carnal and terrene things, according to its own principles, whereby it preserves a carnal and sensual life in its self, contradictory to the life and spirit of the son of God, and the spirit and life of all true prophecy or found interpretation of the word of God, and so quencheth the spirit, and despiseth prophesy, 1 Thes. 5. 19 20. pursuing carnal doctrine and bodily exercises upon the life and death of his spirit, being engaged and bound over thereunto by the carnal Commandment, Customs and Traditions of men, and thereby expungeth and evacuateth the life and spirit of the Scripture, which is the life and spirit of the son of God, who is the only Prophet of the Church singularly considered, and all the Prophets of the Church, in a true and real distribution, and plural acceptation, according to the mind of the Scriptures, Canticles 1. 3.  
We conclude then in order to the question, that no man can carnalize the word of God, out of the Characters written in his own heart, Rom. 2. 13. 14. 15. 16. (in which expressions, the spirit is involved) but his heart is touched with a higher thing than himself can form in his present act, therefore Christ is still to come, or hath been here, but is departed in the judgement or doctrine of a carnal jew or Gentile, and takes not a perfect and real form in any thing they do or say; but something is of a higher nature which these steps are ascending unto: shall we think that men constituting a Church of a company of people who were no such thing the other day, and in a few years following it shall come to nothing, are not touched with something of a higher, more excellent, eminent and durable nature, which this is only a help or step to attain unto; shall we think that men exercised in ordaining officers, for their defence, safety, honour, and instruction, are not touched with higher things which these lead unto; shall men be exercised in bread and wine and water, chewed with the teeth, taken into the natural stomach, washing and dipping the natural body, which food perisheth, which water slideth away; are not these men touched with matters of higher concernment than any of these things are, or ever can be?  
These touches and intimations therefore are the visitations of the spirit of the true Prophet, sent unto these wicked, hypocritical and dissembling Scribes and Pharisees, the blind guides of the world, whose vilification of the spirit in preferring carnal Rites and Ordinances, is the rejection, persecution, and killing of the spirit of the true Prophet, maintaining nothing but a dead carcase of Religion, or dead bulk or body of the Scriptures in the world, for their own gain, honour, cruelty, and contriving of means, and making of engines and instruments to exercise their enmity upon the spirit of true prophecy and interpretation, in the person of whomsoever it appears in the world, and herein consists the very root and rise, the seed and offspring of the Serpent, which is the Devil and Satan in his operations in the men of the world as at this day.  
Observe further in this point, that the word of God as it utters itself, according to God's wisdom upon principles proper to the eternal Son of God, cannot take an account of itself in the conservation and maintaining of them, nor can it speak its own proper language, but as the original copy out of which it is translated presents itself, which is the letter of the Scripture, the characters written upon man's heart, the very engine and instrument of Satan, whereby he exalts himself; whereupon the spirit of revelation is necessitated unto interpretation, taking out the mind of God in rejection of the will and wiles of Satan, and so becomes an interpreter one of a thousand, to declare unto man his righteousuesse to be such, as becomes the only begotten Son of God, job 33. 23. 24. translating the language of the Creature, into the proper wisdom and speech of the Son of God, in whom the proper language which man naturally speaks, with respect to the word of God hath no place, nor do humane principles bear any sway in him at all; therefore when the Mother of Christ, according to the flesh would have had his glory to have appeared at the marriage feast (in Canaan of Gallilee) to the end, to lift up such relations, he saith, Woman what have I to do with thee, my hour is not yet, john 2. 1. 2. 3. 4. that is, my glory consists not in any of these things, nor never shall; therefore calls her woman, as not acknowledging natural relations, as coming within the account of his proper time and oration.  
Humane principles therefore in the intent and extent proper unto them, have no place in Christ no more than the Devil himself hath, who hath no part in him, john 14. ●0. But there is an utter cessation of them, both in respect of their proper progenitor and off spring, and are canceled as that hand-writing of Ordinances, which is against us being nailed unto the Cross of Christ, Colos. 2. 14. which otherwise are that partition wall set up and interposing themselves between the sons of men and all that power, glory, comfort and virtue proper unto the son of the living God, Ephes. ●. 14. and in this translation or in e pretation of the letter of the Scripture into words of spirit and life, doth consist the very root and rise, seed and off▪ spring of that blessed sonship▪ which is of faith in the Son of God, which is not done without the presentation of that language or copy, out of which it is translated, or that state from which it is delivered, which original language or condition (in them of its own proper house) thus presented unto the son of God, hath in it the power of darkness, the gates of hell, subtlety and wiles of the Devil, Eph s. 6▪ 12. Colos. 1. 13. Mat. 16. 18. Ephes. 6. 11. having a sufficient power to subdue and overc●me, being it is exercised towards a man, who by nature (in that respect) as he cometh from the Earth, hath the same principles whereby Satan exalts himself, and wherein he exerciseth all his subtlety, power and authority, in the hearts of men: But it is presented also to him who hath the wisdom, power▪ and spirit of God, by which he overcomes the wiles of the Devil, quencheth the fiery darts of Satan, suppressing the gates of Hell, and ruina●●s the powers of darkness, without which wisdom, power and spirit of God, it were impossible to escape, Mat. ●4 2●.  
And thus the Devil tempted Christ in the wilderness where no man, but only wild beasts are said to be present with him, Mark 1. 13. And yet no temptation of Satan can appear, but as God and man are both concerned therein; for the letter of the word, which is the proper language of man, is never taken up by the Devil, or by an Idolathite (for they are one) 1 Cor. 10. 19 20. but by or in the expunging of the spirit, and proper intent, whereby God and man become one, according to carnal and humane principles which is Satan, or that son of perdition, as really as man being made one with God according to the divine and godlike principles, is that holy son of God.  
Now the conquest of Christ consists only in the translation or interpretation of such carnal principles and argumentations, so alleged in the language of ●he Devil, and urged against the man Christ for his overthrow into those spiritual and eternal principles proper to the Son of God, productions proper to he intent of the spirit of God, and that whereby that mystical body of Christ doth eternally consist, which is the proper and only way and means of conquest in all the Saints of God, of whom and not else it doth consist▪ who are one body, and one spirit, one mind, and heart, speaking the same thing, knit together in one judgement, Ephes. 4. 4. Colos. 2. 2. Phil. 1. 27▪ 1 Cor. 1. ●0  
Again, the spirit of the Scripture never utters itself, but as one with man, out of which consistence it never speaks, in which it brings man's wisdom and proper principles to nought, 1 ●or. 2. 6. 8. and according to this consistence it utters itself in its solicitations of the wicked in all the world, for reason cannot give itself a being, conservation and continuation, but in order to an infinite and almighty power, and therefore the word of God as i● presents itself unto wicked men in all ages of the world, hath in itself sufficient power and authority to subdue and win them unto God, because it speaks to them in whom God is, as really a● man is in Christ, who is by nature of a gracious, propense, and yielding spirit unto his own voice, even as it is said that the spirit of the Prophets is subject unto the Prophets, 1 Cor. 14. 32. and therefore it is an almighty power of darkness, and that infinite force of the curse of God, changing the glory of God into a corruptible thing through this false interpretation (to the extinguishing in themselves the spirit of jesus, that spirit of grace, and word of life and salvation) which hinders the good and happy success of this solicitation given by God, Rom 1. 23. Psalm 106. 19 20. So that God is in the wicked, who is by nature ever in readiness to yield himself to his own voice, and to be taken with the solicitations of his own spirit, yet in the wicked it is rejected by the power of the God of this world, who blinds the minds of the infidels, lest the power o● the glorious Gospel of Christ should shine in them, 2 Cor. 4. 4.  
So in like manner man is in that state of Christ tempted by the Devil, who by nature in respect of his own natural propensity is as readily won, and yielding unto Satan, as the sons of the coal are apt to fly upward, job 5. 7 but by that almighty power and wisdom of that spirit, proper to the Son of God, they are rejected, vanquished and overcome unto perpetual victory and triumph, Hos. 13. 14. 1 Cor. 15. 55. 5●. 57 And in the one, and in the other of these visitations, the one unto life, the other unto death, the blessing and the curse of God are reserved and kept in motion and exercise for ever.  
And in one of these, namely the true translation and interpretation of the word of God, which renders unto God his proper due and right in all things (as being of him, and for him and to him) the exaltation and exercise of Christ, (as the only begotten of God, and heir of all things) doth consist. And in the other, namely the fal●e translation and interpretation of the word of God, doth consist the employment and downfall of the devil, who cannot abide the truth, who is that son of perdition and destruction; and by this means becomes that deaf Adder, who will not hear, no though the Charmer charm never so wisely; that is, though the word of God be presented unto him as a sweet and melodious song of salvation speaking the very same thing which man utters in his own heart, and it is that which unites and ties all Creatures to consort together; namely, uttering the same voice▪ being of the same language, and thence it is that Charmers use the same voice, note or tune, which the Creature hath whom they would charm, or allure to come out of their affected Course or Thickers wherein they have hid themselves, as man in his guilt did in the beginning, Gen. 3. 8. 9 10. Yet will not the wicked hear, but by this earthly translation, and false interpretation stops his ear, lest the word of life should take hold of him to work him thereto, that so he may retain his own language, in his own proper construction and principles, together with the poisonful and cruel practices, properly accompanying and appertaining thereunto, still silencing in himself, and putting to death the spirit of all true prophecy and righteousness of Saints by jesus Christ whom he crucifies, Heb. 6. 6. which he can no more cease to do, nor departed from, than he can cease or departed from his own being; for every wicked man (that prevaricates the law of God, and teacheth men so to do) Mat. 5. 19 is habituated in the aptitudes of Satan, and not of the son of God, john 8. 44. and of such certainty and voluntary choice, is the curse of God founded in all the proper authors and subjects thereof.  
And so much at this time, in answer to that question, how God sends his message and Ministers to wicked Scribes and Pharises, and yet neither salvation nor destruction depends upon the will of man as he is simply a Creature, nor doth God tender salvation besides his intent to the wicked, the Devil not excepted, no more than Satan tempted the son of God besides or contrary to his intent to overcome.  
The next point noted in the Text is the party sending these Ministers and Messengers, and that is Christ; Behold I send unto you, Prophets, Wise▪ men and Scribes, in which words Christ secretly insinuates his own proper state and condition, manifesting his wisdom and skill, in that he translates the speeches and practice of these wicked and deceitful Interpreters into a spiritual and heavenly respect and relation in himself, that as they relate themselves unto their fathers, who they confess to be Murderers, and so bring guilt upon themselves, as they are their offspring; so Christ relates himself unto God that heavenly father, and makes himself one with him, as appears by the conferrance of the Evangelists, for Luke hath it thus; Therefore said the wisdom of God, I will send them Prophets and Apostles, Luke 11. 49. or as the word will bear, the wisdom of God saith, in the present tense, as being a present and continued act; and Matthew hath it, Behold I send plainly declaring the wisdom of God and himself to be one and the same thing, and God's act in sending, and his own, to be one and the same power and authority to invest into office such Messengers; so that whatsoever the wisdom of God is, or what it hath done, the man Christ is the same; what platform it hath laid what it hath devised, contrived, counselled about, uttered and brought to pass from the beginning, that the man Christ jesus is, it is his own present estate, and his own proper and peculiar act; therefore Christ is called the wisdom of God, and the power of God, 1 Cor. 1. 24. Prov. 8. Prov. 9 ●. 2. 3. 4. 5. and therefore must be one with God in the root and foundation of all things; for it is not another wisdom that gives being to the man of God to be that which he is than gives being unto God himself to be that which he is, for he is not (in his own proper nature & being) but in Christ, therefore Christ assumes most justly the same title that God gives to himself when he sends Moses to Pharaoh in Egypt, say, saith he, I am have sent thee, Exod. 3. ●4. so Christ saith to the wicked Jews before Abraham was, I am, john 8. 58.  
Whatsoever therefore the wisdom of God hath said, and whatsoever hath been wrought and accomplished by i●, is all reckoned, and really accounted upon that mystical body, and spiritual and holy being of jesus Christ; what Prophets have been sent, what wonders have been wrought, what revelations and intercessions have b en made, what deliverances and salvations have appeared, they are reckonable upon the true Interpreter and Revealer of the mind and intent of the Father of Lights, where or whensoever such an Interpreter appeareth; not only what hath been done in times past and at present, but also what shall be effected and accomplished in time to come; therefore it is said, the wisdom of God said, as in time past, I will send, as in time to come, and behold I send, as an act in present being, and operation compare Luke 11. 49 with Mat. 23. 34. and so much for the insinuation of the state and dignity of the party sending.  
Secondly, observe who they are that are sent: Matthew saith Prophets, Wisemen and Scribes, and Luke saith, Prophets and Apostles.  
First, he sends Scribes, that is, such expounders of the Law, as are taught unto the Kingdom of Heaven, bringing ●ut of his treasury things new and old, Mat. 13. 52. Such as bring forth, and lay open the original Laws and Records of the Kingdom of God, as they were first founded and laid in the beginning in that platform and pattern seen and discerned only in the Mount, Heb. 8. 5. Act. 7. 44. Exod. 25. 40. Such a one as Ezra the Scribe, who brought out the Laws and Records of the house of God, at the people's return out of Babylon, declaring plainly that original difference and unmeasurable distance that is between the appointments and exercises proper to God's house and Kingdom, and those Ordinances and institutions of Babel, according to which the people of God cannot tune an instrument to make any melody unto the Lord in a Song of Zion; and all the people wept for joy, to behold their ancient right and inheritance, in point of their glorious interest in the law of the spirit of life, in opposition to the letter that kills, that building of Babylon, Ezra. 3. 10. 11 12. 13. Ezra. 7. 6. 11. Neh. 7. 4. 8. Psalm 137.  
Such Scribes Christ sends to visit the world, yea to confound the hypocritical and dissembling Scribes thereof, who prefer Babylon in the land of ●hinar, before Zion the Mount of God.  
Secondly, Christ sends Prophets, that is, such as foretell what shall come to pass in the last days; yea, how these sent one's of God shall be entertained by the men of the world, to the end thereof; For they are Seers to see a far off; yea, what is to be in the utmost times, and farthest off lists of eternity in respect of time to come▪ 2 Pet. ●9. 20. 21.  
Thirdly, he sends unto them Wisemen, that is, such as have the spirit of wisdom whereby they have sufficiency of skill to gather up the first foundation & rise of things, so as to give them a real b●ing and exercise in the present time, according to the proper scope and true intent of the Scriptures▪ in what soever they express themselves; therefore it is that Christ saith, before Abraham was, I am▪ john 8. 58. and the gift of Prophecy, which went before of Timothy, is to be in exercise in his present ministry, 1 Tim. ●. 14.  
As also by this spirit of wisdom, the man of God knows how to cause the acts of eternity (with respect to things to come) joyfully to face about, and swiftly to countermarch to our present station, and to exercise themselves in the present postures and operations wherein we are conversant, Ezek. 12. 27. 28.  
Therefore it is, that Luke differeth the phrase, abridging them into Prophets and Apostles; Now we know that Apostles are Leaders to usher in the death, resurrection, and ascension of Christ, as eye witnesss thereof; now an eyewitness gives a real presence to the things testified, because his eye doth communicate in the things, else is there no ground of certainty for judgement to pass, either in order to absolution or of condemnation.  
Also a Prophet, foretelling things to come, must likewise bring and state them in present act and being; for he cannot be known to be a true Prophet, unless the thing foretold become to pass, jer. 28. 8. 9 And the reason of all this is, because the work of God is an infinite, eternal and undivided act (as himself is) which illustrates and conserveses itself inpleasure and delight in the Creature for ever, through the variety of operations, infinitely comprehended in that one simple and entire act; so that no time nor place, power, nor de●ect, can ever wove any thing thereinto, bearing another nature, or working to another end than that which this simple and eternal act hath infinitely framed and disposed itself unto, Psalm 33. 9 10. 11. And hence Christ brings in that perpetuated act of false interpreters of the word of God, in point of their entertainment of these Prophets and Apostles, who are thus uncessantly sent unto them; that is, Of them ye shall kill, and crucify, and of them shall ye scourge in your Synagogues and persecute from City to City.  
1 they kill or murder them, as the word imports, that is, extort and take away (without, or against law) the life and spirit of the prophecies and doctrines contained in the word of God, of which Christ thus affirms; The words that I speak they are spirit, and they are life, john 6. 63. and where the spirit and proper intent of the Scriptures is taken away and extinct, there the life of the Prophet is never found, but a dead carcase of the law of works; so that a false Interpreter will not afford the word of God its proper place of breathing; for the spirit of the Scriptures is the proper life of Christ, which is in motion, wherever that is kept pure and preserved, even from everlasting to everlasting; but these men stifle the word of God by confining it to times, as thus, such parts of the word of God had their lively hood and operations in the world, which is now past, and therefore not to be acted now, but only a speculative or tipical use to be made thereof in our days, this is to murder the Prophet; also such Scriptures are for our proper use to move & act by in these days, which were not in times past, nor hereafter shall be of such use▪ this is to murder the Prophet. Again, such Scriptures shall be in act hereafter (as many things in the revelation of john) which are not now to be practised by us in our days, this is to kill the Prophets▪ Again, they stifle the word o● God by peece-mealing and confining it to persons, as that some places or parts of the word of God are to be acted by some persons in place and office, but not by others of the People of God, whereas Christ gives like liberty and like restraint to all that are his, for as they are all firstborn of God, and Kings, and Priests unto God, so are they all Subjects and Servants of God, and one to another, Rom. 12. 5▪ Moreover they confine the word of God to places; as in such places it is not now heard of, but in such places the report of it is, whereas the Apostle affirms, that with out all doubt or controversy, the sound thereof is gone through the Earth, and their words unto the ends of the world, Rom. 10. 18.  
These are the ways of strangling and murdering the Prophets, by expelling the true spirit, and spacious intent of the word of God, in which life only doth consist, and ever did, in respect of the true being, motion and conservation of the same, and to deny the word of God its proper and continued operation and manner of being in the Saints of God, is all one, as to deny the Son of God to be ever the same which i● to cross and thwart the verdict of the wisdom and spirit of God, Heb. 13. 8. and not to give Christ the extent of his life, in the simplicity and integrity thereof, in his operations, in all times and ages, yea, from everlasting to everlasting, Psal 90 1. 2. is to kill and take away the life of the Son of God, by measuring him according to the dimensions of a creature, and not according to God; for he is made of God unto us (or in us) that is, God is in the consistence, and the fullness of God gives being to that state of the Son, and not the things of the creature; so that he is made in us wisdom, righteousness, Sanctification and redemption, 1 Cor. 1. 30. and that of God, not of the Creature, it is the righteousness of God, and not a righteousness of a Creature, it is the wisdom of God, and not of a Creature, it is the holiness of God, and not any thing proper to a mere Creature, and so it is the Redemption of the Son of God, and not of one of less worth, from all bondage, captivity and slavery, that he that glorieth, may glory in the Lord, 1 Cor. 1. 31. or as the word is, that he that praiseth himself may praise himself in the Lord; that is, we are to praise ourselves, or commend ourselves in the things of God, and not of man; in the wisdom, power, riches, righteousness, life, peace, truth, and holiness, roper unto all mighty God, and not in any thing proper unto any, or all the Creatures.  
For the word of God in the true and native signification thereof, was never expressed but by the Spirit of God, for that only knows the mind of the Lord, and searcheth the deep things of God, which none else ever did, neither can do, 1 Cor. 2. 9 10. ●1. 12. neither was the word of God ever resident, or rightly conceived according to God's intent, but as in the mind of that Son of man, the man Christ, and if his spirit and life be not extended and maintained according to that form and comprehension of his mystical body (and otherwise he is not taught a spiritual, but a carnal Christ) 2 Cor. 5. 16. then is his life and spirit taken away; for not to give it to him, is to take it away, and so the true Prophet is slain and crucified; for deny a Plant its residency in the earth, and ye kill the Plant: deny a Fish her being in the water, and you kill the Fish; deny the spirit of God its real residency and abode throughout the whole Confines and Circumference of Christ his mystical and spiritual body, and you kill the spirit of Christ, and have murdered the true Prophet in yourselves.  
Count therefore, and reckon if you can, how many killers and murderers of the Prophets there is extant at this day, who would be counted men that maintain their lives, and say, if we had been in the days of Saul, Ahab, jezabel, and Herod, we would not have done as they did; or in the days of the Scribes, Pharisees, Elders, Lawyers, and High Priests we would not have done as they did; the proper plea of all such persons as these were is to kill the spirit of the word, & build up the tomb of the letter.  
2 They do not kill, but crucify those that are sent unto them, that is, they nail or fasten them to the cross, or to the Gibbet, as the word Cross signifies, or Gallows, which is the shamefulest Engines that man wisdom can devise, to erect to take away the lives of such as are Enemies unto, or Troublers of a state, a death fit for a dog than a man made in the image of God, a sensible and intelligible man cannot but be ashamed of his own kind (as he is a man) to see a man bearing his form and visage to hang upon the gallows, it is the shame of man, and therefore Christ is said to be made a curse, in that he was hanged on a tree, Deut. 21. 23. Gal. 3. 13.  
Now the crucifying or nailing of the man of God unto the Cross, or hanging him on a tree, is the greatest shame can be done to the Son of God, which is by false interpretation of the word of God, placing the glory of God, a consisting in his humane offices and institutions, which is indeed the proper shame of the Son of God, to account or esteem of him according to any momentany or transient thing, whose Kingdom is eternal, Dan. 4. 3. 34. Heb. 1. 8. and therefore not of this world, john 18. 36. for it affords nothing whereof a Kingdom of that nature can be composed or ordered, but is the very inlet of the curse, and the proper maintainer thereof in the world, being that whereunto the spirit of the word is fastened, unto the giving up of the ghost of all those proper virtues & livelihood appertaining unto the same, in all those who are proper actors, in tying the spirit and intent of the word of God unto the outward form of words, Grammatical and Logical construction of the Scriptures, who teach▪ that the curse consists in being void and destitute of temporary Ordinances, power and glory had and maintained by such institutions, and that they are cursed, who seek to blast, and cause to whither such manner of glory, in whomsoever it is promoted as chief to bear sway, which is no more, but to follow the Lords direction in giving Caesar his due, in that which belongs unto him, Matthew 22. verse 20. where Christ brings in Caesar in opposition unto God; and if all manner of good be due unto God, and belong unto him, we must give him the glory and right of it all, and then none belongs to any other; therefore the due of Caesar must be all evil, according to the nature of that spirit which thus comes to ensnare Christ, therefore nothing but p i'd and cruelly, subtle and mischievous devises and enterprises is to be expected or looked for, from the world, wherever the glory of it bears sway, and the image and superscription of the Son of God is not found, who is the brightness of the glory of the father, which no man ever saw at any time, neither can a carnal eye behold it and live, Heb. 1. 3. john 1. 18. 1 john 4. 12. Exod. 33. 20.  
And therefore it is that the glory of the world (which is obvious unto man) doth vomit the spirit of the word of God out of their proper state and condition, as an accursed and pernicious thing, as an enemy to Caesar, a Sectary Schisma●ick-babler, broacher of new Opinions, a fellow of no learning, or else too much learning hath made him mad, an Allegorizer of the Scriptures, or spiritual Leveller, though he meddle not with temporary privileges and carnal interests; therefore it was that they hanged Christ upon a Tree, between Heaven and Earth, as cast out of their jurisdiction, as being no part of their Kingdom and glory, neither in point of subjection, nor rule and command, and as the Revolution of the Heavens serve to putrify and corrupt a dead body hanged upon a Tree, so is it with the revolutions of all wicked states in the world, who corrupt and falsify the word of God; in all their motions they corrupt and putrify that mystical body of Christ unto themselves and become as guilty as those wicked jews, in putting the innocent unto a cruel and shameful death, because his doctrine exalts the glory of God, which is eternal, wherein the life of Christ consists, and abaseth the glory of the world, which is temporary, in which glory the life of Antichrist doth consist; yet it is not denied but a Servant of Christ may use the glory of the world in the outward ●orm thereof, as though he used it not, 1 Cor. 7. 31. taking it up only as a vanishing vapour, even as a limb of Antichrist may use the name of God, when he makes small account thereof, but his heart is after the works and power of Satan, Ezekiel 33. 30. 33. Mat. 27. 22. 23.  
And because of this nailing of Christ unto the Cross, fastening his glory upon temporary and carnal things, he complains against such wicked and carnal jews, saying they pierced my hands and my feet, Psalms 22. 16 that is, as the feet are the instruments of motion, and the hands of skilful operation, and curious works, which being nailed unto a Tree, there is a cessation of both; so this fastening of the Spirit and glory of the word of God upon humane and carnal things, as though that were the Law of the spirit of Life; this takes away all that proper motion and skilful operation which the Lord jesus hath exercised in his Saints from the foundation of the world, making a nullity of them all.  
Therefore contrary unto this, Christ nails this Law of the carnal Commandment standing in the Ordinances of men, that handwriting which is against us, unto that his Cross, where he is crucified in point of all spiritual life and exercise, which is that accursed thing, Col. 2. 14. Gal. 3. 13. even that glory of the world preverted before the glory of the Son of God, which is that wall of partition or separation, interposed between the grace and favour of God, and the sons of Adam, Ephes. 2. 14. 15. and where the glory and power of the arm of flesh is advanced, there is the proper place of residence for the carnal Commandment, that middle wall of separation, for unto that is the separation from God fastened for ever, and all carnal institutions in their proper nature and kind are there to be found; for they are nailed there by the death of Christ in point of all spirit and life, which are not in that way of ministration to be found, nor never were, and yet therein doth the Son of God triumph over all carnal things, spoiling thereby Principalities and Powers▪ making a show, or a shame of them openly, Gal. 2. 15. for as man being made of the dust, is naturally carnal, but through that unity of faith, is become spiritual in the word of life, and thereby is made King of Salem, or Prince of Peace, set down at God's right hand, as having conquest over all adverse power, Heb. 7. 1. 2. Heb▪ 1. ●. Heb. 10. 12. 13. even so the word of God being by nature spiritual, yet through man's infidelity or that unity of the Harlot, 1 Cor. 6. 16. it is become carnal by false interpretation, and so is made the King of terror and fear, job 18. 14. and contrary to its own nature is an Executioner of wrath and vengeance, whereby he triumphs over the wicked, even all Principalities and Powers of that nature, and is a just tormenter of them eternally, thrusting down into Hell and that bottomless pit, even as man is become a Saviour, and lifts up unto the Throne of God, and Diadem of Heaven, and hence it is, that God is said to be as a Lion, as a Bear, and as a Moth, Lam. ●. 10. Amos 5. 18. 19 20. Hos. 5. 12. and so many terms and titles of horror and dread, are given unto him in the word of God, even as all power and princely authority in Christ, peace, reconciliation, wisdom and judgement are given to the Son of man, Mat. 28. 18. john 17. 2. Mat. 1. 21. john 5. 22. 27.  
3 These false Interpreters scourge the men of God in their Synagogues, or Assemblies; that is, there is no Combination, Session, Consociation, Coupling together, or relation, according to the intent and exercise of a carnal Commandment, terminating the word of God in fading and mortal things, but it is the framing and twisting together of a whip or scourge shamefully and ignominiously to beat or thresh out the spirit of the word of God, as a Vagrant, and that which they cannot approve of.  
For as Christ wips out the Buyers and Sellers, money-Changers, and all carnal Commerce▪ to clear his Temple, and all the relations in his house, of all such profane and common Commerce, because the intercourse and mutual exchange between God and man, are full in all points, through that plentiful Spirit, or Spirit of plenty in Christ, where no need of any thing of another nature is found, all being spiritual; even so false Interpreters whip out the spirit of the Scrip ures in all their mutual converse in the way of the Harlot, to bring in their own corrupt Commerce with God, according to their jewish and carnal institutions, in which the Spirit of God breathes nor, but is thereby extinct; nor can a true Prophet be admitted amongst them, without a lash of what shame, dishonour, or hardship they can possibly put upon him, to signify unto the world, that he is rather a Vagabond than one of the household of Faith, an Heir of Heaven, and Co-heir with Christ, Rom. 8. 17. and all this cometh to pass, because the spirit of a Christian can not but discover the spirit of falsehood, hid under their hypocritical interpretation.  
4 They persecute them from City to City, that is, they cruelly expel the Spirit of the word of God, out of all the forms and orders in their institutions, though they be many, as the orders of Cities are in the world, so are the Ordinances of worship, as in way of Turk, Pope, inferior Bishop, Presbyterian, Anabaptist, Separatist; but who can count how many Cities of this nature? they are almost multiplied as men, for two are hardly found of one mind; if their supposed principles were but ripped unto the bottom, there is hardly a man but he will either be shaken out of himself, or run away in a rage, before his nakedness be discovered; City Orders and forms of Religion are multiplied in these days, much like those several Nations which Israel passed by in the Wilderness, and met with in carnal Canaan, as named after the son of Cham, the cursed, though they differ one from another among themselves, yet they are all against Israel; even so all forms and statues of worship, they all agree in this, to expel the Law of the Spirit of Life, which is not extant, nor upon record, but only in jesus Christ, Rom. 8. 2. for whatsoever their order or institution may be, if it terminate the word of God in any transient thing that vanisheth in time, there is no place of residency or abode, for the Law of the Spirit in that City; whosoever therefore goeth about to lay a foundation in God's building (not made with hands, but eternal in the Heavens, 2 Cor. 5. 1.) according to the ancient customs of that Law of the Spirit, as every true Zorubbabel and Nehemiah do, at their happy return out of Babylon, then stands up Tobiah and Sanballat to hinder the work yea, to expel and persecute all such enterprise and workmanship from every order and institution of any humane constitution in the world, not permitting it to take place, nor abide in peace in one or other, Order, Exercise, or Relation, whatever it be, where holiness or righteousness is set and terminated in a vanishing and terrene thing, to persecute the law of the Spirit, from Order to Order, is to persecute the Saints that live thereby, and not to permit them a place of residency; and they that persecute the Saints of God, they persecute the man of God, even Christ himself, Luk. 10. 16. john 13. 20. 

Now we come to the Event and issue of this false dealing with the word of God, and the cruelty manifested thereby, in all such in whom it appears, laid down in the Verses following, 35. 36.  
That upon you may come all the righteous blood, that was shed upon the Earth, from the blood of Abel the righteous, unto the blood of Zacharias the Son of Barachias whom ye slew between the Temple and the Altar: Verily I say unto you, All these things shall come upon this geneon. Luke hath it thus, that the blood of all the Prophets, shed from the foundation of the World, may be required of this generation, from the blood of Abel, etc. Luke 11. 50. 51.  
Wherein observe two points: first, their guilt, Secondly, the Progress and extent of that guilt: In the guilt, observe these things:  
1 What manner of blood it is, or whose blood it is, that is, righteous blood, according to Matthew; the blood of all the Prophets, according to Luke.  
2 Observe how it is dealt with, that is, it is shed, and the place where, upon the Earth.  
3 From what time it is shed, that is, from the foundation of the World.  
4 Unto what time, that is, to the present generation.  
5 That of them it is required, that is, of the present generation, as Luke records it.  
6 And lastly, that it comes upon them, according to Matthew.    
For the first, the Spirit of God styles it righteous blood▪ and it affirms also, that it is the blood of all the Prophets, from the foundation of the World; so that there is the same guilt, in taking away the life of any of the Saints or Prophets of God, that is, of any true Interpreter of the word of God, in the present age, that ever was in the spilling of any righteous blood in the world from the foundation thereof, Christ jesus himself not exempted for there is but one righteous life and death (as the word blood signifies both) which are ever found in Christ, and never elsewhere, for in all the operations of life, he is the Lord our righteousness, jer. 23. 6. by whom we live unto God, now I live, not I any more, but Christ liveth in me, Gal. 2. 20.  
Again, there is but one righteous blood in point of death unto sin and Satan, therefore Christ once suffered, and once offered up himself, 1 Pet. 3. 18. Heb. 9 26. Heb. 10. 10. which is not found but in Christ, for it is one act which comprehends all the Saints; therefore the Apostle saith, I now rejoice in my sufferings for you, and fill up the remainder, or that which is behind of the sufferings of Christ, Col. 1. 24. that is, I fulfil in my flesh that offspring or posterity of the suffering of Christ, which are common unto that incorporate body, according to the true intent and meannig thereof; shall we think ourselves to be the offspring and posterity of Christ, and not have the similitude of Christ in all things? Was ever such a generation brought forth, that bears not the image of the Progenitor? if we be implanted into his resurrection, we are implanted into his death also, Romans 6. 5. if any man have not the Spirit of Christ, the same is not of his▪ Rom. 8. 9 and so it may be said of all things that are appropriated to Christ, as his peculiar interest; if any man have not the life of Christ, the same is none of his▪ if any man have not the wisdom of Christ, the same is none of his; and if any man have not the death of Christ, that man is none of his; we conclude then there is but one righteous life and death in the true posterity and off spring thereof, wherefore he that spills the life by living carnally unto the things of the world, or he that spills the death by dying carnally unto the things of God▪ that man is guilty of blood in the highest degree, for there is but one righteous blood, therefore the same guilt and condemnation in the shedding thereof, in whom or what age or generation soever▪  
Moreover, it is but one and the same spirit of that one word of God, which hath been falsified and cruelly destroyed by false interpretation, from the foundation of the world, which is that name of Christ that none can read but himself; for, he is called the word of God, Rev. 19 12. 13. Now if the letter of the word were Christ's name or authority, than any wicked man might read and know the name of Christ, yea the Devil himself in his tentations alleged the letter of the Scripture, Mat. 4. 6. compared with Psalm 91. 11. 12. who is so far from the knowledge of Christ, or from acknowledging him in his virtues to be that which he is; But none can know this name of Christ, (namely the word of God) but himself; therefore wheresoever the truth of the word of God is known, there is Christ himself, he that is guilty therefore of the neglect, or rejection of the spirit of the word of God, or of that law of the spirit in whomsoever it is, that person is guilty of the neglect, and rejection of Christ himself, Luke 10. 16. for none hath or knoweth that name but himself.  
2 The second point is, how they deal with this blood, where it is shed▪ that is, on the Earth; false interpretation lets the blood of Christ, who is heavenly▪ out of its proper place as Cain did the blood of Abel, which is therefore said to cry from the ground, Gen. 4. ●0. it speak, but not as in its proper veins, and place of its natural residency and abode, contrary to that blood of sprinkling▪ which is therefore said to sprinkle, Heb. 12▪ 24. as having livelihood and spirit in it, to give life and motion to the whole body, and therefore speaks better things than that of Abel, in as much as life is better than death.  
But the blood being shed on the Earth, as Christ affirms here in this place it is that is, expounded and applied carnally as that the death of Christ should consist in the separation of the soul and body of a man living and dying only in such an age or time of the world, and not else, thus to draw forth the death or the life of Christ, is to shed it upon the earth; and as blood shed upon the ground is a means for the ground to bring forth more abundantly earthly fruits, which are natural to the ground where it is shed, but none of those fruits which it brings forth in the body, the proper place of its residency; even as the blood of a Lamb shed and sucked up by a wolf, ceaseth to have any more the livelihood and spirit of a Lamb in it, but it is now translated and changed by its community with the wolf (as the ptoper agent to work upon) into the li●e, spirit, motion, and nature of the wolf; so is it in that way of false interpretation, for it takes the spirit and life of the word of God out of its proper place, that is to say, out of that mystical body of Christ, and will not give it its proper place of its abode.  
For they say that the Saints of God have only some created or creature-like virtue, and certain influences of the spirit of Christ, but not the same spirit in the reality of it, which the Son of God hath.  
They say the Saints of God have a death in them to sin and Satan, but not the reality of the death of Christ.  
They teach that the people of God have the righteousness of Christ, else they could not be just before God; but it is not in them nor theirs properly, as they are Saints, but it is the righteousness of another, that is nearer to God than themselves, and is only imputed to them as others inferior to him.  
These assume a life, spirit and righteousness of Christ, but confess that the reality of their proper abode is in another, namely in Christ himself, these have let out the life and spirit of Christ into another condition distinct from himself, and therefore he is another than they upon whom these things are imputed and poured out. And hence it is that as blood shed on the Earth loseth its proper spirit and life, and the ground converting it strengthens itself thereby, even so this doctrine draws out the blood of Christ, so as it loseth its natural and proper virtue, and is no more the life and spirit of the Lamb of God the Saviour of the World, but is become the life and spirit of a wolf ravening and devouring to his utmost power the flock of God whereunto he comes, it is no more the life and Spirit of Christ, but of Antichrist; no more the Spirit of God, but is the spirit of that evil one.  
3 The third point noted is the time that is▪ from what time it is shed, that is, very ancient, namely, from the foundation of the World, that is, this spirit of false interpretation is the original ground and cause of all bloodshed and murder that ever was in the World, as it was in that wicked Cain who slew his brother in the beginning 1 john 3. 12. by false interpreting of the Sacrifices of God to consist in earthly things, therefore is said to offer the fruits of the ground, Gen. 4. 3. unto the Lord, which is his evil work, which the Apostle notes to be the cause of the murder, saying, And wherefore slew he him, but because his own work was evil, and his brothers good, 1 john 3. 12. Even so it is unto this day▪ false interpretation in carnallizing the word of God, falsifying that acceptable Sacrifice, which is the firstling of the Flock that Abel brings, this is the cause of all murder and bloody persecution unto this day, for it only upholds the way of Cain, and wages of Balam in the World, Judas 11. which spirit of Cain kept alive in ceremonial and traditional Jews; Christ tells them they are of their father the Devil, who is a Murderer from the beginning, alluding to that act of Cain, john 8. 44.  
4 The fourth point is, to what time this act of murder reacheth and comes, that is, unto this present generation; for as false Interpretation is the original of murder▪ and kill of the spirit of all the Prophets, so also it is that offspring present appearance, and actor thereof in all ages; for as the wisdom of God taking the Son of man, or Adam earth into unity with itself, there is blessedness and conservation of eternal li●e, in all that offspring, wherein this wisdom is pleased to propagate itself in the true construction, given of that wisdom and word of God So also the wisdom of the Serpent taking into its counsel or unity with itself, the Son of God or heavenly condition which hath Lordship over all by false construction of the word and work of God, doth thereby become guilty and accursed in all the off spring and generation thereof, where and in whomsoever the spirit of the Serpent in false interpretation appeareth; the one of these is the seed of the woman, the other the seed of the Serpent, which in all ages, and in all things, are at enmity, and in opposition; the one to victory to be set upon the Throne of David, perpetuated as the Sun before the Lord, Psal. 89. 35. 36. ●7. and the other in way of the Fall, is cast down unto the Earth, where he makes war with the remnant of the seed of the woman, yea is thrust down into the bottomless pit and place of destruction for ever, Rev. 12. Rev. 20. 1. 2. 3. and at so wide a difference doth the true and false interpretation of the word of God begin, proceed and end in.  
5 The fifth point is that of them it is required, that is, the blood of all the Prophets of God shed from the foundation of the world, is required of the present generation, inquisition for blood being made, it is required at their hands, and God will inquire after, exactly, tightly, or perfectly, as the Greek word a●riboas translated inquire signifies, Act. 23. 20. for the Lord will inquire, or the word of God will seek and find out bloods, in the form plural, Psalm 9▪ 12. that is, such as corrupt both the life and the death of the Son of God, both being included in the word bloods; he will inquire, that is, execute vengeance exactly to the uttermost; therefore where Moses saith, God will inquire, or require of him that hearkens not unto the words of the Prophets, Deut. 18. 19 the Apostle Peter alleging the words of Moses, saith, that he that will not hearken to the words of the Prophet, God shall destroy him from among the People, Acts 3. 23. In which inquisition after blood, or requiring of it exactly, note these two things.  
I. First, Consider the incomprehensible nature of the Fact, in takingaway, and disannulling the life and spirit of the word of God, for it is called, the blood of God, Act. 20. 28. and if it be of that infinite and incomprehensible nature, what shall be found of a valuable consideration to satisfy and make payment to the uttermost farthing? which is exactly required to be done, or else imprisonment for ever, Mat. 5. 25. 26.  
II. Consider, that if this blood guiltiness have not only in it the original of all murder, but also is in a continued act there of successively, crucifying the Lord afresh unto himself, and puts him to open shame, Heb. 6. 6. When can a just and exact punishment cease, if the cruel act of the murder be still in operation? for the cause of this complaint, They have pierced my hands and my fe t is never out of act in any wicked man whatsoever, Psalm 22. 16. no more than the conservation of the life of the spirit of God is out of act in the Lord jesus Christ, whereit ever liveth to make intercession in the Saints, Heb. 7. 25. Rom. 8. 25. 26. 34.  
6 The sixth point is, that it shall come upon them, according to Matthew, that is, the blood guiltiness, together with the exact punishment and plague for taking away the life and spirit of the word of God, in carnallizing and making a dead carcase of the same.  
And it is said to come upon them in like sense (in way of opposition) as the Spirit of God is said to come upon the Saints of God, so as to  them with might and power to do great works, or to perform mighty and miraculous works in and by them; so it is said the spirit of God came upon Othniel, Gideon and Samson to do mighty works unresistably, judg. 3. 10. judg. 6. ●4. judg. 14. 5. 6. Even so the spirit of guilt and destruction comes upon false Interpreters to their utter ruin and overthrow unresistably, even as the spirit of God departing from Saul, an evil spirit from the Lord troubles him, and nevers gives him ●est till he had brought him to destruction 1 Sam. 16. 14. 1 Chron. 10. 4. 5. 6. false interpretation is a transformation of the spirit of the Lord, into a spirit of trouble and torment, as really as it transforms the truth of God into a lie, Rom. 1. 25. and therefore it is said of the Lord, I will be unto them as a Lion, as a Leopard by the way will I observe them, I will 〈◊〉 them as a Bear that is bereft of her Welps, and will rend the cawl of their heart, and there will I devour them like a Lion, the wild beast shall tear them, Hos. 13. 7. 8. So that it is a real truth, that God destroys the wicked with a mighty and unresistable power, in that way of Antichrist a●d unbelief, though otherwise a God of salvation and deliverance, Psalm 68 20. even as it is a real truth, that man in that way of Christ saves the chosen of God, though otherwise a worm and no man, and as a beast before the Lord, Psalm ●2. 6. Psalm 73. 22. and thus much for the first point, namely the guilt that cleaves to false Interpreters, the second is the manner of their Progress, in which observe these things. 

1 First, A description of the parties on whom this cruelty is exercised, and they are described: first, by their Names, that is, Abel and Zacharias: Secondly, by an adjunct in the one, and by the ancestor of the other, Abel the righteous, and Zachariah the Son of Barachiah.  
2 Observe the manner of the Fact, which doth greatly aggravate or extenuate a matter, that is said here to be from blood to blood, from the blood of Abel, to the blood of Zachariah.  
3 The Application of the Fact done so long before unto the ●arties then present, in these words, whom ye slew.  
4 The place where the Fact is done, that is, between the Temple and the Altar.  
5 A serious asseveration, or an affirmation of a just and proportionable recompense to come upon the Murderers in these words, verily, I say unto you, all these things shall come upon this generation.    
1. And first, they are described by their names, upon whom this cruelty is exercised, the first being Abel, as Luke hath it, from the blood of Abel, but Matthew adds, righteous Abel, whence observe that we are not to take up a name, or to use it uponany occasion, title, or epithet given in the word of God, but as we consider the nature of the thing therein included, otherwise we use the name in vain, it is an empty and fruitless title unto us, without truth and substance, and carrieth not in it, as conveying unto us, the weight of God's purpose and appointment unto his people.  
Therefore when we use the word Lord, as speaking from the Lord unto others, if there arise not in our hearts a royal courage and authority, as having dominion over whatever might oppose his truth, with confidence of prosperous success to accomplish his holy ends, otherwise we participate not in the nature of the name used in that respect, and God never gave name without the nature accompanying the same; therefore every Creature in the beginning had its name according to its nature; if the name of God therefore be called upon us, or we called by his name, Jer. 14. 9 we have the nature of it also, or else it is an empty and vain title, which the wisdom of God never gives to any. Again, if we use the name Lord, as speaking to God in Prayer or Thanksgiving, than there is annexed unto it in our hearts, a ready, willing, cheerful and voluntary submission and obedience unto his will in all things, otherwise it is but an empty and fruitless title.  
Likewise if we use the title or term Father, as we exercise the place of gravity, beseeching men in Christ's stead to be reconciled unto God, 2 Cor. 5. 20, then are our hearts possessed and replenished with a spirit of tenderness, and bowels of compassion earn within us, Hosea 11. 8. or else we take that name of God in vain, in that respect it is an empty title unto us▪ and God will not hold him guiltless that takes his name up as a bare and empty term, Exod. 20 7.  
Also if we use the name Father, as we appeal unto God for instruction, protection and supply, then doth the disposition of a Child fill our hearts, as though we stood in no other relation but of a Child to a tender and compassionate father, for the Spirit of God is full in all its operations.  
Add further, (but that which might be added in this point is infinite) if we take up the name or title of King, we must bring in therewith the true nature of eternity and immortality, the only wise God, who reigns in peace, is glorious, and hath everlasting life, Psalm 93. 1. Heb. 7. 1. 2. 1 Tim. 1. 17. unto whom all glory doth appertain and belong, and to none else (what ever he be) where that Princely spirit is not found, otherwise we measure and account of ourselves, according to transient titles, offices and actions, a rule whereby the Son of God never took form unto himself, nor doth he account of any thing in his condition and Kingdom, according to the worth or dignity of any momentany thing whatsoever, but only takes them up as gideon's soldiers did the water out of the Brook with their hands, not to lodge and lie down by the River, but took up that contained in the River as a furtherance and help to their proper intent and design; and those that lie down by them, by lodging the word of God in them, they may turn back into Egypt from whence they came, for they are no soldiers of our Lord jesus Christ, they do but take up his name in vain, without the nature annexed to the same, judg. 7. 5. 6. 7. 8.  
Note further in this name, together with the adjunct; Abel the righteous, according to the Etymology of the name Abel, it signifies vanity or emptiness, or a soon vanishing vapour, such is every man's life said to be, james 4. 14. and here the spirit of God annexeth righteousness unto it, saying, Righteous Abel, whence we observe that there is a righteousness in vanity, which being rightly considered, it is a vanity or emptiness, wherein all things are contained, both good and evil, and so the righteousness of Condemnation, and the righteousness of Absolution are adjoined and annexed thereunto, for there is a vanity and emptiness to be found in all unbelievers, and also in all the elect or chosen of God, and that Christ jesus is personated in Abel▪ is most evident, for in Abel he is said to be a Lamb slain from the beginning, Rev. 13. 8. even as Satan in that wicked act of Cain, in staying his brother, is said to be a Murderer from the beginning, john 8. 44. And as Abel hath a respect, and a real relation unto Cain his brother, who takes away his life▪ so as in a true sense it may be said of Abel as jacob said of joseph▪ he is not; so also he hath a real respect and relation unto his brother Seth, (who is given or set instead of Abel, Gen. 4. 25) in whom his life is upheld and preserved; and there Abel is brought in by the Apostle, speaking in the way of faith in Seth, as well as in the way of terror and wrath in Cain, Heb. 11. 4. Gen. 4. 10. 11. In Seth being dead to the things of sin and Satan, he yet speaketh, and in Cain, he being dead to the things of God speaketh also, and accordingly there is a twofold vanity, and also a twofold righteousness appearing in his blood, and therefore it is said to be the voice of thy brother's bloods, in the form plural.  
There is then a vanity accompanied with vexation of spirit, as in Cain, who is emptied of the glory and peace of God, who fears that all that sees him will kill him, Gen. 4. 14. And there is also a vanity accompanied with the breath and spirit of the Lord, in the propagating of the Son of God in the way of Seth, in whom the spirit of the Lord breathes in the blasting of all humane glory, and emptying man of all carnal reasonings, that the glory and wisdom of God may take place, and become the fullness of that state and condition, Isaiah 40▪ 6. 7. 8.  
The vanity filled with vexation, which is that evil spirit of Saul, is man emptied of all the virtues proper to that holy Son of God▪ which emptinesseiss the filling of him with that evil spirit of Satan, which is that enmity against Christ, and if there were not through God's devise, a spirit, a state, and condition of this Satanical nature, corrupt and vile, and that in all respects, and eternally, otherwise there had never been footing for the appearances of God's glory in the salvation of any of the sons of men, nor had his power and proper virtue ever been made known to the Creature to render to the Creator the praise thereof.  
For if there were not a damnable and destructive estate and condition in man▪ that is, in man so depraved and corrupted, there had never been deliverance of man into the glory and purity of the Son of God, yea, and that the destruction be of the same capacity and duration that the deliverance is, otherwise there had never been ground for deliverance and salvation, such as becomes the presence, the only Son, and excellency of the work of an infinitely wise, all-sufficient and an eternal God.  
For what is salvation in reality more than the destruction that it saveth from, and how can the reality of mercy be extended further than the nature of the misery which it taketh the commiserated from, and what is an acquitting and clearing either for sum or substance, further than there is weight and duration in the guilt and condemnation.  
Yea, the glory of God vanisheth and comes to nought, in point of any eternal salvation of man, if there be not an eternal damnation and destruction of man. For what thanks worthy is there to save from nothing; for if mankind be not eternally destroyed, than man is saved from nothing, if no eternal destruction be; and if man be saved from temporary evils, then hath he only a temporary salvation, and than the creature hath the glory of the salvation, no● God, for every Creature hath an instinct or skill to save itself; that doctrine then of universal salvation, makes man no better than a beast, and is no better than gross Atheism, for denying a salvavation compatible to the Son of God, is to deny God himself.  
Therefore Abel is become vain and empty in his brother Cain (though propagated of the same stock) to the fullness of vexation in that spirit of enmity, being in him made void and emptied of all that love, life and virtue which is proper to the Son of God, else were there no place for the glory of God in salvation to be found, nor had it ever been heard of among the sons of men, nor had it any ground or basis to stand upon; and to enervate salvation is no less than to enervate the Son of God himself, for it is he alone who is our salvation, Psalm 27. 1. Psalm 14. 7. let such as hold a universal salvation of all men take notice of this point, and let others observe their abominable lascivious and lose tenant, that they hold in the truth and intent of their doctrine, that there is neither God nor Devil, nor man in better estate than a bruit beast▪ Again, there is a vanity in Abel, as he hath respect and relation unto his brother Seth, who is set in Abel's stead, in whom the image of the father is upheld and preserved, Gen. 5. 3. and this is a vanity or emptying, not unto vexation, but unto salvation, which is an emptying and a vanishing of all things proper unto that spirit of Cain, or that firstborn after the flesh, that so all the things of God, proper unto the firstborn of God may take place, and therefore Seth is reckoned in the Geneology, as the only and first begotten of Adam, Luke 3. 38. which emptying of Abel (or of Christ personated in Abel) of all carnal and cruel things, which is the slaying of the enmity in himself, Ephes. 2. 15. 16. is the putting of them into their proper place, for they are the proper right and inheritance of Cain, that first born after the flesh, and therefore he is called Cain, that is, a possession, as the proper inheritor of corruption, and all things pertaining thereto; for as there is an inheriting of the promise, Heb. 6. 1●. and blessing, 1 Pet. 3. 9 so there is an inheriting of the threat, and the curse, Psalm 109. 16. 20. jer. 16. 19 or as the Hebrew word following after his name, signifies, I have gotten, Kanuhi, a man of jehovah, that is, according as all men judge, that the prime and chief things of nature shall have pre-eminence, and are most acceptable to the Lord.  
Faith therefore in its expression of vanity comprehends both the emptying of man of all the things proper unto man, as he is made of the dust of the Earth, and in that respect subject to corruption, to the filling of him with all things peculiar to the Son of God, which the Apostle affirms is the fullness of God, Ephes. 3. 19 Col. 1. 19 Col. 2. 9 As also the emptying of man, or his vanity, in regard of all things peculiar to the Son of God, as man was made in the image of God, and so capable of life and immortality, to the filling of him with all things proper unto Satan, which is that fullness of sin, Gen. 15. 16. fullness of curse and bitterness, Rom. 3. 14: fullness of that deadly poison of the Serpent, james 3. 8. yea it is that fullness of all subtlety and all mischief, the child of the Devil, and enemy of all righteousness, which ceaseth not to pervert the strait ways of the Lord, Acts 13. 10.  
And without an emptiness of man, in both these respects from the first act of his ordination or creation, the full, and complete death of Christ is never known, nor doth it appear in the world unto salvation, which sets man at an utter distance from God in Cain, with respect unto Abel, as also it sets man in unity with God in Seth, with respect to the same Abel, he being set in his stead, and the father of Christ, Luke 3. 23. 38.  
And from this twofold vanity, the death of the Son of God is forever perfected, for in that way of Cain, he is dead to all heavenly and spiritual virtue, as he is the Son of God, and yet God in the exercise of wrath and displeasure is really there; and in Seth he is dead to all earthly and carnal things, as he is the Son of Sons, man and yet man in exercise of goodness and love, is really there, and without respect to these twain, the death of Christ is not revealed, for it is not part of Christ that suffers for the salvation of man, as only in his manhood, as the blind Pharisees of the world hold and teach, but it is Christ complete, who consists of God and man; and in the same respect he is said to die, he never lives, therefore it is said that he is dead, and is alive, as the words may be truly read, Rev. 1. 18. Rev. 2. 8. And from this death of the Son of God in this twofold respect, there flows a twofold righteousness or justice, namely, of absolution and of condemnation, Mat. 25. 34. 41. Psalm 6. 8.  
And if it were not for this death of Christ, thus considered, there were no place for the righteousness of Faith, in the exercise of mercy, nor for that of the Scribes and Pharises in that exercise of God's severity, Rom. 11. 22. Rom. 9 22. 23. but God's glory were extinct in both respects, and therefore he is righteous Abel.  
For if a wicked man could content himself simply with the Creature in his relation to it, as the bruit beasts do, than were there no severity of God to be exercised in way of the curse, for there were no ground nor footing for it.  
But man hath a spirit, (as it appears in Gain) that will inherit acceptation with God as well as his brother, though in that way of an earthly and carnal sacrifice, whereby it cometh to pass, that he kills his brother causelessly, nay he kills him because his own works are evil, and his brothers good, even as all wicked men quench and kill the spirit and life of Christ jesus in their own hearts by their earthly and carnal thoughts and imagination of that good word and work of God in point of salsalvation, 1 john 3. 12. which is the kindling of wrath in our souls, for as it was in Cain, so it is in all such as wander in the way of Caein, jude 11.  
For according to the worth and dignity of the person, whose life is extinct and taken away, which is the spirit and life of the Son of God, of such wce and weight is the nature and guilt of his sin for so doing, which can never be recovered, nor healed, and accordingly the weight of justice, and God's severity must of necessity go forth in the exercises of self in his just condemnation and execution thereof.  
And as the spirit of man naturally (being made one with God) inclineth and seeketh after God whereby to honour and dignify itself with his titles and excellencies, without which he cannot make himself Lord of all, Gen. 1. 28. which carnally enterprised works such effect: So also there is naturally in the Son of God an aptitude and propensity unto man for the revelation and manifestation of himself, in all his virtues, according to the fullness thereof, which cannot be but by the crucifying of the flesh in all the affections and lusts thereof, Gal. 5. 24. which is a work of no less weight than the overcoming of Satan himself, which none but the Son of God himself can do, Heb. 2. 14. which conquest and v●c●um of the flesh is a work of no less worth, nor holiness inferior unto that which is peculiar to the spirit of God, and therefore the righteousness of absolution and acceptation with God, in the bountiful expression of mercy and goodness is ever annexed thereunto; and thus is there a righteous Abel, or righteous vanity spread throughout the Earth, overall mankind; there o'er the Psalmist saith, every man is vanity, or as the word is, all A●am is vanity, taking Adam there as the root of all mankind, which are either empty of the things of God, as the wicked universally are, or else of the lusts of men as the elect of God in that mystical body of Christ are, Gal 5. 24. And it is a certain and undeniable truth as Christ the Son of God is set forth and taught herein; that he who is the Creator and Maker of all things, emptyeth himself, and becomes vain in all things both of flesh and spirit, that he thereby may manifest himself to have the glory of all things, not only of life, but also of death; for in that he dies to the things of the Spirit in the wicked, he thereby riseth in wrath through the wisdom of the flesh; and in that he dies unto the flesh in the Saints, he riseth in mercy and peace, in the exercises of the spirit, whereby he hath the glory of all things, which otherwise could never be.  
For as man in Christ hath the righteousness and glory of God, and yet nothing can be attributed to the things natural, proper to man, in that wonderful work of God's Creation: even so God in Antichrist hath the sin and shame of Satan, and yet nothing of that condition can be attributed to any thing naturally proper to God, in that wonderful destruction of the Devil.  
And with respect unto vanity thus distributed it is called the bloods of thy brother, in the form plural, Gen. 4. 10. And it speaks guilt and terror, from the ground, or earthly heart of Cain, that so drinks it in, Gen. 4. 11. and it also speaks as a witness of acceptation with God by faith in that way of Seth, who is that set one unto this day, of whom is Christ, who yet speaketh, Heb. 11. 4 for though Abel be cut off from all succession of mercy, in that way of carnal sacrifices in Cain, yet hath he a succession of terror in cain's heart, Gen. 4. 13. 14. so also though he have no succession according to the flesh in that acceptable Sacrifice of the firstling of the flock, being dead in that respect in the way of Seth, yet hath he his succession and language in the witness and acceptation of faith unto this day, Heb. 11. 4. And according to this vanity or emptiness through one eternal act, God is truly said to fill all things through that descension and ascension of his Son Christ, Ephes. 4. 10. therefore Cain is said to be a possession, and Seth a set one; for hereby both life and death are possessed and eternally inherited.  
That is life in that way of Seth, wherein the generation of the son of God is found, as the offspring of Adam from the creation of all things, firmly founded for ever, and death in that way of Cain, as one cast out from the family and face of God, being become a Vagabond, in whom Satan that son of perdition is, as another generation and offspring from the foundation of the world; therefore Satan is said to be a liar from the beginning, john 8. 44. as it is said of Christ, in the beginning was the Word, john 1. 1. the one being called the seed of the Woman, the other the seed of the Serpent, Gen. 3. 15. Cain therefore being thus cast out, and alienated from the Lord, he names no house nor family from which he had his wife, to signify that he was quite cut off from the family of his father, and from the creation of God, Gen. 4. 16. 17.  
And therefore God arraigns' mankind in this way of Cain, concerning his sin and guilt, and gives him up to be both judge and also Executioner in himself, arguing himself in his own conscience a sinner, and exercising wrath upon himself for it, Gen. 4. 6. 16. for it is God in Christ, who is the party offended, and therefore another, and not properly Christ the Saviour, who sentenceth to death, and performs execution; therefore as God is considered in Christ, he is no more the proper Judge of the wicked than he is the proper Executioner of wrath, and he saith of himself in that respect, anger or fury is not in me, Isai. 27. 4. And the judge and the Executioner are ever considered as one, for the judge gives not sentence, but with respect to the Executioner, for otherwise his sentence is not in force.  
Therefore it may seem strange that the Hangman sits not on the bench with the judge to communicate in the sentence of the Law, to know upon what grounds he executes, without the knowledge whereof, he is no better than a Murderer, as well as the judge hath respect to the Executioner for the finishing and perfecting of his sentence, or else he is no better than a competitor with a murderer, if execution be not done where just demerits appear.  
The party offended therefore, which is Christ, is not the proper judge of the wicked, no more than he hath that servile office upon him of being their Executioner, for it is the proper officeof the Devil both to accuse and torment, Rev. 12. 10. therefore his name in Hebrew is Abaddon, and in Greek he is called Apollyon, that is, destroying, Revelations 9 11.  
2 In the condemnation of the wicked, there must be nothing sound in the fact of putting Christ to death, that can savour of any goodness to him that condemns; for then pure severity and strictness of justice to the uttermost cannot take place to answer that mercy exercised in Christ, who is said to save to the uttermost and farthest extent, Heb. 7. 25. and so must condemnation come upon the wicked unto the uttermost, 1 Thes. 2. 16.  
But God in Christ cannot behold that act of the world, in crucifying of Christ, but he must behold that voluntary act of his holy Son laying down his life therein, as the Lamb of God taking away the sins of the World, in that his being a ransom for all the Elect and chosen of God, john 1. 29. Hosea 13. 14. Mat. 20. 28.  
Therefore the sentence of death, and execution of wrath must needs reside properly in the wicked themselves, in whom is nothing but wrath and cruelty, nor can they behold any thing that should in the least assuage or diminish the same, and therefore it is wrath to the uttermost, even as the Saints cannot behold any thing in Christ that may impair or diminish their joy, and therefore it is salvation to the uttermost.  
3 Consider, that in the sentence of absolution, it must be uttered completely in the party acquitted, otherwise if any title thereof should reside in, or concern an other than the party acquitted had not the full possession and fruition thereof, and then it were not salvation to the uttermost, in case the sentence, both as it is given, and also as it is received were not found in him who is acquitted, the sin-absolver, and the absolved being one, which is only found in that throne of grace, erected in Christ, where the boldness of him that appeals, and him who is appealed unto, are but one, Heb. 4. 16. otherwise the King Christ could not be said to come in saving himself as the holy Ghost affirms he doth, Zachary 9 9  
Likewise in the way of death and condemnation, it cannot be full unless the sentence and the sentenced be in one, the party condemning and condemned, the judge and the Executioner, else wrath cannot be to the uttermost, as the wrath of God, who is infinite and everlasting, without limitation in all things; thence it is that Christ saith to the wicked jews, even of our times, I condemn you not, there is one that condemns you, even Moses in whom you trust, john 4. 45. That is the word of God according to the letter that kills, 2 Cor. 3. 6. the word carnalized, as those wicked jews did the writings of Moses, to the crucifying of the Son of God by their law, john 19 7. john 12. 34. so falsely interpreted.  
Those than that are said to be on Christ's left hand, that are condemned, the sentence ariseth, and is utered from the curse, which is not in any other, but in themselves; Go ye cursed into everlasting fire prepared for the Devil and his Angels, Matthew 25. 41.  
So likewise to them on his right hand, the invitation and blessing in their absolution and entrance into the Kingdom, ariseth out of the blessed estate, which is not in any other but in the parties blessed, Ma●. 25. 34. So that the word of God preacheth itself, and gives sentence according to the proper subject in whom it is, both in point of life, as also of death; of life in the true interpretation thereof, according to God's mind and intent, which is never out of, but in himself, who is blessed for ever, Rom. 9 5. and so is that truth and life, which Christ affirms himself to be, john 14. 6. And it gives sentence of death in them, by whom it is falsely interpreted, for in them it proves a lie, which the Devil is said to be, john 8. 44 and so it becomes to all them in whom it is falsely constructed and interpreted.  
We conclude then, that there is a righteousness in Hebel, according to his name in Hebrew, or in Abel, according to the Greek, or a righteousness in vanity or emptiness, the name and the adjunct being but one, yea even the Son of God is made vain and empty, to the end he may fill all things, and is made nothing that he may substantiate all things, for so much is in those words translated, he was made of no reputation, that is, he was made vain, empty, nothing, as the word signifies; that is, he is nothing in point of the spirit and life in the wicked, that they may be filled with horror, mortality and wrath; and he is nothing in point of the flesh and glory of man in the godly, that they may be filled with the fullness of God, in immortality and eternal life and peace; and so much for present concerning the word Abel, together with the adjunct righteous Abel.  
The second point concerns the manner of this fact of murdering the Prophets, which either aggravates, or extenuates an act, and that is said to be from blood to blood; that is, from the blood of Abel to the blood of Zacharia: By Abel's blood here that is, his slaughter, we are to understand the sacrifice for which he was slain; for Cain slew him for the goodness of his work or offering, 1 john 3. 12. now we know that Christ is the sacrifice offered, as really as he is the Sacrificer that offers it; therefore in Abel he is said to be a Lamb slain from the beginning, Rev. 13. 8. also our Apostle affirms, that Christ our Passeover is Sacrificed for us, 1 Cor. 5. 7. where he concludes him to be the Sacrifice; so that the slaughter of Abel, is the unnatural murdering of the true offering, or that illegal enmity which Cain hath against Christ, being brought in as the only acceptable thing unto God; for he that hates his brother is a Murderer, and we know that no Murderer hath eternal life abiding in him, 1 john 3. 15.  
For Abel bringing the firstling of the Flock, which is the firstborn of God, not at Cain, was the prime, according to the judgement of the flesh, as one judged, who the Apostle saith was deceived, 2 Cor. 11. 3.  
But he is the first born, or he that opens the womb of eternal generation, and true offspring of God to appear in mankind, and that by emptying man of all humane and temporary glory and excellencies, to be filled and replenished with the glory of God only, in the excellencies of his holy Spirit in all the operations thereof; and the nature of that firstling Cain could never abide, who is that firstborn after the flesh and judgement of humane wisdom, who builds Cities and several Orders and Institutions, calling them by the name given to his Son, to glorify himself in an Offspring of mortal and carnal things, Gen. 4. 17. calling this City Enoch▪ or according to the Hebrew Chanoch, that is, catechised, instructed or dedicated, as the same posterity do at this day, set up new forms and orders of Religion, as Monuments to declare unto men that they are the initiaters into Religion, and the only Chatechizers and Instructers of the World, so as the posterity to come must keep their order, and walk only in their steps, as Cain made provision for his Son so to do.  
Again, Christ is not only made vain, according to all carnal things in this his offering, in his whole and entire mystical body, but also he becomes bereft of all things of the spirit in wicked men, who are void of all the operations thereof, that so the depths of Satan may take place, which is as much as to say the Creator and giver of life and being to all things is become death, as also in that way of Christ, that the Creature is become eternal life, which can have no other sound in a carnal ear, but as though the Creator were dead, and the Creature become God, which Cain in all his Offspring could never endure to hear of, neither of the one nor of the other, for in the one the glory of man is consumed as the grass, Isaiah 40. 6. which humane wisdom can never endure, and in the other stands the shame of Satan, in the quenching of all the fruits of the spirit, which the pride of man can never endure, but utterly denies both the one and the other to be the true Offspring and Sacrifice of the Son God, yea rejects and contemns, and is in enmity against them both, which enmity is the slaughter of the Son of God, as he hath given himself to be this firstling offered for the redemption of his chosen ones, for he that hates his brother kills him, 1 john 3. 15. as well as he that looks upon a woman to lust after her hath committed adultery with her in his heart already, Mat. 5. 28. even so he that hath enmity against the sacrifice of God he hath strangled it in his heart already, and not taken away the blood according to God's order and appointment, which is one of those great and unsufferable abominations of the world, Acts ●5. 20. 25. joined with idolatry, fornication and bloodshed.  
And thus is Abel's blood shed by every false construction and interpretation of that one only and once offered Sacrisice of Christ, by such as wander therein according to the way of Cain, Judas 11. even the men of the World, those firstborn of Egypt, in regard of wealth, honour and humane learning, who would make men believe thereby that they are the firstborn of Israel, who bring earthly, momentany and transient fruits unto God, as an acceptable Sacrifice, as Cain did; therefore they rest not in their enmity against and denial of the true sacrifice, as that Lamb slain from the beginning; but they proceed also to the taking away of the life of the Sacrificer, who offers the Sacrifice; wherein observe that Christ is as really the Priest that offers, as he is the Sacrifice offered, therefore he is said to be our high Priest as well as our Passeover, Heb. 2. 17. Heb. 3. 1. Heb. 4. ●4.  
Therefore the blood of the Priest is brought in upon the same account against them who slew Abel, that they have also slain Zachariah the son of Barachiah, as being that holy Prophet and Priest of God, the cause and manner of whose death is recorded in that second of Chronicles, Chapter twenty four. So that whosoever he be that dislikes and contemns the true and real Sacrifice offered unto God, he also contemns the true Priest and Sacrificer, yea whosoever is officiated by the spirit of God, to be exercised in and about the offering up of the same.  
That Christ is a Priest, and the only and alone Priest in all ages is most evident, where it is said, the Lord hath sworn, and will not repent, saying, Thou art a Priest for ever, after the order of Melchizedeck, Psalm. 110. 4. compared with Hebrews 7. 1. 2. 3. verses see also Hebrews 7. 15. 16. 17.  
Yea, he is our high Priest in point of offering all true Sacrifice, as well as the Captain of our salvation to lead us on into all conquest and victory, Heb. 2. 10. Heb. 3. 1. and is here personated in Zachariah, as our high Priest, and Reconciler unto God by his office and ministry, as he is personated in Abel, as the only acceptable gift and offspring, which twain are never out of relation, but ever in conjunction, as here brought in together: for no man can prove his office to minister before the Lord, further than he can prove himself the acceptable Sacrifice offered up unto the Lord; therefore Christ brings in himself here under the name of Zachariah, to note the nature and fullness of his office, which these false Interpreters reject, describing himself by this name, as well as by the name Abel; it signifying the mind of the Lord, or the full mind of the Lord, or a man of the Lord, to declare that as he is emptied of all humane excellencies, proper to the mind of man, so he is furn shed with the fullness of the mind of God, for none knows the father but the Son, and he to whom the Son reveals him, Mat. 11. 27▪ who minds only the glory and cause of the Lord, and so according to this name, he is described to be mindful of the Lord, or the full and complete mind of the Lord, signifying from whom he came, as he is the fullness of God's mind, and what his errand is, namely, to be mindful of God's cause only.  
Again, it signifies a man of the Lord, to declare, that a Christian is of no humane investment into office, nor acts by any humane authority, but hath his instalment, and authority to exercise from the Lord of all the Earth, and thus Christ is declared by this name Zachariah, as one who is of the mind and counsel of God, in the exercise of the Priest's office, whom these hypocrites reject, to the letting out and spilling the very soul and life, thereof by their traditions, Mat. 15. 3. 6.  
Again, he is here set forth, by an ancestor, as being the son of Barachiah, in which the mystery of this Scripture is declared and signified unto us; for this Zachariah was the son of Jehoida, the high Priest of God, in the days of wicked joash, though it is said that he did uprightly in the sight of the Lord, in the days of Jehoida the high Priest, 2 Chron. 24.— namely that wicked joash, being that what he did in the time of jehoida, all his Actions (as the History declares) ●ise from the counsel and operations of the high Priest, which are reckoned upon Joash in like sort, as the choice of Christ is reckoned upon judas, together with the rest of the Disciples, and as judas is said to have part in that ministry, which was the proper portion of the rest of the Disciples, out of which he is excluded, in point of any fruit or benefit thereby, but departed therefrom by going to his own place, john 6. 70. Acts 1. 17. 25. so that his actions are said to be upright, namely the ordering of the Kingdom, as it had respect to jehoiada in his days, who was the proper Agent in the affaiss of the Kingdom, as well as of the Priesthood in his days; therefore Zachariah hath not the name of his Father jehoiada, by that name, the son of jehoiada, but by the name of Barachiah, being related here unto his Ancester by virtue of that Kingly Priesthood, which his Father sustained, signified closely unto us, under the name Barachiah, which signifies the blessing of the Lord, which is the Priest's office to bless in the name of the Lord, Numb. 6. 23. 24. 25. 26. Deut. 10. 8. 1 Chron. 23. 13. for ever: So that he is related to his Father as the proper offspring of that Princely office, which comprehends the virtue and power both of Kingdom and Priesthood, whom these false Interpreters are said to slay; for jehoiada the Priest was the proper Ruler of the Kingdom in his days, in the time of wicked Ioa●, and therefore Joash is said to do that which was upright in the days of jehoiada, because jehoiada was the original and fountain of the work, as was noted above, for he submitted unto the high Priest in all things, and therefore jehoiada is buried in the Sepulchre of the Kings, which was denied to joash at his death, 2 Chron. 24.  
Jehoiada was privy to his being hid and maintained in the house of the Lord, for the space of six years, as a perfect escape from the hands of wicked Athalia, and cessation from her Idolatry in the time of the high Priest, 2 Kings 11.— And in the seventh year jehoida brings a most Princely guard into the house of the Lord for his defence, the high Priest lets the Crown upon his head, and causeth Athalia to be slain, he makes a Covenant between the Lord and joash, and also between him and the People; he gives the King his Wives, as being the proper Author of all relations in the Kingdom, and is the prime provoker and stirrer up of the Levites, and all the people unto the repair of the house of the Lord, who otherwise moved not at the voice of the King; therefore Zachariah is related unto his Ancester, as being the Offspring, Son and Heir to such a noble office, by the name of Barachiah, blessing and speaking well of the Lord, or bowing the knee unto the Lord, as being subject to none but he, no not to joash further than he follows his counsel and advise▪ and therefore when joash falls away to Idolatry, Zachariah stands up above the People▪ that is, as a man of God, in the name and authority of God, as one above that idolatrous Nation, higher than the Princes or People thereof, now fall'n unto Idolatry, and fears not to tell them how they have transgressed the Commandments of the Lord, and therefore cannot prosper, nor pass through their design, but as they have forsaken the Lord, and departed from the ways of jehoiada, that is, from the knowledge of the Lord, as his name signifies, so the Lord had forsaken them, declaring thereby that as then jehoiada the high Priest was dead in that time of their Idol worship, so wherever there are carnal Ordinances and Institutions set up that men must submit unto, there is the Lord jesus dead, the high Priest of our profession, in point of all spiritual and holy administrations, both in Kingly and Priestly office, which includes all other offices whatsoever, as they were then dead in jehoiada, in order to joash and his Nobles, who as his name signifies disagreeing or fiery, so he now manifests himself against the godly and prophetical offspring of the high Priest in Zachariah, for he clothing himself with obeisance, counsel, and honour of his wicked Princes, falls to Idolatry, in which act of his jehoiada is dead our high Priest in all spiritual respects.  
jehoiada is dead also in his son Zachariah, in point of all carnal administrations, both in Kingdom and Priesthood, who is clothed as the Text saith, with the Spirit of God, and therefore declares that all true and real office and administration springs out of jesus Christ, as becoming vain and empty in Abel; for being emptied of all humane abilities and constitutions, as holding no weight nor being of any account in the Kingdom of God, thereby the spirit of the Lord breaks forth, as the light at noon day, that shined upon Saul, as he went to Damascus, Acts 22, 6. and so upon Zachariah, the spirit of the Lord comes upon him, and officiates him as a Prophet of God, as one who is above all the idolatrous Princes and Priests of judah, cleaving to joash.  
We see then that joash being made vain and empty of all the righteousness of Kingdom and Priesthood, in that holy way of administration upheld and maintained in the days and time proper to our spiritual Jehoiada and high Priest of God, who is that wisdom and knowledge of the Lord, clothing himself as the Text declares, 2 Chron. 24. with the praises of men, counsel of his wicked Senators, and submission of the people, becoming thereby officiated in all the corrupt ways of Idolatry, both in Kingdom and Priesthood, contrary to the ways wherein jehoiada the high Priest walked in his days, and ever doth where he liveth, and therefore in his son Zachariah, inveighs against such abominations, declaring in order to Abel, that all holy and acceptable office and administration ariseth and springeth out of becoming vain and empty of the pursuit aprising, and love of the glory of this world; and that all diabolical office, and idolatrous worship ariseth out of this, that men are become Abel, vain and empty of all the holy things of God, in apostatising and falling away from God, as joash did; this doctrine taught by Zachariah (as it is by all such as are mindful of the Lord, and have the mind of Christ, 1 Cor. 2. 16.) stirs up apostatising joash together with his wicked Servants against the true Prophet of God.  
For the world cannot endure to hear that Christ is so dead in Abel, unto all carnal and temporary Sacrifices (exercised by Cain) that it sets him in all spiritual, holy and acceptable offerings in the bringing forth of the Saviour in all things in Seth, or the fullness of salvation in that which is set or ariseth in the stead of those carnal offerings.  
Nor can it endure to hear that Christ is so dead in jehoiada unto all carnal and humane institutions and administrations (set up in Joash) that it is an investing and installing of him into all spiritual office and administration, as in Zachariah his son, upon whom the spirit of God comes in such sort, that he stands up above the people, or (as the word stood signifies, to minister) jer. 52. 12 compared with 2 King. 25. 8. Numb. ●6. 9 Deut. 10. 8. he ministered by a spirit supereminent, in order to all the carnal and idolatrous Princes of Judah and jerusalem, whereupon they find no other means to promote their honour, but only to put to death him that is the true Successor of his Father in office only acceptable unto God, which springeth only from the power of the Spirit of God, coming upon him from no humane education, or carnal way of administration whatsoever, which vexeth the spirit of the world, that it should fall short in all its policy and power to create and institute a godly officer; the World therefore in the rage of Cain, rejects and slays the Sacrifice of God, which Abel is, Rev. 13. 8. and also the Officer and Minister employed and exercised about the offering, which Zachariah the son of Barachiah is; therefore the murder of false Interpreters extends from the blood of Abel, that is, all true Sacrifices, and offerings unto the blood of Zachariah the son of Barachiah, that is, all true Office and Officers, or all true Ministry and Ministers, for they may not endure that all true Sacrifice and Offering should be the firstling of the Flock, or else it is rejected, which firstling of the Flock, is the Son of God himself, and they are ignorant how Christ is all in all in his Saints, Ephes. 1. 23. and therefore are in a rage against him, 1 Cor. 2. 8. or against it, that is; the true Sacrifice of Christ.  
Neither can they endure that all true Office and Officers should arise from, and be created & made only by the Spirit of God, without which they are of no force, ver●ue, nor reckonable in the Kingdom and house of God, for than man's common industry in humane Schools, public Votes, bodily conquests, with Baptisms, laying on of hands, and common exercise of humane Elderships▪ would be in no estimation, nor honour in the sight of God, nor any thing whatsoever, further than the Spirit of God testifies of itself in the use of it,  
No, the world cannot endure that all false worship, both in point of offering and office, matter and manner of performance, springing from earthly and vanishing things, in the glory or humbling of the Creature, in the exaltation or mortification thereof, should be that evil one, that is, the Devil, therefore in Abel they slay all true Sacrifice and offering, that those which are earthly and carnal within their own Sphere may take place, and in Zachariah they slay all true Office and Ministry, that so that which is diabolical may be set up and advanced, a work of wicked Scribes and Pharisees, false Expounders and Interpreters of the Law of God, who in the death of jehoiada, that is, in the silencing of the Lord, in point of all Kingly and Priestly authority, they will only have joash to reign, in the maintenance of all humane institutions in the way of idolatry, advancing the Creature into the place of God: in the doing of which they despise and destroy the true succession of the Kingdom and Priesthood of Christ, and therein all the proper offerings, officers and enterprises of the Spirit, which is free in all its administrations, not bound to any, where it's own image and superscription appears not, nor requiring aught from any where it comes not from the same fountain, in the suppressing and quenching whereof, they set up that spirit and advance it whose office is to accuse and condemn, deceive and beguile, destroy and torment, which ever was, is, and will be the only exercise and office of Satan, Rev. 12. 9 10. which evidently appears in that wicked joash, with his retinue, who cruelly murder Zachariah the true Successor of that Priesthood royal, which only is of God▪ Exod. 19 6. 1 Pet. 2. 9 set forth in the King's command, and the names of his servants who did it, that afterward conspire together to take away the life of the King, for so God makes the wicked Executioners and torments one of another, 2 Chron. 24. 2●. 26.  
The third point is the place where this Fact is committed, and that is, between the Altar and the Temple, which includes the place both of the murder of Abel, and of Zachariah▪ for they are never separated one from another, no more than the Mediator between God and man is separated, either from God or from man, but includes them both, 1 Tim. 2. 5. for whoever he be that cannot endure Abel's Sacrifice, that man can never endure Zachariah his office and ministry; for a Sacrifice of the first born without blemish, that is, without any thing superfluous or defective, and an office springing up only from the Spirit of God (which is secret and invisible with respect to man's sight) without the help or industry of the wisdom of man, nay, against the very form and way of the operations thereof, 1 Cor. 3. 18. 1 Cor. 1. 21. Such Sacrifice and ministry the world could never endure to be in present existence and being, but only are constrained to acknowledge that such have been, or such may be hereafter, which all wicked men will easily yield unto, so be it they may be tolerated for present to stand upon, and practice, according to their own humane and carnal principles; as it was in the days of Cain, so it is now, and will be the same with all wicked men, as also it was with wicked joash.  
The slaughter than was in the Court of the house of the Lord, as is expressed by the Prophet, 2 Chron. 24. 21. And Christ opening the mystery of that Historical Narration, saith it is done between the Temple and the Altar, to declare that wicked and idolatrous Kings, Priests, Princes and Elderships of the world, false Expounders, Interpreters, and Prevaricators of the Law of God, will never permit that such an offering or sacrifice shall be laid upon the Altar of God, nor such an Officer as is only authorized and furnished with and by the Spirit of God to enter into the Temple or house of the Lord to exercise in point of worship, so far as their power and authority can put forth itself to prevail against them, therefore they permit them not to come neither into the Temple, nor upon the Altar, but slay them betwixt them both, for their act of murder in that place is referred as well unto Abel as unto Zachariah.  
And upon that Altar which the world hath erected, where no perfect thing must come, but all imperfect, or else not acceptable to their God (which is the wisdom of the world) imperfect word, imperfect Sacraments, imperfect Prayer, imperfect Prophecy, imperfect Fasts, imperfect Thanksgiving, imperfect Faith, imperfect Hope, imperfect Love, imperfect Hatred, imperfect joy, imperfect sorrow, imperfect Life, imperfect death, imperfect Priesthood, imperfect Kingdom, upon this Altar doth Christ never come, but in the loss of his life, for where he is alive, he is perfect in all things, Mat. 5. 48. Col. 2. 10. Col. 4. 12. Mat. 21. 16. john 2. 5. 1 john 4. 12. Heb. 10. 14.  
So also into that Temple made with hands, or man's ability, and not of God's building, 2 Cor. 5. 1. Heb. 8. 2. Heb. 9 1. which the world in the wisdom of man composeth, no Minister must be admitted therein, whom the ordination of God only designs unto office, unless the ordination of man be joined thereunto, nor any whom the Spirit of God only furnisheth for the exercise of his office, unless humane learning and education be joined therewithal; nor is the operation of his ministry counted honourable, or of any esteem in hardening men's hearts, that they cannot convert, and in blinding their eyes, that they cannot see, as well as in opening men's hearts and eyes to come unto the Lord, Isaiah 6. 9 10. For if a ministry according to God's wisdom should be admitted by the world, then would the wisdom of the world be in subordination to the wisdom of God, and the calling of a Christian would prove more immediate from God than any other office or calling in the world, and then would a Christian prove the only and supreme person or state in the world, which is an honour which the spirit of the world could never allow unto the King of Saints, which may seem strange that they should conclude that a Christian shall have chiefty of, and supremacy over all wicked men hereafter, and yet cannot yield it unto them for the present, but rather must Lord it over them, according to the doctrine of the Scribes, Luke 23. 2. Mat. 22. 16. 17. 18. whereas the Scripture speaks so expressly, that a thousand years in God's sight are as yesterday, when it is past, Psalm 90. 4. Nay, the holy Ghost concludes that our time here is as nothing Psalm 39 5. and if so, then how shall we reckon a man in another condition than he shall be hereafter in God's account, according to whose reckoning and Records, we ought to judge?  
To conclude this point, an Officer of God's ordination and appointment, clothed with the Spirit of God, cannot be admitted into that carnal Temple, where joash bears sway, and hath rule and command, but in the loss of his life; for where Christ is in office, he is exalted above all the ordinations of men, therefore is Zachariah slain between the Temple and the Altar, not being permitted to enter with life into the same, the world therefore in the letter of the Scriptures only retains a dead carcase of the Prophets, being void of the life and spirit in all the virtues thereof, kept in that condition only through false and counterfeit interpretation.  
The fourth point, is the Application of the Fact unto the parties present, in these words, whom ye slew, as Matthew hath it, particularly applying the fact unto them of that present age; Luke saith, who perished, or which was slain, as giving being unto the fact in times past; or who perished, or perisheth, for of such scope and comprehension the words are, noting a continued act which comprehends time past, present, and to come; for it is but one only Sacrifice which they thus strangle, Heb. 9 26. Heb. 10. 10. and slay contrary to God's ordinance and appointment. Act. 15. 20 29 not taking the blood, or the life away, according to the law▪ Leu. 17. 12. Deut. 1●. 23. so that it is but one bloodshed, and it is but one Officer which is excluded their Temple, who hath all offices upon him, whom they thus slay, denying all rule and authority, that is of the nature of that installing, contemning all exercise of the party so installed in all times and ages of the world, Psalm 2. 1. 2. 3. Acts 4. 25. 29.  
Again, it is but one spirit and life of the word of God, which they spitefully spill, and let out in an earthly manner, as Cain did the blood of Abel, Psalm 79. 1. 2. 3. and it is but one spirit of enmity, and falsifying of the word of God, which is extant in all the seed and offspring of the Serpent, Gen. 3. 15. and therefore the fact in the full comprehension and operation thereof, is really applicable to parties of that race and spirit of the Serpent in all times and ages of the world, as really as the whole salvation of God, and not a part or pittance thereof is applicable to every particular believer, in any, or in all ages of the world, and to tie the salvation of God unto any time, or party concerned in that mystical body of Christ, more than to any other, is to divide Christ, and may as well say that Paul was crucified for us, as to ascribe more power of salvation to one Saint than to another, ● Cor. 1. 13. for it is nothing else but to deny God to be all in all, Ephes. 1. 23.  
Therefore false Interpreters are the proper and immediate Actors of that so cruel and bloody murder, in the shedding of one and the same innocent blood of the Son of God; for no more than Christ can be divided, or the proper spirit and life of his word can be made twain, john 6. 6●. or the spirit of Satan halfed or parted, which is the quenching of that immeasurable spirit of God in all its virtuous operations, no more can any false Interpreter of the word of God, free himself from being guilty of all the righteous and innocent bloodshed upon the Earth, since the foundation of the World.  
Therefore in the fifth place Christ affirms in way of an asseveration or oath, saying, Verily, Amen or So be it, to that which he hath, and shall affirm, concerning this matter, being irrevocable, confirmed by an avowed sentence, which depends upon the truth and certainty of his being, the word of God, to perform and put in execution the same; Verily, I say unto you, that all these things shall come upon this generation, that is, in how many respects, that one Sacrifice of Christ is offered up to God, as an holy and acceptable offering, which is multiplied according to the several Sacrifices and Offerings appointed by the law, which are innumerable in so many respects shall guilt in the annihilating of all these things come upon this generation of false interpretation of the law of God, and also by how much the offices and Officers by the appointment of God are multiplied in way of Family, Tribe, City. Tabernacle, Temple, Army ' and in the whole Kingdom of God, which cannot be numbered, by so much shall the multiplication of guilt and condemnation come upon this generation, for killing and unjust annihilating of them all; therefore it is said, that all these things shall come upon this generation of false Interpreters, as with full force and power never to be resisted; but it shall come upon this age, line or offspring of false interpretation of the word of God, as it is the proper portion of every particular of them, as their inheritance, both by birth, as being the seed and offspring of the Serpent, and also by due desert, as purchased unto themselves by their own act, Mat. 3. 7. Hos. 13. 9  
1 Note from hence, that such are false Interpreters of the word of God, who teach that only the sins committed in one time, place, or age, shall come upon those who live in that age, time, or place, they not being guilty of any other; for it is the sin and guilt of all ages, that every Unbeliever attracts ur to himself; for it is the nature of the spirit sinning that attracts the guilt, and not any place or tract of time, therefore Luke saith, it shall be required of this generation, as one entire act; for as the demand of the Almighty is but one, in making inquisition for blood, Psalm 9 12. so the blood is but one, the guilt is but one, and it is but one act of exaction of penalty requiring it to the uttermost farthing at the hands of every one found in the Fact, Matthew ●. 26.  
It is to be admired to see how zealous some persons are, to cut off exorbitant persons where they live, to clear the Land of sin, and so free it from God's execution of vengeance; if they can cut off the seed of the Serpent, there were some hope to attain their end, which is as difficult a thing to do, as to dry up the water in the Ocean Sea; or if they could take away the life of Cain, whom God hath said, no man shall kill, Gen. 4. 15. for there is no man, that is a mere man destitute of the Spirit of God, but will uphold and maintain earthly Sacrifices, which whilst men cry out against other exorbitances, to the cutting off the lives of thousands, as for Theft, Murder, Adulteries, and the like, which are not to be tolerated amongst men, in the mean time the life of Cain is not only preserved, but stood for, and maintained in earthly worships, and carnal and blemished Sacrifices, halt, lame, and blind, brought unto God, wherein Cain lives, as also the spirit of the Serpent is maintained in carnal policies, subtle devises, and enterprises, in all estates, callings and conditions of men, though secretly carried on, that the body and bulk of the people discern it not, or else overawed they dare not express it; but Satan in such things can transform himself into an Angel of Light, so as all hands shall set to, to maintain it, 2 Cor. 11. 14. 15. And this spirit of the Serpent, or of such as wander in the way of Cain, jude 11. is that which attracts, not only the guilt of the sin of the present age, but also the sin of all ages past and to come; if these Zealots could cut off this spirit from the Land, it were a work that was never heard of, that is, that it hath not a residency upon the Earth, yea, in every earthly minded man, though he never come under the breach of the laws of man, but could walk as Paul speaks of this Pharisaical practice, concerning the law blameless, that is, in the judgement & reason of man, Phil. 3. 6. if men could cleanse the world, or their jurisdiction, of this spirit, which carries the guilt of the sin of all times and places, in every particular time place, and person, when, where, or in whomsoever it properly acts, than I should think, they would not rest in Heaven, till they had been in Hell to vanquish it there also, and this is the spirit that every Christian contends with, and stands in opposition against, for falsifying of the word of God for ever, and to show the wickedness thereof, is his proper errand in the world, in the justification of the words of wisdom, which is of God, but he can no more desire that such a thing should not be, than he can desire a nullity of his own salvation, or a cessation of the justice of God.  
2 Note further, that they are no less false Interpreters of the word of God, who reach, that the labour of a Saint, and glory wherewith he is clothed, consists in those particular acts and operations, done in that tract of time, wherein he sojourns and abides here below, conversant among these terrene creatures, whereas it is true that his operations, and the benefit and glory of them, reacheth according to the extent of that spirit whereof he is, and from which all his actions do properly spring and grow, which spirit works effectually, hath done, and shall in all the Saints of God, who have been, are, and shall be upon the Earth, and accordingly is every Saint of God to reckon and account of himself, and his operations, and that the manner of his Sonship is such, as whereby he inherits all things: for thus saith the Lord, He that overcometh shall inherit all things, and I will be his God, and he shall be my Son, Rev. 21. 7. And he that takes away this prerogative and royalty from any Saint of God, he takes it away from the Son of God himself, who never took any account of himself, in any particular whatsoever, but as in his Saints, yea, in that complete mystical body; therefore doth every man receive according to that which is done in his body, 2 Cor. 5. 10. that is to say, according to whatsoever is done in the body mystical, whether it be the body of Christ, or that body of sin and death, whether done according to the mystery of God, o● that mystery of iniquity; woe therefore unto false Interpreters of the word of God in all ages, yea if that bounteous, full and plentiful word of God, which is not to be limited, or infringed in any of i●s operations and excellencies of glory, but as all being in one in the account of unity, and that one completely in all, in the account of multiplication, Cant. 1. 7. john 17.— for the word of God knows how to terminate all its own operation, excellency and glory in one Saint, as well as it knows how to make itself full in one word, which is only love, Rom. 13. 8. James 2. 8. So also it knows how to terminate the curse in all the mystery and shame thereof, in all and every particular that pertaineth thereunto.  
And hence it is that Christ turns his complaint against jerusalem, as the proper Mother who brought forth these false Interpreters, which was founded and constituted so long before, as being one and the same together with themselves, conversant together with them, and alike guilty in the same act of that bloodshed which he lays unto the charge of these Scribes and Pharises, saying in verse 37.  

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

Wherein observe for the orderly handling of the words, this Method.  
1 First, a vehement acclamation or outery, in these words, Oh jerusalem, jerusalem.  
2 A serious and just charge, thou that killest the Prophets and stonest them that are sent unto thee.  
3 A pathetical interrogation, in these words, How often would I have gathered thy Children together?  
4 A metaphorical Description of the manner how, that is, as a Hen gathereth her Chickens under her wings.  
5 An unnatural denial in them, and ye would not.   
1 For the first of these, namely▪ his vehement Acclamation, in these words; Oh jerusalem, jerusalem, wherein observe two things; first, an Ingemination and doubling of the phrase, which notes the certainty of that unalterable state and condition of the City, in order to them, as it is their mother, and original from whence they spring.  
2 Secondly it notes the unalterable nature and disposition of these false Interpreters, as they are her natural Children proper offspring.  
And for the opening of this point we are to consider how jerusalem is to be understood in this place; for as there is a Daughter of Zion who is truly said to be a Virgin, Isai▪ 37. 22. in regard she never knew man, that is, never acknowledged that way of the flesh, and carnal commandment, as our Apostle speaks; henceforth know we no man after the flesh, 2 Cor. 5. 16. therefore it is said, a Virgin shall conceive and bear a Son, and thou shalt call his name Immanuel, Isa. 7. 14. In this respect jerusalem is called Virgin daughter of Zion, and is truly said to be a daughter of jerusalem, in like sense as Christ is said to be the son of the Virgin, who is also the Author and maker of her.  
In like manner, there is a daughter and virgin of Babylon and Egypt, that is, one that never knew man, or acknowledged that way of spirit and life, which is in Christ Jesus, that law of the spirit exercised in the holy Temple, that mystical body of Christ, which he speaks of, john 2. 19 which Babylon could never endure, but puts the Vessels thereof to profane use, and so destroys it unto themselves, Isa. 47. 1. in like respect is Israel after the flesh called Virgin▪ daughter of Egypt also who never acknowledged that holy message and ministry of Moses in that great deliverance, but set up a Calf in the wilderness, and worshipped the beast, jer. 46. 11. Psalm 106. 19 or the molten Image.  
Even so there is jerusalem that is above, who is the true Mother of all the free born sons of God that is, who is above, or more excellent and glorious, than all the orders and constitutions of Hagar, that is, of the bondwoman or law of the flesh whatsoever, Gal. 4. 26. and in this respect the City is called Jerusalem, which is a word compounded of jireth, Gen. 22. 14. and Salem, Gen. 14. 18. that is, seeing in peace, for the Lord in the offering of Isaac, through his escape by the death of the Ram entangled in the brambles and thickets of this world, sees that mount in a state of peace and laughter in Isaac for ever, Gen. 22. 14. which is truly said to be jerusalem, or Sara, Gal. 4. 22. 26. So likewise there is jerusalem that now is, that is, which is earthly below, and not heavenly and spiritual, therefore he saith it answereth unto, or reacheth unto Sina (as the word will bear) alluding to the mountains of Arabia Pet●ea, unto Cadis Bernea of jury, declaring that this earthly jerusalem signified in Agar, is the same with Sina, the works of the law, and carnal ordinances, which only engendereth unto bondage, and entangleth all her Children, even as the Ram was caught by the Horns, or in the prime of his strength, in the arm of flesh, to the deliverance of Isaac, and his own death and destruction; and this jerusalem is named of jebus, and is so called, judges 19 10. 1 Chron. 11. 4. after jebus the son of Canaan the accursed▪ Gen. 10. 15. 16. Gen. 9 25. and therefore is said to be under the spirit of bondage in her children, and engendereth only thereunto (contrary to Sarah the free woman) being only in the place of Mount Sinai, and in the state of Agar.  
jerusalem then brought in, in this place, according to Christ's account, is the Mother of these Children, namely, false Interpreters of the word of God, being considered as in her first original, being built, ordered and possessed in the real state of the curse, by jebus the son of Canaan, the son of Cham, the accursed, or by jebusie, who when David was made King in Hebron, he and all Israel went unto jebusie, which is jerusalem, which resisted David, saying, Thou shalt not come in hither, 1 Chron. 11. 4. 2 Sam. 5. 6. So also jerusalem is called jebusie, when the land is divided unto the sons of Israel, joshuah 15. 8. and by that name falls in the inheritance of Benjamin, in whose lot the Temple was built, joshua 18. 28. which is a Temple destroyed, into which Christ never carne, and a Temple re-edified wherein Christ stands and preacheth, Luke 4. 16. 22. of which Moses the man of God prophecies, when he saith, The Lord shall cover him all the day, (speaking of Benjamin) and between his shoulders, that is, in the midst of the Coasts of his Land, the Lord shall abide and dwell in his Temple, Deut. 33. 12. So also when that Levite, who sojourned on the side of Mount Ephraim, fetched home his Concubine, it is said they came over against jebus, which is jerusalem, which is then said to be a City of Strangers, and not of the children of Israel, jedg 19 10. 11. 12.  
We conclude therefore, that jerusalem is to be understood in a divers respect, according to the mind of the Scripture, and that according to a real state and condition in both; for it is to be taken in that order and constitution of blessedness and peace, according to that order and place of abode of our Melchizedeck, who hath his Kingdom and Priesthood there, Gen 14. 18. for Salem is jerusalem, and so the Chaldees paraphrase reads that place of the Psalmist, Psalm. 76. 2.  
Jerusalem is also to be taken as it is constituted, ordered or inhabited, after the manner, and according to the state of the curse, as it is built and inhabited by the jebusites, who are of jebus, who is of Canaan, who is of Cham the cursed, Gen. 10. 15. 16. Gen. ●. 25.  
jerusalem then in this place, together with her children, according to Christ's true intent, is to be taken in the accursed state of the jebusites, Enemies to Israel, as it is constituted, ordered and inhabited by her proper offspring, of false and counterfeit interpreters even as the sons of men do erect, constitute, order and possess the Cities and affairs of this world, namely, for their glory, benefit, safety and peace, by advancing all honourable thing, according to man's account, in the disparadgement, debasing, and abandoning all things of shame, discommodity and danger, so far as man's wisdom in their constitution can find out, with the exercising and executing their laws and edicts accordingly.  
Even so this City and Temple of these accursed jebusites, it erects and possesseth it itself by the advancing and promoting of all things acceptable in the eyes of man's wisdom, with contempt and despising of all things which might impair, or any way abate the glory and lustre thereof, which cannot be maintained but by debasing and despising the Spirit of God, whose property is to blast, and to whither as grass, and as the flower of the field all things set up and consisting in whatsoever that perisheth in the use thereof, as all humane institutions do; if ever the spirit of the Lord breath upon them, they whither and come to nought where such things than are, the things chief maintained, we may safely say, that the Spirit of the Lord never breathed there, Isaiah 40. 6. which are the only things that false Interpreters promote and erect amongst men in the world.  
It is not without cause therefore, that Christ ingeminates upon this word Jerusalem; Oh Jerusalem, Jerusalem, most emphatically declaring thereby, that false Interpretation is cruel and accursed, both in the Mother, and in the Children, in the Root, and in all the Branches; these are accursed in their Fathers, who murdered the spirit of the Prophets, and their Fathers are accursed in them that do the same things; that spirit which is the original and ground of their interpretation, is accursed and cruel, and all the fruits that flow therefrom, are cruelty and accursed; Oh jerusalem, ye carnally constituted and moment any Churches; Oh Jerusalem, ye carnally instructed Members made great of flesh, Ezek. 16. 26. Ezek. 23. 19 20. Oh Jerusalem the Mother of false Interpreters, as she is in bondage with her children by the works of the Law, and in all things engendereth thereunto.  
Now the erecting of the curse in this City, is the same with the setting of it up in Canaan the son of Cham, and father of Jebus.  
Noah having planted a Vineyard after the Flood, which had swept away all cain's posterity from the face of the Earth, as such as have not a being in order to the new Heavens, and the new Earth, wherein dwells righteousness, 2 Pet. 3. 13. yet is the curse conserved in the Ark, in that spirit of the unclean Raven, as well as the blessing is in that spirit of the Dove; for the work of God, as well as the word of God, hath its operation in way of death, as well as in the way of life, 2 Cor. 2. 15. 16. for death springs up and revives through the resurrection of Christ in the wicked, as really as life springs up and revives through his death in the godly, and yet there is no savour of life in the wicked, nor any savour of death in the just, and this conservation of Cham in the Ark, who is of Noah, and so of Enoch, in the destruction of all cain's posterity in the Flood, is to declare, that neither the blessing, nor the curse is tied or entailed to any natural and carnal generation, according to man's judgement, but God hath mercy on whom he will have mercy, and whom he will, he hardeneth, Rom. 9 10-18.  
But it is said that Noah drinks of the fruit of the Vine unto drunkenness, Gen. 9 20. 21. we know that the spirit of God alludes there unto natural drunkenness in the stupifying of the senses, through excess of strong drink, and deny not but that holy man might take liberally of the very fruit of a natural Vine, to the obstruction of the use of natural reason, as it is in the time of sleep▪ but we affirm that God teacheth a higher thing hereby, which is God's proper intent, as the Apostle affirms concerning the care of God in not mussing the mouth of the Ox that treadeth out the Corn, 1 Cor. 9 9 10. God therein takes care for men, and not for beasts, according to the true scope and intent.  
So God in Noah teacheth what the death of Christ is, personated in Noah, and not what taking away of man's natural sense, is by strong drink, which is common to a beast, as well as man; so that as out of a deep sleep in Adam, a woman is brought forth, that is, not only the way of man's propagation and preservation on the Earth, but also one who through deceit brings in the fall and death; so out of this drunkenness and sleep of Noah, there is not only the blessing of Shem, and japhet brought forth, but also that cursed condition of Cham and Canaan; so that Noah in this drunkenness ceaseth from all carnal argumentation in the things of God, even as a man drunk with Wine is bereft of the use of natural reason and common sense.  
Noah therefore according to God's intent and meaning is drunk, in that sense of the Apostle, where he saith, be not drunk with Wine wherein is excess, but be filled with the spirit, or as the word is, be drunk in the spirit, Ephes. 5. 18. that is, as john is said to be in the spirit on the Lord's day, Rev. 1. 10. even as a man being in drink, it hath dominion over his senses, carrying him beyond the common operations of them, therefore it is said that a man spouteth because of wine, Psal. 78. 6●.  
Even so a man being in the spirit, it carries him beyond all natural reason, common sense, and humane argumentation, to resolve, conclude and determine of things according to the wisdom, power and glory of God, and not of the Creature; therefore it is that the Spouse in the Canticles, saith, Eat O friends, drink abundantly, or as the word is, drink, and be drunk O wellbeloved, Canticles 5. 1.  
The truth is, that the argument or wisdom of a Saint encouraging him to stand in opposition unto all the world, (which he cannot but do though there were not another to stand by him in the cause of God) is to carnal reason liker to a man bereft of his senses, than one in his right mind; and thence it is, that I'm the youngest son of Noah, or the least son being so diminished in point of Sonship that he comes not within the compass of inheriting any part of his father's blessing, because he looking upon his father as being uncovered of all the ornaments of man's power and wisdom, and so asleep or dead to them all, whom Cham declares to his brethren as the shame of his father, looking upon him with that unclean spirit of the Raven, but Sem and japhet beheld not any shame in that nakedness, but know it to be the only capacity of their father to be clothed with those honourable robes of righteousness, which they bear upon their shoulders as the Levites carry the Ark of God, and go backwards unto their father, a quite contrary way than Cham doth; therefore Noah awaking unto God, or being alive unto the spirit, as really as dead to the flesh, exercising himself in the wisdom of the spirit, knows what his sons have done through this his sleep and drunkenness, ministering unto them according to their deed; and therefore denounceth a curse against Canaan, not naming Cham, but Canaan his son, wherein a deep mystery is couched; namely, that the curse doth not in the least arise out of the Ark, wherein salvation is, but out of a spirit propagated and engendered, by concluding that the glory of salvation consists in that which it doth not, namely in the glory of the Creature, and not in that glory which is immediately of God, even as I'm looked at the blasting of man's glory, through the power of the holy spirit of God, to be the shame of his father, and not the true glory.  
Neither doth the curse arise and spring out of any proper work or operation of God in any particular, but from a false construction and interpretation made of that good work of God; therefore the act of engendering Canaan, as accursed merchandizing (as his name signifies) by a false construction concerning our deliverance (given by Cham) comes between Noah, and the blessing distributed to his sons; and however Cham be not named in denouncing the curse, yet he is included, else the curse were not full in original and offspring, even as the blessing is pronounced upon the root and original of blessing; and therefore he saith, blessed be the Lord God of Shem, but Shem the true off spring is included, and so it is full in the root and branch also.  
So is the curse denounced upon Canaan, but Cham is included also, else the curse were not full in root and offspring; and as Noah here in this place, is not the immediate root of Canaan the accursed, no more is the Lord of all the Earth the immediate root of any particular in the curse.  
That spirit therefore that stands for mediate Ordinances and offices of God, it stands for and upholds the proper propagation of the curse; and as the curse goeth out unto Canaan the son of perdition, including Cham the father of lies; so Christ here denounceth desolation upon the Mother jerusalem, including all false Interpreters her Children, in the Scribes and Pharisees, as her proper offspring; and thus comes the curse to be propagated in all the men of the World and the orders thereof constituted and established (if we may call it order established) in all the Cities of the jebusites, namely, by preferring the wisdom, power, authority and glory of man, before the wisdom, power, authority and glory of God, maintaining the ways and operations of the Creature in the vilifying of the operations of the spirit of God, as a shameful thing in that way of the cross of Christ, and in this stands all those mother like conceptions in the orders of the World, to produce and bring forth a brood and generation of false Interpreters, as the orders of jerusalem had brought forth these Scribes and Pharisees, as her children engendered by that bond woman, or spirit of bondage. For the orders constituted and established in the world, beget false Interpreters, as naturally as every Creature begets and conceius its own kind, for according to the form of order established in any nation, Kingdom or jurisdiction, such is the officer it brings forth, for he must be produced and established according to that law, or else he is a Usurper; so that the immediate call, and invisible virtue of the Spirit of God, is thereby to be rejected in whomsoever it appears; for the Officer must be a child of that order and law wherein he exerciseth, of what order and constitution soever it be, which this City order of jebus, or jerusolem hath ordained and erected, and herein she becomes murderous and diabolical in herself and in her children, or the children are such in the mother, and the mother is such in the children, in that they reject all immediate revelation of Christ and his Spirit, putting it off by their law to a time past or to come, or to both, and so kill it in the present time, as these Interpreters did, and as the City ordains and appoints such laws to bring forth children by, so the children are bound to promote maintain and justify that law and order by which they are brought forth.  
Even as children do their Parents, whilst they stand in that relation of children; for when they are once betrothed, they become a root in themselves, and these two taken spiriritually according to the intent of Scripture are never separated, whether in the mystery of God, or in the mystery of iniquity, namely the root and the branch, the mother, as City order, and her children; so that as false Teachers look back they are the children of an accursed mother, or seed of an adulterous law of the carnal commandment; and as they look forward at the fruit and off spring of their doctrine, so they are the root or mother City of an accursed offspring, whose inhabitants are no other than the accursed jebusites, enemies to jerusalem, that is above, and to the Israel of God, Gal. 4. 26. Gal. 6. 16.  
This City therefore, namely jerusalem, ordered by the law of a carnal commandment, which is to expound the bond and tie of the word of God (as God's intent) to stand in the relation of one Creature to another, in any thing wherein God expresseth himself.  
This City is not only that mystery Babylon the ●reat, the mother of Harlots, and all abominations of the Earth, Rev. 17. 5. But it is also the mother of all murders, and therefore called the City of bloods, in the form plural, Ezek. 17. 2. Nahum 3. 1. and therefore woe is denounced against her as the bloody City, Ezek. 24. 6. 9  
And so much for the acclamation and ingemination of the phrase, Oh jerusalem, jerusalem; and hence it is that Christ brings in that just and deserved charge, which is the second point, Thou that killest the Prophets, and stonest them that are sent unto thee; wherein observe two things, first that they kill the Prophets; secondly, that they stone them who are sent unto them.  
1 They kill the Prophets, for this order and City government contrived by the letter of the Scripture, for the maintaining of the glory, wealth, honour of the Creature cannot preserve itself therein, but by imprisoning or cutting off what ever seems to impair the same; Now the wisdom of God which hath placed all honour, wealth and happiness only in things that endure for ever, cannot but vilify and bring to nought all fading and transient things, and therefore our Apostle affirms, that the wisdom of the Princes, or most excellent, and men of esteem of this world comes to nought, 1 Cor. 2. 6.  
Therefore the orders and institutions of this City, that is, of all carnal policies and states, leaning only upon the letter of the Scripture, must of necessity bend their force against that wisdom and word of eternity, as the only enemy of their pomp and glory, being a shame and dishonour to all earthly excellency and beauty, even as the glory and splendour of the Sun at noon day abaseth the appearance of a candle; for the carnal laws and institutions of the world cannot retain their force, if the wisdom of God take place; therefore this jerusalem in erecting of her orders and ordinances perishable she must terminate the word of God in them, as the intent thereof, or else they are not in force to ensnare the conscience, neither would they otherwise appear of any more worth than the laws given to the beasts of the field or the fowls of heaven, which is neither sin to break, simply considered, nor righteousness to fulfil; therefore they are bound over by the law of a carnal commandment, to terminate the mind and will of God in humane orders and institutions, in the neglect and rejecting of that glory of God which appears in jesus Christ, disallowing and disannulling in themselves that eternal word and law of the spirit of life, which is in jesus Christ, Rom. 8. 2. which only frees from the law of sin and death, and wheresoever that law is not acknowledged there sin reigns.  
Now whosoever nullifies the spirit and life of the Scriptures, by erecting a carnal commandment, he therein nullifies the true spirit of prophecy, and he that nullifies the spirit of the Prophets, he takes away the life of the Prophets, and so becomes a Murderer of all the Prophets; for the spirit of the Scriptures is of that comprehension in the true intent thereof, as that it is the only life of all Prophets in every age of the world, without any alteration of God's proper intent therein, no more than there was ever found salvation in any other, but only jesus Christ, Acts 4. 10. 11. 12.  
And therefore every carnal spirit is bound over for the conservation of humane order, in the erecting and maintaining thereof, upon its proper principles, to extinguish and put out the proper life and spirit of the Scriptures, otherwise he cannot maintain his laws in force, according to the nature of them, in their height and glory, which man naturally strives after, and can never attain unto any eminency therein, but by quenching of the spirit of God, and despising true prophecy, 1 Thes. 5. 19 ●0. and all transitory Rites and Ordinances, erected and maintained, as carrying in them the scope of the word of God, are as so many Engines and instruments appointed, ordered and maintained, for that very end and purpose, wherewith they kill the spirit of the Prophets, in preferring the dead carcase, and setting up a dumb Image before the spirit and real substance.  
2 Therefore Christ adds the second act in his charge, against them, telling them that they are such as stone them that are sent unto them; we heard before, how true Prophets are said to be sent to these wicked Scribes and Pharisees as they are the offspring of the Serpent, and of such fathers as killed the Prophets, and here it is said, they are sent to the original and mother of them, that is, jerusalem, from whom they spring; whence we may observe, that the Spirit and life of the word of God doth not only enterprise to solicit the world to break off, and turn from their gross aberrations and exorbitancies, but also to reverse and repeal those Laws and Orders from whence they spring, as things of no account in the Kingdom of God; nor is there any justice o● righteousness to be expected from any humane or literal institution or order, further than it is used by him who hath that spirit of the righteousness of faith to be his Instructor therein; therefore it is that Christ affirms that in the Kingdom of God there is neither marriage, nor giving in marriage, but are as the Angels of God in Heaven, and to be ignorant of this point, is to be ignorant of the Scriptures, and of the power of God, Mat. 22. 29. 30. that is, in case men acknowledge not that any temporary relation, simply considered, attains not unto the end of the law of God; for men knowing the Scriptures and the power of God, cannot but see and acknowledge that.  
For shall we think that marriage, which is the way of the multiplication of man, and so the ground of all humane institutions, is any point of the proper end of the law of God, when as it is plain that Christ is the end of the law for righteousness, Rom. 10. 4. but marriage (as a humane act) may attain its end in a wicked man as well as in a just man, or else it were sinful to consent to the marriage of unbelievers.  
Again, if marriage (simply considered) were any part of the end of the law, than would Christ jesus the fulfiller of the Law, Mat. 5. 17. never have neglected that relation; but he doth it of purpose to declare, that as natural conception is not intended to be that which brings forth the Son of God, and therefore he is conceived by the holy Ghost; in like manner natural marriages and contracts is not the thing intended by the word of God in the fulfilling of the Law, and therefore he enters not into that relation, for the consultation of the grossness of man's cogitations therein.  
Therefore the spirit of the Scriptures solicit carnal jerusalem, as having relation to the jebusites, for the abrogation of her sinful and murdering laws, as she sets the scope of the word of God in vanishing things, which is as durable in its proper end, in all things, as in its foundation, Rev. 22. 13. and beginning.  
Such laws therefore as receive strength by terminating the word of God in transient and momentany things, (as the Laws and orders of jerusalem that now is, and is in bondage with her children, ever did) Gal. 4. 24. 25. and therefore the Prophets ever cry out and inveigh against their Sacrifices, Sabbaths, New Moons, and solemn Assemblies, Temple, Priesthood, Fasts, and all manner of exercises, which God himself had commanded, only they understood and used them in a literal and carnal manner, terminating the end of the commandment in things that fade and vanish, which laws are the very ground and fountain of all uncleannesses and abominations springing up among the sons of men in the World, Isaia 1. Isaia 58. Ezek. 23. 38. 39 the mistake and misconstruction of the word of God in this point, is the proper profanation of all things amongst the sons of men; therefore jerusalem is said to stone them that are sent, intimating thereby, that she doth it by her Laws and Ordinances, alluding to the Law of Moses, which appointed Malefactors to be stoned to death, Lev 2. 2. 27. Deut. 13. 10. Deut. 17. 5. and in that includes all other laws instituted by a false construction of the word of God, whereby in her executions she brings the word of God for what she doth, for her defence, as though she did nothing but by the command and direction thereof, which is only brought in as the Devil did the word of God in the tempting of Christ, which Christ gives a quite contrary meaning thereof, than the Devil intended, Mat. 4. 5. 10. which is the proper overcoming of the tentation, and by this false and satanical alleging of the word of God, false Interpreters do blind both themselves and the world, and thereby direct the force of their law against a wrong object, and so exercise their cruelty upon the innocent, instead of the guilty party; for we shall hardly find a wicked Lawyer, or judge in the world, that cannot by this means find some fault with a godly man, according to his interpretation of the law of God; for it is easily said thou art an Heretic, Schismatic, or a Blasphemer, a mover of Sedition, troubler of the state, or enemy to Caesar, Acts 24. 5. Acts 18. 12. 13. john 19 12. 13. Acts 17. 6. 7.  
But the question is, by what law he is made such a one, whether by the law of faith, or by the law of sin and death; for if the Judge be not able to interpret the word of God, according to the Law of faith▪ and so be a Preacher of righteousness, 2 Pet. 2. 5. otherwise the word of God is become in him a law of sin and death, directing him to the innocent, instead of the guilty, and therefore his judgement must needs pass, according to the will and law of Satan, and not of Christ.  
Not that we deny that the sentence and execution of death may pass amongst men upon the face of the earth, we only plead for a just and righteous law, by which it is done, otherwise the judgement is as ready to take hold of the innocent, as of the malefactor, for the maintaining of the Judges own ends and honour; for if a wicked judge did it not for sinister ends and respects, he would only bend the force of the l awe against the godly of the Land, and not against them of his own spirit, as all wicked men are, only they become Torments one of another.  
If a man should ask many who sit in judgement (according to the law of Jerusalem in bondage with her children) how it comes to pass that an Adulterer, or an Adulteress is by the law of God to be stoned to death, and yet Christ acquits one taken in the act, notwithstanding a grave Eldership are her accusers, john 8. 3. 11. or how a Murderer is by the law of God guilty of death, Numb. 35. 16. 17. 19 21. and is to d●e the death▪ and yet God sets a mark upon Cain, that gross Murderer, that no man shall kill him, Gen 4. 15. or how it comes to pass that a Usurper or Tyrant is not to be suffered, therefore David complains of Saul for usurping the Kingdom, Psalm 4. 2. as appears by the word translated, men, in that place, which is ●sh, a name given to man with respect to dignity, authority and power, as Saul had; and yet David though a Warrior, will not lay his hand on Saul, when he was in his power to put an end to such usurpation, though God had said the Kingdom was rend from him and given to David, 1 Sam. 24. 6. 1 Sam. 15. 27. as one better than he, and many the like, which no carnal judge can reconcile to any satisfaction of a rational mind, and he that cannot reconcile the word of God to be at one, and in an eternal agreement in itself, as it is the word of God, that man can never bring forth a pure law of God; and he that works by a corrupt and crooked rule, must needs miss, or sin in all his operations; for he that cannot bring the word of God to agree in all things, he can never bring God and man to agree in Christ, in whom only all righteousness dwells, and abides for ever, and out of whom is nothing but wickedness in all the sons of men.  
The Law of God then applied unto false priuciples is the ground of all disorders in the world; for can we think that if men did not put a certain Deity in worldly wealth by terminating a blessing of the word to consist in riches) that ever men would spend their time and strength, use such deceits and sleights in trades, to deceive, engross, monopolise, and enhance the price, to grind the faces of the poor, alienating themselves from friends, family and house, or people of God, to abide among infidels, for that end and purpose to grow rich in the world? Nay, would men steal, rob, and slay but to get wealth, or to attain some other thing thereby, wherein men have put alike excellency? Further, if the law of carnal Jerusalem did not deirie marriages of man and woman, by terminating the word of God in them so as men expect a certain Heaven in fulfilling thereof, otherwise would they run into adulteries, but only that they find not their hope at home, but resolve it is to be found else where? and thus it is in point of honour, outward peace, great friends and allies which jerusalem after the flesh hath set up as Gods in the world for men to adore and worship, and spare nothing for the obtaining and maintaining the same.  
Moreover this carnal jerusalem makes gods of terror, or rather Devils to be avoided, of temporary things, as poverty, idleness, fornication, drunkenness, pride in gay apparel, want of obedience to Parents, Ministers, Magistrates, terminating the word of God, as its proper errand to mankind in these things in all their prohibitions, curses and comminations, which fills some with terror and fear, it may be despair and madness in their coming short of perfection in their abstaining from such things, and others are filled with itching desires to taste of them, apprehending some strange and uncouth thing to be in that which is so prohibited; whereas if the Law of God were rightly exhibited and set forth, it would moderate men's hearts in the pursuit of any earthly excellency, seeing the vanity of it, and quell all fears of wants and miseries, arising from the want of the glory of it, knowing that God hath given commission to all things to work for the good of every one of his, Rom. 8. 28. 35.  
Christ therefore directs his speech against jerusalem as that mother City, law, or order, that brings forth Scribes and Pharisees, who by their law stone the Prophets of God, and such laying claim unto the law is the real denial of the law, as bad as those whom they call Antiscripturians, a term soon found out to make men odious: But it were better to fill their ears with arguments to the stifling of all such ignorant spirits as deny the present power and authority of the word of God. Though these men think themselves such as are flown beyond and above others, and therefore wait either for a new word, never yet recorded, from the mouth of Christ, when he comes to reign on Earth as a Monarch, or else for such a spirit as yet never breathed in the sons of men, and so look at the word of God recorded as a thing now out of date, according as they judge of the Ceremonies of the Law.  
These are false Interpreters of the word, and are under a law of this carnal Jerusalem, that Christ thus chargeth, in that they make the eternal word of God, which is the same with God himself, and lives alike together with himself in the Saints in all ages; these persons therefore that deny the ●●esent power and virtue of the word of God, are as really these deceitful and hypocritical Expounders, as those Scribes and Pharisees were to whom Christ speaks, and arise from Hagar the bondwoman, as really as those descended of that jerusalem, who is in bondage with her children, declaring themselves to be no children of the freewoman, and so no heirs of promise.  
For they may as well profess the eternal word, that Son of God, and Saviour of the world, to be void of virtue, and have no operation, in or upon the Saints of God, whether living upon the Earth, or departed this life, (who is he that upholds all thingt by his power, Heb. 1. 3. and saith of himself by the Psalmist, the foundations of the Earth are weak, I bear up the Pillars thereof, Selah, Psalm. 75.) as to affirm that the word of God recorded in Scripture, is either out of date, and not of present use, or destitute of any virtue and power, which once it had.  
For if these men will have the Characters of the word of God void and out of date, as records of no use, they deal not truly with themselves, unless they make the whole work of God in the creation of this visible world to be out of date, yea their own bodies and souls, with all the operations and imaginations of their hands and hearts, for the Letter and Character of the Scripture is engraven in them all; therefore it is that all things are called upon by the Psalmist, to utter and set forth the high praises of the Lord, Psalm 148.— as all his Angels, all his Hosts, all high places, yea praise him Sun and Moon, and all Stars of Light, the Heavens of Heavens, and Waters that be above the Heavens, yea things from the Earth, Dragons, and all Deeps, Fire, Hail, Snow and Vapour, stormy Wind and Tempest doing his will, Mountains and all Hills, fruitful Trees and Cedars, the wild Beasts and all Cattles, creeping things, and feathered fowls, Kings of the Earth, and all People, Princes, and all judges of the Earth, young Men, and also Maidens, old Men with Children; if men will have the Records of Scripture, the Characters of the Word of God out of date, let them profess all these to be out of date, and void of that virtue, relation, motion and operation, which God at the first placed in them, and gave unto them.  
Yea let them profess that their places, offices and stations they stand in, to be out of date, and of no use, a marrying, and giving in marriage, procreation of Children, or of any Creature, with their eating, drinking, sleeping, labour, and rest, let all these be dead & out of date unto them, if the Characters of the word be out of use, yea their own thoughts, and motions of their minds, for the word of God (as spoken of all men) saith the word is nigh unto thee, even in thy heart, and in thy mouth, Rom. 10. 8. and saith the Apostle, this is the word of saith which we preach, that is, our Ministry is nothing else but an opening of that Husk, or Character written upon your own thoughts and words, that you may participate of the strength, life and substance, contained therein, which otherwise is a dead and kill letter, yea the savour of death unto death, 2 Cor. 3. 6. 2 Cor. 2. 16. 2 Cor. 3. 7. 11.  
Those therefore that deny a like virtue and power to be in the letter of the Scripture or Character of the word of God, that ever was at any time from the beginning, such men are false Interpreters of the word of God, and alike adversaries to Christ and his salvation, as these, against whom all these woes are denounced, and do appertain unto them as their proper right and justly purchased inheritance; for the word of God in the letter of it, is more firmly imprinted, than in being blotted with Ink upon Paper: therefore our Apostle affirms that it is graven upon stony Tables of the heart, as well as the Law of the spirit is upon the fl●shy Tables of the heart, for they are both to remain in their proper places, 2 Cor. 3. 7. though the Letter or ministry of condemnation be done away in the Saints, yet it abides in the wicked; for unto this day, when Moses is Read, the Veil of separation is upon their heart, 2 Cor. 3. 15. only in such as turn in unto the Lord in the holy place with Moses, in them the Veil is taken away, Exod. 34 34.  
We conclude then, that the true Character of the word of God, is the whole work of God in the visible Creation, in their several● nature's relations, motions and operations, wherein stands firm and stable the real Character of the word of God, which becomes unto man (the true end and scope thereof) either a Minister of condemnation, or a Minister of salvation, as the spirit of Cain or Abel makes use thereof, in bringing unto God a heavenly and earthly Sacrifice, Gen. 4. 4. 5.  
Let these men therefore prove all things in Heaven, and in Earth to be worn out of date & of no use nor benefit one unto another, otherwise the letter of the Scripture shall stand firm unto this day, and the virtue and power of the spirit of the Scriptures, (which is the proper spirit of God in Christ jesus, in that way of his salvation) shall only be out of date, and not in present use and exercise in these men who deny the use of the letter of the Scriptures.  
There is another generation of interpreters who are of the same spirit of these Antiscripturians, though they cry out against such gross opinions; for Satan's Kingdom is divided in itself, and therefore cannot stand, but is in a continued act of apostatising and falling away from God, and these are such as hold and teach that some part of the word of God is out of date, and not in p esent use, as the levitical and judicial laws, (as they call them) likewise that some part of the word of God is not yet ripened, and so not come into present being and use, as the perfecting of the sound of the seventh Trumpet, and the fulfilling of divers Prophecies, which foretell of peaceable and glorious times and states, which (say they) were never yet accomplished, as the new jerusalem, coming down from God, with her glorious foundations, walls, gates, form, and furniture, which these men never yet saw to appear, Rev. 21.—  
These Interpreters are real Antiscripturians: for he that denies any part of the word of God to be in present use, as a thing too old, or yet not grown into present use and virtue, that man denies the fullness and perfection of the word of God, and he that denies the fullness of the word of God, he also denies the fullness of Christ, and it is all one to say something in the Son of God is out of date, and too old to be in present use, and also that something in Christ is not yet come into ripeness and present use concerning that salvation that is by him alone▪ these men look upon the word of God with the same eye that the carnal jews beheld Christ, who sought to kill him because he said he was the Son of God, Mat. 26. 63. 66. no doubt but these men would say in like manner, if they heard the word of God rightly and faithfully opened, this man blasphemes, because he saith, this is the word of God, joh. 10. 36. for if the sum of the whole word and law of God be not so brought in, in every Scripture, as to give Christ a perfect and present form and being therein, it is not truly and faithfully interpreted, whether it be in Moses, or any of the Prophets, it speaks the things that concern Christ himself, Luke 24. 27. who is the perfect Son of God, that Immanuel, in what respect or relation so ever he appears, Mat. 1. 23. for there is a fullness in every law, as well as the law of love, and he that breaks one command, all are included in that breach, james 2. 10.  
We see here that the Son of God charges jerusalem to be the ground and mother of false Interpreters, as one that by law (falsely expounding Moses) kills the Prophets; he finds their legislative Assembly to be the Author thereof, and therefore bends his speech for the repeal and abrogation thereof, which he attains in all them who are of jerusalem that is above, and in none else of what rank soever in the eyes of the world; which abolishing of the Law is this namely, that all humane and temporary institutions and commands, lose their force and authority in the Kingdom of God; for all humane laws in their proper intent is to set one man in authority over another, which are all countermanded in every true Believer, by that law of the spirit of life which is in Christ jesus; for whether it be right in the fight of God to obey men, rather than God, judge ye, Act. 4. 19 yet doth not this hinder a Christians obedience to humane authority, only makes it voluntary, according to that free and royal law under which he is, james 2. 8. 1 Pet. 2. 9 otherwise, if he were in bondage to one, he were in bondage to all of the same kind, and then must obey the order established wherever he comes, yea if it were to fall down to Nebuchadnezars Idol, Dan. 3. 1. 18. and every law that concerns mankind must be either humane or divine, and all temporary institutions are humane, because they spring from humane reason, and are under that bond for performance, for humane reason can require no more but what it can devise and invent; but divine laws, or that law of Faith hath the spirit of Christ in it, which is the proper moulder and constituter thereof, which spirit s eternal, and the only bond for the performance thereof, which no other law whatsoever can supersede, countermand, or entrench upon the authority thereof. Observe, that in the ground of all Law, there are two Tables considerable, that is, not only the Letter and the Spirit, but also Kingdom and Priesthood, and thence it is said, The Lord said to my Lord, sit on my right hand, Psalm 110. 1. for there is a Lordship on the right hand in both, and they are never separated in Christ, but ever subsist and exist in the power and royalty of faith, 1 Pet. 2. 9 Exod. 19 6. even as they were both found in that one Melchizedek, King of Salem, Priest of the most high God, Gen. 14. 18. Heb. 7. 1.  
And whatsoever is in a capacity to be presented as an acceptable thing to one of these, is fit for the other; therefore when the Priests offered the lame, the blind, the sick, and imperfect Sacrifices, the Prophet bids them go to the Ruler, or Governor, and see whether he will be well pleased with it, or accept the person of such as so offer, Mal. 1. 8. implying, that what is brought unto the Priest, and what is brought unto the King, aught to be of like value, perfection and consideration, so that these Tables of Kingly and Priestly offices in Christ jesus, are of like authority and dignity, and are the ground of all Law and Order in that jerusalem which is above, the Mother of all true and faithful Interpreters, who dare never divide, nor put asunder those whom God hath joined together, Mar. 10 9  
In the one of these is submission unto all things that are of God through death unto all the things of this world, and in the other there is ●ule and authority over all the things that are of the evil one, through that living unto God in jesus Christ, or that life of God, which nothing can subject, no more than any thing can cut it off, which is eternal, 1 john 1. 11. 13.  
There is also a Kingdom and Priesthood, merely earthly and carnal, which as two Tables of stone, are the fountain of all Law in this earthly jerusalem, which by law stones the Prophets of God, and these are never separated in a state earthly, though ordered in several persons for the mannagement thereof; for the greatness of a King destitute of the spirit of Christ, hath employment sufficient, as head of so many people, that time permits him not to be exercised in matters of his relation to God, therefore a Priest must be appointed for that purpose to establish matters between God and man through the Kingdom; and a Priest of such ordination, trained up of purpose, only by humane Schools, and education suitable to that government for such a design, being destitute of the spirit of Christ, must of necessity be possessed with a spirit of jealousy and fear, and therefore dare not exercise himself in such a work, but under the authority and power of such as will defend and maintain him therein; so that the King and Priest are never separated in an earthly state; and as a King is not honourable in divulging the Laws of the Kingdom, but as he hath Nobles to be conversant therein, neither is he honourable in the divulging of the Laws of the Church, but as he makes some of the Priesthood great in respect of some relation to himself: And both King and Priest maintain a certain interest in men, as a foundation of all Law, by these two things, that is, Tribute and Tithes, which two words are of great affinity and alliance; for the word Tribute, signifying enough, or all, the acknowledgement of that yields all unto the King, and so confesseth him to supply the place, and have the room and office of God upon him; so that wherein the headship and royalty of the Kingdom consists, there is the ground and fountain of the Law, whether in one, or in many; and whensoever this fountain shall please to call itself aside into consultation, what the result is, sent out by edict, that is the Law, and all must obey it, because it is the mind of that which is in the place of God, so as no other is, or others are, and this must hold according to the rule of natural reason, and tenor of the letter of the Scripture, written in man's heart, Rom. 10. 8.  
Again, the Priesthood of the world maintains an interest in men's hearts by Tithes, which is the ground of all carnal institutions in the way of Churches; for the word Tithe, or the tenth, signifies all or alsufficiency, which indeed ought ever to be given unto God; for nothing isacceptable, or of any account with him, but only his Son, who is all in all, or all-sufficient; so the tenth signifies all, where it is said, That a Bastard shall not eno●r into the Congregation of the Lord, unto the tenth generation, that is, to all generations, as is explained in the next words; The Ammonttes and the Moabites shall not enter into the Congregation of the Lord, even unto their tenth generation shall they not enter into the Congregation of the Lord for ever, Deut. 23. 2. 3. so as it is said that ten women shall bake their bread in one Oven, in the City, in the days of famine, that is, all the women in the City shall bake but in one Oven, Leu. 26. 26. even so the tithe, or tenth hath the signification of all, as giving the Priest an interest in the first, chief or prime of all things, so that whilst the tenth is acknowledged to be due unto the Priest, it sets him in the place, office and room of God, unto whom all things are due and do appertain and belong. And as this Priesthood pleaseth to take itself aside in its Eldership, in way of Synod or Assembly, to consult about the laws of relation between God and man, whatsoever their consultation concludes upon, to be a way pleasing to God, or profitable for man's salvation, setting it out as a godly principle, or practice to be held and maintained, that must be taken as authentic or original of authority, a bond sufficient to bind men's souls over, and engage them thereunto, because these men stand in the place of God, and are more immediately conversant with him than any of the rest of the people, which is the very cry and voice of all false and dissembling hypocrites in the world, Isay 65▪ 4. 5. and this is the proper ground of men's pleading for tithes, not only to hold an interest in men's estates, but principally to be as Gods in their consciences upon whom they must depend for all peace and truth, and a carnal Priesthood cannot rest till this ground of law and interest in the people be established upon them, which they seek to maintain by the law of Moses, and equity thereof, as this Jerusalem stoned the Prophets to death by the like law of Moses; and it is as much to cut off a carnal interest of a Priest in a carnal people, maintained by tithes, as to cut off the spirit of the Devil from the world▪ for all carnal and earthly hearts comply with this foundation of Law and interest in the Church, and all your required stipenda●ies, and necessary freewill offerings, for the maintenance of Priests before any other people, stands upon the very same bottom, and is a branch of the same root of bitterness, sprung up to trouble the world, whereby many are defiled, Heb. 12. 15. for they fall from the grace of God or they fail and come short of the grace of God, that is, of acknowledging the complete and perfect grace of God, in jesus Christ, in whom every believer hath a like interest; for Christ is not divided, and therefore he saith, Without holiness no man shall see the Lord, Heb. 12. 14. & there is but one holiness, which is the holiness of the Son of God, and that not acknowledged, we set up one man as holier than another among the People of God, either in person, or by office, which is this root of b●tternesse, upon which the profaneness and fornication of Esau depends, Heb. 12. 6. who for a mess of red broth, that is, carnal and earthly things, to satisfy our lusts in our hunting after the things of this life, give (as in exchange) the birthright and inheritance of the Son of God, from ourselves.  
And thus much for the charge Christ lays upon Jerusalem as the foundation and ground of killing the Prophets, as having reference to Moses law she stones them to death; for it is her practice to murder the Saints by law, and in that respect Gallio said well; If it were a matter of wrong, or an evil deed, O ye Jews, I would according to reason maintain you, but if it be a question of words and names, and of your Law, look ye to it yourselves, for I will be no judge of those matters, Act. 18. 14. 15.  
And how the true Prophets of God are said to be sent unto a City of such foundation and order, as to kill them by law; not● thus much in brief (as a transition into the next point) that God never uttered himself in his word, but there was that in the expression, which accordeth and agreeth with man's reason, as well as that which only suiteth with the wisdom of God, therefore all his works were brought forth by his word, Psalms 33. 6. 9. which are suitable and agreeable to man, as well as man himself in the image of God, which only holds proportion with the wisdom of God, Gen. 1. 27. So that the wisdom of God never utters itself but with respect unto man's wisdom, and proper operations of man's heart, which wisdom of man he prevents from taking place in that way of Christ, framing the mind of man according to his own wisdom, wherein man becomes the image and likeness of God, yea a true Son and holy offspring of God, not only an Heir, but also the Author of all his works, Heb. 1. 2. Col. 1. 15. 16. And this is the turning of man from darkness to light, from the power of Satan to God, Act. 26. 18. and without this, God had never been known, for he cannot be seen possibly, but only in his own light, Psalm 36. 9 which must be communicated with the Creature, otherwise no capability of knowing the Lord; and this wisdom of God communicated with man is not only God's offspring, being his real and true image, but also the Author of all his works, therefore the Psalmist (in way of admiration and outcry, in viewing the works of Creation) saith; How manifold are thy works O Lord, in wisdom hast thou made them all, Psalm 104. 24. and so saith the wisdom of God; The Lord by wisdom hath laid the foundations of the Earth, and hath established the Heavens through understanding, Prov. 3. 19  
Again, the wisdom of man was never form nor uttered, but the wisdom of God was included in the expression; for the wisdom of man with respect to God and himself, and all the Creatures, is the true Character or Letter of the Scriptures; and this wisdom of man, for the preservation and exaltation of itself, forms God unto itself according to its own proper principles, where the light of the Spirit of God shines not, which this wisdom prevents that it takes not place, which doth so far manifest itself, that man cannot but acknowledge that there is a higher & more principal thing than that which he so voluntarily makes choice of unto himself; so that it is an apparition of the wisdom of God, which he forms according to his earthly capacity, and in so doing the word of God is in him altered from its own nature, proper disposition and operation, which it hath in that wisdom and form of the Son of God, as man, in that way of Christ or wisdom of God, is altered and changed from his own nature, disposition and proper operation, as he is considered a limb of Satan, son of perdition, dead in sins and trespasses, Ephes. 2. 1. 2. 3. 4. 5. 6. Col. 2. 13.  
So that the wisdom of God utters not itself in the Saints, but with respect to that wisdom of man, which so falsifies the word of God, from which the wisdom of God hath freed us, and by a perpetual act triumphs over it; yet notwithstanding this appearance of man's wisdom is a powerful assault of Satan, because a Saint of God, as he is considered man, is by nature in that respect, as prompt to work upon the same principles as any other man, and it is only the wisdom and spirit of God by which he is a continued and perpetuated victor; and hereby all the assaults of Satan are overcome only by this wisdom and Son of God, and not by any thing that is of man.  
So likewise the wisdom of man moves not, upon any word or work of God, but there is a higher excellency and virtue presents itself, therefore Pharaoh though he would not acknowledge the Lord of the Hebrews, yet he appeals unto his Magicians, and unto Moses also, for help when they could not do it; so did Nabuchadnezzar appeal to his Magicians for some higher revelation than himself had, and they themselves acknowledge a higher than they; as if there were a possibility for the Gods to come down and interpret the dream, Dan. 2. 10. 11. whose dwelling is not with flesh, nor with any transitory and carnal ordinance or institution whatsoever ordained by the King; and this appearance of a higher wisdom and power is a strong solicitation and onset given upon all wicked men to embrace and accept of that wisdom and authority wherein only safety doth consist, because the highest; and it is a strong assault and visitation, because there is that in a wicked man, which is of its own nature as ready and willing to accept and yield itself over unto that wisdom and authority, as it is in any man whatsoever; for the Spirit of God is as really, and in a like sense, in the most wicked that ever was, or shall be, as the spirit of man is in the most just and righteous one that ever was or shall be, namely the Son of God.  
Now the wisdom of man by false interpretation preventing the wisdom and spirit of God of its proper work, it is his fall from God, and falsifying the word of God in its proper intent, destroys the true spirit & life of all true Prophets, which are as really sent unto them that thus deal with them, as Satan himself is a tempter of Christ, and as the Prince of this World comes in temptation, and finds nought in Christ to, fasten a tentation upon, john 14. 30. so doth the King of Saints solicit the world to accept of the wisdom and work of God in salvation, but finds nothing in that Son of perdition, to fasten salvation upon; therefore they stone them that are sent unto them.  
Note hence, that there is no true, real and proper power of God, but that which springs f am the true interpretation of the word of God, for it is the word of God which gave all things their being at the first, & conserveses them in their being, & operation unto this day, now the word of God which gave all things their being, is the wisdom of God, and this wisdom of God is only in Christ who is the wisdom of God & the power of God, 1 Cor. 1. 24. out of whom there is no proper wisdom and power, which God owns as his; therefore without the opening and revelation of the truth as it is in jesus, Ephes. 4. 21. there is no proper wisdom or power of God extant among the sons of men, but what is exercised among men, otherwise is that Kingdom of darkness, wisdom of the Serpent, and power of the Devil, and what power or virtue there is in any, or all other Creatures, is to be referred unto one of these, and according to that use which man makes thereof, so it becomes clean or unclean, unto him, and is either Christian (in its use) or diabolical, Titus 1. 15. Rom. 14. 20.  
3 The third point noted in the order of the Text, is Christ's interrogation: How often would I have gathered thy Children together? wherein observe,  
1 Christ's appeal to the conscience of all wicked men▪ that his solicitations and visitations for their recovery have been evident and are apparently known unto them, which stand upon record in their hearts, and can never be blotted out, nor denied; for the clearing of this point, read Psalm the 78. throughout.  
2 Secondly, note the multiplication of this his solicitation; How often, that is, my onsets upon thy children and Offspring have been so reiterated, multiplied, and constantly exhibited, and represented, that they cannot be reckoned, they are altogether innumerable, Psal. 81. 8. 16.  
3 Observe what the proper will of the Son of God is; How often would I have gathered thy Children together? that is, my will is only to gather mankind into unity with God, for out of him there is no unity; therefore he saith, how often would I have gathered thy Children into unity; that is the proper nature, endeavour, and will of Christ, and he can no more will the death, destruction and dissipation of mankind, than Satan himself can will to submit, and subject himself to the wisdom of God in Christ, which he is at utter enmity against; Christ's will is therefore to bind over by law unto the way of salvation, and it is this carnal Jerusalem which binds over by the law of the flesh unto destruction, so as her children will not be reclaimed; God in the way of Christ can no more will or desire the destruction of mankind, than he could will or desire to annihilate the world upon the making of it, that his whole work should be in vain, and to no purpose.  
It is not in the Son of God to will destruction, therefore he takes a solemn Oath upon it, Ezek. 33. 11. Ezek. 18. 23. As I live, saith the Lord, I desire not the death of him that dies, and his will is, that all men should be saved, and come to the knowledge of the truth, 1 Tim. 2. 4. so that God in the way of Christ hath no will for destruction, for his will is his law, and the law of the spirit of life in Christ jesus only saves, and it is the law of sin and death, wherein destruction doth consist, which is no will nor law peculiar unto God, but proper to Satan, therefore he adds but ye would not▪ so that destruction consists in the law of this corrupt City, and practice of her children; it is their will and law to have it so, not that destruction depends upon the will of a Creature, but it depends upon the law of sin & death, in false interpretation of the Word of God wherein they have form the Word and work of God into the will, and wisdom, or natural reason of a man, whereby the word is become the word of the curse, a savour of death, and the Spirit of God a tormenter of mankind, as really as man in Christ is become a holy and a blessed Saviour, and reconciler, making peace between God and man, and so gathering them into unity for ever.  
4 The fourth point is the manner how Christ strives with man, set out in this metaphor, As the hen gathereth her Chickens under her wings. In this Metaphor we are to Consider, how a Hen gathereth her Chickens under her wings, or her Brood, or Nest, as the word imports, and therefore is to be taken either as she brood's upon eggs, to breed life, or as she hovers upon her Chickens, for the safety and preservation of them, Deut. 22. 6. and secondly, how it is applicable unto Christ.  
1 First, we know a nest cannot be Complete without the maker of it, and therefore the dam or mother must be brought in as one with the eggs or young, therefore it is said that the Eagle stirreth up or maketh up her nest, and fluttereth or moveth upon her young. Deut. 32. 11. that is, the nest is made up and complete, only by the presence of the dam, else either eggs or young suffer damage.  
So it is with the people of God, the Nestling place of the Alm●ghty, he is to be considered, and is become one together with them in all things, and if we take him from them, or them apart from him▪ in any thing whatsoever, we spoil the Nestling place of fruitfulness and safety both of God and man, i● we separate them either in point of time, place, or subsistence, john▪ 17. 5, 21, ●2, 23.  
2 Secondly, the Hen neglects herself, in the time of her brooding upon her nest, that by her Constant hover upon it, no air, or inconvenience, may seize upon it to hinder life, in raising up her Kind.  
Even so it is with Christ the wisdom of God, it neglects itself in all wicked men, that none of the virtues, or excellencies of the Spirit of God are found there, though he be God; it neglects itself also in that mystical body of Christ, that no humane glory or excellency be found there, though he be a man also; and from the sufferings of the one, and of the other of these twain, he Brood's upon the Saints to raise up an offspring and generation of sons unto God. And in this respect it is said, that the Spirit of God overshadowed the Virgin, Luk. 1. 35. Yea the power of the most High, So, as neither the glory and excellency of man, nor any wretchedness or misery of man, should take place to Contribute any thing to the form and being of any of the sons of God.  
3 Thirdly, the Hen in brooding upon her Nest transfuseth her own proper heat, life, and virtue, to give form and life unto her Nest in raising up her Kind, and not the heat or life of any other thing, the Fire, no nor Sun, or any artificial heat devised will do it.  
Even So the Wisdom, Life and Spirit of God transfuseth itself into the offspring and sons of God, to give them form, life, and motion, as being naturallized and Kinded unto God, and not any other influences, as a secondary, or mediate thing whatsoever, therefore in every one that is called (for so the word is) both of jews and Grecians, Christ is the power of God and the wisdom of God, 1 Cor. 1. 24. and thence it is that our faith stands not in the wisdom of men, (or any thing that they can transfuse or instill) but in the power of God▪ 1. Cor. 2. 5. which is one and the same in whomsoever it appears.  
4 Fourthly, the Hen hovereth upon her Chickens, for their nourishment and increase, that they may attain to her stature and ability.  
Even so doth the wisdom God brood upon his saints that they may come unto a perfect man, unto the measure of the age of the fullness of Christ, Ephes. 4. 13. Therefore it is said, that the Saints increase with the increasin●s of God, Collos. 2. 19 Now we know that the Holy One dwells not it temples made with hands, for the heavens of heavens cannot contain him, 2 Chro. 6 18. No more is he subject to increase or diminution, therefore perfected at once and for ever in all his dimensions, and operations whatsoever, & his increasings are, that bountiful flowing forth, and issuing out, of his Spirit in the variety of his operations and revelations, springing from that inexhaustible Fountain in Christ, that Storehouse and Treasury of them all.  
5 Fiftly, the Hen brood's upon her Chickens to save them from harm of storm and tempest, or birds of prey, which otherwise they are Liable unto.  
Even so the wisdom of God hovers upon his Saints to save them from danger, Isaiah 45. 6. Psal. 91. 1. even the cruel storms, and tempestuous gusts of the Devil, who goeth about like a roaring Lion seeking whom he may devour, 1 Peter 5. 8. who though he come in against the Saints as a flood, yet shall this spirit and wisdom of the Lord lift up a standard against him, to chase him away, Isay. 59 19 And this is the only safety of the Saints, who otherwise are in continual danger, even as a Sparrow upon the house top, Psal. 102. 7. who watcheth alone, for if she fall upon the earth, there is the Fowler's snare, and if she abide upon the rooff of the house she is subjct to birds of prey: So are the saints of God if it were not for this wisdom and Word of God rightly interpreted that watcheth over them, for it they look down to the inferior and more gross things of this life, there is a snare hid in every thing, to catch us with vain hopes and expectations to be enriched, and exalted by them, in case we can but heap them up together and make the best of them, and if we look up at the principalities and powers of the world, we are ready to be devoured and swallowed up by them, if this wisdom move not upon us, as the spirit brooded upon the waters in the beginning, to preserve them in purity that they corrupt not, as we see they are in motion unto, this day for that purpose in their ebbings and flow; Nay if we look down to man's sin, fall from God, and imperction in all things, we are ready to be ensnared with doubts and fears, and discontentments with our own condition, and if we look up unto that happy and blessed estate of man in Christ, we are Ready to wax proud, arrogant, and wanton in the things of God, if this wisdom of God do not brood and flutter upon us, and watch over us, that his power may prevent all inconveniences, that otherwise would fall upon us, Psal. 77. 10. This wisdom and Word of God is our only strength and help, in the true interpretation thereof, and without that there is no proper power or help of God at all, as is formerly noted, therefore it is said, thou hast advanced thy Word over all thy Name, or upon all thy Name or Authority and power, Psalm 138. 2. So it is said that the mercy of the Lord is over all his works, Psalm. 145. 9 or upon all his works, That is, there is not a work of God in Heaven, or in Earth, but there is a stamp and impression of the mercy of God upon it, with respect unto the Saints of God, yea every work of God is a Monument or Remembrancer of God's mercy unto them: See an epitomee or breviary hereof, Psalm 136. 1. 26. where the Spirit of God impresseth the mercy of God upon his works six and twenty several times.  
Even So the Lord hath magnified his Word upon all his Name, or his authority, and power, that is, there is no power and authority of God, but that which his Word in the true interpretation thereof invests into, it is that, and that only, which sets up, and maintains God's Name and Authority in all things whatsoever, and without the true interpretation of the Word of God, his Name is not magnifical in the heart of any man, likewise there is nothing whereby the power of Satan is advanced in the world, but only the false interpretation of the Word of God, neither is there any contention among the sons of men (besides that contending for the common salvation, by faith once given unto the Saints, Judas 3.) But it ariseth from a mistake and false interpreting of the Word of God, for it is at unity with itself, where & in whomsoever it is truly acknowledged. We Conclude then; that it is Word of God which is the wisdom of God, that is, the proper wing of God, under which the Saints are gathered, which false interpreters refuse to come under.  
5 Which is the fift point in order, And that is their unnatural denial, but ye would not. Not that the wickedness and destruction of man depends only upon the will of a creature simply considered, but it depends upon the law of the flesh, or the word of a carnal commandment, that is, the word of God falsely interpreted.  
Neither doth Salvation depend upon the mere will of an Eternal God, simply considered, but it depends upon the Law of the spirit of life, which is in Christ jesus, which is that word or wisdom of God rightly opened and interpreted, else doth not Salvation consist only in Christ jesus, who is God and Man, as the wisdom of God affirms it doth, Acts 4. 11, 12. And this is the Stone cast aside by you bvilders which is become the head of the Corner. Neither is there Salvation in any other, for among men there is given none other name under heaven whereby we must be saved, Mat. 1. 21.  
1 This denial of being gathered into unity by Christ therefore, is the voice of a law which wicked men are under in way of Hagar, the bond woman, which speaks effectually in way of negation to every point expressed in the metaphor taken from the Hen and her Nest or Chickens, that is, we will not have the Nest to be one in original and offspring, that is, God and man making one in●ire Condition in all and every Saint of God, in the point of time, place, and individual subsistence, for the Spirit of God, in the soul of man, in every operation of a Christian, is brought into a point of time, as really as that act through the Spirit of God hath in it the extension of Eternity, but this false interpreters will not be gathered into.  
2 They will not have Christ so to neglect himself in the world, that there is no stamp of the Image and Spirit of God in wicked men, (as peculiar to his nature) nor so ●o neglect himself as he is Man in the just▪ that there is no excellency, or glory of man in any reckoning or account in him, that so he may in the fullness of God and vacancy and vanity of all the things of man, make of these twain one new man in himself, this false interpreters will not be gathered into, Ephes. 2. 15, 16  
3 They will not have the same life and spirit transfused into every Saint of God, which is in the Son of God, as he hath respect to the Father, or not that (however) which is in the Father himself, but some Secondary, or mediate influence, else it is not a wing for the children and the bondwoman (earthly jerusalem) to come under, they are all bound by law of humane learning, and their School Divinity, to keep with all care and study, their Secund●m Idem, which is a principal pillar set up by Satan to underprop the Nest they belong unto, Revel. 18. 2.  
4 They will not have the form and fullness of Christ to be completed at once, where ever, or in whom it appears, but must have it made up gradually by piecemeal, hating inconsistent to the increasings of God, and impairs that Salvation that is by Christ, for there is nothing peculiar to a Christian, but Christ; salvation Consists in it; so that they will not have Salvation to be perfect, it is a wing too sound and wholesome for the Scribes of the world to come under.  
5 They will not have the word and wisdom of God to be a complete and all sufficient shelter unto a Christian to save and defend him from storms and tempests, snares and entanglements arising from below, or descending from above, without the help of humane learning, whereby to know, and humane policy, to consult, contrive and determine, as also, humane laws and Lawyers, to maintain rights and interests, otherwise a Christian cannot safely be Conveyed through this World; we have known all these to come out against Christ, and the servants of Christ in all ages, but we never knew them take parts with the people of God, but as God by his wisdom turned them to another intent than their proper s●ope and end was, but for the word and wisdom of God simply, and singly considered, that wing false interpreters would never be gathered under, for they say unto God, depart from us, for we desire not the knowledge of thy ways, job 21▪ 13, 14. Psalm. 119. 53. They will not have a Nest of his composure, a house of building without hands, only eternal in the heavens, they know nor, for it is too apparent their Doctrine concerns the things of this life, and so properly the state of the bodies of men, and for the nature and state of the soul they Know not, being void and destitute of the wisdom of God, such as have not the spirit▪ jude 19 and therefore Christ in the words following brings in that affirmation, and sentence against them.  

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

In which words observe.  
1 First a serious affirmation, in these words, Behold your house is left unto you desolate.  
2 Secondly a reason thereof rendered, in these words, for ye shall not see me henceforth until ye say, blessed is he that cometh in the Name of the Lord.   
First observe in the affirmation, a note of admiration and wonder, that the wisdom of God should speak and express itself unto men, and they not give Credit thereunto, Behold saith he and wonder, admire unto astonishment, and destruction, that the prophecy which hath foretold these things, is fulfilled upon you, Habba. 1. 5. which the Apostle applies to a like act of the wicked jews, where he saith, Behold ye despisers, and wonder, and vanish away, Acts 13. 41. or, perish, for the rejection and neglect of the wisdom of God presented unto the world, and uttered in Christ, is the proper condemnation and destruction of the sons of men; therefore the Prophet saith, For I will work a work in your days, ye will not believe it, though it be told unto you.  
Here is then a description of the habitation and abode, as the proper brood and nest of all false Interpreters, in opposition to that which Christ gathereth his own people into.  
And this devastation here affirmed to be the portion of all false Interpreters, is the very same which is prophesied of all Christ's Enemies, Psalms 69. 26. and is in particular applied unto judas Iscariot that Confessor for hire, Acts 1. 20. (as his name signifies) or man that praiseth the ways of death (as all such do) to declare unto us that deceitful, treacherous, and perfidious spirit; as also that horrid destruction which ever attends the false interpretation of the Word of God, which ever bereft men of all Office and Apostleship, of all Virtue and Operation, of all holy Ministry and Service, yea of all Life, Spirit, and Power that appertains to the House and Kingdom of God; therefore judas is said to go to his own place, as one estranged from that place and inheritance of the Son of God, Acts 1. 25. So that this desolation, and depopulation of the habitation of the wicked, is the fulfilling of it with death and destruction, and with all wickedness and abomination, as in Simon Magus, who valued the gifts of the Spirit of God according to an earthly estimation, which is ever accompanied with a destructive and perishing condition, Acts 8. 20. For it is that unclean spirit which goeth out of the Man, or out in a human manner in the things of God, walking through dry places, barren of the distillations of the Spirit of God, seeking rest, but hath none to give, and therefore never finds it; for the Spirit of Christ doth as truly gives rest as receives it.  
But this unclean spirit consulting with itself, preacheth a return to his house out of which he came▪ that is, he came out of the house of uncleanness, and thither he returns; for as the holy Spirit of Christ comes, or proceeds out of a pure and uncorrupted Fountain▪ as it descends from the Father, yet as the spirit of man is in unity therewith▪ there is a real separation and sanctification from uncleanness, and all impurity, which otherwise man naturally is; therefore Christ is truly said to be made in us Wisdom, Righteousness, Sanctification, and redemption, 1 Cor. 1. 30.  
Even so that Spirit of man going out in the matters of God by human wisdom, in that respect goeth out of an unclean and corrupt Fountain or habitation; for Earth holds no correspondency, nor hath any congruity with Heaven, the Creature with the Creator, but falls infinitely short in all things; not a blemish forbidden in all the Sacrifices and Offerings, but in that respect he hath the defect, superfluity, and defilement upon him, yet doth he corrupt a pure and holy thing in himself, and unto himself, namely, the holy Word of God, in the false construction thereof; so that as this unclean Spirit corrupts a pure Word of Eternity in itself, mortalizing it by putting it into a human form, so also its return is into an house of uncleanness, of like antiquity, in point of the state of death and mortality, and so is truly said to go out of an unclean habitation, which never was otherwise, and yet he makes it unclean and desolate of all the things of God unto himself, by false interpretation, bringing the will of God unto the mind of the Creature, and not the mind of the Creature to the will of God.  
But the Spirit of Christ coming out of a clean Fountain, even from God himself, and therefore is said to come forth from God, and go to God, joh. 13. 1. yet doth he purify in himself that which by nature is otherwise unclean, namely the spirit of man, else were he not the son of Man, as he is called a matter of eighty eight several times in the Prophecy of Ezekiel; and according to the eternity of that Word, or Spirit that purifies, such is the state and condition of the purified; for they are no more twain, but one, Mat. 19 6. And thence it is, that Man, who otherwise is mortal, lives an eternal, and immortal life, being that the Wisdom of God hath form his mind according to the Will of God, and not to the will or law of a creature and so Man in Christ, who otherwise is mortal lives for ever, and knows no death no more than En ch did, Gen. 5. 24. who was translated that he should not see death, Heb. 11. 5. That is, that he should never taste of it, or feel the nature thereof; so the Psalmist saith, Taste and see how gracious the Lord is, Psal. 34. 81.  
And the Son of God, who otherwise is immortal, doth in that way of Antichrist die an eternal death, where never any life appears, but a mortal state and condition of like time of him who is mortalized, therefore they are said to go into everlasting fire, which must have respect to time past as well as time to come, Mat. 25. 41. Therefore Tophet is prepared of old, or of antiquity, or from eternity, as the word imports; yea it is prepared for the King, the burning whereof is fire and much wood, and the breath of the Lord, as a River of Brimstone, kindles it, Isaiah 30. 33. So that as ancient as the breath of the Lord is, so ancient is that place of abode for the wicked; therefore a full measure of wrath, in point of time, as well as present torment. So that unclean spirit is said to take seven spirits worse than himself; that is, fullness of uncleanness and vexation; which a creature simply considered could never have; therefore his going out in the matters of God in a carnal manner, is the way of his multiplication of mischief in himself; therefore his house is empty and swept of all the things of God, but furnished with all uncleanness and wickedness suitable to that unclean and wicked condition; therefore the end of that man is worse than his beginning; for the original, and proper ground ofthis abomination, ariseth from the creature, whichin itself is but a finite thing, as all other creatures are; but his end and scope being to adorn himself with God, in making him like to himself, as the Psalmist speaks, Psal 50. 21. thence it is that God becomes a fearful and infinite death and torment to him, which all the creatures in the world could never be.  
And of such nature and concernment is the house or habitation of these false Teachers, which is left unto them, or in them, desolate of all the things proper to God, and filled with all the things of Satan, even as judas was, to become his own Executioner, and the bursting of him in sunder, that all men might see his abomination and shame, who is said to go to his own place, Act. 1. 25. as one laid waste of all Apostleship and Ministry in the Faith of Christ, and therefore his proper inheritance or habitation yields him nothing that is holy or profitable to Minister, but is void and desolate of all. Neither hath he any life or spirit to move or act in the things of God, though tendered unto him; for he is dead, and gone to his own place, and office of an eternal executioner of himself. And this is the desolation of the habitation applied to judas, the false, and counterfeit betrayer of Christ with a kiss, which Christ applies hereunto all false Interpreters of the Word of God (in these Scribes and Pharisees) who faun upon Christ in their Doctrine in all lowly demeanour, to maintain & uphold him in the ways of the flesh by things mortal & momentary, & thereby give a sign unto the world for the betraying of that life and spirit of the Son of God into the cruel hands of the wicked, that the law of the Spirit, or Christ taught after the Spirit, will not be suffered or endured among them, the habitation of such Confessors, Pharisees, or Preachers of Christ (with judas) is left unto them desolate, without any in-dwellings of the Spirit of God with them, or any building up of the House of God by them, but ruination of themselves and others (with judas) who are their maintainers and upholders.  
The Reason of this Desolation and Destruction follows; For ye shall not see me henceforth. Whence observe, that the want of Christ's sight and revelation in the world, is the cause of all ruin and desolation of the world, as Christ affirms, Without me (saith he) ye can do nothing, joh. 15. 5. It is alike true, without me ye have nothing, without me ye are nothing. Christ is unto man that Microsmos, or little world, as the Sun in the Firmament is unto this spherical world; take away and annihilate the one or the other, and all things therein perish and come to ruin. Want of true Revelation is the cause of all Desolation and Destruction.  
By seeing here we are to understand the communication of the senses. The Apostle Paul saw Christ when he went to Damascus, even that light that shined about him clearer than the Noonday; for it is said he saw no man, Act. 22. 26. Act. 9 8. That is, he saw no humane shape of Christ, though he opened his eyes to see; but Christ according to the spirit in his mystical body was revealed unto him; therefore he saith, Am I not a● Apostle? am I not free? have I not seen our Lord jesus 〈…〉 Cor. 9 1.  
Paul al●●●eard Christ utter himself against that spirit of the High Priest, and orders of carnal jew and jerusalem, saying, Saul, Saul, why persecutest thou me? For, the hearing ear, and the seeing eye are both alike of the Lord, Prov. 20. 12.  
Paul also felt Christ; for the force of the revelation struck him to the ground, so as he was astonished at the sight of all the jewish glory to become earthly and corruptible.  
Paul also tasted how good Christ was, therefore he reasoned not, or communicated not with flesh and blood for his sustentation and support, thinking to have it from other Apostles or any man, therefore he went immediately from Christ to preach, having tasted how good he was, being that the Son of God was revealed in him, Galat. 1. 16. and not out of him, as the world imagines▪ And this Taste is to see; therefore the Psalmist saith, Taste and see how gracious the Lord is, Psal. 34. 8.  
Paul also smelled the savour of the good Ointments of Christ, or else he had not born his name before Gentiles, and before Kings, and the children of Israel, Act▪ 9 15. For his name is an ointment poured out, therefore the Virgins love him, Cant. 1. 〈◊〉  
The want of seeing Christ in such respects as these, is the cause of desolation in the house or nestling place of all false Interpreters, ●u● of which they will not be gathered by the voice and tender compassions of jesus Christ; though he visit them with such solicitations as a hen doth her chickens to gather them under her wing, yet they will not come into any such unity and safety.  
Again, whereas he saith, Ye shall not see me henceforth, the word henceforth in this place comprehends the time past, as well as the time to come. So it is taken by the Prophet Isaiah, where he prophesies of the Kingdom of Christ (with an allusion unto, or under the name of David, by which name the Son of God i● called, Hos. 3. 5. Jer. 30. 9 Ezek. 34. 23, 24.) saying, that his government shall have no end, but that he shall sit upon the throne, and establish it with judgement and justice from henceforth for ever; where he explains the word henceforth to be for ever, Is 9 7. which must comprehend the time past as well as that to come, or else it is not ever, or for everlasting; for there can be no time brought in, in which he reigns not, who overcomes and triumphs both in life and death, Heb 2. 14, 15. Rev. 12. 6-10. therefore the word is often doubled, for ever and ever, Psal. 9 5. Isaiah 3. 8. noting thereby the time past as well as time to come.  
And thus the Prophet Micha understands this phrase, where he saith, that God will make her that halteth a Remnant, and her that was cast far off a mighty Nation, and the Lord shall reign over them in Mount Zion, from henceforth, even for ever; where he expounds henceforth to be for ever, which comprehends all time past and to come; for the wisdom of God was set up and advanced from the beginning; no time can be found when that hath not the rule and supremacy, Mich. 4. 7. Prov. 8. 22-30. Therefore there is no end of the Kingdom of Christ; if we look back we cannot set our thoughts before it; and if we look forward, we cannot span it out; for of his Kingdom and Government there is no end, Isa. 9 7. it is for ever and ever.  
As it is said concerning eating of the tree of the knowledge of good and evil. In the day thou eatest thereof, dying thou shalt die▪ as the words are; that is, if thou look back thou shall appear dead in thine Ancestors, and if thou look forward thou art dead in thy Offspring. So in this place, ye shall not see me henceforth, That is, this spirit of false interpretation never saw me to communicate with me in the acknowledging of me as the Son of God in any of the Fathers in timer pa●t who have truly propagated me on the earth, and brought me forth. Neither doth it now acknowledge me, nor approve of me in this my appearance and converse with you; nor shall it hereafter, and for ever, at any time, or in any age acknowledge, or communicate with me in any of my true offspring, when, or in whomsoever I appear, concerning any of those offices and excellencies peculiar to the blessed Son of God.  
And hence it is that he adds, until ye say, the word until, is here of like signification, as when it is used concerning Mical saul's daughter, when she mocked David for Dancing before the Ark, when it was brought out of all private and obscure places, subject to transmutation and change, to be placed in Zion, not to remove thence any more, when he put upon himself the Linen Ephod, exercising the Priest's office, at the sight whereof Michal despiseth David in her heart, and for that cause had no child after until the day of her death, 2 Sam. 6. 11. 23. That is, she never had child after that act, Nay, she never conceived nor brought forth fruit according to that act and office of David, in his rejoicing and glorying only in the Ark and strength of the Lord, but only in that way of the house of her father Saul, who trusted in man, and sought only to be honoured among the people, 1 Sam. 15. 30. and so she had never Child, as of the seed of David whom the Lord chose before the house of her Father.  
And so it is said of the Virgin Mary, that joseph knew her not till she had brought forth her first born, Mat. 1. 26. That is, joseph never knew her for the conception and bringing forth of that First Borne of God; So Christ saith unto his disciples, I will be with you till the end of the world, Mat. 28. 20. That is, look how I have ever heretofore been with that spirit which teacheth the observation of the fullness and perfection of my Word in all things, so am I with that spirit in whomsoever it appears, for ever. And so is this word till to be taken in this place for all time, you shall not see me henceforth till you say, blessed is he, that cometh in the Name of the Lord, that is, ye shall never see me, or communicate with me to the investing of you into the office of the true Priesthood, which is to bless in the Name of the Lord, Deut. 21. 5. 1 Chron. 23. 13. Numb. 6. 22, 27. And to bless out of the House and Habitation of the Lord, in opposition to this house of desolation, Psalm. 118. 25, 26. False interpretation of the word of God, therefore (upon the affirmation, and verity of the Son of God) never did, nor shall, invest into the Office and Priesthood of jesus Christ. It never attained unto the skill to Sacrifice and flay the Beast, upon the Altar, to Crucify the World unto itself, and itself, unto the World, accounting that the only joy and Glory to be delighted in, Gallatians 6. 14. It never attains to the offering up unto God the fruits of an Eternal spirit, as that which is only acceptable to God, without the institution or addition of any things transient and temporary (whatsoever) for Christ who is only acceptable to God, so offereth up himself, once and for ever, in the true operation, and continued act of acceptation thereof, for the act and acceptation are of like continuance, and have the same place of residenccy, for where the one is found, there is never the absence of the other, Hebrews. 9 14. For Christ is both the one and the other.  
Again, false Interpretation can never make God its only inheritance and portion, to live on him only in the exercise of its Ministry, because it terminates the word in carnal things, and therefore is bound over to seek some certainty and settlement in the things of this present life, and cannot as a pilgrim in point of all transitory things where ever he comes, commit himself to God, as his only and all-sufficiency, as the true Priests, and Prophets of God have ever done, according to that Royal Ordination and appointment of God, Deut. 18. 1, 2. Num. 18. 20. 21. who is become their lot, and happy inheritance, Psal. 16. 5, 6. even of all true worshippers, who are made Kings and Priests unto God, Revel. 5. 10. Revel. 1. 6.  
False interpretation never invests into the spirit of intercession, an office of the Priest, which Scribes and Pharisees, Hypocrites, never received nor gave out; the spirit of prayer never accompanies false interpretation, and it is the Spirit only that helps our infirmities, and makes intercession in us or by us, otherwise we know not how to pray as we ought, Rom. 8. 26. and the spirit of prayer never moves, but upon the words of truth, Psam. 45. 4. for it ever comes to God in the name of Christ, or in the power and authority of the Son of God, john 14. 13, 14. john 16. 23. which only consists in the true understanding of his Word, Isay. 11. 4. Revel. 2. 16. For all things receive their being, form, and proper virtue from it.  
Moreover false interpetation never attains the▪ Priests office to make an Atoment and Reconciliation between God and man; to reconcile the Word of God, so, as to accord and agree with itself in all things, and at all times, having a like cessity of the utteriug of itself upon the same foundation, 1 Cor. 3. 11. in the same terms and form of Words according to the true scope and intent, 2 Tim. 1. 13. and of the same attainments, in point of the end and issue, 2 Tim. 4. 8. james 1. 1●. without which there was never peace wrought between the Creator and the Creature, nor form given unto the Faith of Christ, for the Word of God never came out as from God, but in that oneness of spirit, which appears in the man Christ, and he that cannot bring the Word of God into an agreement, and harmony in itself, without neglect of what hath been spoken, or want of somewhat, which hath not yet appeared, he Can never utter the truth as it is in jesus, Ephes. 4. 21. and without the Truth as it is in jesus no peace with God appears, for he only is our peace, Ephes. 2. 14.  
And this reconciliation of the Word of God, is as strange a thing to a natural mind, as to bring the strict jew, and the profane Gentile to become one, and that to the mind of a carnal interpreter, takes a man (being a jew, or a Confessor according to the letter) as far from the Word of God (as it is the ground of his beleese) as the Apostle Paul that Minister of the Gentiles, was taken away from his religion, as it consisted of the orders of jerusalem, the mind, letters, and power of the High Priest and Elders, and those breathe out of slaughters, against all that called upon the name of the Lord, Acts 9 1. 14. And as it takes a strict jew that is one outward, and according to the letter, so far from his religion, and so from his God which he flies unto as his only help.  
So also it takes the carnal Gentile as far from his religion, and God, who walks at large without any tie, or bond upon him in the liberal and licentious use of all things, as Corneli●s was taken far from being a thing common and unclean, to become a devout man, one that feared God with all his household, giving much alms, and praying unto God, yea became Baptised or engrafted (through the Apostle Peter's Ministry, who was a Minister of the Circumcision) into the grounds and true principles of the whole Law of God, Acts. 10.  
To bring therefore the carnal jew into liberty, as from under the Law in all things, and the profane Gentile who hath no bond upon him in the use of God's works, bu● can use them all at his pleasure, to become as under the bond of the law of the Spirit in all things: This power of God in freeing from the law of the flesh, and bringing men under the law of the spirit, is in a carnal man's eyes, as though religion cast off, both the Word of God, as also the works of God; as though he would not be ruled by the one, nor acknowledge any thing to be in the other; as though religion sprung from neither of them both, neither from word nor work of God, but did annihilate both; and verily so it doth, according to that judgement, which a carnal Interpreter passeth upon them, according to which, he can never reconcile the Word of God, and therefore his proper work is to set God and man at variance.  
Add further, that false Interpretation never blesseth, nor speaketh well of the King Christ, it never attains unto the Office of Priesthood▪ so as to speak well of the King of Saints, therefore he saith, ye shall not see me so as to bless, praise, or commend him that comes in the Name of Lord; it is a definitive sentence given by Christ, that the spirit of a false Interpreter will never speak well of the power and authority of the Son of God, who is King of Kings and Lord of Lords, Revel. 19 16. Revel. 17. 14. that is, his Kingdom consists of none but Kings, for they all Reign over the things of this life, as things put under their feet, Psal. 8. 6, 7, 8, 9 as really as they are all in subjection unto what soever is of God, which no earthly Kingdom can ever attain unto.  
1 Whosoever comes therefore in the Name of the Lord, as having authority to command by virtue of the law of the spirit of life which is in Christ jesus; Carnal interpreters ever prefer the commands of men according to the law of the flesh before that, john 19 7. Setting up the glory of the Creature before the glory of the Creator.  
2 Whosoever comes in the authority of God's Wisdom to order and contrive all things according to that; false interpreters ever prefer Carnal policies, and speak well of them in the vilification of that wisdom which approves of the Cross of Christ preferring it as the only thing to be rejoiced in, Gal. 6. 14.  
3 Whosoever comes in the certainty of truth as it is in jesus; falls interpreters, prefer the certainty of Grammar Rules, logical Reasonings, Synods, and Councils o● men, before ●he Evidence and Demonstration of the Spirit and power of God, 1▪ Cor. 2, 4, 5.  
4 Whosoever comes in the authority of conquest and victory of the King, subiecting all spirits unto the power of God, either voluntarily, or else by constraint, false interpreters ever prefer the Conquest over men's bodies, and subjecting their estates, before that, placing their chief (if not only) cause of thank f●lness in the success of the temporal Sword, and therefore can never bless, praise, nor speak well of the King Christ, or of that Anointing of the Spirit, whose weapons of Warfare are not Carnal but▪ Spiritual, yea mighty through God, to cast down holds, Casting down the imaginations▪ and every high thing that is exalted against the Knowledge of God, and bringing into captivity every thought to the obedience of Christ, and having ready the vengeance against all disobedience, when obedence is full and Completed, which it ever was, and is in the Lord Christ, 2 Cor. 10. 4, 5, 6.  
We conclude therefore, considering the premises, that it is a most righteous thing in Christ, to pronounce this sentence against the spirit of false interpretation in whomsoever it appears, that it shall never bear that Vrim and Thum●im, that Light and Perfection, so to see the Son of God, as to install into the office of the Priest, who enters into the Holy of Holies, and therefore shall never be authorised to bless or speak well of such as come or spring up by the power of the Spirit in the Name and authority of the Lord, that King of Saints and Holy one of God, separated marvellously, and exempted by signs of honour from all common and profane use, to the exercise of holiness and manifestation of God's virtues for ever, 1 Pet. 2. 9 whom the Spirit of false interpretation doth ever vilific, preferring the Kings of the Nations (round about jerusalem that is above) who are appointed only to profane and common uses, before that holy one of God, john 19, 12, 13, 14, 15. Acts 17. 6, 7. therefore let that house be desolate, and that spirit of false interpretation, let it be for ever ashamed. Amen. So be it.  
FINIS.   

Certain Copies of Letters which passed betwixt the Penman▪ of this Treatise, and certain men newly come out of Old England into New;  
Who when they were arrived at Boston in the Massachusets-Bay, the Governor being informed they were such as are called Quakers, he sent Officers to fetch them ashore, and being forthwith brought into examination what their business was into these parts, they answered, To spread the Gospel, and to do the work of the Lord, whereupon they were all committed to prison both Men and Women, there to remains till the return of the Ship, and then to be carried back into England, the Master being bound in 500l. with others for security with him to set them ashore in England again, and that upon his own cost and charge, les● the purity of the Religion professed in the Churches of New-England should be defiled with Error.  

Warwick Septemb. 16. 1656.  
The Superscription. To the Strangers, and outcasts, with respect to carnal Israel, now in prison at Boston for the name of Christ, these with trust present in Massachusets, New-England.  
Christian Friends,  
THE report of your demeanour, with some others of the same mind with you formerly put in possession of the place of your present abode, as is reported to us, as also the errand you profess you come with into these parts, hath much taken my heart, so that I cannot with hold my hand from expressing its desires after you; which present habitation of yours, ourselves have had a proof of, from like grounds and reasons, that have possessed you thereof, under which in some measure we still remain in point of banishment, under pain of death, out of these parts; a prohibition from that liberty, which ●o Christian ought to be infringed of: And though we have a larger room in bodily respects, than for present yourselves have, yet we desire to see the prison doors open, before we attempt to go out, either by force or stealth, or by entreaty, which we doubt not but the bo●s will fly back in the best season, both in regard of yourselves and us: but we apprise more of the appearance of an evident hand of God exalting himself in his own way, than we do of our bodily livelihood: for we fear not the face of man, for God hath showed us what all flesh is, otherwise we would visit you in the place where you remain, though we came unto you on our bare feet, or any that professeth the Lord jesus, opposing his authority against all the powers of darkness. If God have brought you into these parts, as instruments to open the excellencies of the Tabernacle, wherever the Cloud causeth you to abide, no doubt but this your imprisonment shall be an effectual preface to your work, to bring the Gain-sayers to nought, which my soul waits for, not with respect to any particular man's person, but with respect unto that universal spirit of wickedness gone out into the world to deceive and tyrannize, and in that respect my soul saith, O Lord I have waited for thy salvation: the bringing to nought of which spirit, is ever made manifest in the blessing of the Tribes, for the Sceptre of Israel is never erected but in bringing to nought the Crown of pride, which Dan or true judgement, ever brings to nought by our spiritual Samson.  
I may not presume to use a word of exhortation unto you, being I had rather (as having more need) to be admonished by you, not doubting but you are plentifully enabled to admonish one another, let me make bold to say thus much to myself, Stand still, and behold the salvation of the Lord we are Persons lie here as buried unto the Sons of men, in a corner of the Earth, grudged at, that we have this present burying place: But our God may please to send some of his Saints unto us, to speak words which the dead hearing them shall live. I may not trouble you further at this time, only if we knew that you had a mind to stay in these parts after your enlargement (for we hear you are to be sent back for England) and what time the Ship would set Sail, or could have hope the Master would deliver you, we would endeavonr to have a V●ssell in readiness when the Ship goeth out of Harbour, to take you in, and set you where you may enjoy your liberty.  
I● arvell what manner of God your Adversaries trust in, who is so fearful of being infected with error, or how they think they shall escape the wiles and power of the Devil, when the arm of flesh fails them, whereby they seek to defend themselves for the present; sure they think their God will be grown to more power and care over them, in, and after death, or else they will be loath to pass through it; but I leave them, and in Spirit cleave unto him,▪ as being in you) who is ever the same all-sufficient,  
In whom I am yours, Samuel Gorton.   

A Copy of a Letter from the Men called Quakers.  
The Superscription. For our Friend Samuel Gorton this deliver.  
Friend,  
IN that measure which we have received, which is eternal, we see thee, and behold thee, and have oneness with thee, in that which is meek and low, and is not of this world, but bears witness against the world, that the ways and works thereof are evil; and in that 〈…〉 spirit we salute thee, and owns that of God 〈…〉 is waiting for, and expecting the raising 〈…〉 is un●er the Earth, and in the Grave, gro●ni●g ●or the removing of the stone, which the wise professors hath, and doth lay upon, that it might not come forth, but the time is come, and coming, for the Angel of his presence, to take away that which hinders, that the Prisoner may come forth, and arise to the glory of him, who is raised up to the glory of the Father, and hath overcome Hell and Death, and all the powers of darkness, and is a spreading his name forth to the nds of the Earth, and hath sounded his Trumpet in these parts also, and is a beginning his war with Ameleke and the Philistines, and Egyptians, in this part of the world, who are set and setting themselves against the Lord in this the day of his mighty power, wherein he will exalt the horn of his anointed, and bring down all the fat Kine, and Bulls of Bashan, whose eyes are ready to start out with rage and madness, against that which is become as a burdensome stone amongst them, and is that stone which will break all their imaginaries to pieces▪ and shall become a great mountain, which shall bring down the stout hearts of the Kings of Assyria, and all their high looks▪ and level their mountains of wisdom and knowledge, and dry up the tongue of the Egyptian Sea, and shall make way for the ransomed of the Lord to come to Zion with joy and gladness, being redeemed from Kindred's, Nations, Tongues, and People, by the blood of jesus▪ which is spirit and life, in all those that obey the light, which from the life doth come, for the life is the light of men, and whosoever believes in the light, which they are enlightened with, shall not abide in darkness, but shall have the light of life, which light we have obeyed in coming into these parts, and we do witness the life in the measure given to us, whereby we are enabled to encounter with Principalities and Powers, and wickedness in high places, and can deny the world and the glory of it, and take up his Cross daily▪ and follow him; in which we witness the power of God, whereby the World is crucified unto us, and us unto▪ the World; and in that, in ●ur measure we deny ourselves, and can wait in the eternal counsel, which is out of time manifested in time not being hasty, but let the Lord alone to do his own work in ●is own way, and there can sit down in our rest, which is his will, and when he moves us, than we go and do his will in his power, and when he clouds we stand still, waiting for the removing of the Cloud, and so we know when to journey and when not, and herein are we a● rest when our Adversaries are in trouble, and in Egyptian darkness, sitted and prepared for destruction which assurealy must fall upon them, from the God of 〈◊〉.  
Friend, the Lord hath drawn forth our hearts, to this place in much love, knowing in the light, that he hath a great seed among you, though scattered up and down▪ and are as sheep without a shepherd▪ and you are travelling from Mountain to Hill in your wisdom and imaginations, the resting place being not yet known, nor cannot be known by the highest wisdom of the world, but in the denial of it; for there is something underneath, which is not, nor cannot be satisfied with all the diving into the mystery of things declared in the Scriptures of truth, which is the man of God's portion, and was given to that to profit withal, that it might be throughly furnished to every good word and work, but this is too low a thing for those which are high in their wisdom and knowledge, which they can hardly stoop unto, that is to become fools that they may be wise, that the pure wisdom may dwell with them for evermore.  
But the Lord is come, and coming ●o lovell the Mountains▪ and to rend the Rocks of wisdom and knowledge, and to exalt that which is low and foolish to the wisdom of the world, and blessed shalt thou, and all those be, who meets him in this his work, which he is doing in the Earth, and in this place wherein thou now dwellest, in setting up the King the Lord of Hosts to reign in righteousness, for his tabernacle shall be among men and he will dwell in them, and walk in them, and he will be their God, and they shall be his people, from henceforth even for ever. Now to that which thou writes to us, to know our minds to stay in these parts, ●e are unwilling to go out of these parts, if here we could be suffered to stay, but we are willing to mind the Lord, what way he will take for our staying, and if he in wisdom shall raise thee up, and others for that end, we shall ●e willing to accept of it; but what the Master of the Ship will do in the thing we know not, they indeaveuring to force him to to enter into bond of 500l. to set us ashore in England, which he did at first refuse, for which they sent him to prison without Bail and Mainprize, as we are informed; but since he doth proffer his own bond, but they will not at present accept it without security b sides to be bound with him, for they are afraid that we should be set ashore in these parts again, therefore they make their Bond as strong as they can, but the Lord knows away to break their bonds asunder. The Master hath been writ unto and warned that he should not enter into bond, which if he did not, it would be as a Crown of honour upon his head but if he doth, the Lord knows how to defeat themand him too: Now what he doth is out of a slavish fear, because he would not lie in prison, and hinder his voyage, but if the bond hinder him not, he would have been willing to have delivered us, and we should have been willing to have satisfied him, which we did proffer him; and if he be not hindered, the Ship will be ready to set sail about fourteen days hence, but at present the Master doth not know what to do, their demands being so unjust, to force him to carry us, and they not to ●ay him for it, nor we shall not, and yet will not take hi● own 〈◊〉 but will have security besides, so that h● and they are troubled with a burdensome stone, the Ark of God doth afflict them; send it away they would, but yet they are not agreed what to do with it; so we shall leave thee to be guided by that wisdom, which governs all men and things, according to the counsel of his own will, and bringeth his purposes to pass by whom and in whom he pleaseth.  
From the Servant's and Messengers of the Lord whom he hath sent and brought by the arm of his power into these parts of the Word, for which we suffer bonds and close imprisonment, none suffered to speak or confer with us, nor scarce to see us, being locked up in the inward prison, as the Gaoler pretends, because we do not deliver our Ink-horns, although he hath taken away three from us already, and will not suffer us to burn our own Candles, but takes them away from us, because we shall not write in the night, though we are strangers to thee, and others in this place, yet seen and known in the light, yet known in the World by these Names.  
From the Common Gaol in Boston this 28 of the seventh, 1656. 

William Brend.  
Thomas Thurston.  
Christop. Holder.  
john Copeland.    
Post. We and all the rest of friends with us remember their love to thee, and if thou hast freedom let us hear from thee.   

Barwick in the Nanhyganset-Bay this prefone Octob 6. 1656.  
The Superscription. To the Strangers, suffering imprisonment in Boston for the name of Christ, these with trust present in Massachusets.  
Loving Friends,  
WE have thankfully received your late and loving Letters, but are informed that since the penning of them the Master of the Ship is engaged with two of Boston bound with him, to set you ashore in England; so that we perceive God hath diverted our desired design, we doubt not but for the best in a further discovery of that spirit so wickedly bend to hinder (if it were possible) the fruitful progress of the grace of the Gospel; and it may be, the name given unto you (we know not upon what ground) may come through an unalterable appointment, to be the natural practice of such as so deal with you, when the terrors of the Almighty shall take hold of them: And we are glad to see the waters move, for than we know that spirit stirs which brooded upon them in the beginning, and the Angel troubleth them unto healing, but it is only of such as first step in, after the troubling or moving of them, which must be he who first looks out from the early morning, seeing in the first light that ever shined in that day which springs from on high, who is endued with strength sufficient to put himself in, without help of any other besides himself; for there is none but the first begotten of the dead that can participate in this cure; yet we know also how to cure the lame and impotent, who hath no strength nor ability at all (in himself) to move towards the waters, but only waits for help from another, and therefore perceives how all come to be cured before him▪ but the of word salvation passing upon him, retains its healing and creating virtue from the beginning, and is no less healthful in the last, than in the first, for they are one.  
Yea he is not only the root, b●t the branch or offspring of David also; the secret mystery of God, hid from the world, from the foundation thereof, effectually moves the waters, and a mighty work done doth visibly appear to all men in uttering the word of salvation beyond the reach and capacity of all carnal Jews, who are angry thereat, seeking to take away the life and light of the Author of it, who never appeareth, but they find their Sabbath broken, their power impaired, or one or other of their carnal laws of sin & death cries out in them, as being violated, as by him that comes to torment them before the time, so that in the visibility of him who is invisible, we rejoice with Moses, and fear not the wrath of the King.  
In that you say, that in the spirit of meekness and lowliness, out of much love you came into these parts, such a spirit we can thankfully embrace, knowing that it is the Spirit of the Redeemer, who is meek in the loss of all humane and worldly helps, without the least murmuring or grudging, not opening his mouth in the language of the world in any thing whatsoever: Also lowly submitting unto the spirit and will of the Father, in whom, or in whomsoever it appeareth the Spirit of the loving and loyal Spouse never admits of any divorce in that espousal▪ but in all things submits unto, and obeys Abraham, and calls him. And whosoever doth not become as a little child, cannot enter into the Kingdom of Heaven.  
But we know also, that he who comes meek and lowly, he comes so (therein) as he saves himself, which is the part of a Victor and Conqueror, and the prudent and diligent woman or Spouse, clothes her Husband and Family with Scarlet, her Husband is known in the Gate, when he sitteth among the Elders, by her industry, yea the heart of her Husband doth safely trust in her, so as he fears no spoil; and whoso becomes as a child, is greatest in the Kingdom of Heaven; for in the mouths of Babes and Sucklings God hath ordained and founded his strength.  
And in us a Child is born, in us a Son is given, but the government is upon his shoulder, and he is called Wonderful Counsellor, the mighty God t e everlasting Father, the Prince of Peace: so that wherever this lowly and meek Spirit is, there is also the Spirit of that Lion of the Tribe of judah, and the Lord thereby shall roar out of Zion, and utter his voice from jerusalem. and the Heavens and the Earth shall shake, but the Lord is the hope of his people, and the strength of the Children of Israel.  
True lowlyness of spirit, and the loftiest mind that ever was, are never separated; for these twain are made one so, as never to be separated, no more than a child (in point of all humane abilities) and the ancient of days, shall; For as we receive the Kingdom of Heaven as a little child, so we are never otherwise in the same respect, which we know, no wisdom humane, serpentine, or upon principles properto a creature, can ever yield unto, or find out: And therefore we are fools unto the world, being bereft of all their principles, in regard of any exercise of them according to their proper intent in any of our designs. Our wisdom consults not upon any of their principles, our judgement determines not according to any of their principles, our faith depends not upon any of their principles, our love embraceth not upon any of their principles, our hope expects not upon any of their principles, nor doth our power and sufficiency stand upon any of their principles: And therefore as brute beasts are unto them, so are they to us in the things of God, and we are unto them as men bereft of their wits; for they cannot but discern a certain power of argument in us, beyond all brutish cogitations whatsoever, yea such as transcends and over-tops, what is in themselves; for the Wisdom of God, though a meek and descended Wisdom, yea foolishness in the world's estimation, yet it over-powers, and over-tops the highest Cedars standing in the world's Lebanon, and is bottomed and founded upon grounds and undeniable reason, and true argument in God's Wisdom, yea argumentation for conviction and confirmation, infinitely surpassing and transcending all Logical, and artificial argument, coming within the compass of human device and learning; therefore we conclude, that the Wisdom of God, though become foolishness unto the world, yet doth it contain sufficiency of power in argument to over-top any Council, Synod, Synedrion, or Assembly composed by humane art and learning: And that makes them so fearful, and of such care to guard themselves from the apparition thereof.  
For as it is in that way of the devil, to propose his temptations from the Letter of the Scriptures, thinking to win or subdue Christ thereby: So is there sufficiency of spirit and wisdom in the true interpretation thereof, to confound and bring them (in the party proposing them) to nought.  
And whereas you say, There is a thing underneath, which cannot be satisfied with the diving into the mystery of the Scriptures of truth, which phrase as it seems to import, cannot be a ●ruth; for the mystery of the Gospel is described to be Christ in you the hope of Glory. Now this Christ the Son of the Eternal comprehends all things really and eternally good, so that there is nothing so low but it is raised up in him, nor any thing so high, but it is descended in him, and so becomes a plain path, whereon our God passeth in the wilderness; so that dive into him, as to lay open this Mystery of the Word of Truth, and there is nothing so low underneath, nor any thing so high and above that can possibly fail, or come short of satisfaction which appertains unto the Saints and Sons of God; now that he ascended, what is it but that he also descended first into the lower parts of the earth; he that descended is also the same that ascended up, far above all heavens, that he might fill all things, therefore discover the mystery of the Word, and it fills all things to satisfaction; for no man hath ascended up to heaven but he that came down from heaven, even the Son of Man which is in heaven. So that as you cannot go above him who is height itself, nor below that which is depth itself, so you cannot hid any thing above, or beneath, but the mystery of the Word, is the light which finds it out, and brings satisfaction therewith; for the life & the light are one, ever in conjunction with Christ from whom nothing is hid.  
Therefore we honour that phrase in the true intent thereof, that when you are clouded you wait, and when moved you journey; for we know the cloud to be the glory of Israel in the Wilderness, that wayless place, in point of any of the Nations, who cannot take a step therein, but only to the fall of their carcases, yea even of carnal Israel.  
For this cloud is a cloud of witness, presenting unto us a record, and testimony of the acts and deeds of all the Saints of God. Therefore as a pillar remains and abides with us day and night, and is a cover in the day; not to darken that light, and leading of the Angel of his face, but to  us, as we are the Virgin of Israel, than none of those scorching beams, or rays of that Sunshine or light of the Nations takes place upon us, nor contributes no more to our being, than joseph (that just man according to the law, or letter) did unto the conception of Mary. And in its stay and abode upon our Tabernacle, we so wait on God, as in exercise, in uncovering the Ark of his presence, ordering the instruments and glories thereof, according to appointment; and with Moses turn in unto the Lord, without either vale or covering, which abides on the heart of carnal Israel when Moses is read unto this day, when we with open face, behold the glory of the Lord, as in a mirror, and are changed into the same image, from all that glory of the Ministry of condemnation▪ consisting in the letter, unto that exceeding glory of the Spirit, wherein we stand with Moses, conversing with God face to face, as a man talks with his friend. And this state and manner of waiting upon God, he hath perpetuated in our host, wherein (according to the prayer of Moses) the Lord returns unto the many thousands of Israel, for we have the record of them all in this cloud, and their order and exercise about the Ark.  
The Lord hath not left us without the testimony of the motion of the cloud also, which he hath in like sort perpetuated unto us; and that in the dissipation and scattering of the Nations, who are Enemies unto God: And we daily find; that prayer of Moses in use, and fulfilling itself in us, and about us, viz. Arise, O Lord, and let thine enemies be scattered; let them also that hate thee fly before thee: For we daily have to do with that people of that spirit amongst whom you now are (yea and from the flood unto the world's end) by a spirit of Prayer and Prophecy, which all the world can never bound, nor Herod's Stone, Seal, nor Watch keep in the grave; But as it goes before the Disciples into Galilee, so it rebukes the Nations, and brings the mad people to nought; else had you not seen those lie dead before you on the shore (in your approach) so evidently as now you do in point of any life, or light of jesus Christ.  
And in this dismal and darksome night which is now upon the world, this Cloud is a most firm and stately pillar of fire to give light unto us, and according to its motion, either by night, or by day, we advance unto the vanquishing and vexation of the world.  
For the spirit of a Christian knows how to grasp and gripe in the Nations, so as to cut off the spirit of Princes, and to be a terror to the Kings of the earth, so as Herod, and all Israel after the flesh, in all their jewish institutions shall be in trouble.  
A Christian becomes a fool, in point of Serpent's wisdom in Herod's Wisemen, and Pharoahs' Magicians) is a comprehensive thing, no less than the proper continent of an omnipotent power, who is able to do all things through Christ who strengthens him; for we dare not deny him to be set in heavenly places in Christ, yea at the right hand of power; and therefore sits at the stern of the world; lays hold on the helm, and governs the ship, to guide it unto its appointed haven.  
A Christian is still saying, let there be light, and it is so, he shall ever divide the light from the darkness, & the waters that are above the firmament from the waters that are below the out-spread firmament? In a word, he is forever to form all things out of that ancient Chaos of God and Man being made one, which is a formless confusion unto the highest topped-up pinnacles of the wisdom of this world, but only as they beat out a tract unto themselves through the Schools of men's policies and traditions.  
But a Christian knows how to adorn that world whereof Christ's Kingdom doth consist, with all those glorious ornaments of that new heaven and earth wherein righteousness and peace dwells for ever (where sin and sorrow fly away) and that out of the ancient Chaos that abides for ever; and it is his glory, and perpetuated work in God, as also his rest from all the works of darkness and death, to give every thing a right and due form, and an effectual nature, and name, or authority, according thereunto, placing them in their proper relations, and giving them their operations, in the propagating and promoting of the glory of God. And this is a labour which for ever beseems the honour and dignity of a Son of God, who will never be disrobed of his creating virtue, as to admit a cessation thereof, no more than he can lay aside the glory of his power to preserve, order, and govern his kingdom.  
And this work or labour hath the rest of God entailed, and is never out of conjunction therewith, which is a day of rest or cessation, from all operations of that evil one; yea it is a Sabbath (or as the word signifies) an Host or Army, not bounded by evening and morning; for it admits not of any period in the one nor in the other; for neither beginning nor end thereof can be found out. And this rest and labour are of the same duration and continuance, else were a Christian utterly undone, but God hath made him Lord in, or of this Sabbath for ever, whilst the carnal Jew (even those amongst whom you are) are in bondage under their Sabbath, for it Lords it over them, which they have set up as a God of time, as they have their Gods of creatures and bodily exercises, and this they fall down and kneel unto, as a God of four and twenty hours' continuance.  
We know the Word of the Lord hath been amongst them, and they have rejected it, which makes them so careful to guard themselves against you, having felt the fury thereof, as a savour of death unto them. If you expect a seed of God among them, take heed it prove not of the God of this world, that seed of the serpent. Some of them may seem to commiserate people in prison or in some want, or outward necessity, which is the top of their Religion, to be of that compassion which Peter seems to express, when he said, Master pity thyself, let not this come upon thee, not judging rightly, but fatanically of the Cross of Christ, than the which there is nothing else that a Christian glories in and desires, as it is that Baptism wherewith he is baptised, which in desiring he still desires in the accomplishing of it, as really as he that sits upon the white horse, goeth forth conquering and to conquer; for if the Fountain of every thing in Christ were not inexhaustible, heaven should have an end, salvation ceased; for there is nothing in Christ wherein salvation doth not consist, and that for ever. And to preach, or profess Christ otherwise, falsifies the Gospel, and makes the faith of the Son of God of no effect.  
We conclude then, that labour and rest, harmonise, and kiss each other in the Kingdom of God, consisting so in one that they shall never be parted, without demolishing of that work wherein God himself is one, not only as a maker, but is made, Wisdom, Righteousness, Sanctification, and Redemption, in that mystical body of Christ; which workmanship, and Masterpiece of God's Wisdom and Skill, is only abolished in the men of the world, and ever was from the beginning; for the wicked are estranged from the womb; but in the Saints it never was, nor shall be impaired, for they are a congregation of the firstlings of God which abide for ever.  
Whereas you please to say, We are wand'ring from mountain to hill in our imaginations, seeking rest, but know not the place thereof. Indeed it is true, we know not that rest which the world ever seeks after, in that way of the unclean spirit which goes out of the man of sin, seeking it in barren and dry places, which are altogether destitute of the dews of heaven, that are the waterings of Zion, and of that Riveret which refr●sheth the City of God. But that rest which the Son of God attains, and betakes himself unto, in his labour of love, in the ending of all carnal operations of soul, that rest which yet remains for the people of God, as to enter into; being daily as really renewed (as our Apostle protests he dies daily) although it be that which we have entered into from the beginning, being of an eternal rise, as all things proper to the Son of God are; who, however it be true, that he is a man, yet that which makes him to be such a man, is of God, and not of the creature, and that in all things, yea death itself in Christ, is not the death of a mere creature, or a momentany death, but it is the eternal death of the Son of God, for what Christ is, or doth once, it abides such for ever, and otherwise no truth of the Gospel appears. This rest therefore we seek as diligently, as the woman sought her lost groat, and by sweeping that vast house of God of all uncleanness and superfluous things, which cannot be done but by carrying them into their proper place, in which place of uncleanness, we see what the loss of all the things of God (as wealth and glory) is; which wealth and honour of God, we find, through our own emptiness of all superfluous things of man, which continued and eternal act of loss of the Son of God in the world, is a perpetual renewed joy, in the finding of him in ourselves, which joy and rest we wait for to come in ourselves everlastingly, as really as we have the present possession thereof, and see ourselves in it also, from everlasting, with respect to time past; for we judge not, no not of ourselves, according to man's judgement, but according to the account and judgement of God.  
And for our imaginations, they are such as we can give a like good and certain account of them (in all particulars, and upon as real and substantial grounds) as we can give, for the appearing of the day, and succeeding of the night, or as we can give the reason why we eat, why we drink, why we sleep, marry, and give in marriage, without which things, man can neither multiply, nor tarry upon the face of the Earth, and we know the nature of all things that God reveals unto us, as well as we know the nature of the fire, by putting a finger into it, either the things of Satan in that body of sin, as we die unto it, and it is dead to us, or the things of God in Christ, as we live to them, and they live in us, and such are our imaginations. And for our wand'ring from Mountain to Hill, we do profess ourselves to be gone from that rigid and mountainous power and pride of Pharaoh (under which in a Figure you now are) three day's journey, a perfect and perpetual departure therefrom, into that Wilderness that is wayless of the tracts of Pharaoh and his Host, else we had not come to Sinai, or Horeb, that hill of God, where he calls us up to converse with him, in the height of his own Son, where we meekly receive that law of the spirit, in the laver of the People; yea, that fiery law, that borns up all combustible and corruptible matter in us, purifying and trying our faith, as silver is tried in the fire.  
We also are gone, from that Mount, with the Ark of God, and law therein, three day's journey to seek a resting place for the Ark, which is a perfect and perpetual removal from the place of the giving and receiving the law of the flesh, the earnall commandment, in all the terrors, fears, effects and operations thereof, or else we had never come to Mount Zion, the Hill which God doth love, and where he will dwell for ever, where glorious things are spoken in that City of God; for in judah is God known; his name is great in Israel, at Salem is his Tabernacle, and his dwelling place in Zion, and there he breaks the Arrows of the Bow, the Shield▪ and the Sword, and the Battle, Selah.  
Yea there is he, more glorious and puissant, than the Mountains of prey, even than all the Host of Sennac●arib, which compass about jerusalem, thinking to make a prey and a booty thereof, but it becomes a heavy stone, and a cup of trembling (beyond all their expectations) unto them.  
Whereas you say, the meek and lowly Spirit is not of this World but bears witness against it, we freely own it so to be and that you bear witness also unto the life, in the measure given you, which is eternal, and therefore seems to be immeasurable, (for he receives not the spirit by measure) we do hearty rejoice in any, that God stirs up to testify to his truth, inthat verity of his word and life, and light of his Son which is to us, as lise from the dead, knowing it to be as honourable an office, as ever a Saint can attain unto▪ to be that faithful and true witness only found in the Son of God, who only is an eye and ear witness of all the do of the father, and therefore he only can give true testimony and a just account of them, which we count to be as great a Crown, and royal diadem, unto ourselves to hear, as to be enabled to speak thereof; and therefore can freely suffer our own eclipse for ever, so that the splendent brightness of that Sun of righteousness may break forth and have its proper place, seat and course being made marvellous in his Saints, even in all that believe; so as it may be said with admiration suitable to such an Aspect, Who is this that looks forth as the morning, fair as the Moon, clear as the Sun, terrible as an Army with Banners.  
A true witness is truly honourable, being one who only can give true testimony of the state of all things so as true judgement passeth to give every thing its due, without which there is no righteousness on the Earth.  
He only can witness against the world, concerning the nature of their act, in crucifying the Lord of glory, whom they know not, for they that know him never do it; and only they which can witness, what it is to take away and destroy such a life, and to put out such a light, they only can witness what that light and life is, in all such in whom it appears, namely what the eternal and everlasting Sonship is, which is that which is in time, as well as that which is eternal, which being gathered into one by that spirit of eternity, it is made one state or incorporation, wherein all the several and various relations therein, consist of, and are become a spiritual and an eternal law, which gives unto itself an orderly being and form, in all its operations which operations & offices are known only by that name which is writ upon them, which is that particular power and authority they carry in them and express, and this is such as none can read but himself, and he is called the Word of God, which word is the law of the spirit of life, and this life is the light of men, and this light gives a true form unto all things which it testifies unto; therefore it is said by the Lord unto job Hast thou commanded the morning since thy days, or caused the dayspring to know his place, that it might take hold of the ends of the Earth, that the wicked may be shaken out of it, it is turned as clay to the Seal, and they stand as a garment, but from the wicked their light is withheld, and the high arm shall be broken.  
So that this true light lights us up to see the Son of God, as being of twain made one, for in what respect soever he appears, there is a true relation considerable in it, or else it is not that Son of God, the Saviour or salvation of the world; for he is of twain made one new man, in which is the Unity, as also the fellowship of the Gospel in all things, for there is nothing in Christ, without its proper relative, and without relation, the word or law of God is not; as in creation the thing made, as well as the thing making, in knowledge, the thing known▪ in love, the thing beloved; in a Father, the respect to a Son; in a Husband, the respect to a wife; which gives to each other their proper being: so as if one cease, the relative ceaseth also from being such.  
So that if I witness to the Son, word, light, life, Law, or peace of God, I must witness unto the being of such a thing, that such a thing it is, as also to the manner of its being, how it comes to be such a thing, together with its necessary and proper operations, which must inevitably accompany such a manner of being, with the comprehensions & extensions of such operations and motion, or else I am not that faithful and true witness, the beginning of the Creation of God, or that head and Masterpiece of his work, which carries and bears in it the excellencies and glories, yea the most eminent principles of his wisdom, goodness and power if I can witness thus of the light, than I can witness how the world is in darkness; for I know that an Idol is nothing of the proper workmanship of God, and that there is but one God, the maker of all things, what ever the world assumes to be their titles, as though there were many Gods, and Lords many, but to us there is but one true power, so that an Idol form and set up by man, is the Devil, that Abaddon and Apollyon, the destroyer in, and unto himself, the whole work of God; so that in an Idolathite there is no light, no life, no Sonship of God, no word, nor law of God, for they are only governed by the law of sin and death, and have no more of the law of God in them, than they have of the light or life God, being such as are only in darkness and death; if I then bear witness against the world, I can testify what the world is, namely, that Son of perdition, and not of peace; that it is, destruction, and not salvation; the Devil, and not the Son of God; darkness, and not light; death, and not life, as also the true witness declares, how the world comes to be such a thing, namely how every wicked man is made a Devil, as Christ speaks concerning judas; Have not I chosen you twelve? and one of you is a Devil.  
For I can never give myself satisfaction how a sinner is made the Son of God, unless it also appear unto me how Lucifer that daystar, or Sun of the morning, is made a Devil; If I know not how it comes to pass that the Devil is justly condemned, I can never know how to bear witness of the justice and righteousness of the Son of God, and then I fall short of being that faithful and true witness: The like certainty then that I give and testify, that the son of God is perpetuated in all things to be such a thing, as at any time he appears to be, according to the truth of his being: the like certainty I can give unto the Devil to perpetuate him in every thing, wherein at any time he really appears to be that which he is; for the Black moor changeth not his skin, nor the Leopard his spots.  
Neither do the true lights in the Sanctuary and holy place of God, at any time go out, for the Trimmer of the Lamps, is skilful, faithful, and watchful, neither do those two Olive-trees at any time want Oil to contribute, through those two golden Pipes (of every particular relation in Christ) into that one bowl, or unity of continent on the top of the Candlestick, for the supply of the light, in the perfections thereof, being seven Lamps of light, which is that Vrim and Thummi●, given unto the Holy one, namely, light in the perfections thereof.  
But I am ffraid of being over tedious unto you, yet you may please to see my freedom, again ●o salute you, by the multiplication of my lines, and the rather, because I perceive the engagement for your return so speedily to England, and know not whether we shall ever come to speak mouth to mouth, or find a way and opportunity again to write: I hope it will not be burdensome to you to peruse this, no more than it would be to me, to peruse a larger Epistle coming from yourselves: And so with my hearty respects unto you all, I cease to trouble you further at this time.  
Remaining yours, as you are Christ's. Samuel Gorton.   
FINIS.