AN INCORRVPTIBLE KEY, Composed of the hundred and tenth Psalme. Wherewith you may open the rest of the holy Scriptures.
HOwsoever men seek to evade and put off other Scriptures, A as though Christ himselfe were not the proper and onely subject and matter of them (it standing them upon so to doe, otherwise man could not lift up himselfe, and set up his own glory and excellency, if Christ himselfe should have all) yet this is too strong for them to deale with, to falsify in that point, either in respect of his Priest-hood, which is for ever after the order of Melchisedeck, or his kingly power and authority, which is of that force and vertue, as to interest into an office of such rise and duration as that is of the Priesthood.
Now that It concernes the Sonne of God, and setteth forth him onely, B as all other holy writ doth, appeares, not onely in the [Page 2] Title or first clause of it, being said or affirmed to be a Psalme of David, which name or title is given to our Lord himselfe, Hos. 3. 5. Esek. 34. 23. But also by the testimony of the Apostle, Heb. 10. 12, 13. yea, our Lord assumeth it to convince the Pharises, as being spoken of himselfe, Matth. 22. 42, 43, 44.
And whereas it is said to be a Psalme of David, it is evident that the Scripture intends him onely, and none other, in what ever it uttereth in way of Kingdome or Priesthood, in Masculine or Feminine gender; in Singular or plurall number, in way of subsistance or anihilation, in preter, present, or future tense: & for the originall word Mizmor translated Psalme, it signifies a cutting off of superfluous Branches or twigs, even as the curiosity, and melodious ditty of a Song, cannot endure any needlesse or superfluous speech or phrase.
So that if Christ be a sufficient King, and Ruler in his Church, all other Authority and Government erected therein is superfluous, and as a branch to be cut off, if he be compleat in his Priesthood, then all other Priests brought in and set up in his house, are superfluous, & to be, cut off; for so farre: as we aprise & set up such, so sar we vilify, & pul down Christ Jesus from his Thron, & Altar, which is done; by whom, and whensoever some in the Church are professed, to be higher in place, and more noble and holy in office then the rest, or then any other of the Brotherhood; for either the least of our Brethren, are one with us in the greatest dignity that wee receive by Christ, or else wee are not one with them in the greatest infirmity taken away by Christ: and then in the one, and the other, we destroy that great salvation unto our selves. For if the most honourable in the Church, receive his dignity in Christ, the least in the house hath the same honour, for whether male or female yee, are all one in him; and if they receive it out of the way of Christ, as indeed all doe, who make difference of persons and places, and offices in the things of God, they are then Superfluous, and by all them that will ever, Sing the Psalme of David or song of Christ our Lord, so be lopped and cut off, as wee will clear our selves from sinning more and more, or adding daily to our sins by making Molten Images and Idols, according to our own understanding, for these things are the worke of the crafts-men, even of old Demetrius and [Page 3] his fellowes for they that are sacrificers of men, that is, that dedicate men unto God, holding one more holy, or standing neerer unto God, by his Office and place, then another, they Kisse the Calves, that is, willingly submit unto, and communicate with that spirit of Idolatry, that set up a Calfe in the wildernesse, and afterwards, one at Dan and another at Bersheba; even lovingly imbrace Idols and Idolatry, as the glory of all their worship; See, Hos, 13. 2. Read the margent from the Hebrew phrase.
Therefore the Apostle Peter having pronounced that all flesh is grasse, and the glory of man as the flower of the field, and that the word of the Lord abideth for ever; presently inferres, that there is no receiving of it, but as Babes freed from the desire of preheminence, not mixing the milke of the word with carnall preferments of men, which shall vanish as the grasse, bidding them lay aside all malice, guile, & hypocrisie, envy, and evill speaking, in advancing men in the things of God; the word translated malice, signifies to visiate or corrupt, to make sick, or to make to dye; even as superfluous branches make a plant (as it were) sick, and unable to beare fruit, So is it with the plant of Israel, whereever they, breake forth, that preferre any in the Kingdome of God before another: for they must either professe Christ not compleat, or else themselves so set up superfluous branches. 1 Pet. 2. 1. Col. 2. 10.
So the Apostle James, after he hath concluded that every good and perfect gift is from above, and comming down from the Father of lights, in whom is no varying, no not so much as a shadow of change but is the same in one, that he is in another; or else no gift nor light of his: nor is it from above, but from below onely; presently inferres a laying aside of all filthinesse and superfluity of naughtinesse, which is that lust conceived in man, to advance him selfe in the things of God, as that chapter and the whole Epistle declareth, Iam. 1. 21. wherefore he presently addes, receiving with meeknesse or lowninesse the ingrafted word: the word ingrafted signifies an artificiall setting of one thing in another, which by nature are foreigners and strangers, as the holy word of the Lord and all mens nature are, but wee know that difference of persons, offices, places, and degrees in the Churches, are no [Page 4] strangers nor forreiners unto mans nature; witnesse the practice of all peoples and Nations that are, or ever have been; who have had onely nature to set them a worke, as at this day, we see in these Natives amongst whom wee live. Avoid therefore these things as filthy and unclean, in the things of God, that you cannot touch but be defiled; and lop and out them off as superfluous branches, not beseeming the Vineyard of God, nor any plant that is of our heavenly Fathers planting; if ever you intend to utter a Psalm of David, or sing an acceptable Song or Hymne unto Almighty God, who hath made himselfe perfect and durable, in all things by Christ, & so wil remain & abide the same, when these changeable fleeting, deceitfull, and hypocriticall things of that man of sinne, and Son of perdition, shall vanish; and in shame and ignominie goe down unto Sheoll, or that corrupting pit, for ever, Amen. So much for the Title.
The summe and scope of the Psalm containes a description of that transcendent and co-equality of dignity that is in the Kingly and the Priestly offices of the Son of God, C Jesus Christ our Lord, even Jehovah our righteousnesse. Je. 23. 6.
By which it evidently appeares, that the Pharisees of our dayes are more ignorantly audacious then those were in the dayes of Christ: For when they professe him to be the Son of David, Christ knowing the blindnesse of their minds in that poynt in respect of the spirit and life of it, asked them from this. Psalm, Matth. 22. If Christ be Davids sonne, how doth David in spirit call him Lord? saying, The Lord said to my Lord, Sit thou at my right hand untill I make thy enemies thy. Foot-stoole: which our Pharises can presently answer and say, He is Davids Lord according to his Divinity, and Davids sonne according to his Humanity. But those Pharisees knew well enough, it was not an answer to Christ his question, nor could it be the intent of that phrase in the Psalem; therefore they have so much modesty as not to answer, though they could not be ignorant of that answer which our Interpreters give; for it was the thing they still looked for; yet they saw his question so farre beyond them; that they durst not ask him another question after that. For they saw very well his question was, how he could be Davids Lord as he was his sonne, and descended [Page 5] out of his loynes, as well as he was his Lord, as he made him to be that which he was, namely a Lord and King himselfe. For they perceived his question about his Son-ship to be spiritual, in that he saith, How doth David in Spirit call him Lord? For Christ as he is Davids son, is his Lord: for he is begotten, produced, and brought forth by David, (or else he could not be) according to his death) which death of his hath Lordship and Domination over all flesh in the glory of it, to bring it to nought, destroy and discomfit it for ever: For the Son of God could not die, but in and by becomming the seed of David, by which death he overcomes him that had the power of death, that is the Devill, Heb. 2. 14, If therefore the Pharisaicall Teachers of our times doe as farre surpasse (those) in cruelty, hardnesse of heart, and hypocrisie, as they doe in blindnesse, audacious boldnesse, and constancy therein: Let those onely that are ignorant of the Lord Jesus, look for comfort and benefit by their society and ministery; for to others it yeeldeth none at all, but onely laying of snares, and practising of treachery against the anointed of the Lord.
Vers. 1. The Lord sayd unto my Lord, &c.
In these words of the Psalm for order sake, note these particulars:
1. The manner of the Speech, or Phrase, The Lord said, or assuredly said.
2. Observe a two-fold Lordship, or an interchangeable Domination, The Lord said to my Lord.
3. The matter of the Speech, or Sentence, in these words, Sit thou.
4. The place, condition, or state to sit in, noted in these words, At my right hand.
5. The time how long this Royalty shall remain, Till I have made thine enemies thy foot-stoole.
For the first, noted in these words, The Lord said, or the Lord avouched, or faithfully and assuredly said;
It is a word peculiar to the Oracle or Speech of God, 1 Tim. 1. 15 the like phrase is used, and it is proper unto God onely to utter himselfe in such an affirmation, because the thing uttered cannot comply with any earthly state or condition whatsoever. That the Authority and Lordship of a King, and the Lordly estate [Page 6] and condition of a Priest, should both consist in one and the same person or subsistence, in such an extent as each of them takes the right hand of allthings what so ever in heaven or in earth.
For Christ is Lord as he is Davids sonne, descending out of his loynes, and so becoming one with the nature of man in all points; by which descension the humiliation of his Priestly office is such, that it takes the right hand of all: for it being the humiliation of the sonne of God, it must needs be of an infinite worth and value; and there is but One Infinite: therefore it alone is set aloft and reigneth. So that he is a Kingly Priest, as Melchisedec was, Hebr. 7. 1. and thence it is, that the Saints are a Kingdome of Priests, or a Priesthoods of Kings, 1 Pet. 2.
For there is not any thing that can get beynod that which is infinite: and therefore his humiliation is eternized and perpetuated; E which the men of this world cannot endure to heare of.
But that which is of an eternall value, must also be eternall in respect of time, and such is the Priesthood and humiliation of Jesus Christ: and that on this wise.
Christ in taking our nature upon him, takes not unto himselfe any thing of excellency whatsoever: For he in no case taketh hold on Angels, in way of our redemption, Heb. 2. 16. that is, on any excellency or dignity; for then he could not be the Son of God (infinite in glory) if any excellency were added unto him. But on the seed of Abraham he taketh hold, that is, of a poore and mean condition, one that had not the bredth of a foot in the holy land, Acts 7. 5. So that Christ in communicating with our Nature, takes unto himselfe onely basenesse, ignominy, and reproach, and can no more receive any jot of glory in us, then we can possibly receive any the least stain or blemish by him: onely that which man counts his honour, and is of highest esteem in his own eyes, is that which is truly base and abominable before God, Luke 16. 15. [Page 7] and in that doth the humiliation of the Sonne of God consist. For the greatest basenesse before God, is, when man goeth about to make himselfe excellent and honourable by transitory and corruptible things; as by offices, places, gifts, riches and relations to this present world; who by this meanes preferres and brings in the excellencies of the Creature, above, and in stead of the glory and dignity of the Creator, wherewith man was blessed at the first, and through the same vitious desire to exalt the creature, vilifies, and so falls from his Creator: for the dignity and glory of the creature, and the glory of God the Creator, cannot subsist nor stand together.
For that which is infinite in it selfe admits not of any other in co-partnership or fellowship with it selfe; that is, with any other in way of the same kind, or respect: as, if it be glory, it is but one glory, or the glory of one; if it be shame, it is but one shame, or the shame of one. So that of necessity the Sonne of God assuming our nature, must burn up, waste, cause to wither, destroy, and consume all the glory and goodlinesse of man, Isai. 40. So that as dust and ashes, it falls into the ash-pans of the Altar for ever; and by consuming of that, to wit, all the fat, the sweet, the firstlings, chiefe and livelihood of the creature for ever:
He brings in that first begotten of the Father, yea, the Chiefty and Excellency of the Son of God. as a Sacrifice, perfumatory, a sweet Savour, and of an eternall acceptation with God, so long therefore as this one onely sacrifice, findes acceptation with God, so long is his humliation and discention before God, for if he be exalted in the power and dignity of God as he is the Sunne of man, Joh. 5. 27. so is he also humbled and debased, in regard, of all excellency of man, as he is the Sonne of God Phil. 26. 7. and so long as the one lasteth, so long shall the other, for as Gods excellencies shall for ever be exalted and set aloft, so shall the arme of flesh (which is mans excellency) Jer. 17. 5. 6. for ever be abased and kept under, Eze. 30. 21. 22. which is most acceptable and well pleasing unto faith, to have this glorious exchange [Page 8] change, ratified and confirmed unto, and in the Saints for ever, that Gods glory may appeare and be made manifest in man, Col. 1. 27. and the things of man may be hid and covered in God, Psal. 32. 1. Zep. 2. 3. hence is that interchangeable, translative and relative sentence uttered viz. The Lord said unto my Lord, or as the word will beare, The Lord said in my Lord, that is the Kingly Lordship, and authority of Christ speakes, and uttereth it selfe, in the Priestly; and the Priestly Lordship, & authority of Christ, speakes and utters it self in the Kingly; so that each of them hath prehemenence, and is at the right hand of the other; for the Kingly Office and dignity, speakes not, nor acts. but in, and by, the Lordship, and authoty of the Priesthood; and the priestly office and dignity speaks not, nor acts, but in, and by, the Lordship, and authority of the Kingdome, or of the Kingly office; for they are the right hand of each other; by which, (and not otherwise) they mutually, and interchangeably worke, and make themselves manifest to be, that which indeed they are, and ever will, for he lives for ever to make intercession for the Saints. Heb: 7. 25. This twofold Lordship and dignity then, is the very summe, substance, and matter of the Gospell (even of all that good newes that comes from Heaven, as out of a farre Country, into our nature in that way of Christ) Pro. 25. 25. And therefore must needs be the whole scope and drift of this Psalme; Yea, the very life and marrow of all the holy Scriptures, so that all the rest of this psalme, is wrapped up in this first verse, even as the sap and life of the Tree in the root, and as the Blossom and fruit in the Bud, which Bud hath vertue in it to produce and bring forth thousands, and ten thousands of Trees of the same kind; which when our Sun of righteousnesse shineth upon it, who hath health and vertue in his wings Mal. 4. drawes out, brings forth, and causeth it to appeare, in such a royall Kingdome, and Priesthood, as is here made manifest in the rest of the Psalme, which is perpetuated, and eternized, both in the one and in the other, for the Kingdom and Priesthood of the Sonne of God, are co-existent in there rise [...]race, and duration; yea, co-opperate, and co-apparant also, so that the one is not, nor ever can be, without the other; for as he is King of Salem, Prince of peace, and so rules in righteousnesse for ever Heb. 7. 2. Isay. 32. 1. that [Page 9] of his Kingdome and Do [...]inion there is no end Dan. 4. 3.. So also as he is Priest of the most high God Heb. 7., being made not after the carnall commandement, but according to the power of an endlesse. life, abideth a Priest for ever after the order of Melchisedec Heb. 7. 16, 17, 21, 24. For this man, because he continueth ever, hath an unchangeable Priesthood, and therefore remaines and abides the same for ever.
And this is that also that the men of our dayes, and unbeleevers in these times, as well as in the times that are past, cry out against, and cannot endure it, as a doctrine most pernitious and abominable, that the humiliation or death of Christ should be eternall; they would not have that word to be made good, which saith, He was a Lamb slain from the beginning Rev. 13. 8.; nor that he should in his death and Priesthood, as well as in any part of his Mediatorship, be Jesus Christ, the same yesterday, and to day, and for ever Heb. 13. 8.: For if his death should appeare unto them so, as to dye to the power, wisdome, riches, & preferments of this world, (otherwise they cannot communicate in any grace of God Matth. 6. 24. James 4. 4.) then is their heaven gone, their God is taken away from them Judg. 17. 5., so that they cannot but cry out against such doctrine Heb. 12. 24, and are necessitated either to hold the death of Christ to be momentany, and so past as that for the present it is not, and so the blood of sprinkling speakes not at all Luke 17. 21. 2 Cor. 1. 5., (but onely a-farre off, as they phantastically and vainly imagine through their traditions; for the Kingdome of God, and the sufferings of Christ, are ever at a like distance to us 1 Pet. 1. 24) or else all their glory and power exercised in religion, must prove Antichristian; being they consist of such things, which as the grasse shall fade, wither, and come to nought Luke 16. 15.: For the death of Christ, as it concernes the elect of God, and the livelihood, operations, and exaltations of men in the things of God, cannot possibly stand together, being in direct opposition the one to the other. And hence it is, that our Prophet addeth these words:
Vntill I have made thine enemies the foot stoole of thy feet.
Who then are the onely enemies of that Princely dignity that is in the Priesthood of Jesus Christ, by vertue of which Priesthood he entreth within the veile, into the Holy of Hoest, or into the Holinesse of Holinesses, as the word is Exod. 26. 33.; yea, [Page 10] into heaven it self Heb. 1. 3. & 6. 19. 20.: And sits down on the right hand of the Majesty on high: So that none can take place of him Heb. 8. 1. Now the utter and sole enemies of the dignity of this Royall Priesthood of the Son of God, are all manner of vertues, and excellencies whatsoever, attainable by man Gal. 1. 11. 12., that have not in them the rise and continuance of Melchisedec Heb. 1. 7. 15, 16, 17.: For such things beseem not the Royalty of this Priesthood 1 Pet. 2. 9., that bringeth nothing unto God for acceptation, but what holdeth correspondencie with him in, all points Heb. 1. 3.. The adversaries therefore of this grace, are all things brought into the worship of God, as things acceptable to God, that are temporary, momentany, and of a fading condition Col. 2. 21, 22, 23.. In a a word, what ever had beginning, or shall come to an end, is an enemy to this Priesthood Heb. 7. 3.. For it is not the humane Nature in Christ, that is the acceptable thing or offering Act. 20. 28., but it is the glorious state and condition of the unity of both Natures, consisting in one eternall Being, which no Man or Angell can ever find out a time of their conjunction, and unity, no more then a time of their dis-uniting, and separation can be found Mark 10. 6, 7, 8, 9.: For if a time of conjunction can be found, without eternity, which hath no beginning; then may a time of their dis-junction be found without eternity that hath no end at all: For, Gods account and reckoning admits not so of time in the way of Christ, as to permit a dis-junction in that one pure, simple, single, and eternall act, in that workmanship of Christ. And therefore it is, that when the mystery of God is finished, or perfected; that is, when the perfection of it is revealed and made known unto us, then is this given in upon oath by the Angel, that Time shall be no more Rev. 10. 6. 7.. Then doe we reckon and account according to God, with whom all times are present, because he is the fulnesse thereof in us. For if he be all in all; then is he all in time, as well as any other thing Eph. 1. 23. 1 Cor. 15. 28.. So that we must reckon, and keep the Records of the House of God, according to his account, and not according to the shallow register of a creature Isai. 55. 8. 9.. With whom things are past, that shall not return again, and also to come, that never yet were. But the account of God is, Yesterday and to day, and the same for ever Heb. 13. 8.. And, one day with the Lord is as a thousand yeares, and a thousand yeares as one day 2 Pet. 3. 8.. So are we to account, if we keep Records [Page 11] according to his wisdome, and not after the wisdome of vain man in any thing, no more then, we are to speak or preach in the enticing words of mans wisdome, but according to the wisdome and power of God 1. Cor. 1 17. & 1 Cor. 2. 4, 5, 6, 7.. The enemies therefore of Christs Priesthood, (that keep without the veile, and so from sitting down, or abiding at the right hand of Majesty, hindering our Ministery, that it taketh not place of all, and hath not effect in all, either as a savour of life, or as a savour of death, 2 Cor. 2. 15, 16, 17, 18.) are all temporary things brought into the House of God, as things acceptable to God, as places, offices, gifts of learning in Arts, in Tongues; yea, the worlds created gifts of grace, which it propoundeth to it selfe in point of salvation, bearing it selfe in hand, that there are created gifts of grace in a Christian, which, are neither humane, nor yet divine; so as to be properly the holy Spirit of God, which indeed is to annihilate the Sonne of God, by destroying and bringing to nought the grace of his Kingdome, in setting another form upon it, then ever the Father of Lights did James 1. 17., That gives a true forme to every thing Job. 38. 22; 13, 14.. For Christ is the onely paterne and platforme of all Christianity Heb. 8. 5.. And to hold and teach something to bee in Christ, beyond or besides the reality of God and Man, Humane nature, and Divine, in one individuall subsistance, is no better then to Idolize the Son of God, and to set him up, as a vain and empty thing in the world; and as our Apostle saith, We know that an Idoll is nothing in the world 1 Cor. 8. 4.: or to make him to be Belial; For there can be nothing but humane nature and divine in the way of Christ, nor can there be any thing but humane nature and sin in the way of Antichrist: So that to bring in a middle thing in the way of Christ, is to bring in sinne into that holy One of God; and to bring in a middle thing in that way of Antichrist, is to make him to hold some correspondency with the Son of God, whereas, the Scripture concludes there is no agreement at all between Christ and Belial 1 Cor. 6. 1 [...].; But stand in direct termes of opposisition, Antichrist being that wicked One 1 John 7. 1 18.. So that if we give Christ his true forme according to the holy Scriptures, there appears an utter impossibility of finding such kind of grace in him, as the men of the world, or your most refined Priests in the eyes of the world, form unto themselves, and such as heare them. For take [Page 12] away the body of the Sun from any part of the world, or from any horison, and the beams and raies of it cease to be in that place and are not found at all, to give either heat or light; but the place is in death and grosse darknesse.
Moreover if Christ should bt have a sparke, (as they call it) beame or ray, or certain influence of the spirit, or divine nature that being shed forth, or infused into the humane, and not the reallity, and essentiality thereof; then he were not God, as well as man; and then no Saviour; for salvation is of the Lord: Isdi. 12. 2. and there is no other name given whereby men shall be saved, but our Lord Iesus Christ. Acts 4 12..
But to forme a grace in a Christian, otherwise, or besides, that which is in Christ; is to set up another name or authority to be saved by, then him alone, and that is the Antichrist, which hath ever been found conversant amongst those Jewish & Pharasaicall builders, who alwaies set at naught and refuse the truth, and verity of the chiefe corner stone.: Psal. 118. 22. Acts 4. 11. which notwithstanding, the malice of you builders, (as our Apostle speakes) will be the head stone in the building of that house, not made after the device and handicraft of man, but whose builder is the Lord, that will maintain and uphold it for ever: 2 Cor. 5. 1. Heb. 11. 2. Psal. 134. 13, 14. though you have alwaies laboured, to pull down, and to demolish Gods building ( because it hath another foundation then you can approve of) by haleing (through your doctrine, and hipocriticall and selfe-seeking clamours) the Saints of God, before your Elders, Synods, and judgement seats, for the confession of that rich grace of God; and working that great worke of God, in curing the lame and impotent at the beautifull Gate of the Temple: Acts 3. 6. by speaking a word in such away, as your selves can never find out; nor purchase the glory of such a cure unto your selves: for Christ you cannot indure to have the credit of it: Phil. 2. 21 and that is the reason why Tobya, and Snaballat, play their partes and bring out the same spirit unto this day: Nehem. 4. 1, 2, 3. wee conclude then, of this point, in opposition to the doctrine of all false and pernicious builders: That there is nothing in Christ Jesus, that is created, which is simply divine, nor is there any thing in him, that is increate, which is simply humane: the unity and conjunction therefore [Page 13] of these twain in one, is that workmanship of God, created in Christ Iesus unto good workes Eph. 2. 10. or as the word will beare, in a good work; that is, in that good work of God, that remaines and abides firme and stable for ever: being that one eternall and good grace of God; and also that one eternall and good worke of God, which twain, can stand & agree together for ever, without confounding, but gloriously harmonizing the one with the other, so as faith or grace shall ever be made manifest, in this good worke: and this good worke shall ever appeare in that faith of Gods Elect; in whom so ever it is: (the deniall whereof doth sufficiently declare a man to be vain, & empty of any thing that is of God; for faith without works is dead: Iam. 2. 20.) and this one worke, in which consists all saith, or this one grace, in which consists all good workes, and opperations of God; Hath as many distinct favoures or grace in it, as also workes and opperations: as there are varieties of workes, and distinct favours, beauties, and splendant glories; in that infinite and unsearchable word, or mind of God manifested in Christ.
If this be the created gift, or these the created graces, which the world intends, then let them discribe, and delineate the Lord Jesus; in whatsoever they speak of, or in what respect they hold him forth unto the souls of men; that is, in what term of relation soever they propound him unto the world: let them do it so, that the grace proposed, may appear to be such, as is ever accompanied with this great work creation and making; that is, with the true spirituall and misticall forming of the Sonne of God Gal. 4. 19. who is made of a woman, made under the Law, and so under the curse: Gal. 4. 4. Gal. 3. 13. that so he might exalt our nature in the blessing and glory: of a Sonne; and man of God: Acts 5. 30. 31. and this is that created gift or those created graces, and only worke of God in Jesus Christ; which the world denies by teaching gifts, and graces of another nature or kind.
Yea, furthermore, those that hold and teach a created gift; that is of, and from the spirit; and yet not the spirit, neither dare they affirme that it is humane, lest the bed prove too short, and the covering too narrow: Isai. 28. 20. to rest upon, and to wrap themselves in; therefore they are driven to affirme it is a sparke, of [Page 14] divinity, a beame, or ray, of the nature divine, but not the divinity it selfe; (which they say is in the Saints) But yet wil affirme by their traditions, that the reality of it is in Christ: for otherwise in the truth of the thing, they know not how it is in him: but education in another way, would have brought them to have spoken other things, especially if preferment, had been intailed or annexed thereunto; these are so faithfull in their doctrine, that they must inevitably hold also, (and that by that undeniable law & rule of contraries, according to the way of the first Adam and the second: Rom. 5. 18, 19. 1 Cor. 15. 22.) that all men, save only the first man that fell, have but some beame, ray, or certain spark of corruption in them; and that onely Adam, the first man, he had the whole body of sinne death and corruption in him; so that all other men, much lesse any particular of them; are not so ingaged unto God; for the revelation and manifestation of such an infinite, and unspeakable portion of his grace and vertue, of that blood of sprinkling, as the first man was; and by this meanes, they deny the plain testimony of the word of God, which affirmes that by nature we all a like: Eph. 2. 1, 2, 3. So that if the first man had sinne, both in the root and branch, so have wee, and if the second Adam had both the root and branch of righteousnesse in him, so have wee: Rev. 22. 16. 1 Joh. 4. 17. for what wee are unto God, wee are it in him, and not in our selves,
So that the doctrine and profession of the world in this point, takes away and destroyes unto men, the very vertue, authoritie, and extent of the royall Priesthood of Jesus Christ our Lord.
Yea, all things of this nature are the onely enemies of this Royalty & dignity that is in the Priesthood of Christ; and therefore must all be made the footstoole of his feet: otherwise he hath not the honour of the right hand of God given unto him. For so far as we lift up these as helps and furtherances in the House of God; as beautifull and comely in the House of God, considered either in our selves, or among a multitude; so farre we pull this Kingly Priest from the Majesty of his Throne. For he were not a Priest if he were on the earth Heb. 8. 4.: that is, in that way of the order of Aaron: For no Priest suiting with the wisdome of men, in their administrations, can exercise the authority of this Lord: for so they cannot be Priests, but by maintaining the workes and wisdome [Page 15] of the flesh; & so they are enemies to this sacred order and ordinance of God. For every such Priest, though he should not so far carnalize the Cospel, as to uphold the civill Magistrate to be the defence of his Ministery in the Church, by the civill Sword, (as the hypocrites ever doe; for they will take up no Tabernacle but the Tabernacle of Moloch, and beare the Booth of the Kings Acts 7) yet he must of necessity maintain his own place, to be a condition and state, separate, and divers from the place, office, and state of the rest of his brethren; which is to maintaine the flesh in upholding the dignity of one man above, or beyond another in the House of God, which the Kingdome of God admits not of: for they are either all Kings and Priests unto God Rev. 1. 18, and all heires, coheires, and first born in Christ Rom. 8. 16, 17 Or else not at all of that Kingly Priesthood: for if Jesus Christ had made himselfe a person or subsistence, separate, or divers in any respect from the rest of his brethren Hebr. 2. 11. 14. & v. 17. 18. Heb. 4. 15., we had never been saved: for to retain in, or to, himselfe, any part of his excellency, in to retain and keep back all; even as if we should retain any part of our sin that Christ tooke not upon him, it were enough to lay the whole displeasure of God upon us for ever: for his seamlesse Coat cannot be divided Joh. 19. 23, 24.. And, he that is guilty of the breach of one of the Commandements, he is guilty of the breach of all James 2. 9, 10, 11, 12.. No, that single simplicity of his divine Being, cannot be given, or kept back in part. Therefore the more curiously man worketh to adorn himself before God with ny temporary thing whatsoever; the more diligently he labours to draw the veile over the Holy Place, that neither himselfe not others can enter 2 Cor. 3. 14, 11.; Whither the fore-runner is gone, and is already entred for us Heb. 6. 9. 10.. And so long as he holds the place into which he is entred, and keeps that Throne of Majesty whereon he is said to sit, (to note unto us the duration of it Heb. 1. 3.:) So long shall all mans abilities and excellencies, be made the footstoole of his feet; that is, the basest things that are, therefore never to be presented before him in any way of his worship Isa. 66., or in any submission or obedience unto him: For all our righteousnesses are as a menstruous cloath Isa. 64. 6., And as the [...]arly dew that passeth away Hos. 6. 4.; therefore is that word [ untill] brought in, to denote the everlasting condition of mans abasement in respect of any excellencies of his owne before God.
[Page 16] [ Vntill.] That is, alwayes, or for ever; as it was said of Micol, that the should not have a child [ untill] the day of her death, 2 Sam. 6. 23. that is, should be childlesse for ever f. Or (as the word will beare) [ so long] that is to say, so long as Christ sits upon the throne of Majesty, so long shall mans abilities and excellencies be debased, and brought to nought before him.
The dignity and Lordship therefore of our High Priest, can in no case admit of any humane ordinance brought in, as appertaining to his administration and service, Col. 2. 20, 1, 22, 23. in the things of God g: For that were to diminish the glory and compleat acceptation of the Son of God, what ever it were, or is, that is brought in, that consists not in faith h, 1 Rom. 14. 23. which never fades, but is of the race, generation, confirmation and dignity of that Melchisedec that abides a Priest for everi. Heb. 7. 21. Man therefore is poore, miserable, and naked, stripped of all manner of created excellencies, if hee hold and maintain the vertue and dignity of our high Priest, who is on the right hand of God, having subdued, consumed, and brought under the exaltation of the creature in its own excellencies and vertues in all things, And thence it is that our Prophet addeth,
The Lord will send out of Sion the Red of thy Strength, vers. 2.
As in the former verse is declared, how Christ as. a Priest by offering up himselfe unto death for our sinnes; rules and reignes as high Priest over all things, that are properly the death and sin of man before God. For, as it was in the beginning, even so it is nowk, Gal. 4. 29. the creature going about to exalt it selfe, by some excellency in it selfe, Apostatizeth and falleth away from his Creater, Gen. 2. 6. 7,, and becommeth most wretched and miserable. So in this verse he declares how Christ as King, reignes and rules in righteousnesse Isa. 32. 1., having over come and subdued in us Rom. 8. 4., all that basenesse, wretched, and miserable estate and condition that naturally all flesh is captivated in, and lies under Isa. 61. 1, 2, 3. Heb. 2. 15., and in these two doth the life and death of the Son of God appeare, yea his Kingly Priesthood, and his Priestly Kingdome; E And so the Lord saith to my Lord, Sit thou as a victor at my right hand, interchangeably. In these two doth consist that twofold Lordship, as it is said, The Lord said to my Lord (interchangeably) Sit thou on my right hand.
[Page 17] And these are the two Cherubims of glory Heb. 9. 5. raised up, and standing on each end of the Mercy-seat, Exod. 25. 18, 19, 20. covering it, and reaching each other with their wings, and are both alike glorious; of which we say with our Apostle, we cannot now particularly speake, only this, no further then these are set up and maintained amongst us, no further is the Mercy-seat of Jesus Christ set up amongst us: for they are made and beaten out of it, and of no other matter, both the one and the other, of the same pure gold, beaten so with the hammer, as to leave neither excellencie of a creature, nor misery of a creature to be found in them; nor can the lively Oracle, or that word of life, be uttered, so as to give life, but only from between them Exod. 25. 21, 22., that is, from between the life and death, or from within the Priestly Kingdome, Numb 7. 89. and the Kingly Priesthood of our Lord Jesus, the one consuming all the glory of the creature, by the brightnesse and splendent glory of that pure word of God, descending into it: the other destroying all the misery and frailty of the creature, by taking it into the dignity and blessing of that word of God, and out of that infirmity to magnifie its power and Princely authority for ever. And this honour have all his Saints. Praise yee the Lord Psal. 149. whole Psalm.
Therefore it is That the Rod is sent out of Zion; F the Hebrew word Shebet, signifies, Rod, Staffe, Scepter, or Tribe. The signification of the word Zion is in this place to be noted also, which is by interpretation, Dust, or Drinesse; noting the infirmity of mans nature, and impossibility (in respect of any thing that is in man) to be fruitfull, multiply, or increase in the things of God; yet even out of that doth our Lord spring, and exercise his Scepter, and power of his Kingdome Isa. 53. 2., so that when the Kingdome and Dominion of Christ is prosiphesied of Isa. 11. 10., he is said to be a Root of Jesse, not mentioning the House of David, a King; but the Family of Jesse, out of which it was so unlike that ever a King should come, when as he of whom he came, was but a follower of the Ewes in it Psa. 78. 70, 71., yea the Ewes great with young; whereby hee is subjected to such Offices in their (bringing forth) which are below the spirit of a man; from such a condition is he raised up to be [Page 18] the feeder of his people Israel, yea to be the head of the Heathen, and Lord of all the earth Psal. 18. 43, 44. Psa. 2. 8, 9. Ier. 10. 7.. And in the exaltation of his Kingdome, when the songs of Salvation are heard in all the earth, it is said, Cry out and shout, thou inhabitant of Sion: for great is the holy One of Israel in the midst of thee Isa. 12. 6.. The word Inhabitant there used, is in the Feminine Gender, Inhabitresse as being in regard of our nature, but a weak and fraile woman, even then when the Lord appeares so mighty in it, and dwelles in the midst of her, even as a man when he is at home in his own dwelling-place, manifests all his power, wisdome and authority, which he doth not amongst strangers.
The Rod or Scepter, therefore of Gods Princely power & authority, springs only out of mans weaknesse and insufficiency, yea this Staffe, or Rod that buddeth Num. 17. 8.; and this Stock or Tribe that multiplies it selfe as fishes mulitiply without diminution Gen. 49. 22., hath no other predecessor, or progenitor, but onely mans basenesse and infirmity to bring him forth, insomuch that the Honour, Riches, Gen. 48. 16. or Power, of Man, shall never bring it forth: But arising out of mans debility, and infirmity, so it becomes, a sent Rod, being there is no power nor ability in the creature to produce it, God must needs be the Authour of it: And it is sent from as great a distance as is between heaven and earth Isa. 55. 8. to 13.: So as God is the Author of it onely, and doth authorize it in its work; therefore it is said to be Thy Rod, implying that he is the owner of it, and will acknowledge it in its work, to be of, and from, him alone; yea, it is said to bee The Rod or Government of his Power: And therefore though many may strive against it, yet none can be, able, to prevaile; yea, though many Archers shoot at him, yet shall his Bow abide in strength, and the Armes of his hands are made strong by the hands of the mighty God of Iacob. And thence is the Feeder, or Shepheard the Stone of Israel Gen. 49. 23, 24.: Therefore he saith, in adding the next words: ‘Rule thou in the midst of thine enemies.’
What then are the onely enemies of the Throne, G Dominion, Dignity, and Glory of a King; But weaknesse being void of strength, shame being yeid of honour and respect, [Page 19] poverty being void of wealth and riches, and folly being void of wisdome and Councell; and in the midst of these, or as the word signifies in the heart of these, doth our Lord and King Christ Rule and Reigne, for he becomes, or makes himselfe powerfull and able to save to the uttermost, through our weaknesse Heb. 7. 25, in which we come unto God, else can never be joyned to the Lord to be one spirit with him 1 Cor. 6. 17., for he being a God that heareth Prayer, that is, hath all sufficiencie in himself to supply, therefore, all flesh comes unto him, the meaning is, we bring nothing but weaknesse to him, that he may be all in all Psal. 65. 2 1 Cor. 15. 28., yea, he is made honourable, and renowned, through our shame and nakednesse; he is rich in Salvation through our poverty; and is made wisdome and Councel through our ignorance, and folly: yea, he is made, & puts on immortality through our mortality 1 Cor. 15. 53. 54., becomes incorruptible, through our Corruptible condition; for whatsoever the Sonne of God is, he is made to be such a one 1 Cor. 1. 30., which cannot bee, Gal. 4. 4. but with respect unto man, and that onely, as he in himselfe is miserable, and wretched in all points whasoever, otherwise Christ should be made excellent by the glory of a Creature, which the Sonne of God cannot admit, that the Creature should ad unto his Excellency in the least degree Iob. 22. 2. 3. 4., The Creature therefore in this way of Christ, onely gives demention unto emencities, which otherwise could not appeare yea it seemes, height, depth, length, and breadth, unto that which without it, cannot admit of any such thing, and so could not be knowne, admired, or worshipped, by the creature at all Rom. 11. 32. to 36. Ephes. 3. 16, 17, 18, 19., and hence he is made manifest to be the Sonne of God, by being life from death, becoming the Lord our righteous Ier. 23. 6., by being made sin in us 2 Cor. 5. 21., yea the blessednesse of the Father to us; by being made a curse in us, or wee the blessed of God in him, by his becoming a curse in us Rom. 1. 4. Gal. 3. 13., For it is Gods property, work, and prerogative Royall, to make himselfe honourable by infirmity; and it is mans worke onely, and all that he can attaine unto, to make himselfe honourable, by things that are exelent, at least in appearance, Acts 12. 21, 22, 23., or in the corrrupt mindes of [Page 20] those amongst whom he lives Acts 12. 21, 22, 23., But so farre, as man is from making the Sonne of God, or from devising and inventing, that great work of salvation, to lift him up through infirmitie, and purifie him through Corruption, 1 Cor. 15. 42, 43, 44. even so farre, is he from justification and acquitting before the Throne of God, by any thing that is in himselfe, and so farre as any strive, to make themselves, or the Sonne of God honourable, by fading things; so farre they are from acknowledging that Christ is become life unto us, through death, which the Saints of God ever acknowledge, and confesse themselves to be his death, as absolutely, as he is their life, Gen. 6. 5. 2 Cor. 3. 5. and as Christ cannot be without the one, nor the other, no more can they, for he cannot become the Sonne of man but must dye to all mans exellencies and glory, else his own, as he is God, were not full and compleate, neither can we be made the Sonnes of God, but we must rise from all wretchednesse & infirmitie, or else his death is not full and compleate, but he, is detained in the grave, which is impossible that the Sonne of God should be held of death, Gal. 2. 19. 20. So then. H so farre as our sinns prevaile over us, or the feares, doubts, terrours, and troubles, that naturally man is subjected unto, make us wretched and miserable, breeding perturbations, and disquietnesse in our mindes. Soe farre doe wee deny, that Christ is risen from the dead, and ruleth in the heart of his enemies, namely that his Athority springs out of nothing else in us, but meerly out of our infirmities, therefore it is said to be a rod that is sent, as in the Text, exercised in us, or in our nature, and not in himself, or his own nature, as he is God; for then it could not bee a sent Rod; as is affirmed, nor given, as in the second Psalme, namely, that could neither be said to be given, that he rules over Psal. 16. 10. Rom. 6. 9. 14. Rom. 8, 10, 11.; if there were not a like interchangable gift, when we see our infirmities therefore, we behold the resurrection of Christ in them, Psal. 2. 8. or else we deny that he hath vanquished and overcome them; and so detaine him still in the grave, 2 Cor. 12. 9, 10. 2 Cor. 11. 30. not confessing his rule in the midst of his enemirs: so also, if we perceive the power and glory of this world, to come [Page 21] out, and muster up it selfe against us, wee see his death in it, and so it becomes livelesse unto us, that acknowledge life to be onely in him 1 Cor. 15. 12, 13, 14., and we perceive how he makes that even the Footestoole of his feate, and will break and shatter them all to peeces Col. 3. 3, 4., as a potters Vessell, and before he shall want executioners, every man shall sheath his Sword in his Brothers side Psal. 2. 9. Revel. 2. 26, 27., not onely in things that concernes this temporary life, but in things of a spirituall and of an eternall nature also Exod. 32. 27.: Wherefore whether we look upon our own infirmities, or the worlds glory, and tyranny. Christ in this twofold respect (according to the Faith of the Gospel) becomes, I all sufficient unto us, to save both from the one, and from the other 1 Cor. 11. 18, 19., For these are those Cherubims, or Cherubs that are set at the East of Eden, with the flame of a Sword shaken turning it selfe, to keepe the way of the Tree of Life Rom. 4. 25 Revel. 11. 4, 5. Revel. 20. 9.; namely this Kingly Priest, and this Priestly King: for Kings are Cverubbs, or Cherubions Gen. 3. 24., And those that place the glory of the Kingdome, and Priesthood of Christ, in things according to the wayes of men, or attainable by man, that is in any thing that may proceede out of the wisdome of a Creature, they fall from the dignity and glory of the Sonne of God, in so doing: read diligently for proofe hereof, that of the prophet Ezekiel Ezek. 28. 14, 16., and those that finde and place the things of the Kindoms, and Priesthood of Jesus Christ, in such things, as are neither of man nor by man Ezek. 12. to 20., nor are they found in any but in the Sonne of God himselfe Gal. 1. 11. 12.; They, and they onely, rise from that base and miserable estate and condition of all mankind, unto the glory, grace, and dignity of the Sonne of God Ephes. 1. 22. 23.: therefore these Cherubims are placed at the East of Eden Ephes. 1. 18. to 22. Rom. 8. 16. 17., with the fl [...]me of a Sword turned, or changed, (as the word is) for the Hebrew word Ceshaph, signifies turning or changing, or transforming of one thing into another: the word also translated glistering or flaming as a fire, or Sword, alluded unto, hath the signification of secret, or close conveyance, as in secret sleights of jugling, whereby men have their Sences so dazled that they cannot perceive nor finde out the Gen 3. 24. [Page 22] motion, or translating of things: for these, (namely the Kingly and Priestly Offices of Christ) being the very glory of the Temple, and Kingdome of God, and the onely, and sose entry, and in-lets, into the Kingdome, or that garden of God Ezek. 31. 8, 9 Cant. 5. 1., or way to eat of, or communicate in, and with, that Tree of life, are there set forth unto us, under the name of Kings, or Cherubs, Shuttings Man out of the gar den, declaring what work and operation they have, in the hearts and mindes of the men of this world, in that way of the fall and manner of their apostacie from God, not giving credit unto the word of God, according as he hath expressed himselfe in the Gospel, for the not perceiving the way and manner of conveyance, of this Kingly and Priestly Offices, as it is in Christ, according to that glorious translation and mutuall communication, betwixt God and man in him; they devise, invent, conjecture, and search out, all wayes and meanes according to the art, and wisdome of man, in whatsover the imagination of his own heart, after the cun [...]ing slights, and devices of Sathan, can possibly bring forth unto it selfe 2 Cor. 11. 3. Col. 2. 14. 2 Pet. 2. 14. 18. 2 Pet. 1. 16. to dignifie and set up both the one, and the other unto himselfe: And hence ariseth all that Inchantment, Conjuration, Sooth-saing, diveing, Necromancie, and Witchcrafts, that are now in the world, so condemned by the Law of God, in all places of those writings of Moses, which are properly meant, of those spirituall juglings, to deceive, delude, and destroy the soules of men Deus. 18. 11. Deut. 2 27. Deut. 4. 7. Deut. 5. 7. Josu. 13. 22. Esa. 2. 6. Exod. 22. 18., according to that deceit, wherewith themselves are deceiv, ed, leading unstable soules downe, to the pitt of corruption, by art, and humane learning exercised in and about the word of God, after the manner of the entising words of mans wisdom, being void and destitute of that wisdome and power of God 1 Cor. 2. 4. to 9., For the wisdome of God, doth so elegantly translate our sins unto himselfe, & his righteousnes unto us, in this way of Christ 2 Cor. 5. 21., revealing and declaring it unto the world, by such phrases, and manner of operations, as are frequently, conversant in every mans mouth, and heart Rom. 10. 6, 7, 8., through which things those dazzle the eyes of their understanding, [Page 23] and by their own subtile sleights doe change and turn the things God exppresseth, into the proper intent and operation of their own naturall and bruitish apprehension Iude 10, 11, 12, 13.. directly contrary to the truth, mind and meaning of the Lord. So that they become the onely Wizards and Juglers in the world, and the more seemingly spirituall, the more dangerous and aborninable. For when our Lord speakes of the power and glory, place and office of the Sonne of God, they translate and transferre it to the Sonnes of mortall and vain man. So as, when God speaks of sinne, which Christ was made and yet knew no sinne 2 Cor. 5. 21., and therefore must needs cleanse them from it. They find such curiositie about this point, in their naturall, and artificiall understanding, that their art, wit, and invention, is exercised to find out sinne what it is, in its nature agravations, and graduall operations, according to its proper and due demensions; and accordingly to measure out punishments proportionable, even unto death it self; And that in such devised waies for the terrour of it, as though they had undertaken to cleanse the World of sin themselves, and that in a most curious, fit and proportionable way; as though the death of the Sonne of God were of no force nor vertue. Dan. 3. 19. 20. Dan. 6. 7. Acts 7. 59. Heb. 11. 35. 36. 37. Great art, and skill, is to be used herein, by the Divines, Soothsayers, or Deviners of this World; else man could never have a heart, to thrust down into Sheol, his brother made in the Image of God together with himself, as also both alike and the same in that act of apostasie 1 Cor. 15. Rom. 5. 17. 18, 19.; nor could he have a head tolook for Gods approbation, and acceptation in such acts (as our Saviour Christ fore-tels he will) if it were not for this divination Ioh. 16. 2.. And as the persecuters of Steven when they stoned him, prayed for the acceptation of their souls, in so doing: For if the words be wel scanned, it will prove to be their prayer made for themselves, & not his; for his prayer is declared to be for them, that God would not lay it to their charge Act. 7. 59, which was answered by God, and made effectuall in bringing Saul to become a Paul Act. 22. 20.. Nor could he adventure to transfer unto himself those things that are proper unto the Sonne of God, as to be a cleanser of the world from sinne, were it not for this Art, wherein [Page 24] great and secret slight is used in this kind of close conveyance. So that when the Lord speakes of the Crosse of Christ in that humbled and dejected estate of the word of God Ioh. 1. 14. Isa. 53. 2. to 8., they well perceive there is great curiosity and skill therein, but they cannot find it out to be in any place, but where there is an estate and condition, for the present, incumbred with heavinesse and sorrow; and therefore their Art is used to see how to find out Religion in defending the oppressed, fatherlesse, and widow, relieving, comforting and lifting such up, in their outward estates and condition; and so by this carnall apprehension judging the Kingdome of God to consist in these transitory things Rom. 14. 17. Iohn 18. 36.; and hereby they alwayes keep Christianity beneath, under, and below themselves, and make Christ to stand in need of their help and reliefe, though he be spirituall, and themselves never so carnall; and therefore cannot be ministred unto by them: For he that gives to a Disciple must doe it in the name or authority of a Disciple: that is, in the place and office of a Learner, and then he shall not lose the reward, or (as the word is) the end of a Disciple, which is to be made a Teacher himselfe, as our Lord ever doth, without whom a Disciple is nothing Mat. 10. 42., nor is the Lord without a Disciple.
And this requires the same curiosity and skill in Soo [...]hsaying, or else they could never make men to beleeve that they were the defence, and protection; the reliefe and raisers up of the Sonne of God, as though he were held of death, till sorry man puts forth the hand for his help. In this conveyance, or change, their eyes are dazzled also: for the Crosse of Christ consists not, nor can it possibly have a Being, but in the Crown Act. 8 33, Heb. 2. 7. to 11., though they know it not. But thus their art, and, carnall skill, is exercised in this poynt, in finding out multitudes of sinnes (though they know nor one in truth) to be plagued and punished according to the way they understand it, and persons in misery to be relieved and delivered onely in the way of temporary reliefe and redemption, and by this meanes keep the power and vertue of that resurrection of the Sonne of God, that it cannot be heard of, nor known in the [Page 25] world, by their metamorphosing and changing it into transitory and momentany things, which hath indeed vanquished, overcome, and put an end to all these things; so as if so be it doth but appeare, and be made manifest, these can in no case captivate, or keep us under 2 Cor. 16. 7, 8, 9, 10, Rom. 8. 35. 36. 37., but we triumph and are victors over them all 1 Cor. 15. 55, 56, 57..
Again, when the word of God speakes of the power, place, office, and operations of the Sonne of God, they perceive no little art and cunning skill exercised thereabout; and therefore they exercise all mans wit, and abilities with respect to the word of God, without which they cannot bewitch to destruction Exo. 7. 9, 10, 11, 12., no more then the Spirit of Christ can Evangelize to salvation, but with respect to our frailties and infirmities: Therefore they exercise their Art to fit and furnish men with abilities, and to adopt and adorne particular persons with Places, and Offices, which are proper and peculiar onely to the Sonne of God himselfe. For they know not (neither will they learn) the way of that Common salvation, and faith, once delivered unto the Saints Iude 3 v.: wherein God exerciseth his grace mutually, without any respect of persons at all Act. 10. 34. For as Christ takes all kind of infirmities in every one alike, we being by nature the same that others are Eph. 2. 3.: so doth he dispense his grace to all alike, and is the same in all Ioh. 1. 16. Ephes. 1. 23. & 4. 6.. All the use of this turning and change of things from the Sonne of God to Man, is this, it serves onely to adorne and set up the creature, That flesh may seem to have wherein to glory, and whereof to boast 2 Cor. 5. 12., by Offices and Excellencies given by Man, and acquired unto himselfe; hereby destroying and disanulling the death of the Lord Jesus, as though he had never died unto the things of this present world Rom. 8. 10. 34.; but as though his comming in the flesh had been only to set up the flesh, that is to say, mans glory, rather then to pull it down Isa. 2. 17., and to bring in, rather then make an end of all things: For whatsoever hee brings in, endures for ever Dan. 9. 24., and it is his glory onely that must appeare in his House & Sanctuary 2 Chro. 5. 14.. Great skill in Conjuration must needs be had, else the world could never be borne in hand, that Christ is crufied in the flesh, or to the flesh, and quickned in the Spirit 1 Pet. 3. 18., [Page 26] whilst they make it their daily work to set him up according to the flesh. And if the spirituality of his Kingdome appeare in any measure, they seek to demolish and overthrow the same: for indeed otherwise their earthly & carnall Priesthood cannot stand, no more then Dagon can stand before the Arke of God 1 Sam. 5. 2, 3 4.; for Christ were not a Priest, if he were on the earth; or of any earthly consticution: that is, after the Order of Aron Heb. 8. 4.. For all such offer gifts according to the Law, that present unto God that which shall have end, which is accounted by God a carnall Commandment Col. 2. 21. 22. Heb. 7. 16.; For there cannot be a Priesthood Eldership, or any Office in the House of God, held to be more exelent then all the rest of the Saints are also invested into: but it is earthly and carnall: and cannot agree with the Kingdome and Preisthood of Christ. For to maintaine a greater Dignity and place, in one man then in another, in the House of God, is nothing else but the Law of works, and walking according to the carnall Commandment, according to which Christ was never made a Preist Heb. 7. 13 14. 15. 16. 17.: but in being Preist he abolisheth it Heb. 7. 18..
For if Christ had detained any office, or exelencie (what soever) in himself Eph. 1. 23., & not conveyed the same unto, & communicated the same with his brethren, our salvation had beene made void, and overthrown. Eor if Christ detain in himself, any excelencie or Office, in which the Saints Communicate not with him; then must he of necessity detain all, and they communicate in none, else he cannot be the Son of God, and so no Saviour of the world. For where any part of his office or exelencie is found, there is all, or else he were not God; nor could he be indeviduall, if any part of his excelencie were communicated and not the whole Iames 1. 5. 17. Iohn 1. 16.. Therefore to officiate men in the House of God, in such places as others of their professed brethren, whom they account off as of Saints, are not capable of together with them; is earthly and carnall, seting up the Leviticall Preisthood of the Law, and not that of our Melchisedeck, and cannot stand with, but utterly overthrows the Preisthood and Kingdome of Jesus Christ. For he hath obtained a more exelent Ministry, in as much as he is the Mediatour [Page 27] of a better Testament Heb. 7. 21, 22, 23, 24. Heb. 8. 6, And in that Testament or Covenant: do the Saints Minister communicating with their Head in that grace, having fellowship with him in his office of Mediatourship as well as in any other grace, & may aswel be called Mediatours in him. As Moses was said to be a Mediatour Gal. 3. 19., or as Ioshua, and the Judges of Israel were called Saviours Neb. 7. 27. Heb. 4. 8. Oba. 21. ver., if we do not Idolize the word, which is the very ground of all Idoletry in the world; even as it is in the Name Jesus to bow at it, as yeelding more respect unto that, then to an other title given unto him Phil. 2. 10.. So it is in this, and other expressions of the word of God; For to Mediate is to come between, or to be an umpeere, or an arbitrator for so much the word imports. That is, to Judge indifferently, & without partiallity of the things of two, & so as to bring them to be one. For a Mediatour is not a Mediatour of one, but God is one; Gal. 3. 20. that is, to Judge rightly of the things of God, and of the things of man; truly knowing and pertaking of the mind of the one, and of the other, which the men of this world count blasphemy; that the Saints should communicate in such an office. Although it be true, that without participation and communication herein, No prayer can be made unto God, that can be fruitfull unto us, or acceptable unto him Rom. 8. 26. 22.; Yet doth it blaspeme, strick, or pierce, thorough their way of Mediatourship; who judge of all things according to the flesh, that is according to the will, and naturall understanding of a man, that perceives not the things of God 1 Cor. 2. 14.. And so indeed their carnall Testament, is confirmed unto them by the death of the Testatour Heb. 9. 6. 17.; For they seting up Christ according to the flesh, do thereby put him to death in the Spirit; And so are killers and Crucifiers of the Lord of glory unto themselves, puting him to an open shame Heb. 6. 6., in the whole conrse of their Ministry. Without which, they cannot uphold their places, and offices, unlesse they maintain the first borne, in Cain, Esau, and in Egypt; namely the most exelent things that nature can bring forth, preferring them before that vertue, and power of the Son of God Exo. 7. 11. So that even as their Fathers did, so do they unto this day Act. 7. 51.. But out Mediatour gives man his proper right and due, who is weak, base, and infirme in all things; in the [Page 28] matters of God, Yea concludes him in his best estate to be altogether vanity, or emptinesse Psal. 39. 5.; and gives God his due also who is ever Honourable, Wise, Powerfull, and full of goodnesse and truth Exod. 34. 6.. So that wherever he appears, there is glory in the highest Luk. 2. 14., and fulnesse unto perfection Luk. 1. 53.; yea so, as when he appeares in the greatest weaknesse and infirmity of the flesh, in this way of Christ, he is stronger then man; that is, then all the power and policie in the world 1 Cor. 1. 25.. And hence it is, that the Subjects of this Kingdome, or people assembled together with this our Priest, are so described and set forth unto us. verse 3.
Thy people shall be willing in the day of thy power. K
The Hebrew word Nadaboth heare used, translated willing is an elegant phrase; cloathed, or adorned: with variety of excellencies, signifying willing oblations, or free-will offerings; and it is a word plurall, as if he should say wills, or volentatinesses, or liberalities, and it hath the signification of princely. or nobility, as if he should call them bountious princes, or Kings, in their Ministery, and office, in the Priesthood, or offering of their oblations to God, who are ever nobly consecrated, or have their hands filled (as the word consecrate signifies) to minister most bountifully, liberally and freely in the house of God 1 Chron. 29. 20. 21.: not moved, or constrained by any extrinsicall thing whatsever; no more then a fountain is moved by any thing out of it selfe, to send forth its streames; its own fulnesse being sufficient for that purpose Psal. 36. 8. 9.: nor can they be vilified in any part of their office, or operations; this princely power and authority being none of theirs, but the Lords, who cannot admit of any vilification, or diminution of it, at all; no more then of himselfe, or of his own power and glory; by any power or pollicy whatsoever Psal. 68. 26. such is the dignity, and soveraignty of every person or subsistance in this royall Priesthood and peculiar people Mal. 3. 6. now the time when they are made manifest and to appeare, ( is) in the day of thy power, or in the day of thy Army, or in the day of thy greate Army; as the word will beare without any straining of it at all.
That is, when all these Kingly warriers, or priestly willing [Page 29] offerers; are summoned, ordered, composed, and united together, in one point of time, as in a day; for a thousand yeares, with the Lord, are as one day, and one day as a thousand yeeres, according to his reckoning and account 1 Pet. 2. 9. and if wee account not as hee doth; wee cannot be Secretaries, nor recorders in the house of the Lord 2 Pet. 3. 8.: So then, when all power and glory, consisting in place, person, office or excellency whatsoever, that hath been, are, or ever shall; are summoned together, & united in one subsistance, or being (as in one day) then doth the power of this princely Army make it selfe Namanifest, as in a day of muster (as the word implies) a whole tion is brought into one body, so as every perticular one hath the power, glory, charge, & courage of the whole; & the whole, hath the power, glory, charge, and courage of every particular x: so out of that vnity that is in Christ, is brought forth all, and al manner of vertues, & excellencies whatsoever, that have been, are or ever shalbe distributed unto, or consisting in the whole Kingdome, and that equally unto all, and in every particular member thereof alike, without any respect of persons at all Isa. 36. 3. in way of any addition, or diminution, preferring one before another, or debasing of any one, as lower then another Isa. 66. 8.; so that the whole glory; and grace takes in every particular; and every particular takes in the whole Acts 10. 34. Iam. 2. 8. 9.: otherwise it cannot be the grace and glory of God, but onely a devised grace and glory, evented by the creature, which shall come to nought Iam. 2. 1, 2, 3, 4. for in this holy Army, that which is the power and glory of one, is the power and glory of all; and that which is the glory and power of all, is the glory and power of every one in particular; for in the Kingdome of God, the multiplication of it can no wayes detract or take away from that one out of whom it growes; nor can the abridgment of it, or bringing of it into one particular: suffer, or admit, of the least diminution or depravation, of the power and glory exercised in the whole, from any particular, member of it; for in the Kingdome of God, as one day is as a thousand yeares, and a thousand yeares as one day Iohn 17. 21, 22, 23. 1 Iohn 4. 17.; even so, one Esa. 4. 6. 7. 1 Pet. 1. 24. 2 Pet. 3. 8. Esa. 6. 22. and 66. 8. individual subsistance, is as a multiplyed Nation, or Kingdom; [Page 30] yea, a compleat world Isa. 60. 22. & 16. 18. and a compleat world of Believers, glory, or grace, is as one individuall subsistance; in which respect it surpasseth in glory all other Kingdomes, or pollecies that are, or ever shall bee, in this momentany, brittle, and fading world; therefore Solomon himselfe sent ships to other Nations to fetch Gould, Silver, Ivory, Apes, and Peacokes; which his own Land afforded not 1 Iohn. 4. 14. Heb. 2. 5.. Yea the Lord himselfe will have preheminence in point of Kingdome, doe the men of the world what they can 1 Kin. 10. 22. 2 Cor. 6. 21.: For if this spirituall muster, or day of that powerful Army, be faithfully brought forth; the world with all its fortrests, Battlements, and blockt up condition; like unto that City of Jerico, to hold out the holy one of Israel yet shall it not be able to stand before him Psal. 2. 1, 2, 3, 4, 5, 6. therefore their manner of assembling is noted to be;
In the comly honour of the Sanctuary, K or beuties of holinesse, or beuties of holynesses, as the word will beare.
Wherein he declares (by an holy alusion, unto those beutifull and honourable garments, which the Priest put on, when he entred into the holy place) that every one in this assembly, is adorned with those royall ornaments, wherewith the Sonne of God himselfe, was beautified and adorned, when he entered into that holy place Josh. 6. the whole ch. even Heaven it selfe Heb. 6. 19. 20.; into those things which are within the vaile; taking our nature into the bosome of the Father, even as Lazarus was carried into the bosome of our Father Abraham Heb. 9. 42. So that what ever Christ was furnished with, when he entred into the holynesse of holinesses, as the word is Luk. 16. 22. 23.; through our nature, or the vaile of his flesh Heb. 10. 20., which is the very way of that wonderfull multiplication, L of that, one, onely and intire holinesse, that is in God, for he is one Dew. 6. 4.; and yet doth as truly multiply and make himselfe many in us; though he be one, as we are vnited, and made one in him, though we in our selves be many 1 Cor. 10. 16. 17. Joh. 17. 11. 21.; so that with the very same things wherewithall himselfe is adorned, are the people of this assembly, every one in particular, furnished and adorned with all in like manner Joh. 1. 16. Joh. 17. 22. Rom. 8. 11 For Iohn, and Christ, are forerunners, and as Iohn is his forerunner, on the Earth, declaring what entertainment, [Page 31] Christ hath ever in the world 1 Joh. 15. 18 9. 23. 24. 25; which is epitomized in that act of Herods taking off his head Psal. 22. 11. to 18. Mat. 14 8. 9, 10, 11.; and that for denying of Herod, liberty to satisfy himselfe in the workes of the flesh, though Herod pretends faithfulnesse to himselfe, and others in so doing; being in Covenant, yea, under oath with it, as the world ever is unto its own waies Isay. 28. 15.; even so, as it is with Iohn, in shewing what entertainment Christ hath with the men of this world, so is Christ our forerunner, declaring what entertainment we have with the Father in his Kingdome Heb. 4. 14.; which is also summed up, and epitomized in the cariage of the Father unto him, in that he hath stated and plased him at his right hand, commiting his whole power, authority, and glory anto him Mat. 26. 64. Mat 18. 18.; such are the honourable ornaments of holinesse wherewith every one of this Assembly, or Army, are adorned and blessed with all Rev. 2. 26. 27. 28. Rev. 19. 11. 14.; in this way of the Kingdome and Priesthood of Christ, therefore the natvre of their offerings and oblations, are set forth and described in the next words;
Verse 3. Of the womb of the early morning, in thee the dew of thy youth, M or of thy youngling, as the word will beare.
The word used here (translated womb) is a relative phrase, and therefore cannot be looked upon, or understood, but with respect unto seed, no more then we can nominate or know, any husk, or hull of corne, or of any seed, without having respect unto the grain, or seed, that is naturally contained in it; therefore the barren, or the miscarrying womb, is said to be accursed Hos. 9. 14.; because it is the disstruction of seed, which is taken for granted to be communicated with it, by early morning is ment that spring of day, that is from on high Lu. 1. 78.; and is of the same rise, alike rare; and of none other antiquitie then that morning and early dayes which is specified by the Lord himselfe, for the convincing of all flesh for assuming unto it selfe, any ability, to be an assistant unto him, in any of his works Ioh. 38. 7.; which by the scope and circomstances of the place, must be ment the morning of eternity, compare therewith ver. the 4. for explication hereof.
The youth or the youngling here spoken of, is that momentany, fraile, and brittle estate of mans naturall condition, [Page 32] for all flesh is grasse Esa. 40. 6., and the word was made flesh Iohn 1. 14.; and this fleeting condition of mankind, never received being but in this womb of eternity; for the word of eternity, in giving man his forme, assumed the nature, and in assuming, the nature it gives man his forme, so that man in that way of Christ, hath no being but in the word of God; for if the humane nature of the Sonne of God, had at any time subsisted out of the divine, it had ever been so, for our Lord changeth not Mal. 3. 6.; nay, if our nature should subsist, out of the word, Christ then should have two beings; and then he could not be a Saviour; for God cannot give his glory to another Esa. 42. 8.: therefore all that communicate therein, or participate thereof, must become one with him, in that glorious way of unit in Christ, otherwise it descendeth not upon them Iohn 16 13, 14, 15.; for the grace of God can no more descend upon any, that are not of the faith of Christ (or of this subsistance as the Apostle interprets faith to be, the hupostasis, or subsistance Heb. 11. 1.) then the sins of a wicked man, can be transferred or turned over unto God, whil'st the man himselfe is not in unity with him; or the hand, or any part of the body can be light, without unity with the eye Mat. 22. 23.. Nay, man in his first creation, was not, but as he was made and sprung up, out of this womb of eternity; for he was made in the Image of God Gen. 1. 26. 27.: and there is no Image of God, but onely the wisdom of God in that way of Christ; for he is the expresse Image of his subsistance Col. 1. 15. 2 Cor. 4. 4. Heb. 1. 3.: Therefore the yongling,, youth or momentany nature of man, (as fraile and fruitlesse, as the dust) Gen. 2. 7. and 3. 19.; cannot be found to have a being, but of, or in, the womb of this early morning; hence it is that the wrath of God kindleth it selfe upon wicked men; burning down to the nethermost hell, for this their naturall condition, being made alive unto God, in that first act of their Creation as they were made in that Image, and righteousnesse of God, which is found no where else but in the Sonne of God, Jesus Christ Heb. 1. 3.; is an occasion of their horrour and vexation for ever, when they see themselves fallen so infinite short of it, and have made themselves so contrary and opposite unto it Rom. 8. 6, 7, 8. Esa. 55. 7, 8, 9.: Even as the joy, and salvation of the godly springeth up, Ephes. 2. 1. and ariseth, out of this, that naturally [Page 33] they are dead in sinnes and trespasses Eph. 2. 1. For if it were not for our sinnes and trespasses, the Sonne of God had never dyed 1 Tim. 1 15. Matth. 9. 13.: And if it were not for that righteousnes and life that is in the Sonne of God, the sonne of Earth, or Adam, had never made such a forfeiture, and brought forth such a death upon himself and his posterity Isai. 24. 5, 6. Iohn 15, 24, 24..
The womb of the early morning then, and the youth, or youngling, are one, time and eternity, mortallity and immortallity, that which is momentany, and that which endureth fo ever 1 Cor. 15. 43, 44. Ioh. 1. 1, 2., are become one individuall subsistance in Christ, so that without both the one and the other, the Sonne of God is not Isai. 9. 6, 7. Luke 1. 31, 32, 33.: Therefore hee that can behold his own infirmities and frailties, and yet not perceive how the Sonne of God ( that knowes no infirmity) takes his Being from them unto his humiliation and death Isai. 53. 4, 5, 6, 7. 2 Cor. 4. 10. 1 Pet. 3. 18. that man can never behold the grace, & righteousnesse of God (who of himselfe knowes no grace nor righteousnesse) to see how the sonne of sorry man, who is nothing but infirmity and frailty, takes his Being from that grace and righteousnesse that is in God, unto justification and life 1 Cor. 5. [...] 21.: Such men therefore that cannot rejoyce in infirmities and tribulations, they never knew the meaning of the righteousnesse of God through Faith in Christ 2 Cor. 12. 8, 9, 10.: But shall weep and howle when ever it appeares Rev. 1. 7. Ioel 2. 1, 2, 3, 4, 5, 6.. For he that cannot give glory to the humiliation of Christ, he can never give glory to his exaltation. For the two Cherubims at each end of the Mercy-seat, are alike beautifull and glorious, as is noted above. This Womb and Youngling therefore, are never divided; for their separation is their uniting together. For the fall or defection of man must be accounted according to the dignity of the person, or subsistance of him that fell Gen. 1. 26. 27. Luke 3. 38.. For as the death of Christ, was of an infinite extent, because it was the death of him that was the Sonne of God Acts 20. 28. Heb. 6. 6. 1 Cor. 2. 8., though his humane nature was finite and momentany (in it self,) is, and ever shall be, for nothing is infinite in it selfe but God alone 1 Tim. 1. 17.. So he that fell, was made in the image of God Psal. 8. 6, 7, 8.; which image cannot be finite, but infinite: therefore the person or subsistance falling, being in the dignity of Gods Image, his fall must needs be of an infinite [Page 34] extent, though his soule and body was but a finite creature, as the soule and body of Christ was Psal. 39. 4, 5. Psal. 22. 6.. Mans fall therefore being of an infinite nature and extent, it unites him to God: for there is but one Infinite: Therfore God & Man are thereby become one Ephes. 2. 10. to 22.: So that the neerest unity is wrought through the greatest distance and separation that ever was Isai. 43. 5, 6, 7.. Such is the way of Faith in that mystery of God by Jesus Christ 1 Tim 3. 6., that if it be declared according to the verity of it, there appeares an utter impossibility in the judgement of man, that any should be destroyed. but with God and according to his judgement it is possible Mat. 19. 25, 26.. And therefore hath he found out a way also, that the greatest distance and separation ariseth out of, and is wrought through the neerest unity that ever was Isai. 14. 10., and that is, that Mystery Babel or the mystery of iniquity Rev. 17. 5. 2 Thess. 2. 7.; which if it be rightly opened, according to the nature thereof, there appeares an utter impossibility in the judgement of man also, that any should be saved; but with God, and according to his judgement, it is possible Mat. 19. 25, 26.: And therefore out of the greatest distance and separation, the unity ariseth: For the early Morning of eternity, and the Youngling of a moment of time, are at an utter distance in nature: And from the unity of these two, all the Oblations and Offerings of these bountious Princes, (exercised in this Priesthood, or Kingdome) doe arise 1 Cor. 3. 10. 11. and appeare in number, and for refreshment, even as the dew in the morning upon the grasse; for these two are like the Manna and the Quails; the Quails come in the evening, or between the two evenings (as the word is Exod. 16 12.: the flesh appeares in the end of a two-fold day; for there is a day of glory, and a day of shame, ending in the flesh of Christ. For there is the glory of man, which is as the flower of the field Isai. 40, 6, 7., and the shame of the Sonne of God, in taking that upon him, which is such a deformity, That his visage is marred more then any man, and his form more then the sonnes of men Isai. 52. 14. Isai 53. 3.. These two are both ended, (even as the Evening ends the day, by vertue of that Day-spring that visites our nature from on high Luk. 1. 78, and the rising of that Sonne of righteousnesse with health in his wings Mal. 4. 2., which affordeth a morning [Page 35] unto us, that discovers that heavenly Manna, even the bread of life, whereof if a man eat, hee shall never dye Joh. 6. 50. And as the evening and the morning afforded sufficient food for Israel in the wildernesse: so doth this early morning, and youth, or youngling, afford sufficient store, and plenty of oblations and offerings to all such as are of this Royall Priesthood and Kingdome, that as most free, bountious and liberall Princes, they may offer abundantly before the Lord, even as Israel of old hath done 1 Chron. 29. 21.. For their Royall conscration affords fulnesse of their hands for ever Ezek. 10. 2.: Therefore their offerings are compared unto the Dew, for the abundance and plenty of them Deut. 32. 2. & 33. 13.. For according to the store-house of mans frailties, and infirmities, and the treasury of Gods grace and excellencies, so are their oblations and free-will off rings multiplied Eph 6. 18, Rev. 5.—8., which are here compared to the multiplicitie of the drops of dew upon the grasse in the early morning, which the men of the world going forth according to mans day, or judgement 1 Cor. 4 3, or rather in the night of their own understandings Eph. 4. 18,, they cannot discerne nor perceive the abundance therof. And if the Sun of righteousnes arise unto them, through the publication of the Gospel by others, the clearer it shineth, and the more effectually it puts forth its heat, the more is this heavenly Dew, or Manna exhausted and drawn up out of their reach and view. For seeing they have not learned how to rise, come forth, and fill their hands in the first looking forth and aspect of the Sunne, they cannot partake in this Manna or in these holy offerings, and free Oblations, but all vanisheth out of their sight: For hee that goeth not out of his Tent to gather, with the Sun appearing is, his Tabernacle Exod. 16. 21. Psal. 19. 4 5, 6., be cannot participate in these offering; either he must be with the first, or not at all, in the things of this kingdom. If there be a Sonship before that by which he becomes & is made a Son, he cānot receive a childhood in this house, nor be kinded or aly'd unto God Rom. 8 6 17.. If there be a righteousnesse before that whereby he is made righteous, it is not the righteousnesse of God by faith in Christ Jesus, he is yet in his sin 2 Cor. 5. 21..
If there be a Spirit before that by which he is illuminated, it [Page 36] is not the Spirit of God, received by the hearing of faith Gal. 3. 2.; but a spirit of delusion, arising from the works of the Law; if there be a Church to be found before that whereof we acknowledge our selves to be members, it is not the Church of Christ, nor the Assembly of the Sons of the living God; But the Synagogue of Sathan, and the Congregating of that Sonne of perdition, to plot and contrive how to strengthen himselfe against the Sonne of God Psa. 2. 1, 2. 3, Rev. 20. 7, 8, 9. Ier. 5. 7.; Making melody unto themselves from the workes of their own hands Hab. 1. 15. 16. Iob 31. 26, 27, 28., Triumphing and dancing about a Calfe of their owne device and framing Exo. 32. 3, 4, 5, 6. 1 Cor. 10. 7.. For the Starrs of the Morning, that sing together in that one, and alone bright Morning Starr Jesus Christ, and those Sonnes of God that shout for joy, at the laying of that first Corner Stone of this new Creation or Building, are not onely of the Off-spring, but of that roote of David also: who takes his being from the Womb of this early Morning. So as eternity becomes time in us, and time in us becomes eternity in him Rev. 22. 16. Iob. 36. 4, 5, 6, 7. Zack. 4. 7.: Therefore it is that the Poole of Bethesda, or house of efusion & heavenly washing Iohn 5. 1, 7. never puts forth vertue, but only upon him that steppeth first in when the waters are moved; So that, if ever God open our eyes, through the Revelation of Iesus Christ we shall see ourselves first in that Poole of heavenly washing, or effusion of his grace through his beloved Son, the first in Church fellowship and Communion, through that Unity we have in our Head Ephes. 4. 15, 16.. The first in espousall, through that mutuall Contract that is in Christ; for we are betrothed in that Righteousnesse that hath the same glory in respect of beginning, that it hath in respect of ending. For as impossible as it is, for it to have an end, alike impossibility there is, that ever it should have beginning Hosea 2. 19, 20.: And that man that cannot acknowledge himself to be eternized through that spirit, that is in Christ Iesus proceeding from the Father Ephes. 12. 18, 19, 20. 21, 22., he can never acknowledge the Son of God to be made momentany and subj [...]ct unto death, in time, through that flesh assumed in the womb of the Uirgin 1 Cor. 12. 12, 13. Iohn 1. 14.. For such as the death of the Son of God is, such is the true life of a Christian, or of the Sonne of man; they hold correspondencie in [Page 37] in all Points, in way of antithesis, or diameter-wise 1 Pet. 3. 18., to deny the one therefore, is to deny the other in the true intent and meaning thereof, and in this point the hippocrites of our dayes, in their preaching and professing, doe nothing else but take up Armes, and all their Religion is but a continued Act of striving against their maker Esa. 45 9.. If the death of Christ Jesus therefore have an end, the life and state of a Christian is come to nought, and vanisheth. Woe unto the World then, for their falsifying of this point; For the dew of this early Morning, and of this Youth or Youngling is such, that if it should not descend, and that continually, it could never ascend, or be exhausted and drawne up into heaven, by that Sun of righteousnesse perpetually; and if it should be exhausted and drawn up onely, it could never descend nor fall upon the things below Ephes. 4. 9, 10.; But joyntly in the one and in the other, the earth is made abundantly fruitfull, and serviceable in all the store and plentious varieties thereof: Devt. 11, 14, 15. and the Heavens become glorious, and full of Dominion and Lordship in all their severall aspects, and opperations, thereupon Hosea 2. 21. 22 Psa. 19. 1, to 6.. Yea, who ever he be that can find a Priesthood, receiving power and taking its Dominion before that, by vertue of which, he himself ministers in the things of God; that party so officiated, is no Minister of the most high God, in the holy things of God, and House of the Lord Heb. 7, 16, 17.: but a Priest of Baal exercised in an Idoles Temple, for unto him the people bow, and not unto Christ Rom. 11. 4.; For that Congregation cannot be orderly in their owne estimation, unlesse they give honour unto him, or unto them so officiated Iohn. 5. 44., that can neither uphold nor continue their Office, nor their owne lives to minister therein Heb. 7. 23.; nor is the comfort and salvation of all those that depend upon them, of any more stabilitie, or certainty Psa 97. 7. Psa. 110. 4, 5. 6, 7, 8.. Therefore it is, that our high Priest onely is consecrated by an Oath Heb. 7. 28.; & all other are after, or according to the Law of works, signified and taught, in opposing the Priesthood of Aaron unto the Priesthood of Christ Heb. 7. 6.; By which Law of works salvation cannot be. And hence it is that our Prophet saith, ver. 4.
The Lord hath sworn and will not repent, thou art a Priest for ever after the Order of MELCHISEDEC.
Wherein observe for Order sake,
First, 1 the manner of Confirmation, it is by Oath, the Lord hath sworne.
Secondly, 2 the unchangeable state and course of it, in these words, and will not repent.
Thirdly, 3 the disposition and Order of it, that is, in these words, after the Order of Melchised [...]c
Fourthly, 4 the continuation or duration of it, in these words. thou art a Priest for ever.
For the first, two things are to be observed in the Oath of God; N first, because God cannot sweare by a greater he swears by Himself, for men verrily sweare by the greater Heb. 6. 13 16.; Therefore God must of necessity sweate by Himselfe Esa. 49. 18., because there is nto a greater; The Lord hath sworne. That is by Himselfe, that is to say, that he is not, nor will be God, but with respect unto this Priesthood; if his being cannot faile, no more can the Priesthood faile, for he cannot be the Father of all, nor the Father of glory, but with respect unto a Son, nor can the Son be a Saviour but with respect unto his death Eph. 4. 6., nor can it be the death of the Son of God but with respect unto this Priesthood; For it being of an infinite and an eternall value, cannot find place in the Leviticall Priesthood that vanisheth and passeth away 1 Ioh, 1. 7. Rom. 5. 10. Heb. 2. 9, to, 15. 16, 17. For a Lamb slaine from the Beginning (in Sacrifice,) Heb. 7. 15, 16, 17. and a Priest or Sacrificer, raised up, and obtained in time, can never comply and agree together in the Temple of God; no not if all the hands in the world were laid upon him in his ordination, or a thousand Rivers of Oyle brought in for his Vnction Rev. 13. 8.; For the same antiquitie that is in the Sacrifice, must also be in the Priest the Sacrificer: else it cannot be an acceptable worke before the Lord Mica 6. 7. So that all those that ordain a temporary Priest, they also depend upon temporary Services, and Sacrifices, and as certainely as the Priest failes in his Office by death; so shall the Sacrifice loose its vertue, when they come to stand [Page 39] in most need of it Prov. 1. 26. 27, 28 29, 30.. Our High Priest therefore, and Sacrifice are of the same dignity and of like time, for he is not a Priest, but with respect unto such a Sacrifice; nor is it a Sacrifice, but with respect to such a Priest or Sacrificer, which do joyntly make and give being to this Priesthood, which can in no case be; but with respect unto the Sonne of God; nor can the Sonne of God have being, but with respect unto this Priesthood.
Therefore it is, Heb. 7. 21. that the Lord hath sworne by himselfe, for if he bee, then it is also, and ever shall bee Iohn 17. Iohn 14. so that whatsoever is in this ministration, springeth from the Sonne of God, who is not but with respect unto the Father, neither is the Father but with respect unto the Sonne Psal. 81. 5., and upon this Base standeth the whole administration of the Gospel, so that if any thing be propounded, in the House of God, that can have its being, without God in Christ, it is not of this Priesthood, nor can it standwith the administration of this oath in any thing whatsoever we come before God for acceptation in: & if we propose any thing in God, that hath being without respect unto the office of this Priesthood, it is not the realaction of him, that administred this oath, in that way of salvation by Jesus Christ, but the immaginations and notions of the Heathenish Nations, whom the holy Isralite knowes not Mica 6. 7. 1 Kings 18. 26., so that whatsoever is propounded unto us in point of divine worship, if God in Christ can have his being without it, it is an earthly, and carnall Priesthood, & not an holy administration; but of an earthly & carnall Priesthood; and sensuall Sacrifice, be it offered with never so great decencie, and zeale in the eyes of the Sonnes of men Ephes. 2. 12., If therefore you propound a Church in the way of the Gospel, that the constitution, and being thereof is such, and at such time, that God can have his being in Christ without it, that Church in its constitution and being, is without God in the world 1 Cor. 11. 24. 25. if you propound water to wash in, in the Church, that God may have his being in Christ without such washing, that water in its use in so doing is without God in the world.
[Page 40] If you will have Bread and wine in the Church, as holy signes, and Seales. of the body and blood of Christ, that God can have his being in Christ without any such body and blood, those signes and seales so used are without God in their use and service Esa. 5 8. 5, 6, 7., if you will conclude a fast to be a holy thing, without which abstinance, God can have his being in Christ, that fast so held is kept without the true knowledge of God in the world Ephes. 2. 11. 12., and if you conclude a Sabboth to be such, in the truth and extent of it, as God may have his being in Christ without any such rest, that Sabboth is silibrated with out God in the world Heb. 4. 3. to 12.; and is not the rest of God Col. 16. to 23., but is, together with the rest of these things, and such like, a meer deluding, and deceiving of the Sonnes of men, by meates, and drinkes; new moones, Sabboths, and holy dayes; being vainly puft up with a fleshly minde, which all vanish in their use: but the body is Christ Heb. 6. 17..
The second thing considerable in an oath, is that which our Apostle notes Heb. 7. 16., where it is said, that God interposeth himselfe by an oath, the Lords swearing therefore, which gives being unto this priestly office, is, the interposition of himself betwixt it, (viz. this Priestly Office) & any, or all things, whatsoever, that may come out, or rise up to oppose it, make a nullitie of it, or take away the glory, effect and operation of it Heb. 7. 21.; so that what ever stands in contention against it, must first make an assault upon the Lord, and also overcome the Almighty, before it can enter the lists, in the ruine and overthrow of it Heb. 2. 10.: againe he enterposeth this office betwixt him, and his own being, for he takes not his being as a Saviour, in the way of his Sonne Jesus Christ, but through this Priestly Office Rom. 11. 15., for he lives not but through death Heb. 7. 24. 25.; therefore the Lord himselfe is not maintained nor stood for in the world, further then this Priestly Office and dignity is testified and witnessed unto by us 1 Sam. 8. 6, 7, & 10. 19., so farre therefore as the Office place, dignity, and glory of man, is an acceptable thing unto us in the House of God, so farre is the Lord himselfe rejected and villified by us Iudg. 6. 30, 31, 32., and the House of Baall maintained, and set up i; for he is not that annointed, [Page 41] but through this Office which consumeth, and burneth up all the glory of the creature, that the glory of the Creator may appeare, to be that onely acceptable thing for ever Isa. 60. 1.; Which is of that extent, that it filleth all things, yea it is all in all. Ephes. 1. 23. 1 Cor. 15. 28. So that he that assumeth a place or dignity in the Church above or before others, or any of his brethren, he is so far from exalting, that he vilifies and disgraceth this Priestly Office Jam. 2. 9., and in so doing he doth it to the Lord himself 1 Sam. 8. 7., who is not in any account or esteeme with us, but in and through it Heb. 7. 1. 2.; For he hath interposed it betwixt himself, and his own being in Christ; So that all that are beloved of him, and washed from their sins in his blood, they are made Kings, and Priests Rev. 1. 5. 6.. Whosoever therefore excludes any of the Saints from Rule, and Priesthood in the House of God, they doe in like manner exclude them from the love of God; and from the washing away of sin by the blood of Christ Rev. 5. 9. 10.; Yea, they deny them to have part in that first Resurrection, or any freedom from the power of that second death Rev. 20. 6.. So that in seting up men, and ordaining Officers to make themselves glorious, they thrust down themselves into the nethermost hell; Goeing on as a foole to the stocks Pro. 7. 22. glorying in their own shame, minding earthly things Phil. 3. 19.. But through this Oath, or interposission: wherein it is impossible that God should lye; we have strong consolation, and that by two imutable things Heb. 6. 18.; That is, the Sonne of God is become man, The word was made flesh Iohn 1. 14.; Yea a man of sorrowes and acquainted with infirmitie Isa. 50. 33.; And in this God cannot lye, counterfeit, or desemble a thing that is not really so; as the word imports (to counterfit writing) So that the realitie of all the impressions, of mans naturall infirmity, were upon him who is the Son of God, and these being the frailties and infirmities of the Son of God, they must of necessity be immutable and unchangeable; even as the vertue of his death and suffering is. For in him is not a shaddow of change Iam. 1. 17. Mal. 3. 6., and in him is mans nature which is the same, whereever, or upon whomsoever, it is found simply considered in itself Eph. 2. 3. John 5. 17. 20. 36.: And this fraile and weake nature, is also made and become the Son of God; and hath upon it the true nature and properties of God, by vertue of its unity with him in Christ Iohn 4 7, 8, 9, 10.. [Page 34] And in this also God cannot lye, desemble or counterfeit a thing that is not really so; and therefore there is in it, all that power, glory, vertue and excellency that is in the Lord himself Col. 2. 2, 3. 9.; This also must of necessity be immutable and unchangeable: So that the Sonne of God is become weake, and fraile; yea dead to the counsel and devices of mans naturall heart for ever,; Gen. 6. 6. So also the Son of man is become strong and potent, yea alive unto God in the wisdome and Counsells of his Law and Spirit for ever Gal. 2. 19. 20. Rom. 8. 2. 11..
The Consolation therefore of a Christian ariseth onely from this Oath of interposition, for God hath interposed this frailty, and infirmity of man, betwixt himselfe and his owne being in Christ; For he is not Jesus the Sonne of God, but through death; For by his death he saves. So that all the Wisdome, Power, and Goodnesse of God, is onely made manifest and exerciseth it selfe through mans weaknesse and infirmity Heb. 2 14, and otherwise it hath not the use, exercise and injoyment of it self, no more then the Father injoyes himself without his beloved Sonne 2 Cor. 11. 9. 10..
Secondly, God hath interposed himselfe betwixt sorry and weake man, and all those frailties and imperfections that naturally we are subjected unto. So that no misery can come unto us in point of salvation, and our comfort and Faith in God, but it first encounters with God himself, before it can take hold of him that is in Christ; And what impossibility there is, to overcome and vanquish the Sonne of God the Almighty, yea God blessed for ever Pro. 8. 21, to 31.; the same impossibility there is, that a Christian should be vanquished or overcome; of such security and safety, is this Oath of interposition, in the ordination of our Kingly Priest; For as the frailties and infirmities of man, through that wonderfull and unspeakable Wisdome of God in Christ, serve for no other end, nor are of other use but to give Being, unto the humiliation and descension of the Sonne of God in us Rom. 9. 5. Psalm 119. 122., so also his power and dignity, is of no other use in this salvation and Priesthood, but to give Being unto the Resurrection, and Assention of the Son of man in him Rom. 8. 3. 4.. Ioh. 3. 13. Ephes. 4. 8. 10. [Page 35] for Christ can neither descend, nor ascend, as hee is simply God; any possibility of that, in either respect, may not bee admitted, in any case: For, as he is God, he can neither be lower, nor higher, then God; for so he is not; Nor can he be subject to motion, mutation, or change, Mal. 3. 6.. But his humiliation, is a motion, or change, from height to depth, Ephes. 4. 8, 9.. From blessednesse, to a curse in the abstract. Gal. 3. 13., And so God becomes low in us, or in our nature, Ephes. 2. 8., His resurrection, or ascension, is a change or motion, also, from the depths into the heights, from being a curs, to become the blessed, yea, the Son of the living God, Ephes. 2. 9, 10. Luke 1. 35., And so we, or our nature. is exalted or lifted up, in the power and dignity of the Word of God, which made all things in the beginning, and without it is nothing made Iohn 1. 1, 2, 3.. Indeed nothing in this Kingdome & Priesthood takes its true forme, or retaines its being aright, but only as it hath its rise, forme, vertue, operation, and glory, in this unity, and communication of, and between God and Man, in the way of Jesus Christ Iohn 1. 4, 5. Psalm. 139. 15, 16.. Therefore, in him only doe all things consist, Col. 1. 17. Col. 1. 16 20. are reconciled, harmonized, and become one, and that one is become all thingsr. So that without faith in him, wee have not the forme and substance of things, but a meere Shadow, and rude heape in whatsoever concernes the glory, and being of this Kingdome and Priesthood Heb. 11. 1 [...].. So that the Word of God that gives forme to all things in this Kingdome, is but a riddle unto us, (if we be unbeleevers) in whatsoever it expresseth Mat. 13. 34, 35., So also the work of God, receiving forme and being by it in Christ, is also an uncomely, darke, doubtfull and dangerous thing, in the esteeme and value of the men of this world, that are ignorant of Christ Act. 5. 11, 12, 13. Mat. 41. 26. Mat. 27. 54. Let us remember then, that strong consolation stands in those two Immutable things, which not being seen, and kept intire, and distinct, we wander, and are unstable, as a Wave of the Sea, tossed too and fro, with every winde of doctrine, or operation in the world, Iam. 1. 6, 7, 8.. For, the Son of God cannot become one of no reputation, but in our nature Phil. 2. 6, 7,, that is, (as the word signifies) vaine, empty, nothing; he cannot be debased and annihilated [Page 44] but in us, nor can our nature be dignified, filled with ability to do all things, but in the Word of God Phil. 4. 12. 13., the nature of Man is Immutable, in that it is ever debased, and humbled in the power and glory of the Word of God: the Word of God is Immutable, in that it is for ever exalted in the weaknesse and infirmity of Man, Cor. 12. 9. 10., So that without the weaknesse and infirmity of man, the Word of God is not, that being the humiliation of Jesus Christ, and without the power and authority of God, the nature of man is not; that being the lifting up, and exaltation of the same Lord Jesus Christ, ignorance therefore of this Oath of interposition, standing in these two immutable things, wherein it is impossible for God to lye, is the grand discouragement, and discomfort of all the world.
For it consists of the Kingdome and Priesthood of Jesus Christ, his exaltation and humiliation, his strength, and his weaknesse, his immortality, and his mortality, his life, and his death, his riches, and his poverty, his supereminencie, and his subjection, his eternity, and being in time, his wisedome and his foolishnesse, 1 Cor. 1. 25, 26, 27, 28. 1 Cor. 15. 42, 43, 44., all which being skilfully couched and concluded, in one individuall subsistance, is the joy, peace, and quiet of all that beleeve.
For so the Oath of God is made one, though it consists of two natures, alike immutable, and hath a like power to affiance, and bind over in the conscience of man, as it hath in the Bosome of the Almighty, and can no sooner faile in the one, then in the other; for it is of the same possibility and certainty, for strength to be constant, firme and immoveable in weaknesse, Prov. 8. 30. 31., as weaknesse to be constant, firme, and immoveable in strength Psal. 102. 11. 12., so that the nature of this oath, bindeth each un other perpetually in Christ, who is King of Salem, Prince of Peace, and Priest of the most high God, Heb. 7. 1., in whom we have peace though in the world, we find trouble, Iohn 16. 33., which trouble and tumult of the world, ariseth from this, that they seeke these things, in divers and severall persons, or subsistances, to find the life, glory, and power to appear in that way viz. one to be rich in himselfe but another (not only distinct, but diverse from himselfe) to bee [Page 45] poore, one noble, but another severall, and devided from himselfe ignoble, Jam. 2. 1. to 10., This hath beene the toyle, trouble, and travell of the world from the beginning thereof, 1 Iohn 3. 12., to get rest and peace, but could never gaine it to this day; nor ever shall attain its end herein; but when it lookes for peace, behold trouble, 1 Sam. 17. 28., and when it stands in most need of help, then shall all stayes shrink and start aside, and leave him destitute, as one having lost his God, Ier. 14. 19. Esa. 8. 22., whom hee had cunningly framed, and fashioned unto himselfe, Iudg. 18. 24., being ignorant of this Oath and Covenant of God, by which only the Lord Jesus is made a Minister of holy things, the World having onely the Oath or Covenant of Man upon them, Esa. 44. 10. 11, 12, 13., not the Bond of the Spirit, which is by the hearing of Faith, 1 Iohn 5. 9., but the Spirit of Bondage, which is by the workes of the Law, and therefore ingendreth unto Bondage in all the Conceptions. Formes, and Productions thereof Acts 20. 22. Gal. 3. 2.. But this Oath of interposition, which never interposeth the Curse betwixt God and Man, but only betwixt God, and his being a Saviour in his Sonne, whereby the Curse is devoured, and brought to nought, Rom. 8. 15. Gal. 4. 24. 25., for the curse cannot tarry on the Son of God, no more then Iniquity can stay upon him, Gal. 3. 13., or guile bee found in his mouth, Psal. 5 4., so that Death is swallowed up in victory, Esa. 53. 9., yea, the curse is made a blessing in him, 1 Cor. 15. 54.: So that this Oath, that is according to the Religion and Worship of God, is the Oath of God, and God cannot sweare by a greater then himselfe; therefore his Oath cannot go beyond or above himselfe; that is, cannot have its forme and being out of that subsistance of Jesus Christ: so that as certainly, as he remaines to be himselfe, and abides a God of Truth, so certainly shall this oath be performed, and kept in all ages in his Elect, and chosen in Christ Gal. 3. 13. 14.: But the oath of Man; that is, all swearing, or covenanting according to Psal. 89. 33, 34, 35, 36 37. Esa. 53. 10. the wisedome, art, and skill of the Creature, alwayes interposeth the Curse betwixt God and himselfe, for the naturall and guilty Conscience of a man, ever propounds God unto it selfe, in a way out of, and besides its owne being and subsistance (as at the first, so is it now, Gen. 3. 5.,) which is alwayes [Page 38] out of the way of Jesus Christ, for the humane nature of Christ had never being, or for a moment could subsist, out of the Word of God Mat. 1. 20 Luke 1. 35.. So that a naturall conscience binds it self over unto God, by interposing a Curse betweene God and it selfe, and according to the motions and operations of and in himselfe, lookes for the application, or the abolishion thereof Gen. 20. 8. Rom. 2. 14, 15. Gen. 4. 14.. But the Conscience of a Christian interposeth the Son of God, between it selfe and the Curse, and according to the motion and operation of that Wisedome, Spirit, and power, that is in Christ, translates the Curse unto the Son of God Deut. 21. 23. Gal 3. 13., who takes it away at once, and for ever, Heb. 9. 12., and also translates the blessing or blessednesse, N upon the nature of man, wherein it rests, abides and exerciseth it selfe for ever Gen. 22. 16, 17, 18. 1 Pet. 2. 9.: This Oath of interposition therefore, infallibly bindeth over God unto man; as also, Man over unto God; for God is not, but as he is light, Iam. 1. 17. 1 Iohn 1. 5., and light cannot bee light, but it must be manifest, Ioh. 3. 20, 21. nor can he be made manifest, but in his Son; and the Son is not manifest to bee of God, but by his resurrection from the dead, Rom. 1. 4., for by death he overcame him who had the power of death, Heb. 2. 14., which is a worke of none, but of God alone; for by dying in himselfe to all humane excellencies, the glory and pompe of this present world, Mat. 8. 20 Psal. 22. 6, 7, he lives in himselfe through humane frailtie, unto God in the life and power of the world to come, 1 Cor. 13. 4. 1 Cor. 13. 4., So that by death of the excellencies, and wisdome of the flesh, he slayes the enmity in himselfe, Ephes. 2. 15, 16., which is indeed the spirit of that wicked one; the wisdome of the Serpent, which hath ever come out and contended with God Gen. 3. 1, 2, 3, 4, 5. Rev. [...] 12. 7. 17. Gal. 4. 29.. From the beginning, even untill now, to give that unto Man, which God cannot give to another; no, not to any besides himselfe. Isai 42. 8.. Sathan would have glory given to another; that is, to another individuall Subsistance.
Therefore, he saith, Ye shall be as Gods, knowing good and evill, Gen. 3. 5.. But God in his way, onely gives to another nature in that way of Christ; but the same individuall subsistance, in, and with himselfe.
So then, Christ slayes the emnity; that is, the vitious desires, [Page 39] pride, and ambition of the flesh, at no further distance from himselfe; then a wicked man slayes, crucifies, and kills that Spirit of the Lord of Glory, unto himselfe Heb. 6. 4, 5, 6.. For however he kills it in, & unto himself yet it lives, & workes effectually in the chosen and beloved of God: so also however, Christ kills & crucifies in himself, the flesh, with all the lusts & affections of it, Gal 5. 24.; that is, in all that are made one with him by Faith: yet doth that spirit of uncleannesse worke effectually in the Children of disobedience, and ever shall Ephes. 2. 2., God therefore hath bound himself ever unto man, by no lesse a tye and obligation, then that great work of the death and humiliation of Jesus Christ doth consist of, which is impossible to be knowne or heard of, but only in the nature and wretched condition of Mankind Heb. 2. 16 17.: the ground of it is this, the humiliation of Jesus Christ is of the same extent, that his exaltation is, they holds correspondencie in all points, else it could not be the humiliation of the Son of God, for that cannot admit of any bounds or limitation whatsoever; For Christ as he is Man, is exalted through his unity with the Word of God, above the state and condition of any created nature whatsoever Rom. 9. 5.. So is the Word, or that Son of God Iohn 1. 14. Heb. 1. 5., being made flesh, vilified and abased below the state & condition of any thing that is simply a creature whatsoever, for all Creatures are by nature good Gen. 1. 31,, as the work of that one, onely, and good God.
Now the work of God cannot be perfected but in man, who is an abridgement, or an epittomy of all the Creatures, who are therefore said to be good in the Creation, production, or bringing forth of them being said to be so, as they had refrence unto man, Gen. 2. 18. Psal. 8. 6, 7, 8. Being made for his use, benefit, and honour, and suiting with his nature and disposition, all being made before him, to declare that all-tended, and had respect unto him, he being the Fulnesse and whole accomplisence of them all: For in him onely is the Worke of God perfect; without which, no rest nor Sabbath can be found, Gen. [...] 1, 2 3.. For as God and his Word are one, and so alike infinite and perfect, the one as the other: so the Word and his [Page 48] Work are one; and alike infinite and perfect, the one, as the other; and such a worke can be found in none, but onely in man alone.
And therefore the humiliation of Christ must of necessity have its being in man, or rather the anihiliation of the Son of God, is only in that Enosh; that is, in sorry man, as the word signifies.
Now the work of God only in the Creation of Man, is an infinite work; which in any other, or in all other Creatures it cannot be; for however they be the worke of an infinite God, yet the work is but a Creature, and therefore finit for a Creature, simply considered, is a finit thing; but Man was not, nor had his being for a moment, but in the Image of God Gen. 1. 26, 27.; For in that Image be was created, and had his being at the first, and that is the proper image, similitude, and likenesse of man: Therefore Adam is said, to beget a Son in his owne Image; not when he begets Cain, but when he begets Seth, Gen. 5. 3. Or that stable and set one, who is the Father of our Lord Luk. 3. 38, in whom this glorious Image is preserved and kept alive for ever, Heb. 1. 3. Now that this work of God. namely, the Creation, frame, and being of Man, is onely an infinite work, it is evident and plaine, for as certainly as the dust, or slime of the earth Gen. 2. 7., that is, that Spaun, or Seed of the Earth, that hath all earthly, transitory, corruptible, fading, and vanishing things in it, was made in the Image, Wisdome, or Word of the eternall God: So certainly was that Image, Wisdome, or Word of God (which is the perfection and fulnesse of all divine and heavenly excellencies) made of, or in the dust or slime of the Earth: So that it is not the proper work of God, looked upon in man, but as it consists of the unity of the Creator, and the Creature, being become one, Ephes. 2. 14. 15, 16 Iohn 17. 21, 22.: So that this work hath in it, not only that which is truly and really a creature, but also the Image and Dignity of the Creator: therefore must be a worke of an infinite and unfathomed extent, being the Image of the Creatour is considered in it, O that cannot admit of any bounds or limits 1 Bing. 8. 27. Psalm. 78. 41.. Therefore, it is that God saith, Let us [Page 49] make man in our own Image, O which is not a Consultation of the Trinity properly, as some would have it; but properly a confirmation of this great work in the sommoning, and bringing together of Heaven and earth Gen. 1. 1 Dev. 30. 19. Gal. 4, 4.; the dust and the Image of God, to be one intire and glorious workmanship. So that Adam in this respect, is truly called the Son of God Luk. 3. 38., not only by Creation (as men think) but by Adoption also, yea and the Son of God by nature; For he is the Sonne of God by nature, because the Image of God which is the Wisdom of God, and God himself, are of the same nature, and so is he the Son of God by nature.
He is also a Son by Adoption, or taken out of the house of a stranger, for as he is earth, and so bears the Image of the earthly 1 Cor, 1. 5., he is a stranger, and forreyner from that heavenly glory, and excelency that is in God, and so is he the Sonne of God by Adoption. And he is also a Sonne by Creation, and that is, the making and framing of these two together in one glorious work; which is indeed the New Creature, or the Creation of God Rev. 3. 14., and so is he the Sonne of God by Creation, which work is not nor can be truly considered, without God himself being brought into it, without any interposission, of time, place, action, demeanour, or comportment of the Creature whatsoever. For the interposission of any thing between God and the Creature, was the fall, and is the sin of man unto this day Gen. 3. 5. Heb. 10. 39. 39.; for as the operation of our hearts work for the interposing of somwhat betwixt our selves; and our full satisfaction & happines in God through Christ, by so much do our hearts work to put somewhat between the happines of the human nature of Christ in the divine, & so destroy the faith or subsistance of Christ, unto our selves. For as God said let there be light, & it was so, so did he say of the dust & himself, let us make man in our own Image, & it was so. But man, through that serpenten like subtility in that way of the woma, or of that w [...]aker, & earthen vessel, (namely) the wisdom of a Creature, working towards & about the things of the Creator, which is not admire to spark in the Church 1 Tim. 2 12, said no, but if we ear. We shal be turning that truth which God had spoken into a lye Rom. 1. 25, which [Page 50] sin and fall from his Creatour Gen. 3. 6., even so God saith that he hath made us heires, first, borne, and Coheares with Christ, Kings, Priests, able to do all things through Christ, that strenghtens us Rom. 8. 16. 17. Rev. 5. 10. Phil. 4. 13.; But earthly man saith no, but if we do this, or that, or come to this or that period or point of time, if we suffer, if we waite, if we reform, and conform, then we shall be so, this is that apostate backslyder, and faller of from the living God, namely of those that draw back unto perdition, and not of them that believe, to the saving of the soule Heb. 10. 38. 39..
Now the breach of this Oath, Bond, Covenant, Contract, or unity, that is betwixt God and man, in which God is a party, must needs be of an infinite nature, and therefore that, and that onely gives length, and latitude, to the death, and humiliation of Jesus Christ.
Now whereas we say, that God is a party in this bond, it is so to be understood, as a party in the Oath, or Contract, but no party in the breach; for the breach and forfeiture, ariseth onely from man, and is his sole and proper worke; even as man also, is a party, or one nature, in the keeping of the Oath and Covenant, and fulfilling of the whole Law of God Rom. 8. 3. 4.; But the whole and intire work thereof, dependeth solely upon God, and nothing can be attributed, or ascribed unto man at all 1 Cor. 17, 28, 29. 1 Cor. 4. 7.; So then mans breach of oath, and Covenant in his defection and failing from God, being of an infinite nature and extent, God being a party in the Oath, worke or Covenant, that, and that onely, can sufficiently extend, the death and humiliation of Jesus Christ, to be such, as is compatable, and agreeable, to the Sonne of God. Therefore we must either deny the death, and humiliation of Jesus Christ to be such as becomes the Sonne of God, or else conf [...]sse man, to be a consociate with, united unto, and become one, with the Sonne of God, who can depart from, or be deprived of his death; no more then he can depart from; or be deprived of his life; for in that he dyed unto the things of this present: world, he can never live unto them againe, and in that he liveth unto God, and the things [Page 51] of God, he can never dye unto them againe, and these do not onely stand together to make him compleate, but are comprised in one, and the same, for he dyed according to the flesh, and never lived unto the lusts of it for a moment, and was quickoned in the Spirit, and never dyed unto the Father, and the things of him, no not for a moment Esa. 53. 9.: Therefore as the Sonne, off-spring, or nature of man is exaulted infinitely above a Creature, and so made higher then the heavens 1 Pet. 3. 18. Psal. 5. 4.; for heavens in their own nature are high, or heights, but to be made heaven through hell, yea the heights in the depthes Aeb. 7. 26., that is to be higher then heaven, so also the Sonne of God is made infinitely lower then a Creature, for the humiliation of Christ is through death sin, the curse of the Law Psal. 16. 10., which is lower then hell it selfe, for the corrupting pit may be low, and miserable by nature, in it selfe, but to become low, wretched, and miserable, through height, happinesse, and blessednesse, that is lower then hell it selfe, for that is hell inlarged Psal. 34 6. Ephes. 4. 9. 10.; so as it can never be satisfied, nor say I have enough, so then the breach of Covenant, Contract, or Oath, in point of Creation, by the sin of man, is of the same extent with that keeping of Covenant Oath & Contract which is through the faith & righteousnes of Jesus Christ; for this is to be observed, that the difference disparrity & Antipothy, between the first Adam & the second, stands not in one being nearer to God then the other, in point of Creation, and incarnation, for as God set himselfe at the first, or in one intire act of relation to man, so he standes for ever, else the holy one should change, which is a thing impossible 2 Cor. 5. 21. Rom. 8. 34. Gal. 3. 13.; for the first Adam cannot be knowne but with respect unto the second, nor can the second be known but with respect unto the first; for as the second cannot be known or acknowledged to be a Saviour, without respect unto sin, from which he saves Esa. 5 14. Prov. 27. 20., no more can the first Adam be knowne, or acknowledged, but with respect unto that reall righteousnesse, Image, and blessednesse from which he falles, and by which he destroyeth, and overthroweth himselfe Mal. 3. 6. Iames. 1 17., so that the difference stands in this, that the one in the way of the mistery of iniquity and death, takes 2 Cor. 5. 21. Mat. 1. 21. Ezek. 18. 24. Gen. 2. 17. [Page 52] occasion by righteousnesse to become sin, by life to become death, by blessing to become a curse, the other in the way of the wisdome and mistery of God, takes occasion, by sin, to be righteousnesse, by death to become life, by the curse to become a blessing, or the blessed for ever, and as neere as the Elect of God are unto the curse by nature, who are the Children of wrath, as well as others, and the very curse it selfe indeed Ephes. 2. 152, 3. 8., in the obstract; so neere are the wicked unto the blessing, and righteousnesse of God by creation; who are thereby the very blessing and righteousnesse of God indeed.
So that as the Saints of God, beholding themselves in the light of Gods wisdome 2 Cor. 4. 6. 7., can say (and that truly) we were such by nature Ephes. 2. 3.: But we are so by grace in the Sonne of God 1 Iohn 4. 17. Col. 3. 4., in which ascent, and gathering up unto him, from that low and forlorne condition, is their joy and happinesse for ever Ephes. 5. 8. 9., even so, the wicked, beholding themselves in the wisdome of man, and light of a Creature, viewing the things of God Gen. 3. 5. 6., shall as truly conclude, we were such by the grace of God, as were made higher then Angels Heb. 1. 4, 5, 6., having in Christ obtained a more excellent name, then they; but now we are thrust downe into Hades, that place of the damned by our sin, and unbeliefe, and this miserable descent shall be their paine, and torment eternally thence it is said, that the Angels which kept not their first estate, or as the word is, P their principality, that is, the Messengers that brought such great tydings of God into the world, as to have his very mind and Image upon them, (as man in his creation at the first had (kept not their Lordship; as having the authority and power of the Lord upon them, are reserved in Chaines unto the judgment of the great day Iude 6. 2 Pet. 2. 4., implying, that so long as that great day of Gods power and glory lasteth, so long shall their thraldome, bondage, and sentence of death remaine upon them.
It remaines therefore, in the records of the house of God, that Christ was made sinne 2 Cor. 5. 21., and became a curse Gal. 3. 13., even as dust was made in the Image of God, yea, in righteousnesse [Page 53] and holinesse of Truth Gen. 1. 27. Ephes. 4. 24.; no more a shaddow or a semblance, without the truth, and substance of it, in the one, then is in the other, they are both of one, and the same realty, and certainty, and stand in absolute and perpetuall termes, of relation in all points, diamiterwise, or in way of antitheses or opposition Rom. 5. 17, 18, 19., note therefore that the Sonne of God is so made a curse and sinne, that in the very act of so being or becoming such a one, he destroyes sin, and the curse, and takes them away for ever, in that way of faith Hosea. 13. 14. Heb. 2. 14.; for evill cannot so journe with him, no not for a moment 1 John 5. 5. Psal. 5. 4., neither was guile ever found in his mouth Esa. 53. 9., yet from this glorious act of his, springs up an eternall curse, in the wicked in that way of unbelief, and that sin that shall abide upon them for ever Psa. 58 3. Iob 20. 11.; This happy and blessed act of unity between the word of God and our nature, being the occasion of it, without which it could not be; but it is altogether impossible, that it should be any, no not the lest tittle or jot of cause of it at all; for had not the breach been such, as the composition, or forme of the Covenant, or oath is, (having the height, depth, length, and bredth of him that is God in it) sin and death, had never else received their forme (if we may so call it) or rather their formlesse figure and shape Rev. 9. 2, 3., no more then righteousnesse and life could appeare unto perfection, and satisfaction Psa. 36. 5. 6. Psa. 63. 5. Psa. 19, 11. 3., yet it is as impossible for a Curse to spring out of blessing, or sin out of righteousnesse (as the proper Roote and Fountaine thereof as it is for filthy water to issue out of a pure Fountaine Iam. 3. 11. 12. Mat. 7. 17. 18.; for the fraile brittle and momentany nature and condition of the Creature, is the proper roote Fonntaine, and cause of sin, and death, but takes occasion thereof, from that firm durable, & unchangeable state of the most high, without which it could not be so, yet is the Lord cleane, pure, and undefiled, in all the inclinations, Motions, and operations of the Creature, in that kind, even as the Saints are free from at tributing unto themselves, any jot of that great work of redemption, but ascribe it wholly to that wisdome and power of God 1 Cor. 1. 27. 28. 29. 8. 3. Iob. 30. 11, even as the proper cause of the springing up, and growth of a rush is the mire, for can a rush grow without [Page 54] mire saith the holy man Iob. 8. 11., yet is the heate of the Sun, the occasion of it, without which it groweth not all, so also, the raine falles downe from heaven, its own weight, being the proper cause of its fall.
But the Sunne is the occasion that it falles from thence, for had not it exhausted, and drawn it up into the ayre, it could never have fallen from thence.
The sum of all is this, the Sonne of God became a curse and yet was and is the blessed of the Father, from everlasting to everlasting Rom. 9. 5., he was made sin and yet never knew sin Psal. 90. 2., but is the Saint or holy one of Israel 1 Cor. 5. 21., the holy one of God Psal. 71. 22.; yea, God blessed for ever amen Luk. 4. 34, even so, the dust or slime of the earth, yea the very spaune of all budding, blossoming, fading, and dying things, vanishing, and becoming vaine as the flower of grasse which withereth in a moment Rom. 9. 5.; this was made in the Image, holinesse, and righteousnesse of God, and yet knew no holinesse, nor righteousnesse at all, no more then the Sonne of God knew sin, but in the very act, of so being made in the Image of God, or earth becoming heaven, the wisdome of man transformes unto it selfe, holinesse into defilement, righteousnesse into sin, the Image of God into the Image of Sathan; for there is in this wonderfull workmanship of God, the wisdome of a Creature, as truly as there is the wisdome of a Creator, even as sure as there is in Christ, the truth of humanity, as well as there is the truth of the nature divine, yet out of this wonderful & unheard of Corruptibility: man, defiling himselfe from that which is purity it selfe, even as the Sonne of God purifies himselfe through our infermity, in cleansing himselfe from our sin, that no guilt or staine could once take hold or rest upon that holy one of God 1 Pet. 1 24. Esa. 40. 6. 7, 8., being thus composed and made in the wisdome of God Iohn 14. 30. Heb. 4. 15., yea, being the wisdome of the Father it selfe 1 Cor. 1. 30. & 23. 24., so man by his own wisdome, as he hath the wisdome of a Creature, defiles formes, and corrupts, himselfe from that, and by that, which is purity, glory, and incorruption it selfe, so that no holinesse nor righteousnesse once taketh hold or resteth upon [Page 55] him at all, but he is wholly corrupted and defiled, from the first, yea estranged from the womb Prov. 8. from 14. to 31. Iohn 14. 7, 8, 9, 10.; even as Christ is holy, and wholy sanctified from the first act, or time of his conception or bringing forth Mat. 18. 20..
So that a wicked man is a sinner from the beginning, yea as ancient as that lyar, who is not only the lye but also the Father thereof making himself so Ioh. 8. 44., from the power and glory of God, appearing and making it selfe known in way of unity with him; Judging according to mans day 1 Cor. 4. 3. by arguments reasonings, and consultations meerly humane, and proper to a created nature: Even so also is the Sonne of God righteous, and holy from the beginning, making himself so, by the appearing of our infirmities and sorrie estate, in unity with himself, judging according to the Wisdom of God, by arguments, consultations, and determinations, ever suting and complying, with an infinite, gratious, compassionate, and al sufficient God 1 Cor. 2. 15. 16.; who is one in this contract, and must ever be brought into the account and reckoning; he having undertaken, and is become surety for us Psa. 11 [...]. 122., and according to his worth and dignity, power and vertue, wisdom and knowledge, mercy and compassion, truth and faithfulnesse; the product must ever be aprized, and valued, and concluded upon, in case wee summe and cast up, what we are, what we have, and what we doe, or may be put upon: the sum, result, or totall of all; and of every particular; what it amounteth unto must be cast up. reckoned, and valued in him; For in him it hath its proper value price and worth.
This distinction, both of the ground and vice of sin, and of the righteousnesse also, of God by faith in Jesus Christ; if we be ignorant of one of these, we are ignorant of both, and if we be ignorant of both, wee are ignorant of the opening and shutting of the Kingdome of heaven; As also, of the opening and shutting of the bottomlesse pit, and so we erre, not knowing the Scriptures, nor the power of God Mat. 22. 29. in any part of the Scriptures; For under this Seale, hath lyen hid from the world, the way of she tree of life, even since the [Page 56] foundation thereof Cel. 1. 26. Mat. 13. 35. 2 Cor. 4. 3,: If ever God open it unto us, it will appear and make it self evident throughout the holy writings; For as the whole scope of Scripture, sets before us life and death, cursing and blessing Dev. 30.: So doth every particular pert thereof, (to speak after the manner of men) which is indeed a certain a breviary or compendium of the whole, and in this point, is the skill of the Key of David exercised Rev. 3. 7., that openeth and no man shuteth, and shuteth and no man openneth; For the opening of the word of God, Q is, to set the creature (which is but a bubble Iob 4. 9. Iam. 4. 14., a blast, a vapour, a shadow, a span as a Weavers shuttle, or a Post that tarries not) to set it (we say) or bring it into, the liberty of the Son of God Psa. 102. 11. & 109. 24.; even into the Kingdome, power, glory, vertue, and dignity of him that is the Son of eternity, to be able to comprehend with all Saints, what are those dementions of the grace and love of God in Christ. Eph. 3. 18, 19., in the hight, depth, length, and bredth thereof, which passeth knowledge of any, or of all the creatures in the world, simply considered as creatures: this is the opening of the word of the Kingdome, or the Kingdome consisting in the word Mat. 13. 19.: when the creature is brought into the true and full extention, blesing and state of the Sonne of God 1 John 3. 1. 2. Rom. 8. 29. Ephes. 1. 3. Ephes, 2. 6.; which no man can shut, or make of lesse comprehention, then eternall, immence infinite and incomprehensible Isa. 9. 6. 7. Rom. 9. 5.. This Key openeth from the narrow Scantling of a moment, into such height, depth, length, and breadth, as is compatible to the Son of the eternall God. The skill which this Key exerciseth in shutting also, is of no lesse devine Art, sublimity and dignity, and of the same difficultie and device to be opened; For it being the eternall and immense power, the unsearchable love and incomprehensible Wisdom of God, to be comprized in one act, sentred in one point of time, composed in one indeviduall being, and subsistance in Christ; For how ever God is one simple being in himself, from everlasting, yet he is not one in point of salvation, nor can be knowne of the creature: but in way of vnity, in the participation of our nature; by which he conveys unto us his own light, in which only we selight Psa. 36. 9. Psa. 118. 27. Iohn 1. 4. 5, [Page 57] without which we have no divine or heavenly light at all; but are meere darknesse in that respect Eph. 5. 8.; even as the soule conveyes life and light unto the body, by means of its unity with it, without which it is nothing but darknesse in it selfe, as appeares in the departure of the soul out of it: For our knowledge of that simplicity and unity that is in God, in poynt of faith, is to know him as hee is made one, Yea of twain makes one new man in himselfe, so making peace Eph. 2. 14, 15, 16.. All other knowledge and profession of the one-nesse that is in God, is no more then the worst of men may attain unto, and abide still in their evill and sin Iames 2. 19. 20.. For if we groap after God in any particular out of Christ, then are we out of that way which he hath founded or appoynted, to come unto him, either in the theorick or practicall course of Religion or Christianity: For as he is the Truth and the Life, so is he, and he onely, the way also Ioh. 14. 6. into the light, knowledge, and bosome of the Father, the power and authority of this Key, or Keyes, (for if we cannot bring it either to be singular or plurall, we know it not, and so can neither open nor shut by it in the things of God. So that his authority in shutting is, to bring eternity into one poynt of time, the Almighty and immense power to become that which is weaknesse in it selfe: for he became death in us, and so subject unto all things, as also, lesse then any thing Phil. 2. 7. Isai. 52. 14. Isai. 53. 8. Psal. 22. 6.: For of such nature is the Being and subsistance of Christ, as to take his Being in that, which of it selfe hath no Being; for the humane Nature subsists not but in the word, such also are his operations and effectuall workings as to raise up his power and authority out of the poore weakling, as the Word is truly rendred. Psal. 41. 1. Blessed is the man that prudently considereth the poore weakling. Such is the time or manner of his life, that he prolongs and preserves it, in that, which in it selfe hath no time nor life at all. Hence it is, that the Angel proclaiming and publishing this oath of interposition, affirmes, That time shall be no more Rev. 10. 6.; that is, no time of the things of man Rom. 14. 17. Mat. 22. 29. 30., nor according to the account and reckoning of man, but all things shal be of God in that Kingdom, according to his judgement and account 1 Cor. 6. 2. 3. Psal. 8. 9. 14. Rom. 2. 1. 2.. For as the Son of God hath [Page 58] nothing in account and reckoning in poynt of his death and humiliation, but what he hath in us Heb. 2. 14. 1 Pet. 3. 18.: so also the Sonne of Man hath nothing in account & reckoning, but what is in the divine power and grace of an eternall God Col. 3. 3. 11. Ephes. 1. 23. Rom. 11. 35. 36.. No time therefore in the House and Kingdome of God, according to the creature, which are nothing but vain genealogies, so reckoned & rested in 1 Tim. 1. 4. Titus 3. 9.. But according to the account of the Creator, who accounts of things that are not, to bring to nought things that are 1 Cor. 1. 28., that is, things that are not in mans (account and esteeme, to bring to nought things that are, the onely excellent and weighty things in his estimation and judgement, according to this account and record, We are light in the Lord Eph. 5. 8., and our life is hid with Christ in God Col. 3. 3.: so that he is our light and our life; so also our salvation is in him, (or he is our salvation Psal. 68. 18, 19, 30.) and it is onely to be reckoned for ever in him, and not in the creature. Even so is our time also in him, and therefore as wee are light, life, health and salvation in the Lord, and not in our selves, no more then he was death, darknesse, sorrow, sicknesse, destruction, and a curse in himselfe Gal. 3. 13., but soly in us; even so also is our time in him, and so is man eternized, and lives for ever, even as certainly as the Sonne of God was made time, and subject to death in us, which in himself, as God; he could not be. Therefore time in the creatures account, is no more in this House and Kingdome, or upon that Sea and Land whereupon this Angell standeth, of such closure and shutting is this Key of David, to bring eternity into one point of time, into a moment and twinkling of an eye; for such is the nature of the operation and glory of God, that it composeth it selfe into that, which is as a moment, or twinkling of an eye: For such is man, whose breath is in his Nostrils; R for hee is not a man according to Gods workmanship, but as he sustaines the image of God, and lives the life of the Son of God, which he cannot preserve himselfe in, no not for a momennt of time; but it wholly depends upon God to doe it Psal. 39, 5 Psal. 94. 11. Psal. 49 12. Job. 7. 6., no more then the Sonne of God can be held of death, or be a sinner for a moment of time. The shortnesse of mans life therefore is such, as is the time he can [Page 59] preserve himself in that life and image wherein he was made, which is no longer then the Sonne of God can permit himselfe to be a sinner, which is not for a moment, for he knew no sinne 2 Cor, 5. 21.. The change then of the Sonne of God, from sinne unto righteousnesse, and the change of the sonne of perdition from righteousnesse unto sinne, are of like time and eternity, that is, in the twinkling of an eye, it is done; and for eternity it abides and remaines: for the Sonne of God is made sinne, but changed into righteousnesse in the twinkling of an eye; and the sonne of perdition is made righteous, but changed into sinne in a moment, even in the twinkling of an eye: and we know that the time of the twinkling of an eye is such, as the eye never loseth its object. So is the time of the Sonne of God being made sinne, and death, that hee never loseth the fight-and being of righteousnesse and life; and the time of the sonne of perdition being made righteousnesse, is such, as hee never loseth the sight, and being of that man of sin, and death, into such a narrow poynt, (in the power of shutting) doth this Key bring that immense and unfadomed power and glory of God into, in that way of Christ: for of such nature as this opening and shutting, are all the actions of the Sonne of God; for in him eternity becomes a moment of time: for of further extent then a moment of time, the life and glory of man cannot be extended, and a poynt of time is opened into eternity; and into a narower compasse then that, none can abridge nor contract the Sonne of God Isai. 9. 6. John 1. 1. 23. Joh. 8. 53. Prov. 8. 22. to 31.. So that as they are actions performed in a creature, they are momentany, transient, and passe away in the twinkling of an eye: But as they have their rice, originall and fountain in the word of God, they are of an eternall vertue, weight and value, and remain and abide for ever. So, that however he tabernacles in time in our nature, yet his time and age abides for ever Ioh. 1. 14. Heb. 7. 17, 21. Heb. 7. 3. Psal. 102. 11, 12.. For in the one consists the liberty of the creature; and in the other, the power of God: for in the one, the creature is brought into the state and condition of the Sonne of God, which is its liberty and freedome indeed Ioh. 8. 36., in all excellencies whatsoever: and in the other consists the power of God, which is brought [Page 60] into a particular creature, action and poynt of time, gathering it selfe together into so narrow a compasse in us (which in it self is incomprehēsible) so that it works most effectually, even as the vast beames of the sunne, contracted into one narrow poynt in a Sun-glasse, burnes most fervently, which cannot be seen, felt, or known so, in any other way; so that the true liberty or freedome of Christians, and the powerfull and effectuall operation of God, are never dis-joyned, separated, dispersed, or scattered the one from the other 2 Cor. 3. 17. 2 Cor. 12. 9.. Observe therefore that as these Keyes of the Kingdome Mat. 16. 19., or this Key of David Rev. 3. 7., openeth unto eternity, and also shutteth into one poynt of time: S so also it openeth from the first unto the last, which is the greatest distance that can be, and shutteth in uniting the first and the last into one present being, which is the neerest that possibly can be Isai. 44. 6 Isai. 41. 4.. For this wonderfull and speedy change is made in the sound of the last Trumpet Rev. 1. 17. 18., which cannot be known but by the first that ever sounded or uttered it selfe, which is an opening unto the utmost distance: For it is the manner of Gods explicating and opening of his Word and Workes, to declare the last things from the beginning, or from the first, or the least things from the chiefest, and things of old, or the most ancient and honourable from things that are not yet done, or in themselves have not any being Isai. 46. 9. 10., nor are in any account or reckoning with man at all 1 Cor. 1. 28.. The first Trumpet then that ever sounded as an Alarum of this change, was this, And hee breathed into his nostrils the breath of lives; for so the word is plurall, and man became a living soule, or soulie soule; or animall soule or life, that is the Word, Spirit, Breath, Wisedome, or Image of God, became such a thing or nature, that could not support it selfe, as of, or by it selfe, in that image, breath, or life given unto it, no not for a moment, so that if our nature be not animated, quickned, and revived every moment, it is not possible to live that life or breath, which at the first was given unto it. Hence ariseth that sudden change in the twinkling of an eye, both in the way of the sonne of perdition, and also in the way of the Sonne of God. For God and [Page 61] Man being one, not by any change of nature, or property, that the nature of God becomes the nature of Man, or the nature of man is become the nature of God; nor is the nature of man infinite, omnipotent, or omniscient, or the like, no more then the nature of God can be finit, impotent, or defective in the least, for then he were not God Exod. 3. 14 15.. But there is a unity of the two natures in this wonderfull workmanship of Man: so that the Image of God is not, but with respect to the dust, or our nature; nor is the dust, or our nature (in this work) but with respect to the image, breath, or life, and spirit of God.
Therefore, it is said of those two ( Let Vs make Man) Gen. 1. 26., even as it is said of the Man and the Woman, in the Image of God created hee ( Him) singularly, Male and Female, created he (Them) expressing it in the plurall number, and called their name Adam, Gen. 5. 2., they have both one name in that place given unto them, to declare their unity, and are also expressed by a word plurall, to note the difference in Sex: Even so are these two natures in this wonderfull Composition of God and Man, comprised under this Name, Adam, or the Sonne of God, Luk. 3. 38. So that if wee cannot proceed in the Genealogie of Christ, from Jesus to Adam, in the way of Sonship, and finde all Sons in one Sonship: yea, lengthen it to the utmost point of so many Ages, and Generations, as the Spirit of God by Luke doth, Luke 3. 22 to 38., and also bring them into that unity, as to be one; we are unskilfull in the Word of Righteousnesse, Heb. 5: 12, 13 14., for without Adam Jesus is not, for hee saves by his death, Heb. 2. 14 Heb, 9. 22., but no death can be found, for the Son of God, but in us, or in our nature, in that way of Adam: So that the sinne of Man doth not onely give denomination, but being, and demension, unto the death of the Son of God, Mat. 8. 16, 17. 2 Cor. 5. 21. Isa 53. 4, 5, 6., for the wisdome of God knowes how to bring glory out of shame, and unity out of that vast distance, that is (in nature) betweene God and Man, which is no lesse then sinne and righteousnesse, each in the abstract; even as the Serpent knew, or knowes, how to bring shame out of that glory, and that vast distance between God and Man (which sinne hath made) out of that unity that was in that first act of [Page 62] Creation: So that all are made Sons in one Sonship, if they be Sons of God, even as all the Elect are chosen, or choice ones, in that one only Elect, and choice one of God, Isa 42. 1. Mat. 3. 17., our Apostle sounding that first, yea, and last Trumpet also, 1 Thes. 4. 16. 1 Cor. 15. 51, 52. saith, the first Man Adam was made a living soule; T and the last Man Adam was made a quickning Spirit.
Hee doth not onely here extend his speech from the first Man that was made unto Christ, borne of the Virgin; but he also unites, contracts, and compleates Christ in each of them: otherwise, the Trumpet gives an uncertain sound, and then who can prepare himselfe to the Battell, 1 Cor. 14. 7, 8. q, and who dares to handle the Trumpe of God, to give a false alarum: his meaning then is, by the first Man Adam; that is, the first, the chiefe, the most excellent, that ever was; for the Word sometimes given for Man, signifies Nobility, or Dignitie.
So that he meanes, the chiefest; yea, the beginning and author of all things, is made, and becomes a Creature; yea, is made a souly Soul, or annimall life, such a thing as cannot live; that proper life that is given unto it, for a moment, but as it is animated, enlightned, and inlivened, by him that is the Creatour: yea, light, and life it self: for the proper life of Man, Acts. 17. 25, 26, 27, 28. is the life of the Son of God, Gal. 2. 20. Col. 3. 3, 4., to live after the Spirit: For to live to the flesh, or to be carnally minded about the things of God, is death, Rom. 8. 6., as all men by nature are, and in the sound of this first trumpet, is the death of Christ compleated, in that the wisdome or word of God, that makes all things, is made that, which by nature is such a thing as man is in himself, which is altogether vanity, Phil. 2. 7. 8 Psalm. 39. 5. Psalm. 22. 6.
And therefore the sound of the least Trumpet saith, the last man Adam was made or is made a quickening Spirit (that is,) that which is least, the last or lowest of all things, as man by nature is, that cannot preserve himselfe as of himselfe, in the life of the Spirit, or breath of the Almighty for a moment, this is made a quickening or a livemaking Spirit, yea is made a Spirit that gives life, or makes alive others Psal. 39. 5., and in this is the life of the Lord Jesus compleated, so that however he [Page 63] sustaine a nature, that by nature is subject to that infirmity that no other Creature is, or can bee, and so is called the last, or the least man, that is the basest man (as the word given for man sometimes signifies base or sorry man, as is before noted) yet this is made such in the word of God as gives life, yea is the very Fountaine of life to others Psal. 36. 9 68, 26 Rev. 1. 11. 17. and 2. 8. Mat. 11. 11,; thus like unto the key of David, is the Trumpet of the campe of God, which sounds so shrill to reach from the first unto the last, from the greatest to the least in this Host of Israel, and yet, collects and summons both into one body, or being, and perfecteth one, in, and by another, that death and life are of like length and latitude; for if the Host of Israel have not alwayes the slain before him, Exod. 14. 30, 31. Exod. 15. 1. 10, 21., he cannot alwayes tryumph, as in the only day of victory: But if this Key of David bee mistaken in its office, or the sellerity of this charge, upon the sound of the trumpet, not understood in the roote, then doe men groape for the doore of Lot, Gen. 19. 11. Gen. 19. 4 10. 9. (in going about to open the Scriptures, with like corrupt and carnall mindes, as the men of Sodome had) but find it not; but rather climbe up to the window, to rob and steale in the house of God, Iohn 9. 10, that is to gaine some glory, excellency, or profit unto themselves in their exercises and give, not unto that one and alone shepheard and Feeder of Israel, Psalm. 23. 1, 2, 3. Gen. 49. 24., the whole glory and praise of all things in the house, which of right belongs and appertaines unto him alone, Psal. 115. 1. 2 Cor. 4. 7., and also in sounding of the trumpet, they cannot avoid to give a false alarum unto the Campe of God, Rev. 1. 11. Reve. 22. 13., if it extend not from the first unto the last, from the front, even unto the reare of Israel, and in each of them, bring both into one individuall subsistance or being, in such sort; that it is more possible to divide the least thing; yea, a more in the Sun; than to separate or divide these twaine, the one from the other, no more then Christ can be divided, in, or separated from himself, 1 Cor. 1. 13 2 Tim. 2. 13 Psalm. 139. 7. to 13.. For he is both the one, and the other, that alpha, and that omega, that first, and that last, Rev. 22. 13. 1 Cor. 15. 47.. Therefore, saith our Apostle, the first, or the chiefest (as the word is) is of the earth earthie; that is, becomes the basest in us, and so hee unites both in one, and the second, or the last, or lowest (as the [Page 64] word will beare) which is this Earth, is the Lord from Heaven; that is, is made the chiefe, supreame, and ruler over all, and so in that also, unites them in one againe, Ephes. 2. 13, 14, 15: yea, observe this, that, that which is first, or chiefe, is not spirituall, but naturall (that is) the Son of God, as he is God, is not made spiritual (for so he is in himselfe, from everlasting) but naturall, or that which in it selfe is corruptible, by taking our infirmities, which are reckoned and accounted onely upon that first and chiefest one ( or being) then afterward (as our Apostle saith 1 Cor. 15. 46. Ephes. 3. 7. Ephes. 4. 16., or that which followeth, and inevitably succeedeth hereupon) that which is spirituall, that is, the spirit and power of God is reckoned upon, and becomes one with our nature; and so we that are naturall and corruptible in our selves, in him are made life, spirit, and power, in all Christian operations, Ephes. 2. 1 Col. 2. 13. Phil. 4. 12, 13 1 Thes. 2. 13.. And hence it is, that there are celestiall bodies, or in the singular number (as the word will also beare) a celestiall body, 1 Cor. 15. 40., and a body terrestriall, yet these two are one, there is a celestiall body, as our nature is made one with the word of God, and there is a terrestriall body, as the word was made flesh, and tabernacles in us, or in our nature, Iohn 1. 14.. Yet the glory of the celestiall is one, and the glory of the terrestriall is another, 1 Cor. 15. 40.; that is, the glory of the celestiall, is the glory of the resurrection of Christ, and the glory of the terrestriall is the glory of the humiliation of Christ; and these cannot bee devided, for they are one: for Christ was ever dead unto sinne; never living unto the lust of the flesh, and is ever alive unto the spirit, and alwayes lives unto the motion and operation thereof, 1 Cor. 15. 35, 36 1 Pet. 3. 18, 19. Rom. 6. 11. Rev. 1. 18. Rev. 2. 8.: So that the life and death of Jesus Christ, must in the root and Rice of things, of necessity be one intire act, as our Apostle concludes them, when he declares what that glorious end of this unity is; namely, That the Sonne of God, may live unto the Father, through that death that is naturally in us; and that we may dye unto our selves through that life that is naturally in the Sonne of God, Rom. 6. 11 Gal. 2. 20. Col. 3. 3, 4; by which life power and authority is given unto the Sonne, to overcome and destroy all enemies, 1 Cor. 15. 24, 25., being hee hath the power and authority of him, that puts them under his feet, 1 Cor. 15. 27., and by [Page 65] which death unto the flesh, in all the desires thereof, he submits unto the Father, as he is Man, and yeelds over all power and authority to be of him, and to rise and spring out of that nature, which is of God; that so God may be all in all, 1 Cor. 12. 6 Ephes. 1. 23, and man silenced from boasting, or ascribing any power or authority, or any of that great worke unto himself for ever, 1 Cor. 1. 29, 30, 31. 2 Cor. 10. 17, 18, Ier. 9. 23. 24., as he is man; nor can he ever desire it, no more then he can admit of any (the least) cessation, authority, operation, and power, as he is God, 1 Tim. 1. 17. Isa 52. 7. Rev. 19. 6.. Therfore, the Apostle presently addes, else what should they doe; 1 Cor. 15. 29. or else what should he doe (as the word will also bear) for such as the root is, such are the branches; that is, such as one is, so are many, w Therefore, the reading may be either singular or plurall) that is baptized, for, or with death, Rom. 11. 16.. If that death be not the resurrection, how can he at all be baptized for, or drenched with, or plunged in death. 1 Cor, 15. 29. If that death should not be the resurrection, from the dead; then should the life of the Sonne of God be extinct for some time; for now is Christ dead, and risen againe, Rom. 8. 33 34. Revel. 2. 8. and if these two should not be in one act, and point of time, there should be some time of ceslation of the life of the Sonne of God, which the thought of man may not permit for a moment, z Luke 12. 50, Mark 10. 38, 39. that he should cease, in whom all things are and do consist, Col. 16. 17.. So that as the Sonne of God becomes death in Man, the Sonne of Man becomes life in God, in the very same act, and the one and the other is the compleating of Christ, Col. 2. 10. Col. 4. 12., who cannot be the annointed, but as he sustaines both natures; therefore the death is the resurrection, of such scope is that place of the Apostle; and of such force the argument there used: however the words differ in the translation, for more ease in reading: therefore he addes, and wherefore are we in jeopardy every houre, or every moment, as the word signifies, 1 Cor. 15. 30., that is, why do you think (for I appeale to your Conscience) wee should give up our selves to all dangers, perills, losses; yea, and to death every moment, and not evade, and wave those things, as the men of the world doe, if we found not safety strength, and stability in them: yea, if this death were not life it self unto us: For, by [Page 66] how much the more our jeopardies are doubled and redoubled, even so is our life augmented or multiplyed in the severall motions, operations, and out-goings thereof: and this the Apostle confirmes by that great affirmation, or asseveration, protest by your rejoycing which I have in Christ Iesus our Lord, I dye daily 1 Cor. 15. 31, which affirmation hath the forme of an oath, in declaring, that as death hath the resurrection in it, or is the resurrection it self; even so also, the resurrection, the dominion or Lordship of Christ hath death in it, or is death it self, and is in substance, this oath of interposition proclaimed in the name of the Lord, shewing the same necessity and infallibillity of the unity and one-nesse of the Saints of God in Christ, in respect of every particular Saint, (or sonne in whom the seed of life and immortallity is expressed) 1 Ioh. 5. 18. 1 Iohn 3 9. 1 Iohn 2. 29. Iames 1. 18. as it doth of the unity of that common nature, or condition of man with the word of God, whereof by nature they are all alike partakers: for the Word of God cannot unite it selfe to a part of mans nature or condition, whereinto man is plunged, no more then our nature in Christ can bee united unto a part of the word, or a part of the condition and state of the Sonne of God, and not to the whole; which indeed were to divide Christ. For the humiliation of the Sonne of God is of an infinite extent, & therefore may not, nor can be abridged in point of descension of any misery or wretchednes, the nature of man (in the utmost extent) was ever subjected unto.
Therefore it is sayd, He was heard in that which he feared Heb. 5. 7.. The word in our translation rendred feare, signifies such a fear as is to utter despaire, which indeed is the very state of the damned; therefore his descension was to the lowest and uttermost parts of anguish and misery, or else could not his ascension be to the sitting on the right hand of the power Marke 14. 62. Mat. 26. 64. Heb. 1, 3., or to the highest perfection of the glory and majesty of Godh But as in being made sin, he for ever destroyed sin 2 Cor. 5. 21, and brought in an everlasting righteousnesse into our nature Dan. 9. 24., so in becoming that which was the very condition of the damned Heb. 5. 7. Psal. 16. 10. Psal. 116. 3., hee for ever destroyed and brought to nought, death and condemnation, [Page 67] and established victory, prowish and courage in all his Saints everlastingly 1 Cor. 15. 54. to 58..
So then this oath brings in the unity of every particular and distinct Saint, or sonne of God Psal. 89. 35, 36. Psal. 132. 11 12. Iohn 17. 20. 21, 22, 23., or first borne in the Kingdome of heaven, every one in that house or family being a first born in Christ; For he is the first born among, or in many brethren, or (as the word will beare) in all brethren Rom. 8. 29.; or in every particular brother, which in the house of Israel after the flesh, can no wayes be admitted, but makes a confusion in the whole house, and in the mind of every naturall man Acts 7. 35. Luke 9. 46. 47, 48. Mark. 11. 27. 28. Mat. 21. 23. Iohn 9. 28. 29 Gen. 19 9., yet in this house of God, they are all first bornes, heires, yea, co-heires with Christ Rom. 8. 17.; yet every one distinct and compleat in himselfe, though not one divided from another: For Paul is not Apollo, nor Apollo, Cephas, nor is any of them Christ, no more then in the three witnesses in heaven, it cannot be said the Father is the Word; or the Word is the holy Ghost, yet these three are one; nor can it be sayd of the three witnesses on earth 1 Iohn 5. 7. 8., that the Water is the Blood, or the Blood the Spirit, yet these three are one; for so the word will beare (and is in some of our translations) as well as agree in one, and so it is truly to be understood, else we wander from the scope and sense of that place, and it is not known unto us. But let us remember this, for the clearing of that is said of late, that however the Word of God unites it selfe to the whole nature, state, or condition of man; so that the whole and compleat nature in all poynts, and in all respects is perfected, sanctified and saved, else the salvation of our Lord Christ, were not full Heb. 7. 25. Psal. 130. 7. 8., nor could the Sonne of God be found a compleat Saviour, lik unto himselfe (who is fulnesse it self) to save them from all sin and wretchednesse whatsoever Psal. 34. 18. 19, 20. Col. 1. 13. 14.; yet notwithstanding it followes not, that every particular and distinct person, (to speak after the manner of men) must then be saved; no more then it can be sayd, that in regard the nature of man fell from the perfect and compleat image, wisdome, grace and favour of God, and so from all the holinesse and perfection of God u, that therefore every particular and distinct creature, that hath alike share in this Apostasie x, must [Page 68] for ever be excluded and debarred from the presence and perfections of that nature, u Col. 1. 15. Heb. 1. 3. Rom. 3. 10, 11. 12, Psal. 14. 1. 2. 3. Rom. 3. 23. from which he hath made such a defection; x Eph. 2. 3. (and yet) the whole nature of man in all poynts and tearmes of relation, states and conditions whatsoever, is condemned, perisheth, and comes to utter perdition for ever. For there is as truly a whole world of that wicked one, as the word is truly read 1 Iohn 5. 19., as there is a world of the elect and chosen of God Iohn 1. 29. Mark 10. 30.: Therefore it is, that the Apostle brings in worlds in the plurall number Heb. 1. 2.. Otherwise the state of destruction and death, could not be full, to stand in direct opposition diameter-wise, in tearmes of antipothy, to the Sonne and salvation of God for ever: S For there is a fulnesse of the sinnes of the Amorites Gen. 15. 16, as well as of the righteousnesse that is of the Israel of God Eph. 1. 22. 23. Gal. 6. 16.: In the one is the mystery of God manifested in the flesh 1 Tim. 3. [...] 16., but never lived unto, or after the flesh, but after the Spirit, which is life and peace Rom. 8. 1. 2. 6., and in the other is the mystery of iniquity manifest in the Spirit, or through that spirituall estate wherein man at the first was made Gen. 1. 27. Eccles. 7. 29., and yet never lived unto the spirit, but unto the flesh, which if a man doth he dyes for ever Rom. 8. 6. Gen. 2. 17., if we be ignorant of the nature, rice, and manner of workings of these two, we are unskilfull in the weights and measures of the Sanctuary, and whatsoever we speake from the word of God, we cannot give it its due weight, nor set it upon its right Base, or proper principle, and so at the last shall be weighed in the Ballance our selves, and be found too light in our doctrine and whole course of life Dan. 5. 27. Ier. 10. 8 Math. t. 15. 7, 8, 9..
But our Apostle, yea our great Apostle, by the mouth of Paul, concludes the distinct and particular Saints in one; and that upon this point of joy and tryumph (as the word signifies) 1 Cor. 15. 31., saying, by your rejoycing, speaking as to all the Saints ( which I have) speaking as of one, or, by our joy, that I have in Christ Iesus our Lord, implying that the joy, or tryumph of all the Saints, is the joy and tryumph of one; and rhe joy and tryumph of one, is the very rejoycing and tryumph of all: otherwise, it could not spring out of one Saint, or holy one of Israel, and defuse it selfe into all the Saints of [Page 69] God, nor could it in all the Saints of God gather and contract it selfe in one Lord Jesus.
So that Christ is not only all, but he is all in all, 1 Cor. 12. 6 1 Cor. 15. 28., and therefore, is both the branch, yea, and root of David also, Revel. 22. 16., So that the victory, joy and tryumph of one, is the victory joy and tryumph of all; and the victory, joy, and tryumph of all, is the victory, joy, and tryumph of every one, and they can no more be without the rejoycing and tryumph of one another (in regard of the nature and manner of this victory and Lordship in Christ) then the Sonne of God could bee without the infirmities of us all, in becoming our salvation Esa. 53. 6 11. Mat. 1. 21.; for as he was a man of sorrowes, and acquainted with griefe, by all the infirmities that are naturally in us, so are we Saints, or men of God, rejoycing and triumphing in, and by all those excellencies, and vertues that are in him 1 Pet. 2. 9. 1 Cor. 12. 25, 26, 27. Phil. 2. 17. 18. 1 Thes. 2. 19. 20., and hence he urgeth that argument, that the resurrection is death, to show that our nature never departs from the word of God, in any condition, no not for a moment, for by, or in this mutuall rejoycing (victory triumph, yea dignity authority and dominion) we have in our Lord, I dye daily, or we dye daily, 1 Cor. 15. 31. that is, this our Lordship and triumph in Christ, is a continued act of death in us, unto all servile, feare, base, flattery, or slavish subjection, even in the midst of the corrupt wills, caridges, courses, and behaviours of men in this world, the victory, and triumph of our Lordship by Christ, is a continued act of death in us unto them all, so that the afflictions of this present time Rom. 8. 18., cannot take hold on us, to make us lament, and bewaile, as a people miserable indeed (though in the eye of the world we appeare so) no more then perills, dangers, and feares, can take hold of a dead man, such is our condition with respect unto the troubles, and molestations of this life, by vertue of that rejoycing triumph, and lordly Authority, we have in our Lord Christ, which the Apostle bindes upon himselfe, together with all the Saints in Christ, upon no weaker ground nor lesse certainty, then the verity, and authority of an oath, yea the vertue of this oath of interposition, [Page 70] binding the things of God over unto man, and the things of man, over unto God in Christ, in which holy tie it runnes through the whole Scriptures.
Nor is this Priestly Office, a [...] any time, or in any Ministry exercised, but under the authority, and by vertue of the instalment of this oath; for if we be not consecrated hereby p, our hands are never filled as Priests of the most high God, to serve at that Alter whereunto they have no right, that serve in the way of an earthly Tabernacle Heb. 7. 12. to 25.; for none can speake as the oracle, or word of God, in the Courts of the Lords house Heb. 7. 1. Heb. 13. 10., but onely such as give evidence and beare witnesse, in matters that concerne the right ordering & Government therof, for the honour of their Lord, but under the power, and upon the certainty of this oath; for that which was from the begining which we have heard, which we have seen with our eyes, which we have looked upon, & our hands have handled of the word of life 1 Pet. 4. 11 Psal. 116. 18. 19. Psal. 135. 1, 2, 3., such things, and upon grounds of no lesse certainty, are the witnesses of Jesus Christ, to speake in the audience of such, as waite and attend in the house of the Lord, or at the gates of wisdome 1 Iohn 1. 1, 2, 3.; for no Scripture is of any private interpretation, V but holy men of God spake as they were moved by the holy Ghost Psal. 123. 1. 2. Psal. 130. 5, 6, 7. Prov. 5. 1. Prov. 7. 24. Prov. 8. 33. 34., so that by the same spirit (and therefore upon like certainty) that the word was spoken from the begining, it is also to be interpreted, and opened for ever, for prophesies of old, or prophesies ( at any time) as the word will beare, and may be read, came not by the will of man; for the will of man is a private spirit, yea if all the men in the world should consent and agree in one thing, it were a private spirit, in case they spoke not by the Spirit of God; for the spirit of man, (and so by the Law of nature corrupted; the spirit of all men) ever aimes at it selfe, 2 Pet. 1. 20. 21. in all its Councells and actions Phil. 2. 21 Psal. 4. 6., and therefore a private spirit, though trained up in the greatest schoole the world affords, or furnished with the greatest consent of library, but the spirit of God ever aimes at, and propounds another, in all its Councels and consultations, therefore it is a publike spirit, though in one [Page 71] holy man of God, else had the Sonne of God never appeared in our nature, if he had not propounded the good of another Iohn 17. 19. Iohn 10. 1 Rom. 5. 6 to 10., nor could we ever give glory to God in all things if the spirit it selfe helped not our infirmities Rom. 8. 26. Ephes. 5. 18. 19. 20.; who onely inables us thereunto, and by vertue of that we propound the honour of our Lord, and not our selves in all our Councells and wayes 1 Cor. 10. 31. Col. 3. 17. 1 Cor. 10. 24, and therein have a publick spirit, and all other spirits, are private self-seekers, and not interpreters of the word of God at all Iohn 2. 16, 2 Pet. 2. 3. 2 Cor. 11. 13 2 Cor. 4. 2. Mat. 23. 13, 14, 15. 2 Cor. 2. 17.; But we see upon what termes of certainty, the Apostle affirmes this, that in the true way of the Gospel, life is a continued act of death, in that authority, and Lordship we have in Christ, we dye unto that basenesse and subjection that naturally is in every man, whether it appeare in tirannicall rule, or dejected slavery, all is but the same spirit, namely a living unto the lusts of the flesh, for there is the same spirit in that which the woman saith in the beginning, ( we must not eate least we dye) that there is in that which the Serpent saith, W ( if ye eate ye shall be as Gods) they both use the word of truth, but in a false sence, and so turne it into alye unto themselves, the one in way of false feare, the other in way of false courage and confidence Gen. 3. 3, 4, 5., even as Sathan used the words of Truth, in tempting of Christ but in a false sence Mat. 4. 6., as our Saviour well perceived, although it consist not in the altering of some phrases; in the places alleiged, as the world, vainly thinks, for there is no Scripture uttered, that is brought in againe by the spirit of God, upon any occasion that is alledged precisely in the same termes, phrases, or circumstances, that it was before.
But Sathans falsity stands in this, that he takes these words, ye shall be like unto God, in a wrong sence Gen. 3. 5., or this word ( to live) and the womans falsity stands in this, that she takes dying in a wrong sense, and so the one, and the other, become evill, and are expressions, which are included in the way of the falle, and the way of the falle in them; for Sathan is a lyer from the beginning, and the Father thereof Ioh. 8. 44.; For it is possible, to eat of, or communicate [Page 72] in; that Tree in the midst of the garden, and live for ever Gen. 3. 22. 23., and also to eat of, and communicate in that Tree in the midst of the Garden, and dye for ever Gen. 2. 17.; yea death and life are in the one, and in the other; yet in the one, life onely appeares, and no death at all; for they are both said to be in the midst of the Garden Revel. 22. 2, 3, 4., which must be made good precisely according to the Truth of that unerring rule, of Gods circumference and senter, not to faile, so much as in a tittle, in the one, or in the other, and therefore must teach us one, and the same thing, which is, the true state of mankind represented unto us therein, according to that glorious device of Gods workmanship, who is the very midst hart, spirit, or life of all his workes, who was made as a Tree of righteousnesse Gen. 2 9., consisting of roote and branch, even as that Sonne of David doth Psal. 1. 3. Esa. 61. 3., whom he taught, and represented unto us; a roote, as he is the Image of God Revel. 22 16. Gen. 1. 27., who is the Fountaine of all things, and so gives being unto the man, as the roote gives being unto the Tree, he is also a branch as he is made of the dust of the earth Gen. 2. 7., and so springs up into the glory of God 2 Cor. 3. 18., to communicate therefore in this worke, or to eat of this Tree according to the mind and wisdome of God, is to be dead unto the flesh, but alive unto God, which is life indeed, and abides for ever in them, that eat of that Tree of life in the midst of the Paradice of God, Revel. 2. 7. that is, to conclude the one, and the other, to be as really present, as they are to come, and to be in present, being, and use, as they shall for ever be, as a living Fountaine, still to spring up in us, and to us Iohn 4. 14., which is nothing else, but to believe the record that God hath given unto us of his Sonne 1 Iohn 5. 10. 11., and put our seale unto it that he is come, and to communicate in the work of God, or eat of the Tree in the midst of the Garden, as it is the Tree of the knowledge of good and evill, or acknowledgment of pleasing, and displeasing, (as the word signifies) is to communicate in it, according to the will of the flesh, or the wisdome, and reasonings, of a Creature, seene in the minde of the woman, and spirit of [Page 73] the Serpent, which is to turre the glory of God into shime, Psal. 4. 2. Psal. 106. 20. the truth of God into a lye, Rom. 1. 25.. Concluding, that wee are not so yet, as God hath said we are, in regard of our life in him.
But if we eate in a pleasing or good way, we shall be such as he hath said, and also that we are not so bad, in respect of death, or in being base and vile in our selves, as hee hath said.
But if we eate (exercise or communicate) in displeasing or bad wayes; we shall be, Gen. 3. 3.: the one of these hath beere the way of unbeliefe, a lye, and falling away from God in Christ; from the beginning, even untill now: and the other is the way of faith, truth, and life, uniting us unto God, in that way of Jesus Christ even untill now.
The world hath still something to eate, to please, or displease God, before it enjoy, or be possessed, either with life, or death (according to the word and speech of God;) that is, it hath still some Fast to keepe, some Sabbath to sanctifie, some Sermon to preach or here, some Battell to fight, some Church to constitute, some Officers to raise up, or Orders to reforme and re-edifie, before it can take God upon his word, that we are compleate in Christ, Col. 2. 10. Ephes. 5. 27.. And if it will eate of none of these, yet it must comunicate with time; that is, yet some more time, and reformation will be made; yet some more time and the state will alter; yet some more time, and Jewes and Gentiles will be called; yet some more time, and Antichrist will be overthrown; yet some more time, and then Christ will come to raigne upon the Earth for a thousand yeares; yet some time must be eaten up, either in way of pleasing or displeasing of God, and then naturall death will either put us into life, or death eternall: this hath been the way of the fall, and drawing backe of the soule from God unto pardition, Heb. 10. 39., from the beginning to this day, in all those in whom God takes no pleasure Heb. 10. 38., even as the other is the way of Faith comming unto God; and being made one with him, in all those, in whom his soule delighteth, 4 Esa. 2. 1., as in his Elect, or choice Ones; the one hath life and death [Page 74] in it: In such sort, as they are both considered in the Son of God.
And therefore the glory of them both, is given to him alone. Rom. 8. 33. 34., and in that death is swallowed up in victory, 1 Cor. 15. 54., so as nothing but life and peace appeares, 1 Cor. 15. 57. 1 Iohn 5. 4, 5.: the other hath life and death in it, as considered in the sonne of perdition, who will needes have them in himself; and therefore must needs expect them in a humane, or conjectured way, where there is no life nor spirit of God at all, but only a living unto the flesh; which is nothing else at all but only death, Rom. 8. 13, and as these two trees declare unto us one estate that man is made in, and yet issues out into such differing, and distant operations: So this state of God and Man being made one, declares also our first Parents what they are, in respect of spirituall and mysticall operations in the world, even as the Man and the Woman (who were one at the first) Gen. 2. 20, 21, 22., are the originall and fountaine of all naturall Birthes and Posterities in the world.
For out of this condition of Man, being made in the Image of God, judged of, embraced, and acknowledged; according to the spirit and wisdome of God, proceeds the Generation and Off-spring of the Sonne of God, Gen. 3. 15. Acts 17. 28. Esa. 53. 10., who is God over all blessed, for ever, Amen, Rom. 9. 5 or so be it (as the word imports) or so it shall be, having the vertue of this oath of interposission in it, that ever concludes vpon tearmes of certainty and present being.
For, according to the judgment or wisdome of God, it cannot be otherwise in him.
So also out of the same composition or condition judged of, looked upon, and acknowledged, according to the wisedome, reasoning, R and conjectures of a Creature, which is found also in this composition, Gen. 2. 7. as truly, as is the Image and wisdome of God.
Out of this doth also arise that Man of sinne, and Sonne of perdition, that Antichrist whom God destroyes with the breath of his mouth, and abolisheth with the brightnesse of his comming, 2 Thes. 2. 3. 8. and as surely as that wicked Caine, and righteous Abel [Page 75] came of the Man and the Woman, who were at the first made good; yea, vehemently good; Gen. 1. 31.: So also, doe these contrary (though both mysticall and spirituall Generations) spring out of that composition, and wonderful workmanship of God:
And if we understand not our first Parents, according to the bringing forth of these severall and contrary Seedes, of Posterities (namely) the Seed of the Woman, and the Seed of the Serpent, Gen. 3. 15 3. Iude 10 as well as we understand them; namely, the Man and the Woman, to be the first originall of our naturall being, wee understand and them to [...] fruit, nor profit at all; but rather like bruit beasts made to be taken and destroyed, for ever 2. Pet. 2. 12..
For there is a being under the Oath of the Curse of that Man of sinne, X 2 Thes. 2. 3. Psal. 119. 21. Dewt. 27. 15., as well as a being, in, or under the Oath of the blessing of that Melchi [...]adeck, Gen. 14. 18, 19, 20 Heb. 7. 21., under which; the resurrection and death are the same act or thing. And so it is in the way of sinne and the curse, the resurrection or lifting up of the flesh, 2 Pet. 2. 10. Rom. 8 13. Col. 2. 18., is the death of the Spirit, the operation and raising of wrath, is the cessation and disanulling of peace for ever.
And this great distance and contrariety comes to passe by that differing light, which one, and the same thing is beheld and looked upon withall: the one sees by the light, and revelation of the Spirit, * according to that wisdome that is in the Son of God.
And therefore reasons or argues not, nor concludeth upon any thing, but as it is congruous, and stands with the present subsistance, and being, power, work, authority, wisdom, honour, and peace of the Son of God: for that which i [...] no wayes inferiour unto God, is in the Lord Jesus Christ; yea, he is God, blessed for ever, Ephes. 1. 17. Heb. 11. 1. Rom. 9. 5. Iohn. 1. 14. Revel. 22. 13. and that beares sway, and prevailes in a Christian, in all his actions and consultations; and that not without respect unto humane frailty, and infirmity: So also the other lookes upon the same thing, and sees by the light of a Creature, according to humane reason are, science, edicts, and abilities acquited, and gamed by the [Page 76] power of nature, and therefore argueth, concludeth, enterpriseth, and undertaketh nothing, but according to the instinct, reason, authority, and abillity, of a momentany vaine, and changeable Creature, that cannot promise it selfe, to be the next moment, that which it is at present Prov. 27. 1. Iames 4. 13, 14, 15, 16., and that with respect unto an eternall and infinite God, and therefore ingenders wrath, in that it can never judge it selfe to be equall, agreeable, correspondant, or sutable unto him in any thing Esa. 55. 8. 9. Esa. 46. 5. 6. Ezek. 18. 25, but fales short and is contrary to him in all things Levit. 26. 40. 41. Gal. 5. 17. Rom. 8. 7., and from that, the motions of the flesh, bearing, sway in him, he terrifies and destroyes himselfe, yea becomes an adversary unto himselfe, seeking all advantages from that holinesse, righteousnesse, power, Truth, and justice, that it in God, to torment, disquiet, and vex himselfe; therefore the word in the Hebrew, somtimes translated Divell Deut. 32. 17, is Seighnirim, that is, roughnesse, or horrour, and feare, and in the Caldean tongue, Shedin, that is a destroyer, such is man unto himselfe, in his own proper light and ability, in all that he can attaine unto, as he is simply a Creature, Iob. 5. 13. 1 Cor. 3. 19 and therefore it is said of Israel, thy destruction is of thy selfe Hos. 13. 9., and whosoever he is, that ascribes any thing unto God, as being a cause of sin, or of the distruction of the Creature, he also ascribes somthing unto man, as a cause of righteousnesse and salvation, and so gives somwhat, into the hands of flesh to boast Iob. 24. to 28. 1 Cor. 1. 29., which is not onely deragatory, but also contradictory unto the faith of Gods Elect Ephes. 2. 8, 9, 10. Rom. 11. 5, 6, 7.:
Note here that wide difference that is between the oath of the blessing, which is this oath of interposition, binding over, and uniting together in one, God and man, in that way of Christ, so that humane nature is a party in this oath or Covenant; for it must concerne more then one, or else it cannot be taken or made; for a contract cannot be of one, but it makes one, so that here is two natures in one subsistance or being, and yet notwithstanding the compleat power of the oath, and the whole mannaging of the work, depends solely upon the divine nature; for the humanity can no more be any concurrant cause herein, then the earth [Page 77] at the first could rise up to heaven, and put upon, and cloath it selfe with the Image of God, and make it selfe higher then the Heavens, Gen. 2. 7. Heb. 7. 26. which we know by its own naturall propensity, it hasts from it, as forcibly and as farre as possible it can, pressing unto the Center, to make it selfe at the utmost distance, from all points of the heavens that may be attained, nay it cannot be any cause of this Contract and agreement, no more then the womb of a silly virgin, in time; could fetch downe the word of eternity, and frame, or make in her selfe, that which is the maker and framer of her, and of all Creatures John 2. 3. Col. 1. 16., even so the oath of the cursse, is that great divorse and separation of God and man, to that infinite distance from, and opposition against one another, to stand upon termes of wrath, emnity, and irreconsiliation for ever.
Therefore he saith to those Rebels, that put off the rest from themselves in the wildernesse, judging God to be one in Canaan, and another in the wildernesse, even as all those do, that think the glory can never appeare till the woman come out of the Wildernesse, unto whom he sware, yea still, as a continued act sweares, in his wrath if he shall enter into my rest Psa. 95. 11 Heb. 43., a short phrase, if they shall enter into my rest; signifying then will I cease to be God, laying an utter impossibility upon it, and in this devorse, emnity and wrath, the divine power is a party; for it is God and man, that are separated, and stand upon termes of discord for ever, and yet it is as impossible that God should be any cause of this emnity and wrath, as a Fountaine, from whence it flowes, or proper subject wherein it consists, or subsists, as it is impossible for God to remove himselfe from his worke, and not to be omnipresent with it 1 Kings 8. 27. Ier. 12. 2. Psal. 139. 7. 10 12., or to be wrath with, or hate his own workmanship & device, when he had made all things very good, Gen. 1, 31 or vehemently good, as the word signifies, for the Creation of man in the Image of goodnesse, Mat. 19. 17. as also his restoration in the same ingraven form of his subsistance, Heb. 1. 3. is a work vehemently good, or goodnesse in the utmost extent and most forcible [Page 78] height of excellency that ever was, and wee look not upon the works of God with a spirituall eye, or light, no further then we know how to center them all in Jesus Christ, and know how all things are made, reconciled together, and brought into one in him, Col. 1. 19. 20. things in heaven, and things in earth, and things under the earth Phil. 2. 10..
Therefore utterly impossible, that God should be wrath with, or hate so glorious a worke, so that however it is true, and undenyable, that God is a party in this breach, or devorse, yet it is as true, that the whole worke, or rather the nullity of the work; for God is the maker of all things, but anihilates nothing, nor can this breach or devorse, be called a work, in any other sense, but onely a work of darknesse, which cannot come to the light, or spring out of light Ioh. 3. 20. 1 Iohn 3. 5. John 8. 12., nor can that which is light it selfe have any such operation.
Therefore how ever God is a party in the breach, yet the whole disolving of the Contract, in gendring of wrath and exercise of emnity, ariseth onely out of the nature of man, as the proper root, cause, and fountain thereof, looking after, and judging of the things of God, according to the dictate, argumentation, and consultation of the light and spirit of a creature, which in it selfe is good; but the more curiously and diligently it searcheth after the Creator by its own light, the more difference it finds, and the greater distance & disproportion, between it selfe, and that infinite and blessed Being of the Creator Gen. 3. 6. to 10.; and is so farre from ability and skill to make it selfe one with, and correspondent unto him in all things, that he thereby ingenders wrath, breeds emnity, and makes a greater discord betwixt himselfe and his Maker Gal. 4. 24. 25., drawing out and enlarging the bounds, or rather boundlesse estate of his destruction and misery, according to that unfadomed and illimited nature of the Creator, both in point of weight and duration Isai. 5. 14. Iob. 6. 2. 3. Gen. 4. 13. 14. Iob, 4. 19. 20. Iob. 14. 19. 20 Deut. 23. 2. 3, as also the various & changeable operation, and executions thereof, according to that manifest, Truth, Holinesse, Justice, and Equity that is in God, and must of necessity work towards his Creator, through [Page 79] the wisdome of the flesh, to his downfall and ruine, by reason of that first act of his Being, and of that first form given unto him in his creation, even as the Spirit of Christ must of necessity work towards, or in and by the infirmities of man, through the wisdome of the Father, in that advancement of himself in the Kingdom of God Heb. 2. 9. to 15. Heb. 2. 7. 8; and if the Lord do not open our eyes, to see into the nature of this oath, in the confirmation and certainty of it in the elect, by Jesus Christ, as also in the disanulling and breach of it in the wicked, through that way of Antichrist; wee cannot have sound knowledge in the word of God: but our reasonings, consultations, and conclusions thereabout, and therefrom, are meerely of, and from man, and not of, and from the Spirit of God; And it is handled by us as the word of Man, and not as it is indeed the the word of that ever-living & ever-being God 1 Thess. 2. 13. 2 Cor. 2. 17. 2 Cor. 4. 2.. And wheras in any thing; men have learned by the tradition of their Fathers, things that the wisdome of a creature reacheth not; as, the incarnation of the Sonne of God, that he that is God should be made a creature; or that the creature should be made that which is God; or that one should bee made righteous, to hold weight in the sight of God, by that which is not in himselfe, but in another; or that the soule of man is immortall; whereas there can be no more immortals then there is infinite; for the creature can as well bee infinite as immortall. When men seem to go into these or the like points, that are so necessary for a Christian to know, as that they give being unto Christianity, they walk, or rather wander and groap in the dark, speaking from Tradition, as they have taken it at the second hand from others (which tradition ever doth, and hath not any thing immediatly from God, according to that way of the Son receiving all things immediatly from his Father John 10. John. 17. 7. 8. John 13. 20. 1 Cor. 11. 23, but meerly conjecturall, as false Prophets use to doe Deut. 13. to 5 Jerem. 27. 9. 10. Jude 8., wandring they know not whither Jude 13., neither did they ever learn from the Lord, whosoever they be, that are such Schollers and accountants, as cannot bring life and death into one and the same act; yea the contract and the divorce to be the same thing. Y For if ever we see [Page 80] our sinnes to bee that which indeed they are, yea, the divorce in its owne nature and distance, then must wee of necessity reckon and account our sinnes upon the Sonne, of God, who is the Lord our righteousnesse Ierem. 23. 6. Ier. 33. 16.. For the divorce is of an infinite distance, because he that is infinite is a party in the contract, and there can be but one infinite; therefore our sinnes must of necssity be reckoned and accounted upon that one onely and infinite sonne of God, and so are done away Esa. 63. 9. Esa. 53. 10. 11. Lev. 16. 7. to 22. Heb. 8. 12. Heb. 8. 11. 1 Thes. 4. 9.. Nay further, without the true knowledge of this poynt, (which none can teach but God alone) Iohn 21. 25., Let men use study, experience, Learning in tongues, or arts, reading of bookes, if it were possible, that the whole world could not containe, as it cannot the things that concern, or might bee written of Christ Exod. 7. 11, 12, 13. 2 Tim. 3. 8. Acts 8. 17. to 21.. Yea, observe the changes of States, times, and things, as men use to do for their helpe, in opening those wonderfull Revelations of Jesus Christ, which is much like your men, that vse spells, and cast figures, to bring out some strange thing to affect others withall Revel. 12. 14., that so their hire, or reward, may not be grudged but come off, the more easie, whether it be profit, pleasure, preferrment, or shelter, under some great man or State, out of base and servile feare of man, as commonly accompanies such spirits, yet can they never calculate, or make manifest, the time of the womans being in the Wildernesse Mat. 17. 10, 11, 12. 13:, which some so earnestly seeme to gape after, Z even as the Jewes in antient time did, after the Messiah, and that Eliah, that was to come, when as both the one and the other was conversing with them; Mat. 11. 14. nor can they indeed bring forth the truth of any other part of the word of God, no more then they can do that and such like, which their own consciences must of necessity speake, in the behalfe of God against them; for they know they cannot prefix any certaine time of it, and if the Trumpat give an uncertaine sound, who can prepare himselfe to Battel 1 Cor. 14. 7. 8.; for indeed that uncertaine sounding is the chiefe cause of all the Slaine, and wounded, both in soule and body, in our native Countrey at this day; for if the roote and rice of things be not [Page 81] seen, but lye hid and are not known, the body and branch can never been delineated nor brought forth, neither in substance, nor true circumstance whatsoever: And therefore, not in this of the time of the Womans being brought out of the Wildernesse, which is affirmed to be for a time, times, and half a time, Rev. 12. 14. So that they know not the Church; no, not in respect of this circumstance of time (if wee may call any thing circumstantiall) in the Church of Christ: For the truth is there is nothing in the Church which is not substantiall and fundamentall; without which, the Church cannot have a being, we speak what we know, 2 Tim. 2 7 Ioh. 4. 21, 22 23, 24. 2 King. 17. 29., For if we have learned the truth as it is in Iesus, Ephes. 4 21, then we know that as the truth is in Jesus; so also, it is in the Church, and no otherwise.
For, the Church is nothing in any respect, as acceptable to God, but only as it is in Jesus Christ, x, and Christ we know hath nothing in him, that is not substantiall and fundamentall, without which hee is not a perfect and compleat Saviour.
For take away any thing that is in Christ, and you make an Idoll, or a nullity of Him unto the soules of men: for, an Idoll, wee know, is nothing in the world, 1 Cor. 12. 12, 27. Ephes. 1. 5. 6..
So also it is in the Church of Christ; for take away any thing that is of the Church, or in the Church, and you make an Idoll, 1 Cor. 8. 4 and a nullity of it, if wee know Christ in substance, then wee know Him to bee God and Man, 1 Tim. 3. 16. Iohn 1. 14. Rom. 9. 5. Act. 20. 28. Iohn 8. 58. Iohn 8. 58. compared with Luke, 24. 37, 38, 39, 40,, or else he is no Christ.
So that take away his God-head and he is no Christ; though acknowledged the Son of Man. Take away his Man-hood, and he is no Christ, though acknowledged to be the Son of God.
So is it also, in regard of those things we call circumstantiall, as time, place, and person. Take away any of these from Christ, and he is denyed to be that annointed: [Page 82] for take away person from Christ, and hee cannot bee Christ, without having person or subsistence.
Take away his being annihilated, and made nothing (or such a thing as hath no subsistence at all in it selfe) from Christ, and he is denyed to be Christ.
Take away his being, circumscribed within a place; from him, and he is no Christ: for then his humanity is denyed.
Take from him, his incomprehensiblenesse, and his not being contained in any place, and then wee deny him to be GOD, and so to bee the Saviour of the world.
Take away Eternity from Him, and Christ is made of none effect.
Take away His being in time, and wee disanull His coming in our nature, which cannot but be in time.
Even so it is in regard of a true Church, as it is in regard of a true Christ: for the same tearme or title given to the one, is also given to the other, 1 Cor. 12. 12..
So that as there are many false Christs, Mat. 24. 5. Mat, 24. 24 22. Marke 13. 22, 23., so also there are many false Churches; and if wee take away any thing from Christ, that is in him, wee propound a false Christ unto the world.
So also, if we take away from the Church, any thing that is to be sound in the Church, we propound a false Church; yea, set up the Synagogue of Sathan in the world, Rev. 2. 9. Revel. 3. 9..
And as for that distinction, of being, & well-being of a Church as if the Church might have a being & yet want a well-being it is meerly devised, and humane in the things of God, and no arguing according to godlinesse.
For as the Sonne of God never had being without well being also; for the humane nature never had being, but in the divine: So the Church of God never [Page 83] hath being, without a well-being: For what it is in any respect whatsoever, it is that in Christ, and Christ cannot be divided; for of his fulnesse we all receive, and grace for grace, Col. 1. 19. Col. 2. 9. compared with Iohn 1. 16..
So that if we know not how to give the woman her due time, of being in the wildernesse, we know not the Chruch of Christ; for it concernes her being and her well-being also.
Yea, this circumstance of time is fundamentall; for we know not how the Church hath her being without it; that is, without that her being in the wildernesse: for the womans flight into the wildernesse, instructs us in the weak fraile, and brittle vessell of our earthly nature, and the Man-child caught up to GOD, and His Throne, to rule the Nations, Rev. 12. 5, 6., instructs us in that power and authority of the Word of God; in such sort, as the Man is not without the Woman; nor the Woman without the Man in the Lord, 1 Cor. 11. 11.; no more then the divine nature is without the humane, or humane nature without the divine in that way of Jesus Christ: So that in the Womans appearing in Heaven, having in her a Man-child, is taught the descension of the word in our nature, and the ascension of our nature in the Word of God, even as it was taught, in the making of the first man, having the woman taken out of him: the one declaring the way of death, and subjection of our nature unto sinne, when the woman is brought forth and prevailes with her arguments, and reasonings, according to humane frailty, in those suggestions of the Serpent, or wisdome of the flesh Gen, 3. 4, 5, 6.: And the other declares the ascension of our nature, when the Man is brought forth of the Woman, and taken up into the Throne to rule over all the wayes, and arguments of the Heathen, or devises suggested by the flesh, Rev. 12. 5. Mat. 4. 10. 11..
So then the Woman in the Wildernesse, is the Word of God descended into our nature, that waylesse, and [Page 84] vast Wildernesse utterly void, wast and destitute, of the foot steps of God; through the panges paines and travels whereof, it brings forth it self, Rev. 12. 2., in that glorious descension and humiliation of the Son of God, and the Man child caught up to God, and to his Throne, Rev. 12. 5., is our nature taken up into the Unity of that Word of God, ruling the Nations, in, and by the authority of God, in whose seat or throne it is set, Heb. 1. 3.. So that if wee look into the Wildernesse, there is Christ compleat in his humiliation; and if wee look into Heaven, there is Christ compleat in his exaltation: and these two can never be the one, without the other; for they are one as Christ is one. Hear, O Israel, the Lord thy God is one Lord, Deut. 4. 6.
The Woman then is in the Wildernesse for a time; that is, Eternity is become that which is contained in a point, or period of time: and one period, or point of time, is become that which is eternall: Eternity is become time, and time is become eternity, in that act of the creation, or incarnation of the Word of God, and without communication with time in this respect, thus extended, and thus abridged, the Church of God cannot subsist, nor have a being.
She is also said to be there for times, in the plurall number; for it is multiplyed into the time of death, and the time of life, the time of descension, & the time of ascension: yea into a time of wrath, and a time of reconciliation and peace.
For there was ever a time of Antichrist, for he comes out of the bottomlesse pit, Rev. 9. 23 Rev. 11. 7. Rev. 17. 7.; in which condition and state Christ hath no time at all, & there was ever a time of Christ also, who comes out of the bosome of the Father, Mat. 3. 17 Col. 1. 13. 2 Pet. 1. 16, 17. Iohn 1. 18., in which state and condition, Antichrist hath no time at all; therefore a plurality of times: yea, Christ himselfe never lived unto the flesh, and he ever lives unto the spirit, which is a two fold time, ever, & never, [Page 85] and without the communication of these times, the Church of God can have no being.
Again she is in the wildernesse for half a time, or for the division of times as the Prophet Daniel hath it, Dan. 7. 25, whence our Apostle brings it, that is, in that very point and moment of time, of the incarnation, or of making the word flesh Iohn. 1. 14. is divided into a time of life, and a time of death; in such sort, as the one is not, nor can it be, so much as the twinkling of an eye, before or after the other: no more then God to become Man can be sooner or later, then Man becomes the Sonne of God: and so is the very moment, or point of time, divided in such sort, that it could never be said: Now this is, and the other is not yet; no, not with the quickest eye, that ever cast it selfe upon an object. Nay this division of time is such a parting halfing, or dividing of it that it holds correspondency and proportion, both in respect of the time of life, as also in the time of death in all points: for they stand in direct oppositions and counterpoise each other, in as much as the Son of God, to dye the death of Man; and the Son of Man to live the life of God, are of equall extent; yea, of the same difficulty and ease, possibility & impossibility; the one as the other, and so are all other things in this division: for these are the two great wings given unto the woman, wherewith she takes her flight, Rev. 12. 14. which are not according to nature (as in the things trimly alluded unto: namely the wings of a Foule) in their first institution and ordination, if they hold not presize proportion in all respects; so that her descension into the wildernesse, is her mounting aloft unto Heaven, as an Eagle doth, and her mounting up to Heaven, is her descension into the wildernesse after the prey, as an Eagle doth; yea, her descension is her ascension, & her ascension is her descension.
For she appeares in heaven (as the Man did first in [Page 86] the Garden) & from thence the Son flyes in her womb into the wildernesse, as an Eagle after the prey, to swallow up death in victory, & the Son being brought forth by her in the Wildernesse, in him she is caught up into the Throne of God, to rule over the Nations, Rev. 12. 5. and to overcome the Divell and his Angels, even as the woman was made in the man at the first Creation, Ruler, and Lord, over all the Workes of Gods hand, Gen. 1. 27, 28.. We conclude then, that the woman is in a solitary, waylesse, uncomely, and uncomfortable condition in the Wildernesse (as men conceive) so long as the humiliation of the Son of God, in our nature, and the exaltation of our nature, in being united with the word, can bee devided and separated, and not a jot longer, which is impossible to find, know, understand, or apprehend, the one without the other, in the truth or operation thereof, no not for a moment of time: onely mens carnall Speculations carry & hurry them after meer pictures, shaddowes, and Idolls that are empty and vaine, Ier. 10. 8, 9, 10. Psalm. 97. 7 1 Cor. 8. 4. Psalm. 96. 4. 5. Psalm. 115. 4, to 8., not knowing the truth, certainty, and subsistance of that Word of grace, given unto us upon such infallible grounds, and gladsome tearmes, as the Gospel of God brings it, and commends it unto us, in; Those therfore that make a time of the Womans being in the Wildernesse, and a time of the destruction of Antichrist.
A time also, of the calling of the Jewes, &c. before the Church of GOD can attaine its peace, beauty, power, authority, excellencie, and ornaments in this World.
They also make a time betweene the humiliation and exaltation of Jesus Christ, betweene his living to the spirit, and dying in and to the flesh, 1 Pet. 3. 18 2 Cor. 13. 4., and so destroy and make a nullity of Christ unto themselves, and to all them that heare such doctrine with approbation; for, they preach Christ in the enticing words of [Page 87] mans wisdome, and naturall conjectures, and operations of mens hearts, and not Christ, the onely wisdome and power of God, 1 Cor. 2. 4 5, 6, 7. 1 Cor. 1. 17. 2 Pet. 1. 16. 2 Cor. 1. 12. Col. 2. 4. 1 Cor. 1. 24, 25., who is seen by no other light but his own, and therefore a Name is given unto him, that none can know but himself, and He is called the Word of God, Rev. 6. 12 13., which according to humane reason, and the common custome of mens alleadging of Scriptures, in their proofe of Doctrine, the wickednest man that lives, or the weakest child that can but reade may know it, being so plainly manifested, as there it is; and yet he affirms that none can know it but himselfe: which therefore must have more in it then any in the world that is not made one with Christ by Faith (and so said to be himselfe) can possibly know or see:
And so it is in all other words of holy Writ, what ever the world may think or judge of it.
Those also that thinke to bring the woman out of the wildernesse, by institutions, ordinances, baptismes, eldership, confessiōs, receptions, expulsions, rearing up Fabricks, reformatory as preparations; or rather parts, and peece meales of that glory they look for and expect, when the time comes, of the womans comming out of the wildernesse, these kind of people have ever brought the woman out of the wildernesse; but it is that woman which John sees in the wildernesse, sitting upon a scarlet coloured beast. full of names of blasphemy, having seven heads, and ten hornes arrayed in purple & scarlet colour, decked with gold, pretious stones and pearles, having a golden cup in her hand, full of abominations, and filthinesse of her fornication, Rev. 17. 3 4, 5, 6., which is the very portraiture of the policies, power, pompe, and excellencies of the Churches or synagogues of this world brought out by the wisdome, art, authority and endeavours of men to present a new service, or sacrifices to please God and to compose, compile, and contract the bulke and body of the people together, to make strong the arme of flesh,z in [Page 88] which the crosse of our Lord, is never found, nor doth his Kingdome consist in any such things, Ier. 17. 5. and therefore our Apostle protests, by the Victory and Lordship hee hath in Christ, that he is in a continued act of death unto them all, Ioh. 18. 36 Rom. 14. 17, 18..
Therefore, it is that he addes to his protestation, and affirmation (if saith he) I have fought with Beasts at Ephesus, 1 Cor. 15. 31., meaning such Beasts, as bear up that beautified woman, 1 Cor. 15. 32., clothed in purple, which he compriseth in the state of that City of Ephesus, calling them Beasts in the plurall number; that is, if I have sought with States, Policies, d Rev. 17. 3, 4, 5. Corporations, Cities, Soldiers, Synods, Ecclesiasticall Assemblies, and Jewish Synedrions; yea, Captaines and Troopes, fighting with the arm of flesh for an earthly and carnal temple and sanctuary, which all use their heads, and hornes; together with those severall Crowns or Authorities that are put upon them, for the preservation of that woman brought forth by them, and maintained, upheld, and born upon them, Rev. 17. 9. to 14. (if saith he) I have fought with such after the manner of men, what advantage is it to me, if the dead rise not that is, if I have done it after the course, custome, and ordinary way of all flesh, or of man that is all mankind, it availeth nothing at all unto the resurrection of the dead, but meerly to the setting up of the flesh, which is a quenching, killing, or putting to death of the spirit, 1 Thes. 5. 19. 1 Cor. 2, 8. Heb. 6. 4, 5, 6., For the manner of humane fighting, is this, namely, in the preservation of its own life, to take away and destroy the life of another, in the setting up of himself to pull down another, in the healing of him self to putrifie another; in the strengthening of himself to weaken another; in the honouring of himselfe, to vilifie and disgrace another: For if there were none to be vilified and disgraced, there were no place for the grace, & honour of this present world: Such are the fighting & combats of men, who ever they incumbant [Page 89] but the manner of the warring of the Sonne of God, and of all the Saints in him, even of that Michael and his Angels, that sight against the Dragon and his Angels Revel. 12. 7, which our Apostle (according to that worke of faith) assumeth unto himselfe.
Therefore saith, if I have fought, even as he saith, according to my Gospel Tim. 2. 8., which fight is after the manner of that Marshall, and heavenly discipline, taught from an high, descending from this our High Priest, and Captaine of our Salvation Heb. 2. 10., which is farre otherwise, yea contrary unto it, standing in flat opposition, to that of the world; yea it is Christ, and Antichrist, when matter of, and for Religion, are ascribed and given thereunto, it is Christ in that way of the sword of the Spirit, and spirituall combate in his strift to save the Soules of men, from a spirituall death and to instate them in a life spirituall and eternall Iohn 2. 25. Rom. 6. 23. Rom. 5. 21. Mar. 10. 30. Iohn 3. 15. Iohn 6. 54., and it is Antichrist, in that way of the Arme of flesh, and strength of the reason and understanding of man, who ever strives to settle men in a Church way; for life and salvation in such wayes, institutions, and Ordinances, as must of necessity leave them at the time of their death at the furthest Heb. 7. 22, 23, 24. Col. 2. 20, 21, 22, 23. Prov. 23. 4. 5 Psal. 102. 26:
Which Bellowes are so infident unto the Priests of our times to blow, and they are no lesse diligent, and frequent therein, then those Paiests were, in the time of the Jewes to stirr up and kindle a fire, in Herod, Pontious Pilate, the Souldiers and the rest of the people of the Jewes to put our Lord to death Mat. 26. 59 Marke 14, 55, 56. Iohn 11. 46, 47, 48. Mark. 15. 1, 2. 3. Luke 23. 1. 2. 23. 24.; for the reformation, honour, and peace of their state Luke 23. 2 Iohn 11. 48, 49, 50, 51. Acts 24. 5. 6., into which they expect Christ to come, according to the flesh, or so, as to sute their brutish and naturall apprehensions and apitites, for such a Christ and Christianity, the world hath ever looked for Mat. 20. 21, 22, 23. Iohn 4. 11. 12. Iohn 7. 25, 26 27. 47. 48. 49.:
And therefore judge it most meete, to rid the world of him, in case his doctrine be heavenly and spirituall, yea if the words he speakes be spirit and life, the proper act, order, and discipline of the world, Ioh. 6. 36. is to destroy and take away [Page 90] that life or spirit, to preserve and maintaine its owne, that walkes not in the Spirit, but according to the carnall desires and immaginations of the flesh Rom. 5, 6, 7, 8. Gen. 6. 5. Gal. 5. 17., the fight therefore of the Sonne of God, and of all Sonnes in him, is on this wise, namely in the taking away of his own life to begin; and beget life in another Iohn 10. 11. 15, 16, 17. Esa. 40. 11. Iohn 6 51.; in the laying downe and humbling of himselfe to raise and lift up another 2 Cor. 8. 9. Phil. 2 5. 10 11., in the purifying of himselfe (though he knowes no putrifacation Psal. 16. 10. 2 Cor. 5 21., to purifie and heale another, for this seede of immortality, is sowne in Corruption, but it riseth in Incorruption 1 Cor. 15. 42., in the weaknesse of himselfe to give strength and power to another; for that seede of life is sown in weaknesse in us (or in our nature) but it riseth in power, as our nature is raised in it 1 Cor. 15. 43, yea in the dishonour and villification of himselfe, he honoureth and putteth grace upon another for ever, for the seede of God is sowne in dishonour, but it riseth in glory 1 Cor. 15. 43., it is sowne in that dishonourable state of silly man, but it is raised in the glory and dignity of the Sonne of God; who is not nor can be otherwise made manifest, or appeare to be what he indeed is, unto, or in the Creature in any other way, but through our infirmity, no more then the Excellencies of the Soule of man can appeare to a naturall eye, when it is separated from the body, and not in union, or onenesse with it, fighting therefore with unreasonable men, or beasts 1 Cor. 15. 32., for all men have not faith, 2 Thes. 3. 2. and then they are as farr from knowing, and walking according to the Law rules (or reason) as the word given for Law somtimes signifies Heb. 2. 2., of that Jerusalem, that comes downe from heaven, or Israel that is of God Revel. 21. 2. Gal. 4. 26. Gal. 6. 16., as a bruit beast is farre of, and estranged from the art, skill, and rules that a man walkes by.
And the Apostle saith, that none knowes the things of a man, but the spirit of a man, that is, no other Creature but his own kind, can reach them 1 Cor. 2. 11.; Even so none knowes the things of God, but the Spirit of God 1 Cor. 2. 11.; for no unbeliever that is not led by that spirit, can possibly reach them no more then a beast can be taught to cast an Account, or [Page 91] learne the art of Musick, though they have all the outward sences a man hath, even as all the outward or visible Characters of the word of God, according to the Letter, are naturally ingraven in mans spirit Deut. 30. 11, 12, 13, 14. Rom. 10. 6, 7, 8. 2 Cor. 3. 6. 7., though he know not the minde and meaning of it, no more can any man teach another the things of God; for it is his own mighty handiwork alone, for the hearing eare, and the seeing eye, are both alike of the Lord Heb. 8. 11. Prov. 20. 12. Gal. 1. 12. 1 Thes. 4. 9. Ephes. 4. 21. 1 Iohn 2. 27., fighting therefore with, and opposing these, after the manner of the Sonne of God, availeth much to the resurrection, nay it is the resurrection it selfe, that is, when we lay downe our own life, to preserve the like of another in the world, (that is, when we lay downe all our own livelihood in our selves) to preserve the life, spirit, doctrine, power, and authority of the Sonne of God amongst, and against, all that oppose that life, spirit, power, and authority of his in the world.
Now the laying downe of a mans life, for the preservation of the life of the Sonne of God, is not properly to lay downe this naturall life, as it is a separation of soule and body, though it doth not exclude that, also in its season; for the life of man is properly to live to himselfe, as all earthly Creatures, by nature do, and as all earthly men do Phil. 2. 21. Phil. 3. 18. 19., that institute, and gather Churches, ordaine Officers, multiply Members, study, preach, pray, fast, feast, baptize, and minister, in outward, and earthly Elements, and rudements to binde over the consciences of the people, to aford them meanes, to maintaine them, in riches, honour, and ease, as also, the civill Magistrate to defend, and protect them, in what they speake and do Exod. 32. 1, 2, 3, 4, 5, 6. Acts. 7. 39. to 43.:
Now whilst Moses is in the Mount, or rather Christ ascended on high Psal. 68. 18. Ephes. 4. 8., and they know not how to fetch protection, and defence from him, nor do they indeed know what is become of him, in regard of the exercise of his royall Offices, no more then carnall Israel, knew Moses imployment with God in the Mount, but if we lay downe our owne life, that the life of Jesus may be made manifest and abound in us, that so in him, we may live to our brethren g, [Page 92] in any, or in all servises of love 2 Cor. 8. 9. 2 Tim. 2. 10 2 Cor. 1. 5. 6., then are we dead unto all the things of this present life, and cannot hunt, or seeke after any mans honour, place, Office, riches, preferrment, credit, reputation, or respect whatsoever, that another man injoyes in the things of this present life.
But all our warre is, to have these things crucified unto man, and man unto these things Gal. 5 13. Rom. 12. 10. Col. 3. 1, 2, 3., both in our selves, and likewise in others, that the life of the Lord Iesus might appeare, and exercise it selfe in us all Col. 2. 20.; that is, all the hurt we do, or may wish to any, and the proper end of our combate in this world, and this manner of fight at Ephesus, and so in any state, Corporation, or condition in this world, doth not exclude, but include, the laying downe of this naturall life, in the separation of soule and body, in witnessing the nature, end, and use of the Crosse of our Lord Iesus Christ, whereby the world is crucified unto us, and we unto the world Gal. 61. 4. Col. 3. 5.:
It is become as a Crucified thing, or Carior, that is, meane, base, yea abominable in comparison of the life, and resurrection of Jesus Christ, even as we are unto it (in our spirituall Course of walking and worships) in comparison of the workes and livelihood of the flesh, which the world not tasting of plentifully in us, they count us as men that have nothing but ill savour in us, and we are as a crucified thing unto them, Gal. 6. 14. Esa. 53. 3.:
Nor make we any question, but a Saint may truly preach in his death, for the conviction, and confusion of the wicked Col. 3. 3. 4 Gal. 2. 18. 19. 20. 2 Cor. 4. 10. 11., and also for the great incouragement, comfort, and instruction of the just Iohn 10. 15. Ephes. 5. 2. 1 Iohn 3. 16. Iohn 15. 12., and let his light shine unto them in that for their glorifying of their Father which is in Heaven Acts. 7. 54. to 57., as in their workes done in the rest of their life time, yea and may as freely, comfortably, and bouldly through Christ that strengthens them Phil. 2. 17. 18., make a surrender of themselves unto God in that service, to fall a sleepe in it Mat. 5. 16. Acts 5. 41. 1 Pet. 4. 14., (if it be sutable to the death of that witnesse Stephen) as in any sermon he hath preached unto the world, in any part of his life time, for God can ripen his Saints, to fall off, as the [Page 93] first ripe fruits Mica. 7. 1. Iob. 5. 26., willingly, seasonably, and fruitfully in that way, as well as in any other, for it is the testimony that we give unto the world, of the truth, life, spirit, and power of God, that is our consolation, in what way soever he makes good, and testifies the same unto the sonnes of men, in our selves, and in others, this dying unto our selves is our resurrection in all things, for as the sufferings of Christ abound in ust, (which is to dye to the flesh) even so do his consolations, much more abound in us, our hope in this is stedfast, 2 Cor. 1. 5. 2 Cor. 1. 7. that as we are partakers of the suffering, so also, of the consolation 2 Cor. 1. 5.; for the death is the resurrection, that which is the sorrow in the eye of all flesh, is the consolation in the sight, and revelation of the spirit, and of that unfained faith Ephes. 1. 17. 1. Tim. 1. 5. 2 Tim. 1. 5., but those men that know not the word of God, in the mistery of it, but onely according to the letter 2 Cor. 3. 6., they cannot know how this can be, for the letter is the very way, and Caractour of all flesh, as it makes use of the favour, grace, or worke of God, according to its own naturall principles and abillities, changing it into another thing, unto himself then by nature it is, or ever can be Rom. 1 18. 25. Rom. 2. 1, 2, 3. Rom. 2 17. to 23.: and the mistery is the very way and true Caracter of that ingraven forme of the subsistance of the Sonne of God, as he makes use of our infirmities, to change them into another thing in himselfe, then by nature in themselves they are or ever could be 2 Cor. 5. 21. 1 Crr. 26. to 31. Rom. 3. 5, 6, 7. 8.:
And therefore it is, that man being meerly naturall, can better desire to be transformed into the basest Creature that is on the earth, or in the waters under the earth, then to be transformed into the Image of the Sonne of God and accordingly desires to transforme the Sonne of God into the likenesse of any Creature, foorefooted beast, or creeping thing on the earth Rom. 1. 23., rather then to take him according to that Caractor of the Father, and ingraven forme of his subsistance Heb. 1. 3..
Such is mans living unto the flesh, and being dead unto the spirit Rom. 8. 5. 6.; so that all that ever he doth in eating and drinking, that is, in communicating with any Creature, [Page 94] it is to preserve his own life for the present, and thereby put off death till after time, therefore he saith, let us eat and drink for to morrow we shall dyed; that is, the conflict and strift of man, c Esa. 22. 13. 1 Cor. 15. 32. in the whole progresse of his fighting after the manner of men, which our Apostle denies, to be the manner of his fight, for that fight or warrfare that is according to the Sonne of God, is, that death may have a reall and present being in all things, for that is the true resurrection of life, and in whatsoever we communicate within the death of the flesh, all conduceth unto the life and resurrection of Jesus Christ, that howsoever the life is one, even as he is one, yet is it as variously multiplyed, as the death is.
Therefore our Apostle saith, all flesh is not the same flesh, but there is one flesh of men, another flesh of beasta, another of fishes, and another of birds 1 Cor. 15. 39. Esa. 31. 3., that is, all weaknesse and death, is not the same weaknesse for flesh somtimes in Scripture signifies weaknesse, so saith the Prophet, the Egiptions horses are flesh and not spirit Gen. 32. 28 Psal. 84. 5. Psal. 138. 3., that is, they are weaknesse, and have not the strength of Israel so all weaknesse is not the same weaknesse, for there is one weaknesse of the flesh, which is indeed flesh in our Apostles acceptation, and truth of interpretation, in that it is subject unto corruption, not able to sustaine it selfe; there is another weaknesse, in that it is impotent, not able to conceive of, or to performe the things of God 1 Cor. 2. 14..
Another weaknesse of dishonour because that in it is not the dignity of that blood royall, in that Generation and off-spring of the most high Acts 17. 28, 29. Revel. 22. 16..
Another weaknesse, in that it is naturall, carnall, or sensuall, because the very bent, end, and scope of all the operations of the flesh, tend unto that which is earthly, momentany, and of a fadeing and vanishing nature and condition.
And so are the wayes and motions of the flesh multiplyed into that vast and illimited gulfe, of mans infirmities and imperfections, which amount unto that account, and [Page 95] reckoning, that can never be numbred, no more then we can number the severall kindes of grasse, graine, seede flowers, herbes, plants, and Trees that are upon the face of the Earth.
Therefore it is said, as was noted before, that man was made of the dust, slime, or seede of the earth Gen. 2. 7., to note unto us, that infinit variety, and illimited multiplicity of earthly and corruptible fruit, B that naturally of himselfe he yeelds, and brings forth, for there is a body terrestriall that is compleate, unto which no addition can be made (no more then the influence of the heavens, add unto the Creation of things on the earth which God made at the first) to increase the kindes of them, onely the influence of the heavens doth generate, and bring them forth; So also there is a body celestiall which is absolute and compleate, that no addition can be admitted of in it, no more then the motion, and operation of things here below, can either add or deminish, those heavenly bodies that are above, onely in their changes operations, and generations, they shew forth and make manifest the severall vertues and powers which are in those heavenly bodies, yet each hath his propper and distinct glory; for the one is the way and glory of the humiliation of Jesus Christ, unto which nothing can be added or deminished, and the other is the way and glory of his resurrection and exaltation, which admits not of a jot lesse impossibility of any addition, or deminution; but as the weaknesses, and frailties are multiplyed in the one respect, so also are the glories, and perfections multiplyed in the other respect.
Therefore it is said, there is one Glory of the Sonne, another Glory of the Moone, another of the Starres, yea Starre differeth from Starre in Glory; so also is the Resurrection, 1 Cor. 15. 41, 42, 43. that is, according to the various infirmity of the body terrestriall, and the infinit and heavenly perfection of that Body celestiall, so is the resurrection that is in Jesus Christ.
The Lord hath wonderfully proportioned those infinit [Page 96] and heavenly excellencies & perfections that are in himself unto that world of infirmity and frailty that is in us Iam. 3. 6., and of the one and the other, doth that death and resurrection consist, C that is by Jesus Christ, and that is the pattern and Platforme that Moses saw in the Mount. Numb. 8. 4. Heb. 8. 5..
Without the knowledge of which no direction can in the least be given, how that Tabernacle of David should be reared, rectified us set up, though it be the onely errant that Christ had in the world, to performe and do that worke Amos. 9. 11., and so it is of them that are Christs at his comming. Acts 15. 16..
The worke therefore neglected, or unskilfully handled, Christ is not come unto us, this body therefore, graine, or seede of Immortality; is sowne in Corruption, but it riseth in Incorruption 1 Cor. 15. 23. Esa. 61. 3. 4.; it is sowne in dishonour, it is raised in glory; it is sowne inweaknesse, but it is raised in power; it is sowne a naturall body, it riseth a spirituall body; so that without the unity of two; there can be no resurrection, for the wheate Corne must dye, before it rise to multiplycation; so that however bare Graine be sowne; it riseth againe with a multiplyed body, yea and God gives to every seede its own body, whether it be wheate or any other Graine. 1 Cor. 15. 36, 37, 38..
So that the word of God sowne in our nature; if in our mortality; it is raised in immortality; for these two become one body, or subsistance, they consist in one, even as the seede sowne in the earth, and the earth become one body, else it cannot grow.
For as that one graine multiplies it selfe in the earth, in so many severall small conveyances, in its taking roote; so doth the earth multiply it selfe, in the eare, and full Corne in the eare Marke 4. 28., else it were impossible, that so many should come of one; so also if it be sowne, in that dishonourable condition of our nature, it is raised in glory, for dishonour, and honour, become one body, the one is the descention of the divine nature, the other is the exaltation of the humane,
[Page 97] The descension of the divine nature, is into our estate and condition,, Iohn 1. 14. 1 Tim. 3. 16., which is humane and fraile.
The exaltation of the humane nature, is into the state, condition, and authority of the word, Phil. 2, 8, 9, 10. Iohn 5. 26, 27. Ioh. 17. 2., which is divine and potent, and these two become one: And as impossible as it is, for that pure and honorable Word, or Son of the Father, to be mortall or dishonorable in himselfe; but solely and wholly in us, hee is made mortall and dishonourable.
So also it is impossible that wee should be immortall or glorious in our selves, but solely and wholly in that word, we are made immortall and glorious.
So that his becomming mortall, and subject to death, is our becomming immortall, and living for ever; or else the seed of life is not sowne in death, the Son of GOD hath not suffered and dyed for our sins; and his being dishonourable, and being debased, is our becomming honourable, and being exalted; or else the Sonne of Man is not exalted and risen again, wee are yet in our sins and nakednesse, 1 Cor. 15. 17 Xev. 16. 15..
So that Christ his humiliation, is not without our exaltation; nor is our exaltation without his humiliation, for they are one.
So that if we separate or divide these, we make a nullity of Jesus Christ: for the Word cannot be lowern it self, then naturally it is in it self, for then it should cease to be GOD, in whom is not so much as a shaddow of change or alteration, Iames 1. 17.
So that his humiliation; as also his exaltation, must both be in us, Rom. 8. 4. 2 Cor. 1. 5..
And therefore to deny either of these in our selves, is to deny that Christ is dead; yea, rather that he is risen again from the dead, Rom. 8. 34. For if we deny these things in the nature of any, we deny them in the nature of all men, 1 Cor. 15. 21, 22.. For every man sustains the whole and compleat nature of man.
[Page 98] Therefore it is, that by nature we are all alike, Ephes. 2. 1, 2, 3.. And thence it is, that as the seed of the Virgin became one with the whole and compleat divine nature, and being of the Word: even so did the Word become one with the whole nature, and disposition, state or condition of Mankind, without any limitation or restrict on at all, Heb. 2. 9. Rom. 5. 19, 20, 21. else had not his humiliation beene absolute and perfect, such as becomes, and is compatible to the Son of an infinite God: such is the authority and force of the oath of interposition, whereby our High-Priest is installed into his Office and Ministry, as so to tye, & unite God and Man together, in such relation, that without the one, the other is not, nor can be expressed or made knowne: If this point were understood, it would bring to naught that grosse, sensuall and more then Heathenish Opinion, that we heare is now so audaciously broached in our native Countrey; concerning the mortality of mans soule, affirming that it dyes with the body, and sleepeth or corrupteth together with it in the grave, and for the time of the bodies being there ceaseth together with it; in all its motions and operation; and in that, they deny the death and resurrection on of our Lord Iesus Christ, and ascribe unto man no higher, nor better estate and condition, than that of a bruit Beast upon the face of the Earth: For Christ did become mortall, as the soule of Man become, immortal; and the one is as possible, eyther to be so, or to be known to be so, as is the other.
For as the Word cannot be mortall but only in us: so we cannot be immortall, but only in it.
So that if the eternall Word, the Sonne of God, may cease to dye unto the flesh (unto which he cannot dye, unlesse he continue, and abide to be one with it) then may the sonne of sorry man cease to live to the spirit; which he cannot doe, unlesse he cease to be one with it; and to affirme the one or the other, is to make voyd that unity that is in Christ; and to disanull that Covenant [Page 99] and Contract between God and Man, and make of none effect that oath of interposition, whereby our High Priest is installed into his Office; and by vertue whereof he is made, a minister of the Sanctuary, Heb. 7. 21 Heb. 8. 1, 2., and ever liveth to make intercession for us, Heb. 7. 25.
Yea, if that eternall word should cease to be, that which is in time, so much as for a moment (which it must doe, if the soule dye with the body, at such time as the body of Christ lay dead in the grave) then must the Sonne of God cease to be Christ, And for so long layes aside the sweet savour of his oyntment, Psalm. 45. 7, 8. Acts 10. 38. Acts 4. 27. 1 Ioh. 2. 27.
And so there must be an intermission of his being Jesus a Saviour; yea, and for so long is swallowed up of Death; and then is his death void, we are yet in our sinne. Act. 2. 24. 1 Cor. 15. 17. For if the eternall cease to be that which is in time, hee cannot be Christ: for eternity and time must ever bee in Christ, else he ceaseth to be God & Man, that Emanuel, Isa 7. 14. Mat. 1. 23. and so is not that beginning and ending, which is in that Christ of God, Rev. 22. 23 Luke 9. 20..
So that if we deny eternity to the humanity, we likewise deny, that the Deity was in time, and so destroy Christ unto our selves, the faith of such persons is vaine, 1 Cor. 15 14.. Yet is the Deity or the Word in its own nature, simply, eternall, and our nature or the humanity is in it self, and of its own nature simply momentany, and fading; but the unity of them both is Christ, whose humanity is eternized in the Word, and his divinity is as truly momentized in our nature.
So as take away the life of humane nature (so as the Creature is extinct) for a moment, and take away the life of the Son of God; yea, the very life of eternity: for he never lived as a Saviour, but through death (nay, as hath been said) his death is his life: So that take away that nature for a moment, wherein his death doth consist, and you make a nullity of our Lord Jesus: So that the doctrine of Christ, and the mortality of the soule, are [Page 100] utterly inconsistent, they cannot stand together.
They therefore, that hold the mortality of the soule, they must of necessity deny the resurrection, the appearing and comming of our Lord Jesus, it is in this case, as our Apostle speakes of the man and the wife; the man hath not power of his own body, but the wife; and the wife hath not power of her owne body, but the husband, 1 Cor. 7. 4
Even so it is here God hath not power of that body of excellency, grace and vertue, that is in himself, but hath made it over unto us, for mans use and benefit.
Otherwise, we could not live unto him, conceive and bring forth fruit acceptable and pleasing unto him, being of his owne begetting, and of his owne nature, as it is in Christ, Iam. 1. 18. 1 Ioh. 5. 1. 18 1 Pet. 1. 3. 2 Pet. 1. 14..
Neither have we power of our own body, of infirmity and frailty, but the Lord hath taken it unto himselfe for his own use: otherwise, hee could never dye, nor could he without it generate, beget, and multiply himselfe, as he doth in Christ, Isa. 53. 10. Heb. 2. 10. Rom. 8. 16, 17., for he is the first begotten of death, Rov. 1. 5. Col. 1. 18., and he can have no death in himselfe, but as hee hath it in us.
So that if wee dissolve this unity and contract for a moment, we dissolve that heavenly Marriage, that is betweene the Creator, and the Creature in Christ, Hosea 2. 16, 20. Isa. 24. 5., making a nullity of it, and so make voyd our salvation, Psal. 119. 126. Rom. 4. 140; for if eyther of the parties cease to be, so much as for a moment, the contract is ended, our salvation is voyd, for then the Son of God ceaseth to be a Saviour, if hee cease to be found in the Creature whom he saves, and the Son of sory man ceaseth to be saved, if at any time he ceaseth to be found in the CREATOR, who is his only, and viour, Rom. 8. 33 Rom. 4. 5. Psalm. 3. 8. Psalm. 68. 19, 20..
So that those that hold the mortallity of the soule of man, which gives him his forme to be a man, and no other Creature, they do as absolutely and resolutely deny that [Page 101] glorious, happy, and fruitfull intercourse, of life and death that is betweene God and Man in Jesus Christ; for that which is the death of the Sonne of God, is the life of the Sonne of sorry man; and that which is the death of the Sonne of sorry man, is the life of the Son of God.
For the Sonne of GOD is made that in our nature, that by nature hath no life of God in it, and so becomes dead; or, is made that which is dead unto the things of God.
The Son of man is made that in the word, which by nature hath no life of man (or life of a Creature in it) and so becomes dead to the things of Man and of the one and the other, doth Christ our Saviour consist; and without the one and the other, hee is not Christ, nor Jesus at all; for the mortality of mans soule, is nothing else but the death and infirmity of the Sonne of God, and the death and infirmity of the Sonne of God, is nothing else but the life, perfection, and immortality of the Sonne of Man: and no longer then the word of eternity (which admits of no intermission of time) can bee held or swallowed up of death, Act. 2. 24. Psal. 16. 10., no longer can the soule or nature of man, (which is nothing but momentany or brittlenesse it selfe) lay aside that spirit of life and immortality, where by it liveth and endureth for ever, Gal. 2. 20. Rom. 8. 9, 10, 11., in and by that Word of God, Col. 3. 16.. For the sonne of God hath no life as a Saviour, but only in, and through death; nor the sonne of Man hath no death unto sinne and sorrow, as saved, but in and through that life of the sonne of God, which is impossible to cease for a moment; and so is that also, that once lives thereby, and enjoyes it. Therefore, to preach the cessation of the life of the soule, in laying aside for atime the life of the body, is no lesse then to preach the cessation of the life of the sonne of GOD for a season; that is, so long as the soule is deprived of life and immortality.
[Page 102] But these bruitish, barbarous, and more then Atheisticall fabulous fantasies, we leave unto those; left and forsaken spirits, who have seired themselves with a hot Iron, 1 Tim. 4. 1 2 Cor. 4. 3, 4 Acts. 28. 27,, least the force and vertue of the Word of God, should take hold of them, and appeare upon them.
But least any should mistake our meaning in this point of the resurrection; as though we too much neglected, or slighted the resurrection of the body; E in regard we affirme that the death and resurrection are one act; so as the death is the resurrection it selfe (which the death and resurrection of the body cannot be.)
We are to understand therefore, that where ever the holy Scriptures speak, of the resurrection of the Saints; the thing principally, and chiefly intended, is the resurrection of our Lord Jesus, together with all his Saints in him; and therefore, they are said, to be set down together with him in heavenly places, Ephes. 1. 3. Ephes. 2. 6., and that resurrection in the first place, the Scripture intends; namely, his rising from that eternall death, which by nature wee are all guilty of, and plunged into, which is that victory over sinne, death, hell, and the grave, which none but the Sonne of God could overcome, nor rescue from; for hee onely purchaseth that renowne and glory unto himselfe alone, which otherwise had never appeared unto the Creature, which resurrection from death and hell, sinne, sorrow, and the grave, or from Sheoll, Psalm. 16. 10, 11., that corrupting pit is in him most absolute and perfect; yea, it is perfected at once for ever, Heb. 7. 27 Heb. 9. 26. Heb. 10. 10. Psalm. 112. 9., in one simple, eternall, and incomprehensible act, which comprehends all those various, and infinitely multiplyed perfections, wherewith his Church is adorned, beautified, and lifted up for ever, Psalm. 110 3. Rom. 6. to 6. 16. 1 Pet. 4. 10. 2 Pet. 1. 5, 6 6, 8. 1 Cor. 12. 4, 5, 6. Ephes. 4. 7, 8., insomuch as the whole glory of the resurrection of the Saints, is seated in this resurrection of the Son of God out of Sheoll, or Hades, that corrupting pit, wherein man is by nature drowned and over-whelmed.
So that the resurrection of the body out of the grave, at [Page 103] the last day in the re-uniting of it with the spirit or soule, addes nothing at all unto this glorious resurrection of the Son of God (which comprehends, and involves the resurrection of all the Saints) no more then the separation of soule and body, and the dissolution of the body in the grave (for a season) can adde any thing unto that death of the Son of God, which includes and comprehends the death of all the Saints, unto all sinne and sorrow, whatsoever by nature they were lyable unto, & to hold eyther the one, or the other, is nothing else, but to set up flesh to boast, by arrogating unto our selves, the priviledges peculiar to the Son of God, Rom. 3. 23 to 28. 1 Cor. 1. 28, 29, 30, 31 Col. 3. 11., in holding, that eyther in the rising of our bodies, or the dissolution of them, should eyther adde or detract, to, or from that eternall weight of glory and vertue, that is in the life and death of the Son of God.
And yet doth not this fulnesse that is in the resurrection of Christ Jesus, hinder the rising of the body in due time out of the grave; no more then that plenary deliverance and redemption that is in the death of Christ, hinders the body from death and dissolution in the grave.
See Heb. 9. 21 Act 2. 29. Psal. 86. 48. this more plainly in the matching of contraries as thus, the plenary and full curse of God seized upon man in the very day, point of time, or act of eating that forbidden fruit: otherwise, the Word of God were not fulfilled, in that it saith, in the day thou eates thereof, thou shalt surely dye, Gen. 2. 17., (or as the word is) in dying, thou shalt dye; that is, in that one act of death, is comprized and comprehended all those innumerable wayes of destruction and corruption that man naturally is subjected unto.
So that under that one act of death, all acts of death are contained, otherwise the Curse could not be full; and yet that fulnesse of the Curse hinders not, but rather is a way for the separation of soule and body, and the dissolution [Page 104] of the body in the grave, in its time and season: but this dissolution and separation addes nothing unto the Curse; for then the Curse should not be perfect before: and in case the Curse were not perfect before the dissolution of the body, then man stood not in need of a perfect blessing in the Saviour, untill the time of the separation of his soul & body. And then it would follow, that perfection were not in that promise made of the Messia, the seed of the woman shall crush the head of the Serpent, Gen. 3. 15., because man had not a perfect curse or death upon him to be saved and delivered from which is most deragatory unto the nature of the Saviour, in that rich and bounteous grace of the Gospel Rom. 5. 15 20. Rom. 15. 13. 2 Cor. 8. 7. 2 Cir. 9. 8..
Nor could Enoch participate in a grace that saved him from a plenary curse, whereof all men are alike guilty by nature, Ephes. 2. 3. Rom. 3. 10, 11, 12. Rom. 3. 23., if that the death of the body were any addition unto the Curse, or augmentation thereof, for hee was translated, and never saw death▪ Ephes. 2. 3. Rom. 3. 10, 11, 12. Rom. 3. 23. and then hee was never saved from a perfect Curse, if the death of the body were any part thereof; nor can we tell how to free any of the Saints, from remaining under the Curse, whilest they lye in the grave, Heb. 11. 5. Gen. 5. 24. if the separation of the soule & body were any part of it.
For, Gal. 3. 10. Deut. 27. 26. it is with the Curse, as it is with the breach of the Law; for cursed is he that con [...] not in all things written in the Booke of the Law to doe them, and he that is guilty of the breach of one, is guilty of all, Iam. 2. 10..
So he that is under any one part of the Curse, is under the whole Curse, Gal. 3. 10..
Therefore, the separation of soule and body, is no part of it: for however, it is an accursed thing in the eyes of man to hang upon a materiall tree, to the separation of soule and body, Deu. 27. 26 Gal. 3. 13.. Yet it is a higher thing that makes accursed in the sight of God, separating the soule from God, and so is he accursed that hangs on a tree, or that dependeth or relyeth upon a tree, as the word signifies, as man did, [Page 105] when he laid his whole weight (as the word will beare;) that is, his life and his death, to be good or to be evill, by eating or not eating of that forbidden tree, Gen. 3. 3. 4 5. i, as all do unto this day, that depend upon, and lay the weight of their salvation upon, doing, or not doing (in themselves) things that are pleasing or displeasing unto the Almighty; and in the mean time neglecting and vilifying that glorious work of God, at once for ever perfected in Christ, Heb. 1. 3. Heb. 7. 27.. Even as man at the first neglected and vilified that glorious image of God, wherein he was created, Gen. 1. 27, depending and relying upon his eating of the tree, to attaine thereby to be like unto his Maker, 1 Ioh. 5. 10 11. Gen. 5. 1. Gen. 1. 27. whereas he was already made in his likenesse, and image, and so denyed that record that God had given unto him (concerning his Word and Worke) namelp, that hee had made him in his own image, 1 Ioh. 5. 10. 11. and thereby denyed the glory of that work of God; for as no man ever came unto God, but by beleeving the record that God hath given of his Son, Ioh. 1. 12. Act. 13. 39. Heb. 11. 6.; namely, that we have eternall life, and that this life is in his Son, Gal. 4. 29. Heb. 11. 4. Gen. 3. 9, 7, 8. and he being the way, the truth and the life, Ioh. 14. 16: Never did, nor shall, any come unto the Father, but only by him; in him therefore is, and ever was, mans approach and comming neere unto God; and without him, no unity nor peace with God: even so also, never did, nor shall any decline & fall from God but by denying, that record & testimony that God hath given of his Son, denying our life to be in him, and seeking it in our selves, by our owne Workes; for as it was in the beginning, even soo it is now,* both in point of faith, and of the fall, for to call in question that Work of God whereby he hath created us in Christ Iesus, unto good workes, Ephes. 2. 10, or, in a good Worke, as the word will beare, for it is a Work of God & not of Man & therefore absolute & good. Now to call this in question, as though the Work were not yet perfect, adding our indeavours to accomplish and perfect the same: this proceeds from that ancient spirit, that hath been a lyer from the beginning and aboad, not in the truth, Ioh. 8. 44., whose workes his children follow, Ioh. 8. 41, 42, 44., for all the wayes of administrations practised, and with all [Page 106] care, diligence, and frequencie observed by the Saints of God in the world, are not at all to perfect any thing, in that great work of God by Jesus Christ, but only to declare & make manifest the absolute fulnesse and perfection of it, which whosoever setteth his seale unto, Ioh. 3. 33. Rom. 3. 4., doth by the grace of God communicate therein unto life eternall. Ioh. 6. 54. Ich. 17. 3. Ioh. 10. 28. 1 Ioh. 5. 11.. We conclude, therefore, that the curse is full and absolute before the separation of soule and body which was in Adam, so many hundred yeares after the Curse was perfected, or fully upon our nature in him, Gen. 2. 17. Gen. 5. 5. and therefore that the separation of soule and body cannot be any part of it: For the Curse is of a more higher and more spirituall nature, then is the separation of soule and body, being it is a separation of God, even from his own work, and an eternall emnity between the Creature and the Creator; and yet this Curse is a means and way of the separation of the soule and the body, & of the bodies lying down for a time in the dust: But the principall and main thing the Scripture intends, when it speaks of death, is that spirituall and eternall death, Gen. 2. 17. Rom. 8. 13. 1 Cor. 15. 22 yet not excluding the other (namely the separation of soule & body, unto which it alludes: So also is the resurrection that is by Christ of a more spirituall and heavenly nature, then the rising of the body out of the grave, or re-uniting of soule and body in one againe; for it is that wonderfull union and conjunction that is betweene God and Man in Christ, who are made one out of such an infinite distance, as Man by nature is removed, and made remote by sinne & corruption, from his Creator, in that his desertion from him at the first: therefore, where ever the resurrection is spoken of in the Scripture, it chiefly intends this spirituall resurrection that is by Jesus Christ, not excluding the Resurrection of the body unto which it alludeth, & elegantly pointeth at: nor do we deny that this spirituall resurrection from sinne, sorrow, and eternall death by Jesus Christ, is the way and meanes of the resurrection of the body out of the grave, and re-uniting of the soule unto it: the last day. But let us remember, that the work of our Salvation by [Page 107] Christ is spiritual, And therefore take heed how we ascribe any thing of the glory of the resurrection, unto the rising again of our bodies out of the grave, or to detract, or take away from it, by the laying down of our bodies in the dust, knowing that all that the Lord Jesus hath in us, is nothing but death and deformity, Isa 52. 14. Isa. 53. 6, 7, 8, 9., and that all our life & conformity unto God our Father, is only in him Col. 3. 3, 4. 2 Cor. 3. 18. Rom. 8. 29. Phil. 3. 10.. So that those that ascribe unto the Saints infirmity and weaknesse, because of the laying aside these naturall and corruptible bodies for a season, or conclude them then, to bee more noble and powerfull when the body is raised, then before they were, in the time of its being in the grave: This is but a meere device, and subtil invention, to magnifie the flesh, by ascribing somewhat unto it hereafter, which for the present, they dare not doe, whereby they judge of our Salvation according to the judgment and things of men, and not according to the judgment and things of God, Rom. 2. 2. Ioh. 7. 24. Psalm. 72. 2. Ioh. 8. 15, 16 Ioh. 5. 30., and in this point our Interpreters contradict themselves, who affirme, that our Sanctification is perfected only at the time of the death of this naturall and corporeall body, and that the perfection of Sanctification, is Glorification; and yet notwithstanding, hold that our glorification is not perfect and full, till our bodies arise out of the grave: this is thorow that great mistake of confounding that naturall death, and that spirituall death together, not giving to each its proper right and due, and so ascribe more unto the resurrection of the body, then God hath put upon it; for Christ hath nothing in, and by us, but meerly infirmity and weaknesse; and therefore, whatsoever is properly ours, or of our selves, can adde nothing unto our glory; for all that wee have of our selves as creatures, amounteth to no more, but the compleat crosse of the Son of God: So that all our glory is in him, who never saw corruption, Psalm. 16. 10., which great mistake, the Lord may seem to correct, knowing the operation of mans heart in this point, in that we read not in the Scriptures, of such whose bodies were raised out of the grave, of any wonderful work which afterwards they did, or more [Page 108] heavenly word that at any time they spake more then formerly they had done; nay, our Lord himself appeared alike, unto his Disciples after his resurrection as he had done before Luke 24. 13. to 32. Joh. 20. 19, 20, 26, 27, 28. nay to beate down that naturall, carnall, & fond opinion, of putting off the day of the Lord, Hag. 1. 2, to 9. Joh. 4. 25., and the good things of his Kingdome till hereafter: he denyed to expresse in his humane body after his resurrection that glory which he had manifested unto them, in his transfiguration before his death, Mat. 17. 1, 2.; yea further, wee are carefully & prudently to consider, F of this oath of interposition or installment, and confirmation of this our high Priest, that the Word of God in all points & parts of the holy Scripture, is to be looked upon, held, rofessed, & maintained to be as absolute in the unity thereof, as it is in its multiplication: for as it doubletly, & redoubleth it self in way of multiplication, of words, action; ordinances, relations, & things: So also, all these words, actions ordinances, relations, & things are obreviated into one: so that there is but one expression of the mind of the Father only in him, who is called the Word of God, Rev. 19. 13, there is but one act, or operation, the incarnation of the Son of God at once for ever; but one ordinance or distribution, the giving or dispensation, of that one good thing the Spirit of God, Mat. 7. 11 [...]empared with Luk. 11 13. but one relation, which is that bond of faith between Gob and Man in Christ, comprehending that common salvation, & was at once given unto the Saints, Jude 3. v. But one thing which is, that glorious composition of the heaven & earth in Jesus Christi, Joh. 1. 14. 2 Cor. 15. 44, to 49.. So that the multiplication, visititude, & changes of things, is but as the circumference, & spatious act of all rhe workmanship, & glorious fabrick, of that wonderfull device of God in our salvation by Christ, & that ebreviary or abridgment of all into one is as that center, or pricke in the middle, in which all the lines, from all parts of the circumference meet together in one, for our support, sustentation, edification, & comfort: Therefore our Apostle saith, which he takes from the Psalm [...]st that one day with the Lord is as a thousand yeares and a thousand yeares are as one day, 2 Pet. 3. 8. Psal. 90. 4., that is, one word action or ordinance of God is multiplyed [Page 109] into thousands & ten thousands; yea, ad infinitum looking unto time past, present; & to come, & that infinite and spatious multiplication: likewise, of his words workes, and grace by Christ, is united & contracted into one, Joh. 17. 21 22, 23. Rom. 13. 8, 9, 10..
Thus it is with our Lord, as our Apostle there speaks, who is, that prick, or point of eternity, in whom all things consist, are reconciled, and made one, Col. 1. 17, 18, 19, 20, who is at an equall distance, to all times, places or persons, & things in Christ; with whom if we be made one by faith, Ephes. 4. 13. Ephes. 4. 3. Psal. 133. 1., then doe all things in him meet together, and present themselves for our use, benefit, fruit, and profit, all having received comission, to be wayes meanes, and instruments, Psal. 119. 89, 90 91 Psal. 87. 6, 7 Eccles. 3. 11., of the conveyance of the consolations of God unto us, Isa. 12. 2 3. Isa. 66. 11. Job. 15. 11.: yea, into every unite, that is a Saint by calling Rom. 1. 7. 1 Cor. 1. 2. Col. 2. 2. of the most high, and also makes & inables every such a one, to be an instrument recipprocally to declare, set forth, and divulge the high praises of God in all points and parts of the Circumference, in things that have been, are, or ever shall. For if we dwell in Christ, and he in us by faith, Ephes. 3. 17 2 Cor. 6. 16. Rom. 8. 9, 11 Col. 3. 16. then of neaessity (as all grace meetes and centers in us through him) so also, must all vertue & praise by him proceed and break forth from us, Act. 13. 31, 32. Act 17. 23. Act 20. 27. 1 Cor. 15, 1. 1 Pet. 2. 9.. For as in case of an oath amongst men, the witnesse brings that to be present, (he being an eye, or ear-witnesse of it) that was done long since, in regard of time; and far remote, in regard of place: yet is it so made present as the Judge scruples not to give sentence accordingly: even so it is & much more true and certain) in this oath, concerning our Priesthood and Kingdome in Christ, that the witnesse and testimony of the spirit (if we see with the eye and heare with the eare, of the revelation thereof) that it brings things (that by nature are as far remote & distant, as heaven & earth to be present; in such sort as we are not afraid to conclude, and give sentence accordingly, whether it concern the power & allsufficiency of God, or our own weaknesse & deficiency & without both the one & the other of these twaine, the spirit of GOD never witnesseth unto the soule and conscience of any.
[Page 110] For there is no use of witnesse, where distance of actions and operations are not. Therefore the spirit ever testifies, an infinite distance betwixt our operations by nature, and the operations of the Son of God; & sentence being given accordingly to condemn and silence the guilty, and cleere and open the mouth of that innocent one: sinne is taken away from our gate, it is our salvation, that this distance is made one in Christ, Ephes. 2. 12 13, 14, in whom we rejoyce, with joy unspeakable, and full of glory, 1 Pet. 1. 8., and have no confidence in the flesh, Phil. 3. 3.. But in this point, let us not forget, that large & spatious Commentary; & also that short abreviary of things contained in that holy Word of God, and that in all points particularly and distinctly, that governes our salvation.
When the Scripture speakes of death, it makes a large Comment thereof, in such a multitude of persons, wayes, degrees and severall kinds of death, all setting forth those particular crosses or deaths, that man by nature is subjected unto; all which it is impossible to find upon any one particular person or subsistence, that is made meerly & simply a mortall and momentary Creature. Now if God enlighten our minds, & extend them unto that large Comment and Volume of the Crosse, or of death, according to that spatious continent expressed in his Word. Then doth he equaly instruct us, how to abreviate & bring them all into one, and to know how one crosse, or one act of death comprehends & compriseth them all. And so it can be found upon none, but only upon him that is the Son of God, Act. 20. 28. Ioh. 3. 16. Rom. 8. 33, 34. Rev. 13. 8. 1 Pet. 1. 18, 19, 20, that one crosse, or one act of death should contain all crosses & kinds of the terrors of death, Psal. 40. 12 Psalm. 69. 4 Psalm. 38. 4 Psalm. 42. 7 Isa 53. 6. Amos 2. 13., that are expressed in the Scriptures; & that the sons of men by nature are lyable & subject unto, and if death be so contracted, that it can be found upon none, but only upon him that is the Son of God (for he only can comprehend, comprize, and beare away all the terrors thereof) then are the sons of men freed & delivered from death in all the terrors of it, onely in the way of faith, whereby we are made one with him, & so communicate in that one, & alone death of his, without the communication [Page 111] and participation whereof, there never was, is, nor shall be salvation, Rev. 13. 8. Heb. 9. 22. 1 Ioh. 1. 7., for his death is our life, his weaknesse is our strength, & his crosse is our only crown: thence it is, that we rejoyce in nothing but in our infirmities, for when we are weak then are we strong, & can freely deprecate, or earnestly wish it, to be far from us, to rejoyce in any thing but in the crosse of our Lord Iesus Christ, whereby the world is crucified, or is as a dead carrion unto us, and we also unto the world, Gal. 6. 14.. So that every one that will be a follower of Christ, must take up his Crosse, Heb. 12. 5, 6, 7. Job. 31. 35, 36. 2 Cor. 12. 10 15. 2 Cor. 12. 9. Rom. 8. 35, 36, 37.* that is, must elevate and lift up that particular weaknesse, whereunto he sees himself naturally inclined or danger he is, or may be lyable unto, & set it in that height & dignity that the Son of God hath brought it unto, Heb. 2. 6, 7 8, 9. Ephes. 4. 8, 9, 10., who hath taken our weaknesse, onely that hee may become our strength, 1 Cor. 1. 25 he hath taken our foolishnesse, that he may bee made our wisdome; and our sorrow, that he may become our joy for ever, Isa 53. 4. Psal. 16. 11. Psalm. 43. 4., and in that very way of our own emptinesse, we are replenished with his fulnesse, who filleth all in all, Ioh. 1. 16. Eph. 1. 23. Col. 1. 19. Col. 3. 11.. For he endured the crosse, and despised the shame; that is, he sustained or nourished the crosse, as the word signifies, he nourisheth a death unto the flesh, in his Saints for ever, and despiseth the shame; that is, contemned, rejected, or cast it off for ever, in that the life of the spirit takes place through the death of the flesh, Rom. 8. 10 11, 12, 13 1 Pet. 3. 18., the power of the Creatour in the weaknesse of the Creature, and that sits at the right hand of God, in such sort, as the Father will do nothing without him, Mat. 26. 64 Mat. 2. 18. Ioh. 17. 2. Heb. 1. 2. Ps. 118 15, 16. Psalm. 17. 7. Psal. 80. 17.. no more then a man will shew him his art, power, and skill, but with his right hand,* So that they that teach the Crosse of Christ, to be a terrible, dreadfull, sorrowful, uncomfortable, & an afflicted state & condition, they utterly mistake the crosse of Christ, for it is the peace, joy, crown, diadem, & glory of the Saints for ever, in that, that through their infirmities, the power of God exerciseth it self, appears, & is made manifest in them, & they that hold the crosse of Christ otherwise, as to consist in such things as are common to all men; yea, some of them unto the very bruit creatures themselves: these offer great indignity to [...]hat great grace of the Gospel, as when they state it in [Page 112] wars robberies, banishments, imprisonments, poverty, sicknesse, aches, weaknesse of body, & pains which are innumerable all these things considered, as troubles & vexations of the creature, they are no cros of Christ, but only such things as the natural minds of menlead thē to inslict one upon another, & the bodies of all men one as wel as another are insident unto, 1 cor. 10. 13 Eccles. 9. 1, 2, 3, yet do the Saints of God alone passe through such like wayes of infirmity in this world, wherein they communicate in the crosse, or in the death of their Lord; God exercising them under, or lead [...]ng them through such wayes, to this very end & purpose, that therin he may make himself more apparently known, Psal. 9 16 Psalm. 79. 1 2, 3, 4, 5 Rom. 9. 17. Exod. 9. 15, 16, 17., either that in themselves they may see more cleerly & visibly him that is invisible, Heb. 11. 24, 25, 26, 27., when he makes his power apparent in them, Rom. 6. 17., by supporting, sustaining, & delivering of them, Rom. 4. 15 16. Exod. 14. 30 31. Exod. 15., or else to make it appear to others, that God was in them that so suffer, though they were not aware of it, Psal. 50. 2. Psal. 80. 1, 2 1 Cor. 14 24, 25. Gen. 28, 16, 17., & in the one & the other, the consolations of God abound 2 Cor. 1. 5. Psal. 94. 17 18, 19. Rom. 5. 20., which is the proper crosse of Christ, that great grace of the Gospel; for without the crown & dignity of the creature, the crosse and indignity of the Son of God is never made known; so that the natural infirmities & distempratures of the Creature are no crosse of Christ, further then the power & authority of God, in that blessed & heavenly temprature of his own son appears in them, 2 Cor. 7. 8. 9, 10, 11 2 Cor. 1 2. 8, 9 10, 11 2 Cor. 6. 3 to 10.: there is a further mistake in the crosse of Christ, that goes beyond these heathenish & bruitish infirmities (that men are so apt by nature to centere it in) when it is held to consist in troubles of mind, terrors of c [...]nscience, fears & tremblings of heart, anxiaty & bitternesse of spirit, doubts, scruples, sorrowes, reasonings, questionings and jeal [...]usies, concerning Gods approbation of us, presence with us suretiship to carty us through all; covenant & oath to make all things good unto us, what ever he hath said of his son his disposition & compassions not to be infinitly more to us, then of any earthly father to his onely begotten one, in a word, to centere the crosse of Christ; in any thought or feare of contradiction, or distance between God & Man is tocenre it in the terrors, tremblings, Jealousies, [Page 113] and suspitions of Sathan * himself, and not in that death and humiliation of Jesus Christ; for it was never the worke, power, nor spirit of God to breed a difference and distance between God & Man, but the only & proper work of that Serpentto begot jealousies and suspitions hereof, from the beginning even untill now. Gen. 3. 1, 2, 3, 4, 5., in the hearts of earthly minded men: for the son of God was as truly made earthly, as hee was heavenly at the first, and yet without sinne, Gen. 1. 27. compared with Gen. 2. 7. 1 Cor. 15. 49. Luke 3. 38., or any fault or blemish at all, to be imputed unto him; even as the sonne of Man was made upright & heavenly at the first, & yet can by nature hold no plea for himself before the, judgment seate of God, of any righteousnesse or holinesse at all, that he can any wayes bring before God, to answer unto him, for the obtaining of the least part of payment or acquittance, but is every way a transgressor, even from the wombe of that early morning, of an eternall, and infinite account Psal. 58. 3, for the wombe, of that bottomlesse pit, or the Curse, Revel. 9. 1. 2., is of no lesse extent, then is the wombe of that blessed promise that God gave before the foundations of the world were laid, Titus 1. 1. 2. 2 Tim. 1. 9. 10. 1 Cor. 2. 7., and made it manifest in due time through preaching: the Crosse therefore is to be extended unto all severall and particular mis [...]ries; and also contracted & shut up in one; out of which all glory, excellency, comfort, and peace ariseth, Gal. 6. 14. Ephes. 2. 13. to 18. Iames 1, 2, 3, 4. Rom. 5. 3, 4. 4., or else we know it not, nor can we partake of the fruit & benefit of it, no more then the body can partake of the excellencies of the soul, whilst it hath not unity or oneness with it: the like may be said of all the ordinancies, excellencies, and wayes of dispensation of the Son of God, they are to be extended to the utmost distance, & contracted in the nearest unity that possibly can be, otherwise they carry not in them the substance, strength, and vertue of our salvation by Christ, take any instance breefely in three things.
Viz. 1. In Elders ordained in the Church.
2. Sacrifices offered for the Church.
3. Baptismes and washings of the Church; For Elders ordained in the Church, eldership is to be extended, according to the various dispensation revealed, and exercised by the Sonne of God, in holy Scripture, that is.
1. To such as are Elders, by the priviledge and right of the [Page 114] first borne, in the Familie, as in the dayes of the Fathers Gen. 48. 18..
2. To such as was a Priest according to the time of Melchizedeck in the dayes of Abraham Gen. 49. 3..
3. To such as are chosen and called by God himselfe as was Aaron Gen. 14. 18, 19, 20..
4. To such as are chosen by Moses, upon whom the spirit of God cum as in those seventy of the senedrian Heb. 5. 4..
5. To such as served by course, in their order in the house of God in the dayes of David, and Solomon Numb. 11. 24. 25..
6. To such as the Prophets annointed to be such, as in the dayes of Eliah 2 Chron. 5. 11. 1 Chron. 16. 7. Esa. 3. 11. Luke 1. 5..
7. To such as Christ breathes upon, and bids them receive the Holy-Ghost, in the dayes of Jesus our Saviour 1 King. 19. 16..
8. To such as Christ healed of that uncleane, sollitary, mercilesse, and multiplyed spirit, in the Countrey of the Gaderons whom he sent to preach to Decapolis, or unto ten Cities as the word signifies Iohn 20. 21. 22..
9. Yea to such as upon whom, one Apostle layes his handes as in the dayes of Paul Marke 5. 19. 20..
10. Also to such as the whole Presbytery or Eldership lay their handes on Acts 19. 6..
11. Yea unto such as are Elders, by their placing about the Throne of God 1 Tim. 4. 14., and many the like, all these are written for our understanding and instruction (in this one point or ordinance of Eldership in the Church) upon whom the ends of the world are come Revel. 4. 4., that is all worldly and carnall spirits, are shut up from any sight or ability to frame unto themselves a way of imitation, of such an Eldership acceptibly to practice, or exercise themselves in any one of them, so that they are as truly all ended as any one of them is ended, unto the abilities and practice of all the men of the world, and yet do they all as truly live, and abide in the house of God, as any one of them, in that way of the ministry of the spirit, and power of God 1 Cor. 10. 11., and are frequently to be maintained and practised in the house and Kingdome of God; therefore hath our Lord over reached all naturall spirits, 2 Cor. 3. 6. and immitaters in the sight of all men, in that booke of the Revelation, in making Angels Ministers, to sound the Trumpets, power out [Page 115] the viails; to fly through the midst of heaven, preaching an everlasting Gospel Revel. 14. 6.; yea he that is both a Lamb, and a Lyon to open that seaven sealed book Revel. 5. 5. compared with Revel. 6. 1., and foure beasts to minister before the Throne which are both in the mid [...] of the Throne, and round about the Throne Revel. 4. 6., and many the like, which passeth mans skill to invent, and devise a worship that may present it selfe to the eyes of carnall mindes, as a like figure thereunto, and as truly as God goeth beyond, all the device of man, in any one way of administration in his house, so doth he also in all the wayes of administration, wherein he hath at any time, app [...]ared in it, to, his Saints; for as we are to extend the Eldership or ministration of the Gospel; to all the wayes wherein the Lord hath shewed, and set forth himselfe, or else we denye to give unto it that latitude, that God hath given in his word, so also we are to contract, and involve them all in one, and center them in one person, or individuall subsstance, and so the ministration and Eldership of the Gospel can be found in none that is a meere Creature, in heaven or in earth, but is onely proper unto, and found in the Sonne of God, he is that High Priest of our Profession Heb. 3. 1., whose lips alons preserve knowledge, and at whose mouth the Saints have saught the Law in all ages Mal. 2. 7., and therefore he is said to be Iesus Christ yesterday, and to day, and the same for ever, Heb. 13. 8., for he borrowed not of these times to make himselfe perfect, in the beginning, for then he had not been a Lambe, [...]uine from the beginning Revel. 13. 8., nor doth he borrow of the last times to make himselfe perfect in the midst or fulnesse of time, for then his death had not been compleate in the fulnesse of time Gal. 4. 4. when it is also said he dyed for us, because that one act of his death comprehends all times, nor doth he borrow of the first, or of the fulnesse of time, to make himselfe perfect in the last dayes, for then could he not be said to suffer in the end of the world Heb. 9. 25.; for he is made perfect, onely through sufferings Heb. 2. 10., so that he abides a Priest, or Elder in the Church, you the same for ever, after the order of Melchizedeck Heb. 7. 21. 22. 23. 24. Act. 1. 20. Psal. 109. 8., and that Eldership, or ministry onely, that is extended, and multiplyed as also, so united and contracted, that carries the power of God along in it, and none else, and it may be said of the faithfull, and holy ones of God in their imbracing this Bishopprick, or Ministry w, as it is said of the [Page 116] Fathers, in their imbracing of the promises, viz. all these dyed in Faith and received not the promises, but saw them farre off, or remit Heb. 11. 13., and received them thankefully, which is a contradiction in the things of men, but made good, and a holy order in the things of God, according to the Ministery and order of the Gospel; so it may be said of the Saints, in their imbracing of this Eldership and Ministry; for all the wayes of it are dead unto them through Faith, as well as any one way, wherein it hath been revealed and made knowne, and they themselves also are dead by Faith unto them all, that is, they are dead one unto the other, and removed a farr off, one from another, in regard of the letter of them in all the wayes of administration, and ordination, and that outward and perfunctory Immitation which the world takes up to deceive it selfe, which is nothingelse but the mistery of the letter that kills, and puts the spirit to death, Wherever it comes, for this we are ever to observe, that those that cast godlinesse into a forme, they ever denye the power of it, from which the Saints and true Ministers of the Gospel, ever turne away [...] Tim. 3. 5.; for they professe themselves by their workes, that they are leaders of the spirit of God, and not the spirit of them Rom. 8. 1. Rom. 8. 14. [...] 5. 18., (as it ought to be) whilst they appoint him his times, and seasons, persons, actions, and instruments, when and by whom, as also in what way and manner, he shall worke, operate, and appeare amongst them, unto such things are the Saints dead, and by faith, kept from the imbracing of them; but they receive and imbrace most thankfully, through faith all these wayes of ordination, and administration according to the Ministery of the spirit Cor. 3. 6. Cor. 14. 29 30, 31. 1 Pet. 4. 11., which gives life unto them all amongst the Saints, who are through the same spirit and power of faith, exercised, in and about them all, in the house of God, being well content, that he shall appoint the time and place, make choyce of the instruments, meanes, and manner, how, where, when, and by whom he shall please to make himselfe manifest amongst them [...]om 12. 6, 7. 8.; according to the diverse wayes, and infinit variety of the dispensation of his grace by Jesus Christ Psal. 65. 1. Psal. 23, 1.; for the publike and solemn solemnization whereof, praise silently, wayteth for God continually in Sion [...] 77. 19. 20., and in him is the vow or Covenant, in this ministration performed, according to that bond, or obligation, or various relations wherein soever he pleaseth to exercise them, or leade them forth e; if as a Lambe [Page 117] before the shearer, they are dumb, and open not their mouth Esa. 5 3. 7., if as a Lyon of the Tribe of Judah, they roare in Sion, to the astonishment of the Nations Psal. 24. 11. 22. Rom. 8. 36.; if as a [...]perd they leade forth to greene pastures, to make fat and florishing in the house of God, and cause to returne by the waters of quietnesse Gen. 49. 9. Ioel. 3. 16.; where those waves and surges of a troubled conscience, are alayd and abated Psal. 23. 1. 2. Psal. 92. 12. 13., yea they are more ready to lay downe their lives, to feede and confirme the flock of God, then to ingage them to part with any of their fleece, to obtaine their residence, and aboade amongst them Psal. 23.; for as freely as they have received, so freely they give Psal. 40. 7. Gen. 8. 3. 8. 11, even as those that preach for hire, unto a people, expecting somwhat for their paines, they ever bring somwhat in their hand, in their performances, to give unto God, in exchange for their abilities, as some fastings, prayers, readings, learning, observation, studies, and the like 1 Iohn 3 16 2 Cor. 12. 14. 15., whereby they thinke they ingage God, even as they do the people, to be benificiall unto them, not knowing the meaning of that speech; freely have you received, freely do you give Mat. 10. 8, if he leade them forth as Fathers Rom. 11. 39 Esa. 13. to, they have in store layd up for their Children Mat. 10., and with the care, compassion, dilligence, tendernesse, and love of a Father, minister unto them cheerefully, not looking for ought againe 1 Cor. 4. 15; more then the prosperity, successe, and thriving condition of the Children, if God leade them out as husbands, they have words therewith to edifie and comfort the Spouse 2 Cor. 1 1, and are enabled, to walke before her as men of knowledge Luk. 6. 3. 3, that is, as men composed of knowledge, never to be exhausted or drawne drye, in the things of God by Christ; for they are become the wells of the Saviour, as Esay calles them 2 Cor. 2. Esa. 40. 1., for so the word ought to be translated, if he leade them forth as a bride, they know how with all comlinesse, in that honourable ornament of modesty to submit unto their Lord 2 Pet. 3., in all the wayes of his administrations, and expressing of himselfe unto them by eithers, without other wantonnesse, or gain saying at all Esa. Iohn 3. 29. Revel. 21. 1 Pet. 3. 1. 5. 1 Pet. 3.; but we may not go into particulars in these things, in a word, it is so with the Saints, in all those relations, wherein God hath set them to himselfe, and one towards another, by faith in Christ which are infinitly expressed, and made manifest in the word of God, and for all those thred bare compositions, institutions, and overworne tracts of men following one another [Page 118] by tradition, like the horse in a mill, faith cannot but contemne, and reject them all, for the Commandement given by our Lord is ever new Ioh 2. 8.; so that we must either extend the ministry of the Gospel, the Priestly Office of Jesus Christ, unto all those unto whom God vouchsafeth, the spirit of Faith, or else we diminish, and vilifie that great and wonderfull grace, for as it was in dayes of old, with our spirituall David, taught in his figure, he beleeved, and therefore he spake Psal. 116. 10., that is, he subsisted in the bosome of the Father, and therefore could not but divulge, and declare the minde of his Father, unto his Brethren, so will it be in the present time, if we also believe, we cannot but also speake 2 Cor. 4. 13. that is, if we have our subsistance and being in Christ, we cannot but declare, and set forth the minde of Christ, 1 Cor. 2. 16. and we know that except we abide in Christ, and he in us, we have no life in u [...] Iohn 15. 4., and if any have not the spirit of Christ, the same is none of his Rom. 8. 9., therefore the Priesthood of Christ must be extended, and multiplyed, according to the true latitude of it, else we derogate, and detract from it, pulling downe it, and setting up men, having mens persons in admiration Iude 16., and may as well denye any of the faithfull, any other grace that comes by Jesus Christ, as to denye them, the grace of Eldership, prophesie, or administration in the house of God, yea the peace of conscience, remission of their sins, as well as this grace of Priesthood or Eldership in the Church, we must also abreviate, and bring it all into one, that the whole administration, and every part or particular thereof, dependeth solely upon the Sonne of God, or else we give unto men that glory, that God never gave unto them, (but hath made it the peculiar honour of his Sonne) and so set up Idolls unto our selves, in the house of God; Iames 1. 6. 27. Tim. 3. 9. instead of that pure and undefiled worship of God, yea, that man Idolizeth himselfe, that attributes unto himselfe a greater necessity to teach, then to learne from others, Psal. 19. 9. 44. Psal. 78. 41. in the house and wayes of the worship of God, whatever he may thinke of himselfe, in that point, for he limits the holy one of Israelc, tying him to speake by him, and not leaving it to his own grace and wisdome, who is free, and ever hath b [...]en, Co. 14. 26. 6 31. either to speake or heare by whom he pleaseth, for the hearing care, and the seeing eye, are both alike of the Lord.d.
But concerning the second thing propounded, Prov. 20. 12., that is the Sacrifices offered for the Church, let us instance in one for all, namely [Page 119] the offering of the Lambe, I which if we seriously and duly consider, was never offered up, twice in the same forme, but it is differed either in respect of time, place, or in the subject offered, in the ordering of it, or in the object to whom it was offered, in respect of his action, and demeanure in the approbation Gen. 22. 7 8 Exod. 12. 3, 4, 5. Levit. 3. 7. Levit. 4. 32. Exod. 13. 13 Exod. 29. 39 Deut. 9. 3. Levit. 14. 10. 12. 13., or else in regard of some other act, or adjunct, in or about the offering of it; now if we will know what the offering of a Lambe is, we must consider it in all the circumstances that concernes it in the variety, and severall multiplications thereof, as being a Lambe slaine from the beginning Revel. 13. 8., a Lambe slaine in Egipt Exod. 12. 3., a Lambe slaine in Israel 1 Sam. 7. 9. 10., with many other circumstances, adjuncts, and exercises in and about the offering thereof, but in all, not twice in the same manner, in all and every respect, all which we must bring into the sacrificing of one Lambe, which can never be found in any, but onely in that Lambe of God which taketh away the sinnes of the world Iohn 1. 29. 1 Pet. 1. 19. 1 Cor. 5. 7.; so that he that was about to sacrifice a Lambe, in any one particular way mencioned, in the Law of the sacrificing thereof, he dis [...]nulled the Law, and makes it voide and of none effect to himselfe, if it do not comprehend all the wayes, of offering, the Lambe, and he that goeth about to sacrifice, in all the wayes of offering the Lambe, he disanulles the Law also unto himselfe, unlesse he can bring them all into one intire act of offering up of one Lambe, that comprehends all the rest of the Sacrifices, and Lambes offered, and of such unity and multiplication are all other Sacrifices, Offerings, and Oblations, in that leviticall, and mosaicall Law, otherwise Jesus Christ is not taught in them, but they are made meerly historicall, and traditionall, and of none effect to those that are trained up and taught in such points of doctrine, as multiplies not one into many and comprehends many in one, for it is the voice of the spous, with respect to her unity, with her Lord to say, ( draw me) in the singular number, and with respect to the multiplication of her seede, we will run after thee in the plurall Cant. 1. 4, So saith the Prophet Esay of Christ, he shall see his seede, and they shall prolong his d [...]yes Esa. 53. 10., his life and dayes are multiplyed in them, and their life and dayes are made one in him, and so doth the pleasure or good will of the Lord prosper, take effect, or is succesfull in his hand, that is, in his ministry Psal. 77.; for the grace of God is a bundle of life, in our Lord Iesus, so that he that hath right and interest in one, hath right and interest in all, & whatever the Saints have right unto, & interest in, from [Page 120] the Lord, they make use of; putting it to the Exchangers Mat. 25. 27., and so many not be deburied from any way of administration in the house of God, they have right, but unto one grace, that one salvation by Christ, and so he is our strength and Salvation f they have right also, Psal. 18 32. 39. Psal. 27. 1. Ps. 84. 5. to a multitude of Salvations, even as many as there are severall wayes of distruction, and so he is called the God of Salvations, for the word is plurall, in that place of the Psalme g even so it is with our sines that the Lambe of God taketh away h; there is but one sin, because there is but one infinit, eternall, and divine act, and being, against which and against whom; sin is committed, yet this one sin is multiplyed Psal. 68. 20. Iohn 1., adinfinitum; because that one sin opposeth; Psal. 140. 7. & contradicteth all those infinite perfections that are in that one divine act, and being; therefore it is, that we cannot acknowledge any sin to he veniall, because it becomes not the strength of the Sonne of God, to stoope under a small burden, nor the vertue of that blood of sprinkling to utter it selfe to any little or small effect Heb. 29 12. 24., nor can any sin as it is a sin against God, possibly be without an infinit and an eternall gi [...]t in it, crossing and standing at enmity, and indirect opposition against the minde and will of an infinite God, which cannot admit of any graduall distinctions; therefore the Apostle saith, that sin is the transgression of the Laws, or as the Greek word there sounds, the withoutnesse of a rule, so that every sin is the withoutnes of a rule, that is, it hath not one jot or tittle of the Law, mind, rule, or of the true reason of the Almighty in it; for somtimes the phrase used for word or Law, signifies reason 1 Ioh 3. 4., so that according to Gods wisdom, in the orderly course of things, in the production of them, it hath not anything at all thereof in it, but as the Law or wisdom of God is nothing else but instructive, so is sin, or the vvisdom of the Serpent, nothing else but destructive; for a [...] the vvisdom of God in all the productions of it selfe in Christ, expungeth all sin & corruption out of our nature, so that never guile was found in his mouth, but as a I am spoile & undefiled Heb. 2. 2, in so much that however it be but a Creature that is properly saved, yet this work of Salvation, state & condition, which the Creature is set in; doth infinitely surmount & transcend the condition of a Creature; for as the wisdom and the worke is properly of God, so is the state & condition godly, and holy, and so of an infinite, and an eternall value, even so it is with the wisdome of the flesh, that is not subject to this will and law of God, neither indeed can be Esa. 53. 9. 1 Pet. 1. 19., or that wisdome of the Serpent, in all its operations, and productions of it selfe, expungeth all holinesse and righteousnesse, yea that compleate law of the spirit and life that is in Christ Iesus Ro. 8. 7., in every tittle of it, out of it selfe, leaving it selfe an uncleane spirit, having a garment in every one part of it, spotted with the flesh Ro. 8 2 Ecl. 7. 29 Gen. 7. 5, and is become altogether ungodly and defiled, so that as Christ was tempted in all things like unto us, yet without sin; so is Antichrist by his creation, as also in that redemption of mankinde, in all things made like unto the Sonne of God, and yet without righteousnesse, yea so free, as the sonne of God is from sin Mat. 12 43. 5., though tempted, so free is the Sonne of perdition from righteousnesse, though furnished at the first with it, being made in it Lu. 11. 24. Iude 23. Heb. 4 15 Ioh. 14. 30., So that howsoever it is proper to a finite Creature, to decline, and fall away from God, yet that worke of darknes, stare, & condition, into which it brings the Creature, is of an infinite nature, & extent, because it is an annihilation, and destruction of that whole worke and fabrick, of which the Sonne of God himselfe, is the onely and chiefe corner stone in the building Gen. 1. 27. Gen. 5. 1. Gen. 2. 7. Ecl. 7. 29 Iob. 38. 6 Psal. 118. 22. Esa. 28. 16., or in expunging, and blotting out of that law, of the spirit which holds correspondency with the son of God, in all points, every breach of which infinite law, must needes be, of an infinite and eternall gi [...]t, and in our pretended opening of the Scripture, to fall short of this latitude, and extent in any particular sin, is the proper prevarication [Page 1] Law, or play the part of a false Lawyer at the Bar, as the word signifies, that in pleading his Clients cause, neglects the chiefe point in the Law that should principally be brought in, and puts it into his Adversaries hand secretly, to cast the cause against his Client, of such use are they to the soules of their hearers, that neglect, or fall short of this principall point of the Law, in the infinite extent of mans sin; for finite and infinite being made one, the proper act of sin is the dis-junction and separation of them, which is the proper worke of the flesh, or naturall reasonings of the minde of a creature Gen. 3. 1, 6 Rom. 7. 9, 10, 11. betweene it selfe, and the Creator: so also finite and infinite being dis-joyned, and separated by sin, namely God and man, made one at the first, it is the proper work of the Grace and Spirit of God (by faith) to unite and make these twaine to be one, and both these are of the same extent; the validitie and substance of the one is not more exalted, lifted up, and made permanent then the vanitie and emptinesse of the other is vilified and debased, becoming corrupted, and putrified for ever, without the love and distinct knowledge whereof, we can neither understand the fall of man, nor yet his restauration by Christ, of such use and concernment is the knowledge of the multiplication of the offering of the Lamb, together with the unity of it, without which our speeches and thoughts of the taking away of the sins of the world, John 1. 29. are meere blind conjectures, and the certaine knowledge and faith thereof, we have not yet attained unto Pro. 19. 2., we are yet dead in our sins 1 Cor. 15. 17., and doe not participate, in the life of the Lord Jesus 1 Iohn. 5. 10, 11., unto the first Resurrection Rev. 20. 6.: for till we know how the death of Christ in our nature answereth in all points diametrically unto our life in that Word of God, or nature divine, we cannot have the comfort of that life of Jesus Christ, for mans fall can be of no lesse extent then that Resurrection of the Son of God is, therefore as he that prayeth or prophecieth with his head covered, dishonoureth his head 1 Cor. 11. 4.; that is, if he doe not discover, make bare and manifest, the extent of that righteousnesse that is by Christ, to be no lesse then the righteousnesse [Page 2] of God through faith in him Rom. 10. 3, 4., hee dishonours and shames his head; now we know, that the head of every man is Christ 1 Cor. 11. 3., even so also, he that hides his sins shall not prosper, that is, shall not passe through, or succeed well, as the word signifies Pro. 28. 13; but that man hides his sin, whatever he be, that gives it not its proper weight, guilt and extent, which is not lesse then the death of the Son of God Rom. 4. 24 25. Isa. 53. 4, 5, what sin soever it be, and if we make it not to be that which it is, we hide it, and shall never prosper, succeed, or goe through the difficulty and power thereof, for if we hide it, it rests upon our selves Ioh. 9. 41. 2 Cor. 3. 14, and is the death of Christ in us, according to the Spirit, for we thereby crucifie the Son of God unto our selves Heb. 6. 6., in the spirit, by treading under foot Heb. 10. 29., that is, by vilifying and undervaluing his blood, not giving it its due proportion, we reckon it upon our selves to our owne destruction, for he is thereby dead in us in respect of the Spirit, or of that spirituall state and condition of which he consisteth 2 Cor. 5. 16. Heb. 10. 29., but if we confesse and forsake them Pro. 28. 13., that is, if we preach, confesse or professe them, according to their extent, then we also forsake them, that is, we reckon and account them upon another, namely the Son of God Isa. 53. 4 Iohn 1. 29., for elsewhere they cannot be found, when they are confessed and judged of according to the judgement of God in their extention, and so they are this death of Christ also, that is, he is dead in us unto all the lusts and distempers of the flesh Gal. 5. 24. Gal. 6. 14., and we are alive unto God in him Rom. 6. 11.; so truly and absolutely then, as the Son of God was made sin 2 Cor. 5. 21., not in a shadow or a figure, or vaine imagination, or tooke some part of our infirmity, and not the whole; but he really and absolutely descended into the depth of our misery, and was made a curse for us, yea even in the abstract Gal. 3. 13., and yet notwithstanding the curse could never tarry upon him Psal. 5. 4., nor he receive the least stain or blemish thereby 1 Pet. 1. 19., even so was man made in the Image of God, not as a shadow, or in some certaine resemblance, of a thing which he was not, but was really and absolutely made in that highest degree of perfection, that the Creator of all things could ever put upon him Gen. 5. 1, 2, and if his fall bee [Page 3] made a lesse thing, then a defection from, a vilification of, and a lie made against, or slander laid upon the highest work, and greatest grace that ever was made or given, then is not sin knowne, without which the Saviour is never conceived nor brought forth in the world, in that way of the salvation of the sons of men Psal. 5 1. 5 6, 7, 8., in this point lies the very key of the knowledge of, and entrance into the word of life, how elegantly doth the Prophet speak of that state and condition of Antichrist, under the person and State of that proud King of Tyrus, declaring of what nature and kinde his state and condition was that he fell from Ezek. 28. 12. to 15., without any fraud or collusion, telling us, (in the truth and verdict of the Spirit of the Prophets) That he was that annointed and covering Cherub, one that had the holy unction, that teacheth all things 1 Iohn 2. 20, 27., as also a holy office to cover the arke and the mercy seat, where the Law was, and the lively Oracle spake, yea the called of God, and the covering Cherub, yea that he had beene in Eden, the Garden of God, where nothing but delight and pleasure could be found, decked with all precious stones, costly and most delightfull things in that day of his creation and bringing forth: nay, he affirmes him to have been in the Mount of God, making one in the building of that Temple, not made with hands, or one that talked with the Lord face to face, even as Moses did in that Mount, all this is affirmed (by a trim allusion) to the glory that was manifested in the daies of Moses and Aaron in the exercises of the Law, which was life to some, but death to others, to be true even of that man of sin in his first creation, and according to that glorious workemanship of God in mankind at the first, and yet affirmes him to be most wicked, proud, and in a state and condition for ever to bee lamented, in whom the very body, bulke, and sum of all wickednesse and cruelty was sealed up: these things may as truly be said of that Man of Sin, that he was annoynted, made beautiful and glorious, yea with no lesse dignity, honour and power, then that which is proper to the Son of God himself, and unto none els but he alone, and yet is he that man of sin, and son of perdition, even as it is truly said, that the Son of God [Page 4] was made sin 2 Cor. 5. 21., a curse Gal. 3. 13, death Rom. 8. 34, and hell Psal. 16. 10., and yet none of these things could ever be found in him, but he abides that holy and unspotted Lamb of God 1 Pet. 1. 19., and Sonne of the Father for ever 2 Pet. 1. 17: So that, as he that is our Saviour took upon him the state of the sonne of perdition, els had he never redeemed from death and hell Psa. 86. 13., and yet ever remained to be the blessed and beloved of God Mat. 3. 17; even so he that is that sonne of perdition, was as absolutely made the sonne of God, and that in the highest dignity that heaven it selfe affordeth, and yet ever remaines to be that accursed and forsaken of God Iohn 8. 44, the one in being made sin expungeth and takes it away, and becomes thereby a Saviour 1 Ioh. 3. 5, and the other in being made the righteousnesse of God, expungeth it and blots it out, and so becomes that wicked one and destroyer 1 Ioh. 5. 19. 1 Pet. 5. 8. Psal. 17. 4. 1 Cor. 10. 10; therefore it is said, that the Angells that kept not their first estate, (or, as the word is, their principality) are reserved in chaines: that is, those which were in the state of Elohim, or Gods, they kept not that estate, or that principality; for, the word sometimes used for Angells, in the Hebrew is Elohim, as in the eighth Psalme Psal. 8. 5., which our Apostle translates Angels in his writing unto the Hebrews Heb. 2. 7., therfore they were such that fel, as were (by that act of their creation) in the state and condition of the Sonne of God; and that was the state that was falne from, which if it be minced or diminished, sinne is covered and hid by us Pro. 28. 13, and so no successe in the things of God: for, he that hides his sinne, as Adam Iob 31. 33, shall not prosper, who went about to lessen it, by making another the cause of it Gen. 3. 12; as men doe in these dayes, that lessen the sin of man, in that he was tempted thereunto by another, which they call wicked Angells, that fell before man, whose nature they say the Sonne of God never took upon him, and would father their opinion upon the Apostle, who intends no such thing Heb. 2. 16: For, if there were any creature worse then man, or state and condition below his, then did not the Sonne of God take into unity the worst nature, nor descend into the lowest state of death in his humiliation; and then it will follow, according to the rule of contraries, that man is not [Page 5] made one with the most pure and holy nature of God in Christ, neither was our nature exalted to the highest and most glorious state of Majesty in him Acts 5. 30 31. Phil. 2. 8, 9, 10.; for, if his exaltation be of infinite and illimited glory and dignity, then is his humiliation also of infinite and illimited shame and infamy: and if so, then the worst estate and condition, or the worst creature, and greatest enmity, can in no wise bee exempted from being the way of the death of the Son of God: so that, that ayrie doctrine of the fall of Angells, not knowing how it and they, namely the fall and the creature, is comprised in man, is nothing else but meerly vain speculation, and carnall and empty conceits and reasoning, tending to nothing else but to make void the salvation wrought by the Sonne of God, holding mens minds in admiration in things they know not Col. 2. 18., neither will they understand Acts 13. 40 41. H [...]b. 1. 5.: For, in the way of salvation in all the elect and choice ones, God [...] selfe is all in all, which must presuppose an infinite vacu [...] and emptinesse in themselves, in case that infinite and divine grace be their fulnesse in Christ Iohn 1. 16., and in the way of the wicked also, sin and enmity hath its fulnesse Gen. 15. 16, which must presuppose a vacnity and emptinesse of that alone, and divine grace and Majesty, which is infinite; and the state of the one is in all points as vast as the other. For, as the Sonne of God is the Saviour of the world without limitation or restraint; even so doth the whole world lie in wickednesse, or as the word is, is of that wicked one, meaning that sonne of perdition, without limitation or restraint 1 Ioh. 5. 19: so that by the Sonne of God the worlds are made, in the plurall number, the worlds Heb. 1. 2., so as that world of righteousnesse is made by the Sonne of God 2 Pet. 3 13, where all things are filled with his blessing and presence Psal. 16. 11., yea all things, even death it selfe, becomes life unto us in him; so that life and peace spring up in all things, and the blood of sprinkling utters it selfe in the voice of purity Heb. 12. 24. and reconciliation of all things Col. 1. 20 21.. Againe, the world of death and of sin is also made by the Son of God, that is, occasionally, or accidentally: for if he had not come and spoken unto the world, it had not had sin, but now there [Page 6] is no cloake nor covering for it John 15. 22; and this is done by his being slaine, and expelled the world by the wicked, even as Abel was at the beginning Gen. 4. 8. 1 Iohn 3. 12; and this bloud so spilt by that wicked one, and all of his generation Mat. 23. 34, 35, 36., speaks from the ground unto this day Gen. 4. 10. Heb. 11. 4., even from those earthly, carnall, and cruell reasonings of men, who will have the first-borne after the flesh (and not of God) to reigne, which speaks nothing but guilt and horrour Gen. 4. 14, from such an act done in so neare a fraternity Gen. 4. 13: and hence ariseth nothing but horrour and feare, yea all things, even life it selfe which is the Sonne of God, becomes death and destruction unto them Rev. 6. 15 16, 17.: and here is a world of horrour and feare; for the expulsion of the Sonne of God admits not of any bounds, no more then his presence doth Eph. 4. 9, 10. Psal. 139. 7 to 12., yea that vast distance that is between God and man in that way of Antichrist for ever, springs from as neare a unity between God and man in the beginning, as that vast distance that is between God and man by sinne and wickednesse comes into unity in that way and onenesse that is between God and man in Jesus Christ Luk. 3. 38, which if wee see not, our sin appeares not, neither doth our Saviour appeare, and make manifest himselfe unto us unto life and godlinesse Eph. 2. 13. to 16.: Whatever wee professe in words, our deeds shall deny him Titus 1. 16; wee seeking our owne things, and not the things that are his Phil. 2. 21.; and out of this fountaine spring those expressions of the Word of Truth, that cannot lie, saying, I have said ye are Gods, and the children of the most high Psal. 82. 6 7., which is not spoken onely of Princes, and Rulers of this world, but of all that wicked race of mankinde that goeth on in the waies of Antichrist, therefore he adds, but ye shall die as Adam, for so the word is, that is, in seeking to bee excellent you corrupt your selves for ever, and in the way yee expect life, nothing but death ensues, and overtakes you; for that word (as) is not alwaies to be taken comparatively (as somwhat like) but somtimes in Scripture it signifies verily, or the very same thing, as in that place in John Iohn 1. 14, And wee saw his glory (as) the glory of the onely begotten Son of God, that is, the very same glory of that onely begotten [Page 7] Son of God, full of grace and truth, so it is here, you shall die (as) Adam, that is, the very same manner and kind of death that he died, therefore he addes, that they shall fal like Kings, that sought after great things, yea made war to take into possession the faire houses of God Psal. 83. 12., like Zeb and Oreb, Jabin and Sisara, Zeba and Zalmunna, the Princes of Midian Psal. 83. 11., so that as it may truly be said, of the saved of the Lord, yee were dead in sins and trespasses, but now ye are alive unto God through Jesus Christ Rom. 6. 11: so it may as truly be said of the wicked of the world, you were alive unto God Rom. 7. 9., in righteousnesse and holinesse of truth Eph. 4. 24, but ye are now dead in sins and wickednesse through that spirit of the old Man, and Antichrist, that spirit of the Prince of the power of the ayre, that now workes effectually in the children of disobedience or unbeleefe, as the word is Eph. 2. 2., in that place: againe it is said, that there shall be false Teachers, even denying the Lord that bought them, and shall bring upon themselves swift destruction 2 Pet. 2. 1, which none can open to satisfie the consciences, unlesse he enter into the Word by this doore, to declare how they can be bought by our Lord Christ, and yet be destroyed; for it is also said as truly by that Word of truth, that some read under foot the blood of the new Covenant (whereby they were sanctified) and count it an unholy thing. So that it is no lesse true and certain, that those which are destroyed, and prove contemners of the grace of God in the Gospell, are sanctified and bought by the bloud of Jesus Christ (and yet partake in no salvation, nor in any jot of sanctity at all) then it is true and certain, that those which are saved are by nature lost and sold under sinne, and yet in our Lord Jesus they are not at any losse in any thing, nor under any slavery or bondage of sin at all Rom. 8 15 Iohn 8. 35, 36.: and however we have traditionally received one of these as truth, and seem to approve it, yet have we no more certainty of the truth of it, then God makes knowne the truth of the other, but our thoughts are meerly conjecturall, as will appeare, When God sits as a Refiners fire, to purge and trie the house of Levi Mal. 3. 2, 3.: yea unlesse God open this mystery unto us, we faile in the root of things, and all our contention and strife is but [Page 8] about superfluous branches, and wee abide united in the fountaine of that Originall pollution, and savour all of one and the same stocke and root, some violently contending, (being dark in this point) that men may attaine to true grace, and be exercised in it for a time, and yet fall away from it, and so can in this life have no certainty of salvation; others, that if true grace be once abtained, that they can never fall away from it totally, but that they may have the comfort and assurance of it, they must wisely distinguish between certain common graces of the Spirit that are the good guifts of God, and yet fall short of salvation, and those that are peculiar and speciall graces of the Spirit that attaine unto the end, which is salvation, whereas the truth is, in the meane time there is but one good Spirit or grace of God possessing the Elect, and leading the Sons of God Rom. 8. 14 into all truth Ioh. 16. 13., which one Spirit multiplies it selfe into those various and seven-fold operations, that non can number the doubled and redoubled particulars, or distinct kinds thereof, and yet but that one good thing Revel. 4 5 Revel. 1. 4. Mat. 7. 11., or spirit of sanctity and holinesse, which our Father knowes how to give to them that aske it, as also one spirit of that Prince of the power of the aire Ephes. 2. 2, which enters into every heart and minde that is empty and vacant of that good spirit of grace from God our Father, even as the ayre cannot be kept out of any empty and void thing, but it presently fills it with it selfe, and this spirit only now works in the children of disobedience, or unbeleefe, and this in like manner though but one, yet can call it selfe Legion, because of the multitude thereof Mark 5. 9 Luke 8. 30. Mat. 12. 45, which doth also double and redouble it selfe in operations for number, and severall kindes that cannot be reckoned up, but is the very same uncleane spirit, when it is transformed into an Angell of light 2 Cor. 11. 14, 15., that he is in the dismall feares and terrours in the men of this world; Isa. 33. 14; so that he that makes a common grace or spirit that is good, but yet brings not to salvation, and a speciall one that is good also, and leads unto salvation, that is indeed to make no spirit of God, nor of Satan at all, but a meere sophisticall coupling of light [Page 9] and darknesse, Christ and Beliall together in one 2 Cor. [...]. 15., to the utter deluding and deceiving of the world, as the Magicians of old did Pharaoh, and his servants Exod. 7. 11, 12., when by their sophistrie they resisted Moses, even as Jannes and Jambres at this day resist light, and stir up a mighty smoak to hide and cover the truth 2 Tim. 3. 8, promising unto others liberty, when they themselves are the servants of corruption 2 Pet. 2. 18, 19., in which place the Apostle speakes of some that have escaped the filthinesse and pollution of the world, through the acknowledgement of the Lord and Saviour Jesus Christ, and yet are intangled againe in corruption and overcome, so as they never recover: For this latter end is worse then their beginning, also they are such as have knowne the way of the Lord, and turned from the holy Commandement as the dog to his vomit, and 2 Pet. 2. 21, 22., as the sow that was washed, to her wallowing in the mire. So that wicked men, yea that son of perdition is as clearly escaped all the lusts of the flesh, by that worke of God in the Creation, or redemption of mankinde, as though there were not any corruption or putrifaction at all, and yet notwithstanding is intangled in them, altogether void of any purity at all, and that by the worke of his owne minde and understanding, operating upon that holy and glorious act of his Creator, judging of it according to the imaginations of his own heart, even as the Saints of God are really and wholly putrified and corrupted by their owne worke in the fall of man, and yet in that way of Christ Jesus have no spot or wrinckle Eph. 5. 27., no more then as if there had never been any such thing at all: The one hath as truly the knowledge of the Commandement by nature, according to the work of his Creation, and yet drowned in ignorance, and walloweth in it as the sow in the mire 2 Pet. 2. 20.; even as the other hath taken upon himselfe the state of an Idiot, in that worke of his humiliation, and yet impossible that he should erre Isa. 35. 8., or fall short of holding correspondency with the Father, of lights in the least particle, of the understanding of his will; the one hath it by nature, in respect of his unity in the creation with that nature that is nothing but purity and knowledge: the other hath it by [Page 10] nature also, in respect of that which he taketh into unity with himselfe, which in it selfe is nothing but impurity and grosse darknesse Eph. 5. 8. Col. 1. 12, 13, without the knowledge of this misery, we may speake things of certaine knowledge in the way of man, and so preach the word of a man, and not of God 1 Cor. 2. 4, 5. Col. 2. 4., but we can never speake spirituall things in a spirituall manner, 1 Cor. 2. 13. as that phrase of the Apostle sounds, and so speak as the Oracle of God 1 Pet. 4. 11., without the knowledge of this mystery, we may utter a spirituall thing in respect of termes and phrases Numb. 24. 3. to 9., but we cannot know the ground and reason of it, according to God, and so we know not whence it comes, or how it ariseth, nor whither it tends, and what will be the issue of it, and so can never communicate in the truth, life, power, and benefit thereof: But thus much at this time for the offering of the Lamb, which concernes both the eating and roasting of his flesh, as also the preservation of his bones, that one of them shall never be broken Psa. 34. 20 Ioh. 19. 33. 36., as also the multiplication and unity of it. K The third instance we named, was in the Baptismes, and washings of the Church, and this is a thing that nature produceth in its owne way to adorne it selfe withall, and to make it selfe acceptable unto God, even as the two former that we have already named, in the outward formes and figures thereof, for nature it selfe produceth, sets up, and creates a Priest or Eldership, as we see it apparant in these poore and barbarous heathens amongst whom we live; so had the heathen in former times, when they set up Molech, Chion, and exercised in the Tabernacle which belonged unto them Amos 5. 26., unto which our Apostle alludes, declaring that Idolatry committed by the Fathers in the wildernesse, perceiving it to be the same with that among the heathen, and altogether as heathenish, or alienated a thing from the true worshippers Acts 7 43: yea Stephen applies it to that naturall and carnall worship which the Jewes so stifly maintained Acts 7. 57 58, 59., so that rather then it should fall, the Lords faithfull Martyr or Witnesse should be put to death, yea that holy man Stephen Acts 7. 60; even so also the offering of a sacrifice to God, nature doth bring forth according to its [Page 11] owne though severall devices and inventions: and hence it is, that so many waies of worship are found in the world; so the heathen they sacrificed, but the Prophet said, it was to Devills, and not unto God Deut. 32. 17., yea, they offered their children to Molech, for what will not a man give for the sin of his soule, the cattell of a thousand mountaines, with ten thousand rivers of oyle, yea the first borne of his body, to be released from the sin of his soule Mica 6. 7., so also it is with Baptisms and Washings, nature produceth such and adornes it selfe with them, as it did by eating of the forbidden tree at the first, that it might become amiable, and be made thereby like unto God, and therefore the Apostle bids us lay aside, or to cease from (as the word will beare) the Word, or the Doctrine, or Preaching of the beginnings of Christ Heb. 6. 1, 2.: now the Word of the beginnings of Christ, is that which is properly preached in that wherein Christ had a beginning, and that is onely in our nature as he was the Son of Man, for as he is God, he hath no beginning at all, but is from all eternity: so that those things we are to cease from, are such Doctrines as that nature wherein Christ hath a beginning, doth naturally of it selfe produce, preach, or bring forth, which were in Christ, are and ever shall be in that way of Christ left and censed from, which are things imperfect and defective, and therefore cannot stand before God Isa. 28. 20; but our Apostle leads us from those unto things of perfection, which are onely found in that Son of God, which are things that God onely admits, or certainely approves of, and not to lay againe that foundation that is naturally laid in the hearts of all men, as repentance from, or as the word may be read, repentance out of dead workes, that is, such a repentance as ariseth out of the dead workes of the Law naturally in mans heart Rom. 7. 4, 6., which hath no life of God in it, but is ever to be repented of wherever it appears, of such nature also is that faith towards God, that there he would have us leave and cease from; or faith besides or against God, as the word there used will also beare; as wel as to read it, towards God, therefore the Apostle saith, thou beleevest that there is one God, thou dost well, the Devills also beleeve it, and tremble Iames 2. 19.; [Page 10] [...] [Page 11] [...] [Page 12] for there is nothing in the Devills but what stands in opposition against God, and is at enmity with his Creator, and therefore is his trembling, because his faith presents God, standing in termes of opposition unto him, for this faith that nature brings forth presents one God unto us, but not one God as in his Son, consisting of two natures, and in whom or in what particular that kinde of faith is, he is vaine and empty that so beleeves Iam. 2. 20., and it is the very way that the Prince of the power of the ayre, as was above noted, enters into the soule, and ever hath done even from the beginning, for the Son of God is not the life, and fulnesse of that faith, or any particular act or opperation of it, where our nature is not reckoned up together with him as one, thence it is, that it is called a dead faith Iam. 2. 20., not having the life of Christ in it, but the workes of the Law, by which no flesh can be justified Rom. 3. 20, and by which works the Apostle saith, salvation cannot bee Gal. 2. 16., for then man might boast Eph. 2. 8, 9., which he cannot in any case doe, but where Christ is the life and fullnesse of the creature there are the workes and operations of the Son of God Eph. 1, 19, 20, 22, 23., and without these works neither Abraham in offering Isaac nor any of his posterity can ever be saved and justified before God Iam. 2. 14. 21. to 26., therefore he saith, that Abraham was justified by workes, for faith without works (saith he) is dead Iam. 2. 20, because it is alone, or as the word is, by it selfe Iam. 2. 17: that is to say, is not the faith of union which alwaies lookes at God and man, as one in Christ, so that however some may say I have faith, and thou hast workes Iam. 2. 18, yet there is no faith without workes, or works without faith; for if there be faith which is meerly naturall, yea, that the Devils have, it is never exempted from the workes or operations of the Devill and of the flesh, and and if there be the works of the Sonne of God, and of the Spirit, they are never exempted from the faith of union of God and man in one subsistance. So also there is a Baptisme and Washing that is naturall, which men adorne themselves withall in the Worship of God, which is manifold, therefore put in the plurall number Baptisms Heb. 6. 2., as mens minds varie, this we see in the practise of these Indians amongst [Page 13] whom we live, that in their Worship and Services used for the recovery of the sicke, the Priest sprinckles the diseased person with cleane water, many times in the act of their worship: this is seen also in those wicked Jewes, that had nothing but naturall operations to draw or to drive them (rather) to Johns Baptisme, whom he calls a generation of vipers, whom he upbraideth with their fore-warned, or forestalled opinion Mat. 3. 7. Luke 3. 7., that such a dipping or washing should save them from wrath to come, as hee performed it, being that all that he did was but to shew what a turbulent Jordan and Deluge of wrath the Son of God descended into (which was already in their hearts) and for no other end, but that we might in him ascend into that fountaine and overflowing streame of Gods grace, compassion, and tender mercy for ever, in the vertuous and glorious actions of the Son of God, for Johns Ministry and dipping, sheweth what Christ hath in our nature, and the Ministry of Christ in his coming up, or ascending out of the waters, with the Spirit of God lighting, residing, or abiding upon him, declares what we are in that divine nature of the Word, or Son of God: Now these Jewes would be playing the part, and presuming to performe the Office of the Son of God, (who descends downe into the depth of the wrath of his Father) hoping thereby to escape wrath, even as our first Parents entred into the way of death, in hope to escape it, and to attaine life thereby, and in the meane time neglect, contemne and despise that glory of the Son, which he in that dipping or descention of his, doth so freely tender, and offer unto them, for it is onely his part to descend and be dipped in the waters of our weaknesse, that have by nature no life nor Spirit of God in us at all, or into that troubled Jordan of Gods wrath, which naturally burneth in every mans soule, and it is onely our priviledge to ascend and come out of that wrath and weaknesse in that descending and residing of that life, and Dove-like Spirit of God upon us for ever Mat. 3. 16: the first of these is naturall, and incident unto all men, to dip, to dive, to sprinckle and wash [Page 14] with materiall water, or to plunge themselves into some infirmity or weaknesse of the flesh, as fasting, mourning, afflicting of themselves, or the like, hoping thereby to please God, for the appeasing of his wrath, and so do undertake the Office of the Son of God, to undergoe the Crosse in themselves, which is the very spirit of Antichrist, and in the meane time neglect and contemne the other, namely that glorious resurrection of our nature through that residency of the Spirit upon it, whereby we are made able to give Satan the foyle in all his temptations, even as our Lord did by the power of his might Mat. 4. 1.—11. Col. 1. 11. Phil. 4. 13. Rev. 2. 26, 27.; Therefore in all Baptisms and Washings practised in the holy Scripture we must know, that there is not any two performed alike, all circumstances considered, therefore that Church which takes up the way of any particular of them alone, and of it selfe, cannot practise nor performe the true Baptisme, when the whole Administration thereof (which the Holy Ghost hath beene pleased to declare the right of it in so many differing waies) is not brought in; therefore if wee will professe and practise the perfect Baptisme unto which our Apostle leads us, when he saith, let us goe on unto perfection Heb. 6. 1., then we must unite and contract them all into one, and so shall we finde the Ordinance of Baptisme to bee found faulty in all Churches under heaven, unlesse they have learned to center them all in one, and if they doe so, it will not be found in any but onely in the Son of God, whose dipping or washing comprehends them all, and so hath in it all spirituall and holy dippings and washings whatsoever, therefore if we set up another besides that which is perfected in him, we make an Idoll of it, and so subject our selves unto wrath 1 Cor. 10. 1, to 7., for it is in this point of Baptisme as it is in the death of Christ, if we professe another death (that is spirituall) besides that which Christ hath undergone, we make an Idoll of it, and subject our selves thereby to the undergoing of that eternall death to come, by usurping and arrogating unto our selves the death of Christ, which he at once for ever perfected Heb. 7. 27 Heb. 10. 10., for the water of [Page 15] that Baptisme that now is saveth us, even as Noah was saved in the Arke by waters 1 Pet. 3. 20, 21., that he perished not with the rest of the world; even so doth the Baptisme of Christ (which is his Crosse) save us, and lift us up from perishing in those waters, or in that wrath that naturally ingenders, breeds, and breakes forth in every mans heart, both from things below, and also from things above, as those waters of Noah did Gal. 4. 24, 25. Gen. 7. 11, 12., for he appearing in the similitude of sinfull flesh, by sin, or by becoming sin in us, condemned sin in the flesh Rom. 8. 3., passed sentence upon it, that it should never live in us, nor have dominion over us any more Rom. 6. 14, for he made a plaister of our sins to heal us of, and save us from our sins for ever, and so by death overcame him that had the power of death Heb. 2. 14., even as the Arke by the waters overcame the waters, and yet the same waters stifled and choaked the world, so by being made sin, Christ overcomes sin, and yet the same sin destroyes and condemns the world Psal. 34. 21.: For as the waters of Noah lifted up the Arke to heaven out of all danger, that otherwise might have befallen it, and the very same waters also drowned and destroyed the rest of the world, so doth the Baptisme of Christ (which is his Crosse) save us, and lift us up unto God, and yet the very same thing, which is his Crosse or Death, doth also destroy and overthrow the wicked, for the Son of God taking our nature into unity with himselfe, L is that which is properly his Crosse or Death, he thereby sustaining our infirmities Isa. 53. 4., and so in one act for ever perfecteth our salvation Heb. 10. 14, and all those things that Jesus Christ suffered upon the earth, in so many acts, places, and by so many persons, and waies, is his Crosse Doctrinally, and all those things doe set forth and declare what that one intire act of the Son of God is, in taking our nature into unity with the Word, which act indeed is the proper Baptisme, Crosse or Death of Christ that saves us 1 Pet. 3. 21., and all other Baptismes performed in the holy Scriptures at all times amongst the Saints, are onely the teaching and setting forth of that one, unto which they all look with an equall and indifferent eye, so that if we take up one of them more or lesse then another, [Page 16] we wrong both it, and all the rest, and doe nothing else but make an Idoll of it, for if we goe about to forme and fashion another Baptisme (but what is already perfected in Christ) we may as well goe about to forme and frame unto our selves another Crosse then that which Christ hath already undergone, and that were to arrogate unto our selves the proper and sole work of the Son of God 1 Cor. 4 7, therefore he saith, I must be baptized with a Baptisme, and how am I pained, or kept in, or pressed and gathered together? as the word signifies Luke 12. 50., shewing that all Baptismes are gathered together into that one act of his, which is the ending and consummation of them all, even as all death is comprized in that one and alone act of death of the Son of God, which puts an end unto all death spirituall, that tends to the separation of God and man whatever it bee Hos. 13. 14 Rom. 8. 34., so that the proper portion and inheritance of the Saints is nothing else but light and life, for all death and darknesse, is in Christ done away Ephes. 5. 8, so that we may as well goe about to frame unto our selves another spirituall death, that hath not been already undergone and perfected for ever, as to frame another Baptisme or Washing that is spirituall, that is not yet performed and already perfected, so that if ever we communicate in that one onely death of Jesus Christ, unto solid and sound satisfaction, then shall we also participate in his only and alone Baptisme, to our full edification and consolation Heb. 10. 22, 23., which Baptisme is not a putting away of the filth of the flesh 1 Pet. 3. 21., or as the word may be read, the low and base esteeme of the flesh, as to be low and base in respect not be such a thing in it selfe, as to be low and base in respect of it self, but it is the stipulation or answering againe of a good conscience towards God in the Resurrection of Iesus Christ; that is, there is an answering of all those particulars wherein our naturall infirmity and weaknesse doth divulge and utter it selfe in us, there is an answering againe (I say) unto them all, in that Resurrection of Jesus Christ, through the testimony of a good conscience, that is to say, to fill with plenty every thing in want, to strengthen and give power to every thing [Page 17] that is weake, yea, there is in him a salve to heale every sore that is in us, a comfort for every sorrow, a cover for every part of our nakednesse, and glory, to make honourable every dishonourable thing, such a thing is the Baptisme of the Gospell, that by how much the more our infirmities are multiplied, as being that which is the death of the Son of God, by so much the more is our righteousnesse and peace made manifest in us 2 Cor. 1. 4 5, 6., through his Resurrection, which is the life of the Son of God, so that as sin hath abounded, so also doth grace abound much more; and the more we catch at any other Baptisme, the more we shew our selves to be carnall, and ignorant of this answering againe of a good conscience through that Resurrection of Jesus Christ, even as in water face answereth to face: If we will professe our selves rightly to understand, embrace, and practise that Baptisme which is according to the grace of the Gospell, that is according to Principles springing out of the Son of God, and not according to that shallow and short scantling of the apprehensions and operations of mans heart, which all men are apt and ready to bring forth, according to the way of their education and training up: then must we know, through the light of that Spirit Eph. 1. 17., and Law that can onely make wise the simple Psal. 19. 7 Psal. 119. 130, and cause the Idiot so to walke as hee cannot erre Isa. 35. 8., how to extend and multiply this Ordinance of Baptisme, and how to abridge and contract all those severall waies of it into one intire act; as that of the peoples, being baptized unto Moses in the Cloud and in the Sea 1 Cor. 10. 1, 2., also Johns baptizing in Jordan Mat. 3. 13, and in Enon, or in the cloud, or many waters, as the word signifies John 3. 23, his baptisme of Christ the Son of God Mat. 3. 15, 16., his baptizing of the Jewes and Generation of vipers Mat. 3. 5, 6, 7., his baptizing of Publicans Luke 3. 12, and the like, so also baptizing with the Holy Ghost and with fire Luk. 3. 16, the baptizing of repentance and remission of sins Mark 1. 4, the Baptisme to be administred onely upon beleeving Act. 8. 36, 37., the Baptisme of the Eunuch, Philip going downe into the water with him Acts 8. 38, the Baptisme of the house of Cornelius, where no such thing as going downe into the water is practised Act. 10. 47, the Baptisme of good men, such as [Page 18] the said Cornelius was Acts 10. 22., the Baptisme of wicked men, such as Simon Magus was Acts 8. 13, with many the like severall sorts of Baptisme, this we say, that Baptisme is not knowne, (in that extent which God hath given it unto us in) unlesse it be truly and in a holy manner extended unto all those severall waies, together with all circumstances which the Lord hath commended it unto us in, and thereby bring that true laver and fountaine of Baptisme to diffuse it self in a most godly manner into them all, as also we must know, how every streame of it doth returne and center it selfe in that one onely fountaine, and this is the multiplication, as also the abbreviation of that Ordinance, without which it cannot be fruitfull unto us: But in what one particular way soever we practise it, it will prove unto us a meere way of man, and so a worke of the flesh, and of the flesh, we shall not reap but onely corruption Gdl. 6. 8., but if God declare it unto us, diffusively and distributively into all the actions of it, and also summarily in one onely act, then can we finde it in none but Christ alone, who onely is that great and waighty Ordinance of Baptisme in the house of God, as well as he is that of Priesthood, out of which it springs, and that of offering up the Lamb, and whilest we are ordering this Ordinance of Baptisme, or any other, to please our selves and others, in a way of the Religion of God, trimming and adorning our selves with one particular way of it, and lay aside all the rest as things either out of date, as that of Baptizing unto Moses in the Cloud and in the Sea 1 Cor. 10. 2., or else as extraordinary acts, as that of baptizing with the Holy Ghost, and with fire, in the descending of the Spirit upon us, to fit us for all offices and occasions Mat. 3. 16. Mat. 4. 1., or else as things impossible to bee attained, as that all should goe into Jordan Mat. 5. 6., or things not agreeable unto the Countrey, as to go downe with all the body into the water, because of the cold Act. 8. 38, or as things not concluded by the gravest Synods, and most judicious Divines, I say, we may as well (as to reason and practise thus in our way of Baptisme) take up one of the Commandements, M or of those Lawes God hath given unto us to be our onely rule to [Page 19] walke by, and lay aside all the rest, for the Law of God is multiplied, we see, in all other points as well as in this of Baptisme; for it is not onely laid downe in those ten words given unto Moses in the Mount Exod. 34. 27. Deut. 10. 4., but infinitely in the holy Scriptures, and it is also contracted and brought into one, insomuch, that he that breakes one Commandement is guilty of all Iam. 2. 10, 11., therefore it is said, I have written unto them the great things of my Law Hos. 8. 12.: but the word is, I have written unto them the multitudes of my Law, it is great for multitude, so that the Law is multiplyed, yea it is innumerable, and it is also abridged into one, therefore it is said, and if there be any other Commandement it is all contained in this one word, love thy neighbour as thy selfe, and is said to be the fulfilling of the Law Rom. 13. 8, 9, 10. 1 Tim. 1. 5.; So that if we will have one way of Baptisme, and lay aside all the rest, when as God hath diffused it in his Word into so many wayes, then let us also (on the like ground) take one of the Lawes of God, to be our rule to walk by, and lay aside all the rest, the one of these will prove onely the spirit of a Libertine to pick out one Law which he (according to the wisdome and judgement of the flesh) can best suit himselfe unto, and neglect and despise whatsoever crosseth his carnall appetite in all the rest; and the other is that great and cruell Spirit of bondage that prepares a yoke that all mens necks must bow under, and be subjected unto, or else undergoe the penalty whatever it is Mat. 23. 4. 1 King. 12. 11. 14. Acts 9. 14.. A like Doctrine also is that of the guifts of the Spirit, N attributing one guift to one man, and another guift to another, and may not be doubtfull of his condition, estate or office in the Church, if he have any one of them which they unskilfully gather from those excellent places (wrested as they doe all other Scriptures to the sleighty healing of soules) where the guifts of the spirit are set forth by a trim allusion unto the parts of a mans body, shewing the harmonicall relations and distinct use and exercise of them, concluding, that if all were an eye, then where were the hearing? and if all were an eare, then where were the smelling 1 Cor. 12 17.? from such places as these concluding, that one man hath one guift, and another man hath [Page 20] another gift, wee confesse the argument to be true in nature, that one man hath not every gift: but as true as that is in nature, so certaine and true is it in this also, that such arguing in the things of God proceeds from naturall reason onely Iude 10.; for we grant in the things of men, that he that is a father, is not the son, and she that is a wife is not the husband, nor is he that is the master the servant: But if men will analize spirituall things with naturall, we have no such custome, neither the Churches of God, as the Apostle speaks in a like case 1 Cor. 11. 16., yet this we know, that the members of the body, unto which our Apostle alludes, in their severall and distinct offices, it is presupposed that every body is indued with them all, else it were not a compleat body to be alluded unto Mat. 6. 22 23., so also is it in the gifts of the spirit, every Christian that is compleat in Christ is blessed with them both in their multiplication, and also in their concatenation in their harmonious relations one to another, and orderly operations distinct one from another; otherwise there would alwaies be strange and unknown tongues in the house of God 1 Cor. 14. 1, 2, to 19., in case that one should utter himselfe in a gift that all the rest of the Church were not indued with; for, that new name written in that white stone none can know but hee that hath it Rev. 2. 17.: So that, if any utter the mystery of the Gospell, according to any particular gift given in the Church, all the rest must either have the same gift, or els they cannot know what is uttered, But he that speaks is unto them a Barbarian, and they to him 1 Cor. 14. 11.: for, what gifts, offices, or abilities are distributed unto the whole body of the Church, are also proper unto (yea the very portion of) every particular member in it, or els Christ were divided, if hee were not that to every one that he is to any one, or to all: and we may as well deny all grace to any member, as one grace; for, if one, then any one; as the grace of justification, pardon of sin, faith, or the like; which to be without, we know, makes a nullity of a Christian; for, he cannot be a Christian without such grace. Againe, if every one share not alike in all grace, then Christ cannot be all in all Col. 3. Eph. 4. 6. Eph. 5. 9., (which honour the [Page 21] word gives unto him) which he cannot be, if he were part in one member, and part in another; therefore you have the spirit multiplied, for the seven spirits of God are before the throne Rev. 1. 4.: you have it also contracted; for it is but one Spirit Eph. 4. 3, 4.: so that it is seven which implies the perfections of it, or fulnesse of its going forth in all its operations, as that number seven in Scripture signifies: and it is but one, to shew the unity and necessity of it, in all its works to be the same 1 Cor. 12 4. to 11., which one if any man have not, the same is none of Christs Rom. 8. 9.; for if any man have not Spirit of Christ he is none of his: yea that number seven in Scripture sometimes signifies weeks, as where the Law appoints the feast of weeks or of sevens Exod. 34. 22. Deut. 16. 10 16. 2 Chron. 8. 3., as the world may rightly be rendred: which number is given to the Spirit of God before the throne, to declare, that as the word went out at the first, in the framing of heaven and earth, in the whole, and every particular creature, and operation in the Universe, within the compasse of seven dayes; so also doth the Spirit of God go forth, whereever, or in whomsoever it is, in the whole, and every particular work and operation in the new creature, or in that creation of God Rev. 3. 14, in that seven-fold operation which is given to every particular Saint, as well as unto the whole body of the Church; for if any man be in Christ he is a new creature 2 Cor. 5. 17.: And as there are multitudes of creatures in heaven and earth, whence it is said, that every creature groaneth and travelleth in paine Rom. 8. 22; so also the whole is but one creature, and therefore he saith, The creature it selfe (speaking as of one) shall be delivered from the bondage of corruption into the glorious liberty of the sonnes of God Rom. 8. 21, or in the singular number, into the glorious liberty of the Sonne of God: it is every creature (in the plurall number) as one creation consists of so many; and it is but one, as so many creatures make but one work of the creation: and if God teach us not this art of multiplication and abbreviation in the word of God, and in every Ordinance in the opening of it, we can never attaine to that of the Apostle (the duty of all skilfull and faithfull Ministers) to declare unto the flock of God the whole [Page 22] minde and counsell of God Acts 20. 27.; for if wee preach not whole Christ out of every Scripture, we open not the Scripture, to run cleare unto the flock, but puddle the waters, and such as puddle the waters, will also push with the horne at the sheepe of Christ Ezek. 34. 18. to 25.: for, every word of God, that is, every Scripture, composed into one proper head, whether in way of History, Prophecie, Proverb, Parable, or the like, proposeth whole Christ unto us; and so also doth every Ordinance, exercise or gift of the Spirit, truly understood, published or practised in the house of God: and if we set forth Jesus Christ, we declare the whole counsell of God; for he is the mind and will of the Father, not in part, but wholly and complete in the whole, as also in every part: for, in his incarnation whole Christ is comprised therein, as also in his divulging and opening of the minde of the Father, whole Christ is composing in that his preaching, in his death, whole Christ, in his resurrection whole Christ, in his intercession whole Christ, in his Kingly Office whole Christ, in his Priestly office whole Christ, in his Propheticall Office no lesse then whole Christ, in prayer whole Christ, in his fasting whole Christ, in his temptations whole Christ; yea thus it is in every point that concernes Christ; and all things in the religion, wayes and worship of God have no lesse reference and respect unto Christ, that word of life, in their ordination, consecration, publication, dispensation, exercise and practice of them, then all the creatures in heaven and earth have respect unto that word of God in their creation, conservation, and orderly gubernation unto this day Psal. 33. 6, 7, 8, 9, 10. Psal. 119. 89, 90, 91., which made, sustaines, and upholds them all: and as it is in the art of Philosophie, that in the full and accurate discussing of any particular creature, in its nature, operation, and office, relations and respects, we must bring in the whole creation, to set it forth to perfection: so is it in the things of God; there is no particular in that new creature, that can be discussed unto edification and comfort; but whole Christ is brought in, who is the perfection and brightnesse of the Fathers glory Heb. 1. 3., els is not the mystery of God declared, the word of God interpreted, nor the kingdome of heaven opened unto believers, and the beloved of God. So also in the opening of the mystery of [Page 23] iniquity 2 Thes. 2. 7., every point and particular therein skilfully handled by him that hath the key of that bottomlesse pit Rev. 9. 1, 2., is the very in-let of Satan, yea the proper power and kingdome of darknesse, and compriseth that whole brood and generation of that man of sin, and is that way of annullity, vastation, and emptinesse of the Sonne of God: For, as certainly as Satan found nothing of himselfe in Christ Iohn 14. 30. our Saviour, so is nothing of Christ found in that Sonne of perdition, neither in the whole, nor in any particular of him: so that in every point his sin is as capitall, and of no lesse headship, then is the putting to death of the Sonne of God, O whose life (in the least) is no wayes found in him; thence it is that the proper office of Christ assigned by God, is to crush the aead of the Serpent Gen. 3. 15, so that he never goeth out in his true office of ministerie, but he strikes at the very head of Antichrist; for there is no sin that reignes in any of the sonnes of men, that hath not in it the headship and domination of Antichrist; for it is of no lesse guilt and crime, then is the putting of the Lord of heaven and of earth unto death 1 Cor. 2. 8: So that those that strive and contend against sinnes that are not capitall, yea the very force and head of Satan in that man of sin, they never go forth in that Office and Ministery of the Sonne of God; for the seed of the woman is onely assigned by his Father to breake or crush the head of the serpent Isa. 51 9. Psal. 74. 14; and at lesse he never strikes, then at the ring-leaders to death and destruction, yea at such as destroy, and crucifie the Sonne of the living God Heb. 6. 6.: and yet notwithstanding, it cannot properly be said that Satan foiles or overcomes the Sonne of God, but is foiled and overcome himselfe, for Michael and his Angells overcome the Dragon and his Angells Rev. 12. 7, to 11.; therefore he is said to bruise the heele of Christ, or as the word signifies, to crush the print of the foot-sole, that is, he denies unto himselfe that headship, power, and authority that is peculiar and proper to the Sonne of God, whose Kingdome and power is not of this world Iohn 18. 36., and in denying that, he denies all the grace of the Sonne of God; for no man can any more receive or apply that righteousnesse of [Page 24] God in Christ, by faith to his justification, then he can attribute and apply the power, and authority of God unto himselfe, for his headship and domination, and so he crusheth the print of his foot-sole, that is to say, he brings to nought that thing that at the first had the very print, image, and character of the Son of God upon it, for his heart confesseth, and his words and actions declare it, that the Lordship and dominion of the Son of God is another thing, then for the present he is conversant in and about, and this negation or deniall of the headship of Christ, sets him in direct opposition against Christ, seeking by all meanes to exalt himselfe in the power and waies of the flesh, which is according to the letter that kills 2 Cor. 3. 6., written in all mens hearts which is the very print of the foot-sole of Christ, declaring the extent and depth of his humiliation, the form whereof Satan crusheth, and bringeth to nought in himselfe, by deminishing of it in himselfe, making it of lesse extent then indeed it is, and so maketh the headship of Christ of no other use unto himselfe, but to give dimension unto his sin, which kindleth wrath in himselfe for ever Rom. 2. 4, 5, 6. Gal. 4. 24.; for he that confesseth himself to be really and indeed that only bottomless gulf of Christ his humiliation, cannot but acknowledge Christ to be really and indeed that onely and alone height of his exaltation, and therefore it is, that Christ crusheth the Serpents head, that is, extends the flesh unto its height and headship which cannot rest, unlesse by eating it may bee like God Gen. 3. 6., which disposition or condition Christ takes into unity with himselfe in us, which is the very depth and state of his humiliation, and hereby destroyes it, which act is his great victory and exaltation for ever Acts 8. 33, making it to bee of no other use, but meerly to give dimension unto his exaltation and glory for ever, that it may appeare unto the creature of what eminency, height, and dignity it is, which otherwise could not appeare.
But some will say, what though things be thus in Jesus Christ, which we willingly acknowledge, yet what is that to mee for my present comfort and peace? how may I [Page 25] know that these things belong to my selfe? P Let me in love answer, in the words of the Apostle in case of the resurrection, Thou foole 1 Cor. 15. 36.; canst thou give Christ a true forme and being in mans nature, and yet there is but one nature of man, which thou hast and art, ( for by nature wee are all alike Ephes. 2. 3 Rom. 3. 10. 11. 12.) and yet canst not give him a forme in thy selfe? it is impossible so to be: So that, the forming of Christ without us, being in our selves destitute of his life, love, spirit, and power, is meerly imaginary, historicall, traditionall, and and that will vanish in time of need; and not reall, according to the dictate of the spirit, in the power of faith, through which the Saints are kept unto, or in salvation 1 Pet. 1. 5., for hee hath a name given unto him that none can know but himselfe Rev. 19. 12.; and to affirme that we are able to give Christ a true forme and being, out of our selves doctrinally, and yet that he is not in our selves, operating and working effectually, is as much as to affirme, we can give Christ a true forme and being without mans nature, which the word of God knowes not, nor ever did; for he is that onely and alone way unto the Father John 14. 6., yea he had never the relation of a Sonne unto the Father, but through death; for if ever he had closed with the Father in any other way, he had never tasted death for us Heb. 2. 9., for the Lord our righteousnesse cannot change Ier. 23. 6. Mal. 3. 6. in any thing, then not in his relation unto the Father; so that it was ever through death, and he never had death but in us, which once granted, is the very in-let of life unto us for ever. Nay to conclude, we give Christ a true forme and being as he was framed in our nature in the wombe of the Virgin Luk. 1. 35, and yet are destitute of his being framed and fashioned in our hearts and conversations Gal. 4. 19. by faith, to our comfort in the edification of others, is all one, as if a man should affirm himself to be able to frame a place for the safety of a man in a rock impregnable, and yet himselfe could not be in safety thereby; for Christ is that rocke of ages Deut. 32. 18. 31.: where ever faith gives him his true proportion: further, to give Christ his true forme without us, and yet to bee without the comfort and fruit of his dwelling, and being resident [Page 26] in us by his grace (and that apparently) is as if a man should affirm, that the eye is of use, and onely sees for it selfe, but not for the body in which it is, nor is of that use, as to be the light of it Mat. 6. 22 Luke 11. 34, for the eyes sees properly for the body, rather then for it selfe; for, If the eye be single, the whole body is light; yea the hand sees to work, and the foot to walk, as apparently, as if such a member were the eye it selfe, because it is in the body. Now Christ is that eye, and that fountaine of life and light; and in his light onely it is that wee see light Psal. 36. 9: even as in this naturall Sun, we cannot see it but by its own light, and if we see it so, we cannot but see it for, and upon our selves; so that if we see Christ in any respect, in his own light, we cannot but see him for our owne consolation, (even in that respect, whatever it may be) yea and that in, and upon our selves; for the eye sees not, nor hath that life and sense of sight, but as it hath confluence with the body; even so, our Lord never manifested that life and spirit of his, which is the light and revelation of himselfe, but as hee hath confluence with that body given unto him, or eare bored thorough Psal. 40. 6 Heb. 10. 5., by which he lives through death, and becomes light out of darknesse, which none but the Sonne of God himselfe can either be, or performe: and thence it is, that darknesse covering the face of the deep, in that great morning and early day in the beginning of the world Gen. 1. 2. Iob 38. 4. to 15. teacheth us what it is; for the Spirit of God to brood upon those vast waters of our nature, being in our selves no lesse then that deep mystery of iniquity; so that, as that word of command at the first, brought out light even out of that darknesse, saying, Let there be light, and it was so, or rather by that oath of interposition (which is taught therein, even from the beginning) which giveth light in our Lord for ever; for the word translated [ let] signifies so be it, or so it is, or shall be, or amon, or verily it is so, having in it the vertue of an oath, binding over the creature, in the vertue and power of the word of God, to be obedient and subject thereunto for ever; even so that spirit, that gives life by Jesus Christ, broods upon our nature, which in it selfe is corruptible (and in the [Page 27] depth of death through our fall) brooding therein, and bringing forth that light of life that is by Iesus Christ 2 Cor. 4. 6 Ioh. 1. 4, 5 wherby we are given to understand how to judge of that unity, and of those distinctions that are proper to that new creation of God, whereof Christ is the beginning, or head Rev. 3. 14, even as light gives ability to judge rightly of the forme and figure of all things in this present world; therefore the Apostle elegantly alludes unto that first worke in the creation of the world, in teaching of this doctrine, saying, God who commanded the light to shine out of darknesse, hath shined in our hearts, the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. 6: So that the confluence of darknesse is the very production or propagation of light, the Sonne of God becoming that in us, which according to our light, is nothing but darknesse, wee become that in him that is nothing but light; therefore the Apostle saith, Ye were darknesse (or as the word will beare, ye are darknesse) but ye are made light in the Lord, walke therefore as children of light Ephes. 5. 8.. Yea this questioning, whether Christ be ours or no, at present, is nothing else but that grand question propounded in the beginning, whether we have the image of God (making us correspondent unto his will in all things) or no, but must seek out some tree and fruit to make us wise, that we may attaine it, yet our Apostle affirmes our Lord Iesus to bee the image of God Col. 1. 15, and that he was made so in our nature, yea in and for us Col. 3. 10. 2 Cor. 3. 18.; therefore the question is the same that ever it was, and also the demurres and debates about it, and how to attaine it, are those proper reasonings of the woman and the serpent even to this day Gen. 3. 1. 6 2 Cor. 11. 3; as also the issues thereof are the same Gen. 3. 7, 8. Rev. 3. 17, 18. and that is always the subject matter of his doctrine, the way of his instruction and counsell, when the woman, the weaker vessell 1 Pet. 3. 7, yea that wisdome of man, and not of God 1 Cor. 2. 4 5. 13. 2 Cor. 1. 12 holds dispute and discourse in point of religion, but when the manchild is brought forth, so as the woman holds no dispute with the Serpent, no more then a woman can hold dispute with any whether her travell be neare or no, but apply her selfe to the present work, in the height and [Page 28] greatest pang of her labour Rev. 12. 2., then that instructing and teaching (though shie and subtill serpent 2 Cor. 11. 3.) becomes a fierce, bloody, red persecuting Dragon Rev. 12. 3, 4. to her and her seed wheresover they go Rev. 12. 17.; and so his doctrine is changed into discipline, seeking by that meanes to regulate and make perfect the world: see this point for the conclusion of it, in the similitude of the operation of the minde of a wife to her husband that is faithfull and true unto him, and also of one that hath broken the marriage bond; in case wee conceive, wee think we conceive and esteeme highly of Christ, but question whether his dignity and excellency be ours yea or no; for, a faithfull wife, hearing the praises of her husband, and his prowesse and vertues set forth, she rejoyceth, and it pleaseth her better, then if she were commended her selfe, because his praises are hers, which in her selfe could not possibly be so eminent, she being the weaker vessell, as also true love ever gives honour unto the party beloved, and not to it selfe, which shewes that matrimoniall and conjugall tie and bond to be upon her; even so it is in the spouse, in every particular believing soule, when Christ is praised in the Church, set forth and commended to be the chiefest of ten thousand Cant. 5. 10, that onely and alone interpreter, that declares unto man his righteousnese Iob 33. 23, that King of Saints Deu. 3. 2, Prince of peace Heb. 7. 2., Bishop of our soules 1 Pet, 2. 25, that joy of the Lord, or that joy the Lord, (as the word is Neh. 2. 10) which is our strength, that beloved and delighted in of the father Pro. 8. 30, 31., that Lord our righteousnesse Ier. 23. 6., that captaine and high Priest of our profession Heb. 3. 1., yea the Lord hosts or armies Psal. 46. 7 11.. When these things are given and ascribed unto the Sonne of God alone, in the Church, and unto none else whatsoever, then doth the heart of the Spouse delight it self in him, and it is more quickening and reviving to her, the (if it had been possible) these things might have been ascribed and attributed unto her selfe; for the very nature of this contract, faith, or conjugall love is such, that if Iohn Baptist be but yet in the wombe of Elizabeth, an alliance or consin unto the Virgin, hee cannot but spring in the wombe at the voice of the mother of our Lord Luke 1. 41. 44,, speaking in commendation of that [Page 29] Son of God conceived in her womb; yea this conjugall love takes not delight but in the praises of the party beloved Can. 4. Can. 5. 10. 16., so that it is onely the work of the Spouse to set forth the practises of Christ in her owne weaknesse, imbecility, and submission unto him in all things, and it is that part and worke that the Son of God hath taken upon himselfe to give testimony of his owne glory, workes and operations of himselfe in her, in all the waies wherein hee leads her Isa. 43. 1, 2, 3., therefore it is, that our Lord affirmeth, they that honour me, I will honour them 1 Sam. 2. 30.: but the hearts of such as have broke the Covenant of God Pro. 2. 16, 17. and the faith of Marriage; whatever may be said of her husband it doth her no good, unlesse some commendation be given to her selfe, or to her harlot: thence it is, that the titles, offices, vertues and operations, that are in Jesus Christ are nothing unto us according to our owne naturall and carnall thoughts, unlesse we can have them of our owne creation, forming, fashioning, pollishing, and setting up in our selves, and others besides himselfe, and when we have adulterated, and given that to another which is peculiar unto himselfe alone, then we can delight in, and make merry with them, and never thinke too much of their praises, as the spirit of every Adultresse doth, which was the ground of apostatizing Israel of old, his dancing about the calfe when it was of that forme which the Leviticall Priest had set upon it Exod. 32. 4, 5, 6., who was of that order of Aaron Heb. 7. 11., and not of this order of our Melchizedeck Heb. 5. 10., who is onely instaled by this oath of interpossition, and never Ministers but by vertue of it Heb. 7. 21, 22, 23, 24., which doth infallibly and undeniably (according to the grounds of faith) binde God and man together through Christ, in whomsoever it speaks according to the testimony thereof, or else no judgement is passed in the house of God, according to the mistery of godlinesse, and thus much for the present, in way of explanation of the oath of interposition: the next thing noted in the Text, is the unchangeable nature of his oath of interposition, laid downe in these words:
And will not repent.
That is to say, Q will never change the nature and forme of this Oath, nor the manner and way of the administration of it; for it is never found but onely in one, namely in that unity that is between God and man in Jesus Christ, therefore he swears by nothing but by himselfe, that is, by that which is himselfe, for he cannot sweare by a greater, therefore he swears by himselfe Heb. 6. 13 14. 15., it is true also, and shall never change, that it is never ministred but in divers, and therefore it is an Oath of Confirmation Heb. 6. 16, which implies that to be within the bounds of it, which by nature (in it selfe) is not sure and setled Heb. 6. 17, as also it is an end of all strife Heb. 6. 16., which cannot be but with respect to more then one, so that it, is one in subsistance in respect of the being of it, and it is also divers in the composition or natures found therein in the administration of it, so that whereas he is God, it is not without being made man, and if he be Spirit 2 Cor. 3. 17., it is not without his being made flesh Iohn 1. 14, if he be heavenly, it is not without his becoming earthly 1 Cor. 15 49., if he be immortall, it is not without his being made mortall 1 Cor. 15. 43, 44., if he be strength, it is not without his becoming weaknesse 1 Cor. 1. 25., if he be life Iohn 1. 4., it is not without death Rev. 13. 8., so that it is ever one in respect of subsistance, and of this hee he never repents, or turnes from it, and he is divers in respect of Administration, for if he set forth his Kingly Authority, we are all submissive and objedient Subjects; if he appeare as a Lord, we are all as servants, if as a Priest, wee all bring unto him that which is sacrificed and slaine, if as a Shepherd, we all heare his voice as a floke Iohn 10. 3, 4, 5., if as a Prophet, wee all are found sitting in silence to learne Psal. 65. 1, if as a Law-giver, we meekly sit at his feet to receive the word at his mouth Deu. 33. 3, if as one that heareth prayers, then all flesh comes unto him Psal. 65. 2 for we bring unto him nothing but our own infirmities and weaknesses, and this (being divers) in the Administration of this Priesthood he never changeth, repents, nor in the least turnes form it, in any age, in any person, or in any manner of thing that concernes it Heb. 7. 24 25., whatever he may by any, or in [Page 31] any age take up and use for the conveyance of the knowledge and faith of this unto our souls, by acting in, or alluding unto things obvious, and apt to take hold of these outward senses of ours, and whosoever taketh upon him to Minister unto the flocke of God Act. 20. 28, as another person, thing, office, calling or estate, then is freely given unto, or put upon every one of the Saints by Jesus Christ, he never ministers by vertue of this unrepentant Oath that abideth for ever, but intrudes himselfe into that which is proper and peculiar to the Son of God alone, according to that usurping spirit and power of Antichrist 2 Thes. 2. 4., in what place or age soever he ministers Ioh. 38. 45, nor can he propose himselfe unto God in his private studies as a learner of him, or in his prayers as one in absolute want and necessity, to be onely supplyed by him, or in any of his deliverances, as weake and fraile in himselfe to give the glory to God alone further the in all his Administrations in the house of God, he can reckon and account of himselfe, the very same in all respects with any of the flock of God, without which he cannto give the Son of God his due respect and glory, and as it is in the breach of the Law, he that transgresseth in one breakes all Iam. 2. 10, so is it in this point of glory, if we detain it in one point, we detain it in all: from this ground it is, that our Apostle affirmes, that he is all things in all men, for so the word is rightly rendred 1 Cor. 9. 22., that by all meanes or in all waies I might propose salvation, so as to take hold of one or other in every thing delivered, and this (saith he) I do for the Gospells sake, that I might partake of it together with you 1 Cor. 9. 23.; so as that whatever you are, or have, I am and have the same with you, and whatever I have or am, you are and have the like; for they that run in a race run all, but one onely receives the price 1 Cor. 9. 24.: so that we are all runners alike in our selves, by nature infinitely short of that gone, but one onely hath the glory of winning the gole, and that is Christ alone, and deserves and hath obtained like praise in all the Saints that he hath in any one and like in any one, that he hath done in all Eph. 1. 22, 23. Eph. 4. 14, 15., therefore saith, the Apostle, so fight I, not as one beating the ayre 1 Cor. 9. 26., as though [Page 32] I struck at things upon uncertainties, as though I knew not that it is so with you as it is, as absolutely as I know what is in my selfe: But saith he, I beat downe (not another) but my body 1 Cor. 9. 27., intimating, that whatever he toucht in them, he toucht also in himselfe, inso much as by nature he was the same, least saith he, whilest I preach to others, I my selfe should be a reprobate 1 Cor. 9. 27., that is, rejected from, or excluded out of that grace which is propounded unto you, which I must necessarily be in some thing, and then in all things, if I be not the same with you, and you with me in all things that concern the grace of the Gospell; such is that body which the Saints or Ministers of Christ doe beat downe, which gives to every one the same image and forme by nature that it gives to any one, namely, that body of sin and of death which our Apostle complaines of Rom. 7. 24., but in so complaining, seeth it adorned with the glory and Lordship of Jesus Christ Rom. 7. 25, for without this body of infirmitie, the ornaments of the Son of God, could never be put upon us, for if we were not sin by nature, there could be no appearing of his righteousnesse 2 Cor. 5. 21., no more then a garment can be worne for ornament without a materiall body, yea, if we were not folly in our selves 1 Cor. 3. 18. 19., no way could be for that fulnesse of the manifold wisdome of God, to be exercised in us Eph. 3. 10., if we were not weaknesse, no appearance of his power upon us 2 Cor. 21. 10., if we were not sorrow in our selves, the joyes of salvation could not finde place in our hearts, it we were not shame by nature, his glory and honour could not be lifted up and advanced in us Isa. 61. 2., if we were not death, no place for the life of the Son of God to make it selfe manifest 2 Cor. 6. 9, 10., so that if any deny himselfe, any of those infirmities which mans nature is by sin subjected unto, he denies unto himselfe likewise, that long and beautifull white robe which is put upon all the Saints by Jesus Christ Rev. 7. 9, 10, 13, 14., and if we deny unto any of the Saints any office, excellency, or dignity in the house of God, that others are sharers of, and exercised in, then do we also deny unto such that compleat body of infirmities, that all by nature are wrapped up in Eph. 2. 3., which is the very way of putting on all the precious ornaments and exercises [Page 33] of the Lord Jesus Rom. 13. 14., therefore it is, that in the dissolution of this earthly Tabernacle, we have a building not made with hands, but eternall in or of the heavens 2 Cor. 5. 1, nor doe we desire to be unclothed, but clothed upon, that mortality may bee swallowed up of life: that is, we doe not desire our weaknesses and infirmities to be so anihilated as not to be, for then there were no body whereupon the heavenly ornaments are to bee put, out we desire to be so clothed upon, that nothing but the truth, power, holinesse, life and glory of the Kingdome of heaven may appeare upon us, which is the swallowing up, devouring, or destruction of mortality by life 2 Cor. 5. 4, of such nature is the ministration, that is unrepentant, being exercised according the office of our high Priest, entred within the vaile, yea into very heaven it selfe Heb. 9. 24 Heb. 6. 20., which is after the order of Melchizedeck, and all other waies of Priesthood and Ministration will find a time of repentance and change, being onely after the order of Aaron Heb. 7. 11., making difference in the creature of the dignity and office of the Son of God in the Church, and so indeed speakes evill of dignities, or deny and vilifie the one dignity that is not found but in the Son of God alone Iude 8., which is only made manifest and multiplied in our nature 1 Pet. 1. 1, 2., which being lessened, or vilified in any one is so in all, for his seamlesse coat admits of no division, but according to lot, or proper and peculiar inheritance, goeth whole and entire, without the least fraction, to whomsoever it fals Psal. 22. 18 John 19. 24.; and hence it comes to passe, that the Lord can never repent of, change or alter this Priesthood and Ministrie, because his whole mind and will is fully completed and perfected, for ever in his Son, in whom or in what point soever this oath, office or Ministry appeareth Mat. 3. 16, 17. Iohn 17 18 2 Cor. 3 1, 2 3, 4, 5, 6., for the Son holds correspondency with the Father in all things Ioh. 17. 21 22, 23., insomuch that the Father may as well repent or change from being that which he is, as to repent of, or change this Oath and Ministrie, therefore our Saviour saith unto Philip, I and my Father are one Iohn 14. 9, 10., which this oath of interposition onely comprizeth, who are never without the product and bringing forth of the spirit 1 Ioh. 5. 7.: But to conclude this point, when it is said, that God [Page 34] repenteth Gen. 6. 6., we are to understand, that he who by nature according to his creation, was made in the Image, yea, was made the Son of God Lu. 3. 38, insomuch that hee that was the Son of God, Child of peace Luk, 10. 6, and Heire and Inheriter of life Mut. 19. 29, is now changed; yea that person that by creation was the Son of God Luk. 3. 38, is now become the son of perdition 2 Thes. 2. 3, child of wrath Eph. 2. 3., and inheriter of death Rom. 8 6., and thus turning from God, yea thus changing from righteousnesse unto sin Eze. 18. 24., from life to death Rom. 7. 9., from the image of God unto Satan Isa. 14. 12 13, 14., making himselfe the very wickednesse and abomination of all the earth, as those were in the days of Noah, in whom this point of Gods repenting is taught and declared unto the world, which indeed is the wickednesse and destruction of that old world Gen. 6. 4, 5. This repentance of change is really true, not onely in change of action, but of minde and will also, and is in all points ever to be repented of, in the way of that sonne of perdition, even as it is also really true, in that way of faith in the Sonne of God, that he was made of no reputation Phil. 2. 7., a curse Gal. 3. 13., sin 2 Cor. 5. 21, death Ps. 22. 15., a man of sorrowes Isa. 53. 3., a scorne Ps. 22. 6. 7, a proverbe Ps. 69. 11., a by-word Ps. 44. 14., a hissing Lam. 2. 15, 16., putting out of the lip, a nodding of the head Psal. 22. 7., an abject Psal. 22. 6, a derision and shame of the people Psal. 119. 51., even he is changed or turned from that estate, into all the glory Ioh. 1 14, righteousnesse 1 Cor. 1. 30, wealth Col. 2. 3., peace Eph. 2. 14, honour Heb. 7. 26, and dignity of heaven Iohn 1. 14, yea the glory of the onely begotten Sonne of God, full of grace and truth 2 Cor. 7. 10, and this turning and change is also as absolute, reall and true, and is that change, or repentance never to bee repented of; yea it is the very oath and covenant that instals into this office and Priesthood, which can never bee altered, changed, or turned from; and therefore the forme of this oath is uttered in these words,
Thou art a Priest for ever.
Wherein are two things considerable: R First, the manner of installment, Thou art a Priest: Secondly, the continuation, or duration of it, that is, for ever. In the first, note the peculiarity of the phrase, Thou art a Priest, which is as peculiar as this, the only begotten of the Father Iohn 1. 14., the first-borne Rom. 8. 29, the [Page 35] heire of all things Col. 1. 18. Heb. 1. 2., or the like; and therefore can be given unto none but unto the Sonne of God alone. Againe, note the universality of it also; for it hath a like scope and universality in it, that such phrases have, as these, viz. Thou shalt have none other Gods before me, Thou shalt not make a graven image, Thou shalt not take the name of God in vaine Exod. 20, 3. to 17., and the like; which phrase implies every one that will worship God aright: so is it here in this phrase, Thou art a Priest, for it is peculiar, and proper onely to Christ alone, and can be given to no other, no more then the keeping of every Law of God can bee given to any but him alone: it is also common, and universally to be given to him, in whomsoever the faith of the Sonne of God is found, without any restriction, exception or limitation, more then the Commandement hath, to take hold of all that will be true worshippers, wherein wee may admit of none at all, upon paine of prevarication of the Law of God: so that the whole office of Priesthood ( that is not according to the carnall Comamndement, but according to the power of an endlesse life Heb. 7. 16) dependeth solely upon the faith of the Son of God: And as none can take this Office upon himselfe, but he that is called of God, as Aaron Heb. 5. 4., even so none can reject, nor put this office from himselfe, that hath the faith, subsistance, or calling of the Sonne of God, wherein hee himselfe commerceth, or is of the same calling, which is 2 Tim. 1. 9 Heb. 3. 1. ever found in whomsoever Jesus is found as a Saviour; therefore the Apostle by an holy and trimme allusion unto David (noting thereby our spirituall David in his loynes,) declares what the proper ground of the Ministery of the Gospell is, and how the sonne of man, subject to death, infirmities and sore troubles (as David was) comes to make manifest that word of life, and minde of the Father of eternity, which is onely by faith or subsistance in the word of God, whereby that which is temporary, makes known the minde and will of Eternity; and therefore hee saith, as it is written 2 Cor. 4. 13., He believed, and therefore he spake; that is, as it is translated, for so much the word, written signifies, to translate a thing from one to another, that is, Eternity is [Page 36] translated, and made over unto that which is temporary and that which is temporary is translated and made over unto that which is eternall, so as the Son of Man believed, or had his being or subsistance in the word of God, by vertue whereof hee spake in such sort as being truly temporary, and in time, yet did he publish and make knowne the minde of eternity unto the world, which is before and after all time, whereupon our Apostle gathereth and concludeth assuming the same prerogative and priviledge unto himself, and the rest of the Apostles or Leaders of Christ in his members, we also beleeve, speaking in the plurall number, and therefore we speake, so that the singularity and also plurality that is in the faith of the Son of God, is one and the same in whomsoever it is Iude 3. Eph. 4 5, 6., and therefore must necessarily worke into the same office, operation, dignity and revelation of the same Son of God Heb. 13. 8., for we must either have the office, operation, dignity, and revellation of that which is in Christ Jesus the Son of God, or else we cannot be subjects, and injoyers of the Kingdome, blessednesse, and happinesse of God, no more then he could undergo the curse without taking unto himselfe, and being possessed of all that evill and misery that naturally is in us, in which act of taking our evills he overcomes and destroyes for ever, what naturally is in us, and in our being possessed of his blessednesse, wee deny our selves and live unto whatsoever is in him, so that there is one thing overcome in this Priesthood, that is our selves, and one thing revived and lived unto, which is God, which must of necessity be effected wherever Christ appears, and therefore the Priesthood is the same in every particular, (that it is in any one) that is of the faith of Jesus, in whom he makes himselfe manifest; and so much for the peculiarity and generality of this office, noted in that phrase, Thou art a Priest: The second is the duration and continuation of it, noted in these words, a Priest for ever, or a sacrificer for ages, generations, as the words will bear, noting in the word the nature of his office, that is, to sacrifice and slay the flesh in all the lusts and affections thereof Gal. 5. 24., that so [Page 37] the Spirit may be saved in that day of the Lord Jesus 1 Cor. 5. 5, namely, that that spirituall frame and fabricke of the house of God may bee preserved, and maintained not after the lusts of men, but according to the good will of God 1 Pet. 4. 1, 2., and this is upon oath to endure for ever, or in all ages and generations, for this manner of Sacrifice and Priesthood hath ever had the preheminence in the house of God, and amongst the Sons of God, in whomsoever have been of the race and generation, age or pilgrimage, of that beloved of the Father in this world through faith in his blood Psal. 24. the whole Psalme., and therefore it is, that he brings in the orderly course and disposition of it to be according to the order of Melchizedeck noted in these words:
After the order of Melchizedeck.
Which words are taken out of the booke of Genesis Gen. 14. 18, S or Generations of the world, to declare, that the same Priest and Priestood was in the daies of Abraham, which our Prophet applies to his owne times, prophecying also of the dayes of Jesus Christ, living upon the earth in the daies of Herod, and Pontius Pilate; and the Apostle unto the Hebrewes Heb. 7. Comments both upon the History in Genesis, and upon the Prophecy in this Psalme, applying all to live, and to be extant in his own daies, times and Ministrie, describing and setting out the true Ministry of Christ, from the condition or manner of his Person or being, which he saith, is without father, without mother, and without descent, having neither beginning of daies, nor end of life, but made like unto the Son of God, abideth a Priest for ever, or continually, so that according to the times, ages, and generations that the Son of God abides or remaines, whether past, present, or to come, of such duration hath this Priesthood been, and ever shall, for never was, nor shal be any other acceptable unto the Father, whatever men according to their owne naturall reason and wisdome of the flesh, seem to thinke, and embolden themselves in, to speake of the changes and alterations of it, which God himselfe by our Apostle affirmes as well as by this Prophet to be perpetuall, or without any intermission [Page 38] at all, (as the word signifies) so that such as the person or being of Christ is, such also is his Office and Ministery; but the Person or being of Christ ( our Melchizedek) is without father and mother, so also is his office and Ministery: now the person or subsistance of Christ, is without father, (on this wise) for the holy and pure God never begot or produced any thing of the flesh, which the Word was made Ioh. 1. 14, and tooke it into unity with it solfe, without which Christ is not, that is, the father never produced or propagated any weaknesse, infirmity, or frailty which is properly that flesh that the word tooke into unity, for he bare our sins, and carried our sorrowes Isa. 53. 4., and was made subject to our frailties and infirmities which are not without, but in these materiall souls and bodies of ours Mat. 26 38 Luke 24. 39 40. Psal. 22. 16, which heartsores, sicknesses, and sorrowes Mat. 8. 17, God could never produce, who is the fountaine of life Psal. 36. 9 Jer. 2. 13., no more then a pure fountaine can send out uncleane and corrupt waters Iam. 11. 12.; therefore as he sustained our infirmities and weaknesses, he was without father; for he was never produced, propagated, or generated after the flesh, nor received the least spirit or livelihood according to the flesh, but altogether according to the spirit, For he was borne not of blood, nor of the flesh, nor of the will of man, but of God Iohn 3 6. Iohn 1. 13. Iohn 1. 14.: and therfore in regard of the flesh, which indeed he became, he was without father; for he never lived after it, nor was begotten nor brought forth according to the lusts and desires thereof. Now such as he is, such also is his Office and Ministerie; for any thing that may receive forme and being, preservation and continuation amongst men, by study, art, humane learning, tradition, or the like, it can be nothing of this Office and Ministerie, it is a higher seed, or generative vertue, that must produce and bring it forth Iam. 1. 18, or els no Office nor Ministery of our high Priest at all Luk. 1. 35. He is also without mother, for he was made flesh, and yet that which he truly was, never did nor eve can conceive, cherish, or bring forth the Son of the living God; For, the flesh, or the naturall man, conceives not the things that are of God, for they are spiritually to bee conceived, discerneall and [Page 39] brought forth 1 Cor. 2. 14, which the flesh is not, neither can it doe it; so that the word of God ministreth nothing, in the being or subsistance of Christ, to add any thing unto the flesh, or unto that weaknesse which hee tooke upon him; for then weaknesse should naturally flow out of strength, as out of its proper fountain, which it cannot do; nor doth the flesh minister any thing unto the Word of God, in this bringing forth of Christ, in the conception or cherishing thereof, for then should it be a fountaine and cause of that, which is the fountaine and cause of all things: God then in the begetting of his Sonne adds nothing at all in ministring unto the flesh, nor the Spouse in conceiving of Christ addeth nothing in ministring unto the spirit, nor in the diminution or annihilating of the flesh; so that the great skill of the work is, to bring forth the one and the other, in direct opposition in all points, and that is the true forme of that infinite and eternall Sonne of God, which can never be done, but by the light of the Spirit: for nature cannot conceive the Creator to bee at an infinite distance and disproportion with his owne work, nor can this be seen, but the unity of them both is concluded; for the condition of the one, having lost the image of God, is of infinite emptinesse and vastnesse, because the losse is of an infinite nature and value, and that royall perfection of the other (that ever abides the same, and knows how to bring gain and profit out of all things 1 Tim. 6. 6) is of infinite fulnesse and validity, so that these two become the very proper centers, receptacles, dwelling, and abiding places of one another for ever Iohn 17. 21, 23., which is the swallowing up of mortality by life 2 Cor. 5. 4, and that victory of faith that overcomes the world 1 Ioh. 5. 4, and that wherein death is swallowed up for ever 1 Cor. 15 54. 55, 56, 57., and of such nature is the office and ministery of Christ in the house of God, otherwise it is not of the nature of this Priesthood, that is after the order of Melchizedek; for Christ and his Priesthood, Christ and his Ministery, Christ and his worship, and Christ and his Gospell are of such neare affinity and alliance, that if we take away the one, the other ceaseth, and therefore it is said, that he is without descent also, [Page 40] so Heb. 7. 3., or without pedegree, kindred, stock or race, because one can describe a Priest, Office or Ministery of the Gospell, but it is properly a description of Christ himselfe, nor can any describe or delineate Christ Jesus, but in so doing he describes the Priesthood, Office, and Ministry of the Gospell, they being inseparably involved each in another, therefore the Apostle describing the grace or Ministery of the Gospell, saith, It is Christ in you, the hope of glory Col. 1. 27.; so that we cannot describe another of the same kin, stock, or pedegree, but we describe the same grace in case we speak according to the faith of Gods Elect Titus 1. 1., therefore he is without stock or kindred, in regard it is not any other but one and the same that is ever, even in all ages set forth and proposed unto the world, therefore the word translated pedegree, or kindred, signifies as well the begetting of an Ancestor or Predecessor, as the begetting or bringing forth of a Successor, for Christ is brought forth in us (that are but of yesterdaies continuance Iob 8. 9. Psal. 90. 4.) in respect of his infirmity and frailty, and we are brought forth in him that is that great Ancestor from all eternity Dan. 7. 9 13. 22., in respect of his wisdom, goodnesse, power, and glory, therefore it is, that Abraham that great Ancestor and Father of the faithfull Rom. 4. 11, in whom the very top or head of the generation of that Son of God takes its beginning Mat. 1. 12., yet this Father Abraham who had the Promises or Covenant Gen. 12. Rom. 9. 4. 5., as being the head and fountaine of it, yet even he himselfe paid Tythes unto this Melchizedek Heb. 7. 9., and was blessed of him, and without all contradiction the lesse is blessed of the greater Heb. 7. 6, 7., so that in our Father Ahraham Acts 7. 2., or in our everlasting Father Isa. 9. 6., Iesus Christ, preached unto us in him, is considered both this Predecessor and Successor, yea he that is the lesser or the least, and also the greatest, of yesterday, and also of eternity, even that beginning and ending, that first and last Rev. 22. 13., declared unto us in holy Scripture, and besides him there is none; so of no kindred, linage, or descent, therefore this office and Ministery is farre greater then the Leviticall Priesthood which is by Levi, who in the loynes of Abraham paid tythes himselfe, that is, any Priest or Priesthood that is after [Page 41] the carnall commandement, and not after the power of an endlesse life Heb. 7. 16., or such Priests as are taken away by death Heb. 7. 23, and such Ministries unto which a period must be put, and an end of it come Heb. 7. 16: these are not that Ministery or Ministers, according to this order, and therefore in such the grace of our Lord Jesus is not advanced nor set up, for he can in no wise be reckoned up, nor accounted among those kind of Priests who received tithes of him that is the father of them Heb. 7. 6.; nor can he be reckoned up or accounted without his Office and Ministery, therefore cannot be of their kin and pedigree, neither in the one, nor in the other; therefore their Office and Ministery must also be reckoned up, and accounted to be of another kind and stock, then he and his Ministery is, and therfore must needs be barren, empty, destitute, and altogether void of him, who abideth a Priest for ever Heb. 7. 24.; so that a Priest and a Ministery that will end both in the one, and in the other; yea a Priest and a Ministery that one may have a being without the use and exercise of the other, is not after the manner, nor according to the order of this our Melchizedek, but after the manner of man, and according to his art, skill, device and invention, which the wisdome of the Sonne of God permits not, nor approves of; neither can it be had in account, reckoning, genealogie, kindred, stock, pedegree; or in the least to be according to the descent, or proceed of it; but contrarily, as it is of man, so doth it tend unto man; breeding, or rather bringing forth meere humane principles, tending to the crucifying of the Sonne of God 1 Cor. 2. 6 7, 8, 9., even as that Jewish Priesthood ever did Psal. 2. 1, 2, 3. Mat. 26. 3, 4. Iohn 12. 9, 10, 11., yea all Ministeries being of that kinde in the root, beare the same fruit unto this day; nor can they doe otherwise, For men cannot gather grapes of thornes, nor figgs of thistles 1 Mat. 7. 16, therefore is the Ministery of Christ further distinguished from them all, being the Priest, as also the Office are such, who neither have beginning of dayes, nor end of life; he hath no beginning of dayes, that is, though the word was made flesh, yet he never began, nor proposed a platform unto himselfe, to live, or give light unto the [Page 42] world after the flesh, although the Son of God was made the Sonne of man, yet did, he never breath as to live after the will of man, for if that had in the least been, then had the Prince of this world found somthing in him Ioh. 14. 30, whereupon to fasten and kindle his temptations, which is impossible to be found in the Sonne of God 1 Pet. 1. 19: therefore is he truly said to be without beginning of dayes, because however he was a man, yet did never live for a moment after the will and naturall desires of man Luk. 22. 42. Ioh. 1. 13., who alwayes lives unto himselfe, but alwayes lived according to the will and good pleasure of his Father Mat. 26. 34. 42. Mat. 6. 10., giving up himself wholly for the good of others Ioh. 17. 19 Ioh. 10. 15. 17.: and of such nature is his Office and Ministery, that however it is exercised in and by men, yet hath it not the least forme, Embrion, or beginning according to man Ps. 139. 15, 16., that can come within the skill, art, or comprehension of any naturall man in the world Isa. 64. 4. 1 Cor. 2. 9.: therefore is it, that he saith by the Prophet David, when I was formlesse, that is, void of forme in the naturall understanding of all men Ps. 139. 16., (like unto that Chaos in the beginning Gen. 1. 2., although all that treasury and curious workmanship of heaven and earth were in it) yet saith he, thine eye did see me Ps. 139. 16., that is, the light of the Spirit ever gives a forme and being unto our Lord, and spirituall David Ezek. 34. 23. in the Church: therefore saith he, In thy register were all my members written, which were fashioned after the manner of curious needle-worke, or embroyderie (as the word signifies Ps. 45. 14) whilest as yet there was none of them: that is, none of them according to the flesh, or in such sort as the naturall art or understanding of man can give any forme or being unto them at all. And hence arise all those contentions that are about Christ in the world: for he is not in the least to be found, living, or giving light unto men for a day, no not for one moment, according to the flesh. And hence it is, that all are in contention in giving severall formes and figures for his production and bringing forth in the world: nor can any think or imagine, that any power and glory of his can greatly appeare in the Church, according to the apprehension of these contentious spirits, either till an ancient People [Page 43] called Jewes, be raised up, and revived againe, whose parts they are playing, as those did to Christ, whilest they so eagerly look after them, as the Jewes looked after him, or els that Christ must come, and live and reigne on the earth for a thousand yeares, in that person borne of the Virgin Mary; so that as they have given him an earthly and humane form, so also they are looking for an earthly and carnall kingdom, or els they look for the glory onely in that last day of judgment, not knowing nor discerning in themselves, how the Prince of this world is judged already Ioh. 14. 30. Out of these distinctions of times and Peoples in the worship of God (whilest God respects no place Ioh. 4. 19. to 24., time Gal. 4. 9, 10, 11., nor person Act. 10. 34, 35.) and out of these severall formes and prescriptions, of the manner of Gods worship, the men of the world make it too too manifest, what manner of Gods they worship: for, having carnallized the Sonne of God unto themselves, they look after, and greatly contend for earthly and carnall formes and administrations in their worship; as for change of peoples and times, to perfect it and to bring it forth, even as though Israel of old should never have looked for familiarity with their God, his great wisdome, noble acts of power and glory to have appeared, and been made manifest amongst them, untill such time as there was a literall and historicall calling of the Nations, as also the incarnation of the Sonne of God in that wombe of the Virgin Mary; which had been all one, as to deny their owne salvation, untill such times as such things appeared, as those did that knew not the presence and power of them Act. 3. 13, 14. 1 Cor. 10. 1, 2, 3, 4, 5. Psa. 78. 29, 30, 31., and is most evident in all ages, that those that stand upon formes, persons, times, and places, ever do 2 Tim. 3. 5.: therfore when the Apostle saw that inscription written upon the Altar at Athens, he beheld their devotion, or as the word is Act. 17. 22, 23., he knew the Gods which they served, insomuch that outward rites, formes, and figures, and carnall ordinances described and brought in, which may be comprehended within the mind of, and practised by a carnall and naturall man, ever declare, that such ignorantly serve and worship a God whom they know not, whom they have carnallized unto themselves, [Page 44] in all the waies and manner of his Worship, and so are ever learning, but never able to come to the knowledge of the truth 2 Tim. 3. 5, 6, 7.; but as this order of Priesthood is without begining of daies, so is it also without end of life, that is, as Christ lives being a man, yet never lived according to the minde and will of man, but according to the will of God, so hee also dies being true God, but never dies unto the Spirit and Life of God, but onely dies unto that which is the proper Spirit and reasoning of that which is meerly carnall and humane in man 1 Pet. 3. 18. Eph. 2. 15, 16., which naturally is mans onely life, Christ dies then (being the Son of God Iohn 3. 16 1 Cor. 2. 8.) in that he becomes, that which is death it selfe, having no life of God in it at all Ephes. 2. 1., yet it is as impossible that the life of the Son of God should be extinct for a moment, as it is for God to cease to bee, who gives being unto all things Iohn 1. 1, 2, 3. Acts 17. 27, 28., therefore must of necessity be without end of life: So Christ lives being a man, but as impossible to live after the will of man, or desires of the flesh, as it is that one onely Son of God should have two subsistences or beings Deut. 6. 4. Gal. 3. 20. 1 Tim. 2. 5., or that one fountaine should send forth both sweet water and bitter Iames 3. 11, 12.; or that the Son of God should admit of such an emptiness in himselfe, as that somthing besides himselfe must fill up and replenish: so that the death of the Son of God is properly in man, (but yet accorcording to that interchangeable Covenant, mutuall act and intercourse of the operation of faith) is translated and transferred unto God, otherwise death and sin could never be overcome, destroyed and swallowed up Hos. 13. 14 1 Cor. 15. 54, 55.. The life also of the Son of mortall man is properly in God, but according to that forenamed mutual act & operation of faith, is translated and transferred even unto the Son of sorry man Col. 3. 3, 4 Phil. 3. 20, 21., otherwise could righteousness and peace never have gotten victory, nor the creature have attained an everlasting life and being with its Creatour Iohn 4. 14. Rom. 6. 22, 23. Iohn 3. 36. Iohn 6. 40.: So that as hee never hath beginning, in respect of the workes, waies, and devices of the flesh, so also hee never hath end, in the operations and Ordinances, according to the wisdom of the Spirit, in which the mystery of the Gospel appears to be this, that the very act of destruction [Page 45] is the very act of restauration by Jesus Christ; for the death and destruction of the Son of God, according to the flesh in us, is our life and restauration in the Spirit through him, and this mystery lying hid, the very name of the Cross of Christ becomes a feare, a terrour, a reproach and a stumbling stone unto all the world, which comes to pass, by that being taught for the Cross of Christ, which is nothing else properly, but the jealousies, suspitions, feares, and terrours of Satan, concluding the Cross to be a hard, heavy, shameful and uncomfortable thing, which is indeed the most glorious act or thing that ever was, or shall be done, or brought forth by the Son of the eternall God to the glory of the Father for ever: therfore the Apostle further describes him to be like the Son of God Heb. 7. 3., or made like the Son of God, or reckoned unto, or made to bee the Son of God. Now as he is naturally the love and bosome of the Father, who is God, so he cannot be said, to be made, or reckoned, or accounted unto such a state, or thing, but in & by his cross, or taking our nature into unity with himself; he is made to be such a one, of that which by nature is a son of sorrow, a child of death, and so through the crosse becomes triumphant over all principalities and powers, and hath made a shew of them openly Col. 2. 14, 15., which otherwise could never have appeared, and so continues a Priest for ever; and therefore the Psalmist gives him that regall power and authority that pertaineth and belongeth unto his Kingly Office also, laid down in these words:
5. Vers. The Lord at thy right hand shall wound (or strike through) Kings in the day of his wrath.
The Kingly power to execute vengeance, T and the Priestly office sacrificing to procure mercy, are never separated nor put asunder, of which we have an embleme in all naturall states and Ministeries; for the King is not willing to execute wrath without the counsell and advice of the Ministery, and the Priest is not willing nor free to Minister, to procure mercy (in what way soever hee takes mercy to be attained in) [Page 46] without the defence, maintenance, and protection of the Magistrate: and this place the Psalmist takes also, out of the fourteenth of Genesis Gen. 14. 1., and here we must remember, that as there is a Kingly Priest, and a Priestly King sitting at the right hand of each other in honour, (as in the beginning of this Psalme) although in a diverse acceptation, so also there are Kings in the plurall number, that are subjected unto wrath, though in a diverse manner, being the Objects or Subjects of it, which are to be wounded, or struck through in the day thereof, as we see in that fore-named place in Genesis, for there is Amraphel King of Shiner, which is Babylon, or that confusion, as the word signifies, which is the proper seat or base of all wickedness Zech. 5. 9, 10, 11., and he is not without great Associates and Confederates Gen. 14. 1. 2 Rev. 12. 7.; and there is also Bera King of Sodome, that pleasant plaine, fruitfull and commodious in situation Gen. 13. 10 of all delights and pleasures, which naturally the minde of man is taken up withall in this life, which is like the Garden of Eden, before it is destroyed Ezek. 28. 13, 17, 18.; and this King of Sodome is not without great allies and Confederates also, and these make warre one against another: sometimes one being servant and in subjection, and sometimes the other, yea even to the captivating of Lot so near an allie to Abraham Gen. 13. 8., and indeed are all against the father of the faithfull, or that high Father, as his name signifies, or Prince of many Nations, or Peoples, as also to that good Melchizedek, Priest of the most high God, that King of Salem, or Prince of peace Gen. 14. 18 Heb. 7. 1. 2., who rules in righteousness, and of his Kingdome there is no end Dan. 4. 3., who meeteth Abraham coming from the slaughter of the forenamed Kings, refreshing him with bread and wine, and blesseth him, unto whom Abraham gives tythes of all that he possesseth, shewing themselves to be equall sharers in the glory of the slaughter, and rescue now made Gen. 14. 18, 19, 20. Heb. 7. 1, 2., therefore Melchizedek refresheth, recovereth and reneweth Abrahams strength, which was weakned and lost in the Battell, and blesseth him with the blessing or blessedness of the most high God Gen. 14. 18. 19., possessor of heaven and earth, yea with the same blessing wherewith God himselfe is blessed: therefore saith Melchizedek (as [Page 47] one that substaines the person and office of them both) blessed Abraham and blessed God Gen. 14. 19, 20., teaching that the state and condition of twaine are made one blessing, or blessed condition in Christ; therefore as God hath delivered into Abrahams hand, so Abraham also gives Tythes of all that ever he possesseth, namely the tenth of every ten Gen. 14. 20. Heb. 7. 2., that is to say, all in all, and for ever is given unto the Lord Col. 3. 11., for so the word ten is taken in Scripture, as when the Lord will visit a people by famine, he saith, that ten women shall bake their bread in one oven, that is, all the women in that City Levit. 26. 26., it is taken for ever also, as when a bastard is not to enter into the Congregation of Israel, unto the tenth generation Deu. 23. 2, it is immediately expounded, that he shall not enter for ever Deu. 23. 3; so that God gives all unto Abraham, in and by that good Melchizedek, by whose strength the enemies are given into his hand, in that rescue of that lost portion or inheritance of God Ps. 16 5, 6, and Abraham also gives all unto God, in the same Melchizedek, Priest of the most high God, and Prince of peace, in whom he acknowledgeth God to bee all in all in the victory; and so is said, to give him the tenth of all, or gives him to be all in all in the worke for ever Eph. 1. 23.. Our Prophet here declaring the Kingly and Priestly office of Christ, from this History doth also allude unto it, to make it manifest by these fore-named Kings warring one against another, namely foure Kings against five, and all against the Lord, and against his annointed Psal. 2. 2.; declares hereby that there is a two-fold condition, and state of mankind upon the earth, which is in continuall opposition in it selfe, making continuall warre one against the other with all their force and confederacy, each of them having a Kingly and Princely power, or rather many being joyned together in one on both sides, which are all Kingly, and yet both of them, or altogether in each party, stand in direct opposition against the Kingdome and Priesthood of our Lord Jesus Christ, exercised amongst the Saints, or those trained and armed Souldiers, who have the armour of God put upon them Gen. 14. 14. Eph. 6. 11. to 18., or that Catechized and instructed people which are home borne, and brought up in the house or family of that one [Page 48] father of all the faithfull Eph. 3. 14. 15.; and these two adversaries which our Prophet tells us, that the Lord strikes through, are the prosperity and adversity that man is subject to attain unto, & liable to undergo in this present life, together with all those severall heads, or headships proper unto them both, which are at war in themselves in the men of this world; for somtimes a wicked prosperity gets the upper-hand with its confederates and severall headships therein combined together in one Gen. 14. 3, 4.: and sometimes also, a wicked, wretched, low and miserable state and condition, with its confederates and headships all conspiring together in one to make the condition full Gen. 14. 4, 5., which things are Historically taught unto us in that twelve yeares subjection unto Chederlaomer, and in that thirteenth years rebellion, and his going out in the fourteenth yeer and smiting so many of them, insomuch that they do not only make one another prosperous & proud, as also wretched and miserable, but the very slime-pits Ge. 14. 10, yea and the taking of Lot also Gen. 14. 2 13, 14., conspire together for such purposes; with Abrahams refusing and rejecting the receit of the spoiles of the King of Sodom Gen. 14. 21 22, 23., declaring thereby, that the Saints have greater riches and treasures Heb. 11. 24, 25, 26. then any, or all wicked men can afford unto them. These two adversaries to the Kingdome and Priesthood of Jesus Christ stand in direct opposition unto his Crowne, as also unto his Cross, which are never separated nor divided the one from the other, in any person, place, or time, but harmonize and lovingly consent and agree together in him who is the onely fulness and perfection both of the one and of the other in all his, in whatsoever time or place: But these two opposites hereunto, that is to say, a carnall and worldly prosperity and also adversity, can never be at concord, peace, or any agreement at all, yet both alike opposite to Christ, this our Prince of peace, who hath of twaine made one new man Eph. 2. 15, slaying that enmity in himselfe; hunting therefore after a worldly prosperity, as riches, honours, pleasures, carnall friends, humane learning, and the like, as things whereby to beautifie and adorne Religion, defend and preserve the faith of Christ, or as after such things, [Page 49] wherein any part of the glory and power of the Kingdome of God consisteth, this stands in opposition to the Kingdome of Christ Ioh. 18. 36 Rom. 14. 17., taking his Kingdome to be of this world, or to consist of things momentany and vanishing, which it doth not, and therefore his Souldiers do not contend nor strive for them Ioh. 18. 36, but only those who instead of spirituallizing the things of man in the Son of God Mal. 4. 2, 3., have carnallized the things of God into the fading and corruptible things of vain man Rom. 1. 21, 22, 23., and accordingly set up themselves in temporary things to advance an eternall Kingdom, labouring by as many meanes and waies of headship (to take the office) of Christ out of his hand) as there are infinite wayes in the heart of man to lift up and advance it self against his Creator, which is a depth and height of that deceit that nonë but God can know or finde out Ier. 17. 9, 10., therefore the Dragon is said to have seaven heads, to declare that fulness, or innumerable wayes and beginnings of gathering head against Christ Rev. 12. 3. Rev. 16. 14. that are found in the pride and policy of man, who ever is ready to looke upon the Sun in his strength, and the Moone in her brightnesse Iob 31. 24, 25, 26., to kiss his hand if any thing prosper in it Iob 31. 27, to sacrifice unto his owne net, and burne incense unto his yearne or drag Hab. 1. 16, to advance himselfe and say, Is not this great Babell which I have built? and unto mee the honour and majesty thereof belongeth Dan. 4. 30. Thus doth a mis-conceived glory in humane excellencies oppose the Crowne of Jesus Christ, by denying him sole Power, Presence, Wisdome and Authority to maintaine, uphold, teach, rectifie, and order all things whatsoever pertaine unto this Kingdome which is spirituall Iohn 4. 23, 24. Iohn 18. 26, and therefore none but hee alone who spake words onely that are spirit and life Iohn 6. 63, can put forth a hand for the help, support, supply, comfort, and edification of the same 1 Cor. 14. 3.; and this opposition of Christ, is that Sodomiticall power, that vexeth the righteous soule of Lot from day to day 2 Pet. 2. 7, 8., and raigneth in all such (of what ranke, quality, sex, age or office soever they bee) that by reason of any thing that is momentany and must bee laid aside one [Page 50] day, as either parts, place, office, or relation whatsoever, do lift up themselves thereby above others, as they stand in relation to God, as being nearer unto him, or more acceptable to him, or usefull for him because thereof; and in this we rob our Priestly King of his dignity, taking up us the place of the Mediator to come between God and the creature Hos. 13. 2.; for if we hold our selves more acceptable to God, or useful for God, by the enjoyment of any human excellency, then any other human creature whatsoever is, then do we intrude our selves into that office and place of the Mediator, who is that only usefull and acceptable one, to and for the Father Mat. 3. 17, without whom he hath not, nor doth any thing Ioh. 1. 3, 4; For all things are of him, and through him, and for him, to whom be glory for ever, Amen Rom. 11. 36.. The other adversary is the adversities and miseries that man is naturally subjected unto in this present life; which miseries felt, heard of, or understood in a naturall, sensuall, and carnall manner, stand in direct opposition unto the crosse of our Lord Jesus Christ, which is absolutely & really another thing, then the natural mind of man can comprehend or conceive of: for we naturally conceive, that those things which are penall, and troublesome unto man, vexations, griefs, perturbations, and anguishes felt, and painfully and burdensomly undergone, are the cross of Christ, yea sorrows and fears, and pinching and painfull repentance, we naturally extol, as the only suffering that brings deliverance and joy unto us, which is the worlds great mistake of the cross of Christ, from the beginning ever untill now. True it is, that all these things, and innumerably more are in repentance; but repentance is ever a change, wherein the Son of God is found, or els it cannot be repentance never to be repented of 1 Cor. 7. 10.: and if the Son of God be in the change, then doth he change and translate (as our sins, so also our griefs, sorrows, fears, pains, troubles, doubts, distrusts, and anguishes whatsoever man by nature is subjected under) unto himself, who being the Son of God, cannot but bear them all away Mat. 8. 17 Ier. 50. 20., els should he not continue to be himself, who is beeing it self; and therefore cannot but remain the same: but [Page 51] this is the portion which he takes unto himselfe, for the utter destruction of it, in that work of our salvation Hos. 13. 14; even so also doth he give and transfer unto us (in this exchange or turning from one condition unto another) his own righteousnesse, peace, ease, life, courage, confidence, joy, freedome, and liberty, out of all straits, difficulties, servitudes and intanglements whatsoever, setting us in his own wisdom, & authority, inheritance and sonship Rom. 8. 16. 17. Gal. 4. 6., therefore is it said, As he is, so are we even in this world 1 Ioh. 4. 17, which state and condition being put upon us, who are in our selves but finite creatures, must of necessity fill us, and replenish us with all consolations, having in it the fulnesse of him who is the Son of God, and therfore filleth all in all Eph. 4. 23, so that no place can be left void in any way of Christ, for the works, fears, and terrors of the Law to take place in 1 Ioh. 4. 18, which naturally all men presse upon the conscience, in the way of their Ministery Mat. 23. 4 Luk. 11. 46, 47., but they may as well testifie of the Son of God, that he never became a man of sorrowes, nor was ever acquainted with infirmity Isa. 53. 4, 5, 6., (which is no less then to deny the Lord Jesus Christ in his death) as to proclaim unto the sons and daughters of men, that they ought so to be exercised, as to be perplexed with any such things in themselves, as being troubles, necessary sorrowes, and terrors unto them, which is also to deny the Lord Christ in that victorious and triumphant way of his resurrection. They then that will have the paine, trouble, losse, shame and sorrow of the creature (as it is to it self a penalty, and takes hold of us unto hurt, dammage, feare and disquiet) to be the crosse of Christ, they set themselves in the place of the Son of God 2 Thes. 2, 3, 4., as sufferers for sin, and so usurp the place of our high Priest, that only and alone sacrificer, yea that only and alone sacrifice, and offering made once for all those that come unto him 1 Heb. 7. 27. Heb. 9. 28., and be they never so poore, mean, seemingly humble and meek, pleading for never so much liberty of conscience, and immunity from persecution, but yet hold the fores and sorrows of soul, and desolate place in the wildernesse, not being inhabitants in, nor heires of the house of God in present possession, to be the exercise of Christianity, they do no lesse hereby, but [Page 52] sit downe in the very chaire and seat of Antichrist, assuming that great work of the suffering of the Son of God unto themselves, V then the which, greater pride and arrogancie cannot be: for, if a man do arrogate unto himselfe any part or point of trouble and bitternesse of the creature, so as to be the cross of Christ, then hath the Son of God died in vain, for he must either become all sorrow, or els none at all, so that the whole suffering belongs onely unto the Creator, that could not be overcome of death Act. 2, 24, and the whole and full release belongs only unto the creature, for nothing else had any need thereof, nor could be released, but only that which was in feare and bondage in it selfe, subject to death Heb. 2. 14 15., but by that death of the Son of God, and in the very same act, it is stated in his life and peace for ever Col. 3. 3. Iohn 16. 33 Eph. 2. 14.; and yet we do not denie in this point the sensible, or rather sensuall penalties and pinings of the creature, which man is subjected unto, with the rest of the animall parts of the creation, as being subject in this life to some things which other creatures are, even as to eat, drink, sleep, procreate, and the like; so also to have bodily aches, sickness, sores, famine, weakness, and the like, which are troubles and disturbances to one creature, as well as to another (both of man and beast) till it come to death it self of the body, which things are naturall, or sensuall, yet in the Saints of God ordered so by God, as he hath use of them to preach and proclaim his praises here in this world 2 Cor. 11. 23. to 33. 2 Cor. 6. 7. to 10.; therefore so prevents them, extenuates, or brings a quite contrary thing out of them, ( as in the throwing of Daniels friends into the furnace of fire Dor. 3. 20 to 28., and putting the people of Israel into the red Sea Exod. 14. 20. to 31., and the like) as the seeth good, for the safety and incouragement of his people Psal. 74. 14, or the destruction and hardening of his enemies Mat. 27. 43.: so that these things that properly have relation and passage betwixt creature and creature, do accidentally prove the cross of Christ, and that so far as they become joy, courage and consolation unto the Saints Gal. 6 14 Iames 1. 2., which in themselves to all flesh is grief, anguish, and sorrow Heb. 11. 12. Psal. 116. 3, even as the very comforts of this life, that the unreasonable creature tasts of, as well as man, are [Page 53] a trouble unto the wicked, and become the terrors of hell when they see themselves foiled, overcome and subjected unto sin and death by them Iam. 5. 2, 3 Luke 16. 19, 23, 24, 25. Luke 17. 32, though in themselves simply considered they are naturally no such things Gen. 1. 31. 1 Tim. 4. 4.; so that the Cross of Christ is of a more eminent and transcendent nature then these temporary and fading things can reach unto; for that which is of an eternall nature, extent and value, cannot consist in temporall things, although it may be exercise and made known in that which in it self is temporary: the proper Cross of Christ then is that in man, which is peculiar and proper unto man alone, and cannot be found in any other creature whatsoever, and makes man to be that which by nature he is, which no other creature can be such, that is, all that emnity and wrath, defection from God, and rebellion against him, which ariseth from the breach of that unity, covenant, and agreement that was between the Creator, and the creature in the first act of its creation; for none of the creatures being made in the Image of God but man alone, it was not possible that any could make a breach, or deprive it selfe of such an Image and being, but onely hee; and therefore man onely acquires and attracts such an enmity and wrath unto himselfe, as no other creature could ever doe but hee alone: So that which ariseth properly from a breach, that hath in it that which is eternall, is the Cross of Christ, but man onely hath an enmity and wrath naturally, that ariseth from a breach that is eternall, therefore none but man can participate in that which is properly the Cross of Christ, and he only and alone can do it, for in this breach God himself is the party falne from, cast off, and by adulterating the state and condition of the contract, utterly rejected; therfore whatever ariseth hence, must needs be of an eternall nature, because it hath ever respect unto him who is eternal, and of such nature is the Cross of Christ, in what point or particular soever it is taught unto us, or to be considered of by us in, which if that Son of eternity had not taken upon himself, never could any have extended himselfe therein, so as to have been a plenary satisfaction to God, or to the [Page 54] conscience of the creature Act. 20. 28 1 Ioh. 2. 1, 2, but hee having taken it upon himselfe, who is infinite and eternall, must of necessity reach unto, and take in the utmost bounds of it in every point and tittle thereof, otherwise there would not be a place sufficient for that infinite love and garment of salvation Isa. 61. 10 to reside in, and put it self upon us, and take up an habitation for it selfe with us for ever Psal. 68. 16, 18. Rom. 8. 9, 11. 2 Cor. 6. 16 Eph. 3. 17; therefore to preach any jot of the penalty of the Cross, as in griefe, sorrow, or perturbation, arising hence to be the proper portion of any creature, or at any time to have the soule oppressed with the displeasure and angry face of God, so much as for a moment, such persons offer no less indignity to the Son of God then to teach the proper terrours of Satan to be the Cross of our Lord Christ, and so do nullifie and make void the Cross of Christ unto the soules of men, teaching or apprehending it to be a quite contrary thing to that which indeed it is, and if the Cross have not its right forme given unto it in the preaching of the Gospell, it hath never its right and proper operations and workings in us, and so is the vaile never rent in our hearts, but we are still kept out of the holy place (having the vaile upon our hearts) when Moses is read unto this day 2 Cor. 3. 14, 15. Mat. 27. 51; so that the sorrowes of soule that men undergo in this mortall flesh, conceived to be the Cross of Christ, are the very King of Shyner Gen. 10. 8, 9, 10., or of Babylon Gen. 14. 1. Ier. 20. 4., with his Associates, and Confederates, that are as many as there are kinds of anguish of soule and trouble, and every one is a head or beginning of his Kingdome, whether it be Babell, Erech, Accad or Calney, they are all in the Land of Shyner Gen. 10. 10, who is at perpetuall emnity with our holy King of Israel on the hill of Sion Psal. 2. 1. to 6., labouring to demolish that spirituall house and Temple, ( not made by the hands devise, or skill of man Acts 4. 11 Psal. 118. 22., but is of an eternall and heavenly frame in Christ 2 Cor. 5. 1.) and to lay it wast of all its boules, office, ornaments, and instruments, unto this day, as ever it was with those Kings of old Ier. 52. 17, 18, 19.: as the excellencies therefore of the creature, so also the deformities and miseries of the creature are both alike enemies unto the Kingdome of Jesus Christ, and yet strive one against [Page 55] another, and would faine rid and lay wast the world one of another, and yet both alike against the Cross and Crowne of Christ, and are both alike prevalent and Kingly to captivate the soule, and to keep under one another according as either of them doth prevail and bear sway wherever they come: 1 King. 21. 25. 26. 27. so that the great humiliations of the world for feare of the wrath of God Isa. 58. 4. Ier. 14. 12. Zech. 7. 5. Ier. 7. 6., and the great exaltations and executions of it, to put away, abate or keep back wrath Mark 6. 21. to 28., are both alike Kingly, which the Lord will strike through or wound in the day of his wrath; and so much for the allusion unto the story in Genesis, which our Prophet brings up, and gives it a being in his owne times, prophecying of the life and being of it also in times and ages to come: Now for the order and method of the words of this fift Verse, For God is a God of order, and not of confusion 1 Cor. 14. 33., yea is composed in the Lord Christ, of nothing else; but the order of God in and about the things of man, exercised in his word, works and waies, ever springs from such Principles as hold correspodency, and are compatible to the nature and being of the Son of God, and all tend to his exaltation, but the order of man, or of the world in and about the things of God, ever springs from principles seated naturally in the creature, and hold correspondency with its nature and being, and therefore ever tends to the exaltation and lifting up of man, and this distinction is warily to be had in remembrance in all our orderly courses propounded unto the sons of men in and about the things of God. Now the sum of these words, Verse 5. is a noble act of God, executed and done upon the fore-named mighties of nobles of the world, in which we may observe,
First, his title, the Lord; Secondly, the place where it is done, in these words, at the right hand; Thirdly, the worke it selfe, on thing done, shall strike through Kings: Fourthly, the time when, that is, in the day of his wrath.
For the first, W his name or title, the Lord, or Jehovah, the wond hath in it the force of that title given to Christ Rev. 1. 4. Rev. 4. 8., that was that is, that is to come, or will bee the same for ever; [Page 56] and signifies unto us, that the Lord was at the right hand of Abraham in those slaughters and victories (in the rescue of Lot in his day) of and over those great ones of the earth before-mentioned: the Lord is also at the right hand of David in his victories, whereupon this Psalme was penned for the use and benefit of the Church Psal. 109. 31.; and the Lord will also be at the right hand of the poore for ever, as in the Verse going immediately before this Psalme, to save him from those fore-named Kings that would condemne his soule; so that he was, he is, and ever will be at the right hand of the poore for his deliverance, therefore the Psalmist prophecying of Christ, saith, (according to the words as they are truly rendred Psal. 41. 1) O blessed is that man that prudently considereth the poor weakling, who is ever poore and weake in respect of any thing of the help of man, for the Lord is ever and altogether his help of and safety, as there it is expressed Psal. 41. 2 3., which being prudently looked upon, according to the wisdome of the Word of God, it is plainely seen, that the weakness of man is of no other use, but the very in-let of the almighty power and authority of the Son of God 2 Cor. 12. 10. Rom. 8. 35, 36, 37., who is that onely blessed man indeed, and happy state and condition whereever it is prudently seen and perceived; the word Lord therefore in this place, is interchangeably to bee taken and understood, (as in the first Verse of this Psalme is declared) for this Lordly Priest stands at the right hand of the King, who is that poore one, who without this Priestly sacrifice and death, had never appeared in his glory; nor could hee have been made manifest by being shaped or made in the lowermost parts of the earth Psal. 139. 15. Ephes. 4. 9., nor had hee brought forth those Riches and Treasures of his love onely made manifest in his Saints through death, but by this Priestly Sacrifice: Even so also this Lordly King stands at the right hand of the Priest who is that poore weakling also, who being found in death 1 Cor. 5. 7 1 Cor. 15. 3 and sacrificed, could never raise up himselfe from under such a curse Gal. 3. 13. Deut. 21. 23, and out of such destruction Psal. 88. 11. Psal. 90. 3. Psal. 103. 4, but onely through that Spirit and Power, [Page 57] life and authority of such a royal and potent King Psa, 47, 1. Psa, 48. 2. Psa. 95. 3. Rev, 17. 14:; and in the one of these, and in the other, there is full and sufficiency of supply, for the Lord is inriched in that it is made manifest what a glorious use himself can make of such an accursed thing, or condition, whereby he appears to be God alone, which otherwise had lien hid as it doth to all other creatures 1 Cor, 2. 9. 1 Cor, 2, 14.; and man also is inriched in that, that in the death and absence of all his own glory and excellencies (that are humane and proper to a creature) the dignity and power of God becomes his 2 Cor, 4. 6, to 11.; and thus is the word Lord interchangeably taken, X as also the poor one is, at whose right hand he stands: Now to be at the right hand hath divers significations; as first it signifies power, dignity, and authority Psa, 118, 15, 16.: therefore is the word by the Evangelists and Apostles so varyed, as, at the right hand of God Mark 16. 19. Acts 5, 31.; so also, at the right hand of majesty Heb, 1, 3.: the right hand of the power, and the like Mark 14, 62: and sometimes it signifies skil and cunning usually exercised in arts, made manifest and brought forth by the right hand as the proper instrument; therefore it is said, If I forget thee. O Jerusalem, then let my right hand forget her cunning; that is, in all musical and artificial administrations in the house of the Sanctuary Psae, 137. 5.: Again, It sometimes signifies ratification and confirmation of what passeth from one to another, and so it is taken, when the Lord swears by his right hand Isa, 62. 8., and in that he saith, If Jeconiah were as the signet on my right hand, yet would I pluck him thence Jer, 22. 24.; as if he should say, though it be so neer unto me that I pass nothing under seal, or perform any thing without it, and many the like, But these may serve to manifest what is meant by being at the right hand in this place, (when it is said, the Lord at thy right hand,) that is, the Lord, as King, is the power and authority of the Priest; the Lord also, as King, is the wisdom and skil of the Priest; the Lord, as King, is the ratification and confirmation of the Priest, in the rescue and deliverance of him from all humane frailties and infirmities Rom, 1. 1, 2, 3, 4, 5.. Again translatively, the Lord, as Priest, is the power and authority of the King; the Lord, as Priest [Page 58] also, is the wisdom and skil of the King; the Lord, as Priest, is the ratification and confirmation of the King, in sacrificing all human abilities and excellencies, that the Princely power and excellency of God only may appear: So as, that without the one the other is not, nor can be known or found according to the way of the faith of Jesus Christ; insomuch that whatsoever the King doth in his regal authority, he doth it by the Priest, that is, by that power, and authority, wisdom, and curious device, and skil, as also by that seal and confirmation that is in that death and suffering of the Son of God Heb. 2, 14, 2 Cor. 1. 5. 1 Pet. 1, 2. Col. 2. 14, 15.. Again, whatsoever the Priest doth in his office and ministry, he doth it by the King, that is, by the power, and authority, wisdom, curiosity, and skil; yea, and by that seal and confirmation that is in the life and resurrection of that Son of man the Lord Jesus Christ Rom 8, 33. 34 Iohn 11, 25, 26 1 Pet. 1. 3. 1 Pet. 3. 21.: So that if the Word of God be opened to set forth the life of Christ, it sets it forth in and through his death Isa. 26. 19. Ephes. 2. 1, 5, 1 Pet. 3. 18, 19: and also if it be opened to set forth the death of Christ, it sets it forth only in his life Rom. 6, 9. 10. 11. Rom. 6. 1, to 8.: For the one is not nor can be made known out of the other Rom. 8. 34. 2 Cor. 13. 4.: and they that go about to work any other way concerning the Kingdom and Priesthood of Christ in the Church, Y they can never effect nor perform that work that is here foretold, namely, to wound or strike through these forenamed and forementioned Kings; namely, a carnal prosperity, and also adversity, either of which being taken as the proper Cross or Crown of Christ Jesus, become therby meerly Idolatrous and Diabolical: The word translated in the future tense, shal wound, may also be read in the preter, hath wounded, or in the present tense, doth wound, to denote an act of continuation: We are here then to mind the action performed as a work extending to all times, for God is never out of the like operation, his work being one, even as his will is but one; so that whereever he, as King and Lord, sets forth his Lordship and Principality in his life and resurrection, he doth it in and by the death and sacrifice of the Priest, that man of his right hand Psal. [...]0. 17.; that is, according to the multitudes of the operations and ways of the workings [Page 59] of death, hel, and sin in the natural heart of man (are) manifesting and bringing in his sorrow and wretchedness on every side Gen. 6. 4. Gal. 4. 24. Rom. 2, 5., which the Son of God having taken upon himself Mat. 8. 17.; must needs be without number, reckoning, or account Psal. 40, 12.; and therefore for weight intolerable Psal. 98, 4. Ioh 6, 2,, being none could stand under them, but he who is God himself Rom. 9, 5, Acts 20, 28.: even such are those supplies, fulfilments, revivals, and operations that are in the life and resurrection of the Lord Jesus Christ, which do fulfil and replenish all and every of those ways and workings of death whatsoever; for if all this wretchedness and misery were contracted into one (as it was) and laid upon that one and only Son of the Father Psal. 42, 7, Heb, 7, 27, Iohn 3, 16., which was indeed his death Isa. 53, 5, 6,; then must it of necessity be such a death as is never vacant of life; so that the life, spirit, and power of God is in the very same act; for if it were not so, then should the life of the Son of God admit of a cessation, for some time, which can in no wise be granted, no not so much as for a moment Iames 1, 17, Psal, 90, 1, 2,, therefore his life and death are both of them compleat in the same act; and thus doth the Lord through the death of the Son that man at his right hand, bring life to light, expelling all the ways of darkness and death whatsoever Ephes, 5, 8, Mat, 6, 22, Psal, 97, 11,, that they cannot fasten themselves nor take hold of that Saint of Israel, who is our life, and light, and by whom our darkness and death is done away 1 Ioh, 5, 11, Mal, 4, 2, Isa 60, 1, 2,: And thus doth our Lord wound or strike through that King, or those Kings, of the miseries and wretched condition of mankind, which through infidelity do prevail and reign over so many in this world, having captivated them under themselves Isa 61, 1, Luk 4, 18,, which our Lord in all that are his strikes through, which word (strikes through) hath affinity with that translated blaspheme) that is, to pierce or strike through so as to make liveless, and voyd of operation, that they cannot take hold, operate, nor have the least power over him, so are the sins and sorrows which man by nature is subject unto, slain unto that Saint or holy One of Israel, in all that are his, even as the blasphemer is said to pierce or strike through the Lord Levit, 24, 11, that is, makes him liveless and voyd [Page 60] of all operations of his grace in and upon himself, and so is no other but a dead man in sins and trespasses, signified by his being stoned to death even as the Saints are dead to the sins and miseries of man Rom, 6. 1, 2, 3, 4., but alive to grace, peace, and righteousness in the blessing or bessedness of the Son of God Rom, 9, 5 Psa, 115, 15. Psa, 1, 1. Psa, 32, 1, 2.; and thereby is that other King, or Kings (in the plural number) pierced, blasphemed, or struck through by our Lord, in that man of his right hand, which is the pride, prosperity, ostentation, and arrogancy of the sonnes of men, attributing unto themselves that which is the right and due of the Son of God in the house and kingdom of God, and that is on this wise, our high Priest, or Sacrificer, makes manifest his death in the slaying and sacrificing of all the fat and the sweet, that is in the beauty, glory, excellency, and goodliness of man, no otherwise but in the King that son of his right hand; namely, in that life and resurrection of that Son of man, unto whom all power in heaven and in earth is given, because he is the Son of man Iohn 5, 27. (else could it not be given, for as he is God he hath it, or is it from everlasting); and therefore is he over all God blessed for ever Rom. 9, 5.: So that according to that variety of life, spirit, principality, supereminency & excellency that is in the Son of man, even such is the death, shame, and dejection of the excellency and glory of man; therefore as the excellency and glory of him that is the Son of God must needs be infinite and boundless, even so must it necessarily follow, that the pride, glory, and goodliness of man must be in all points and at all times dryed up and altogether expunged that it appear not in this way of life and resurrection of our King Christ: Therefore it is said, That all flesh is grass, and the goodliness of man as the flower of the field, the grass is withered and the flower faded, because the Spirit of the Lord hath blown or breathed upon it Isa, 40. 6, 7. Pet, 1. 23, 24: So that the death and humiliation of our high Priest, in all that are his, is curiously wrought out and made manifest no other way but in the life, authority, and exaltation of the King, and according to the curiosity of that Regiment and Government, such is that noble death and sacrifice of our high Priest: So that the [Page 61] death and life are one and the same acts and must needs be so, else had the Son of God injoyed life for a time without, death, which if once he had done so, he had then ever done so, for the Lord our righteousness changeth not Jer, 23, 6: Mal. 3. 6., and then had he never dyed for our sins, we had yet remained in them 1 Cor, 15. 16, 17., which far be it from us, or as it is translated, God forbid Rom, 6, 15, that we should ever think; and thus doth our Lord strike through, pierce, or blaspheme the pride, prosperity, that the earthly excellency and goodliness of man leaving it altogether liveless and voyd of any power to lay hold or to operate upon him who is the Son of God, as to move him in the least to speak great things in himself according to the arm of flesh: therefore it is that our Saviour repelled all those temptations, suggested by that great enemy of our salvation Luke 4, 13., so that none of them could in the least take hold of him; in which power and victory we only stand: and this is the work of our Lord and high Father Abraham in the slaughter of the Kings, together with our good Melchisedech, who hath the truth of all; and it is a work that is done, and is ever in doing, for the work of God is ever the same, as truly as Christ both was, and is and is to come Exod, 3, 14. Rev, 1, 4.: and howsoever unto a natural eye and ear it seems to lay waste the house of God, of any actions or operations of the Saints at all, because it denies man his natural excellencies and abilities of the flesh (according to natural and humane wisdom to work by,) yet it is nothing else but an exchange of the things of man for the things and operations of the Son of God, in case we do but know how to put our talent into the bankery or to the exchangers Mat, 25, 27., and not do as that unprofitable servant did, to hide it in a napkin: for the talent given is the mind, wisdom, or will of the Son of God unto mankind, and so is a gift which man, by art and natural wisdom, finely wraps up, even as in a napkin, hiding it or keeping it apart by it self in those earthly thoughts and counsels of his own mind and understanding and puts it not into the bankery (which is) that unity of God and man in Jesus Christ; and so it doth not increase by exchange, [Page 62] namely, of the things of man translated and made over unto God, as also the things of God translated and made over unto man, which is that abundant increase and multiplication of those great riches of our Lord that are found in the life and death of Jesus Christ (which is all one to do) namely to make one, to become many, by bringing it into the bankery, or putting it to the exchangers, which are divers, and yet it is but one (in respect of unity) or else it cannot increase, even as to bring divers, or two, five, or ten into one bankery, or else if they be not made one, they cannot multiply and increase; so that one talent is made known what it is in all the rest, in respect of its grace and riches, in multiplication and increase, and all the rest are made known in that one, in respect of that unity, and sume total they all amount unto; And unto whomsoever this mystery is not opened they cannot be fruitful nor profitable servants in the house of God. So that the operations, gifts, and offices in the Church unto a seeing eye are no less various, fruitful, beautiful, comely, costly, and glorious, then were of old those hangings, imbroideries, curtains, curious carvings, ingravings, offices, and officers in that Temple and Tabernacle of God in the comely honour of the Sanctuary, whenever, or wheresoever it appears: and also to a hearing ear, those edicts, expressions, and revelations of Jesus Christ are infinitly sweeter and more melodious then was all that musick in those many and sundry sorts of instruments, or could be in that material Temple, which indeed were nothing but carnal, further, then truly understood and considered in him, otherwise the musick of Nebuchadnezzar Dan, 3, 4, 5, 6 is as good and as harmonious as is the best musick and melody that can be made by backsliding Israel Ier, 3, 6, 8, Exod, 32, 6, 1 Cor, 10, 7,: yea the things of God, broke up in the house & temple of God like that box of oyntment or spiknard Luk 7, 37, 38 Iohn 12, 3, are as pleasant and fragrant to the sent of him that is spiritualas 1 Cor, 2, 15, as ever that was of old; yea all his garments smel of mirrhe, alloes and cashia, when he comes in and out of that Ivory pallace Psal, 45, 7, 8 Can, 1, 13,: yea this great work of God in blaspheming or piercing these Kings, is like that mountain of [Page 63] mirrhe and hils of spices, where those united and contracted espousals give each other their loves Can, 7, 12,, which is loves in the plural number so multiplyed that it cannot be numbred, so strong, as death overcomes not Can, [...], 6,; so servent, as floods drown not; so deer and precious, as all substance cannot buy it out Can 1, 6, 7,: but to a natural mind these things cannot be so, no more then Christ can be the same to the wicked Jews that he is to his Disciples Iohn 8, 44, Iohn 17, 23, 24: For our Lord pierceth or blasphemeth the Kings, that is, leaves without breath, and makes liveless all the glorious and acceptable things of man, wherein naturally man delights and takes pleasure, not permitting the workings, glory, or operations of any of them to appear, or to be of use in his house and sanctuary, whether they be his abilities to exercise himself in knowing, declaring, or practising any thing that concerns either the Cross or the Crown of Christ, the mystery whereof no natural man can possibly conceive; for the laying down of himself is death unto him; therefore that which tends to the setting up of the life, spirit, power, and order of the Son of God, seems unto him most vacant, and to have no order nor comeliness in it, therefore it is, that he hides himself, as it were, from Christ Esay 53, 2, 3, looking upon him as a formless thing Isa 52, 14,, for never had any his countenance so marred, in the eye of an unregenerate man, as Christ had Isa, 52, 14,, no though he be smitten and afflicted, so as to take away all stripes from us, yet he esteems him not Isa, 53, 3, 4,; for to have the natural workings and operations of mans mind to be pierced and left liveless he can in no wise endure, Z but our Saviour tells us, that he that blasphemes the Son of man, that is, leaves him voyd or makes him liveless in all his own operations (which are all summed up in this, to seek himself in all things,) that man shal be forgiven, nay that is forgiveness it self Mat, 12, 32.: because it cannot be done but by the life, and spirit, wisdom, and power of the Almighty himself; therefore our Saviour saith, whether is it easier to say thy sins are forgiven, or to say rise up and walk Luk 5, 23,, shewing that the operations of God, in our walking and acting, are no less then is his mercy, and goodness [Page 64] in pardoning and forgiving our sins, they are both of like worth, value and grace in the house of God, so that where sins remain there pardon is excluded John 3 36. Exod, 34, 7. 1 Iohn 5, 16.; and so also where the operations of our own minds abide in the things of God, there also is the power and workings of God excluded; therefore it is, that he that blasphemes the holy Ghost shal not be forgiven, neither in this world, nor in the world to come Mat, 12, 31, 32.; that is, he that pierceth or strikes through that holy and spiritual frame and composition that is in our Lord Jesus, leaving it without life and operation in himself, his sin remains and abides upon him, both in that instant opportunity of his so acting, intimated in that phrase (in this world) or this present world, that is in that present time or season, nor shal it be forgiven in the world to come Mat, 12 32; that is, in the succession and continuation of such operations for ever, which do succeed in the hearts of all wicked men, and are ever coming on as truly as they are also present. Now to speak against this spiritual state of Christ, cannot have pardon in it; it is not meant of speaking against the Holy ghost as a spirit abstracted from the Son of man, but in that Son of man, so that to speak of Christ aright is to speak of him spiritually, or else we pierce him and strike through the Spirit, that is, we leave that blessed operation of the Spirit (which is all one with pardon of sin) liveless unto our selves; therefore when sins are forgiven we rise up and walk Luk, 5, 23, 24, as having both pardon and power bestowed upon and given unto us: And here we must note, that we speak not of Christ spiritually (but in way of piercing) when we speak of him as God, and that in the most acute and sublime manner that possibly art may bring forth, and yet debate upon him as a thing abstracted from humane nature, and do not declare distinctly in all points how this God was made man, and dwelt, or tabernacled amongst us, or in us, as the word is, that is, in our nature: So also if we speak of him in his humane nature, if we had the skil of all Philosophers, or the most curious naturalists that ever were, to delineate and lay out the nature and constitution [Page 65] of that nature which the word was made Iohn 1, 14., or became in us; and yet not declare in all points how it is made one with, or becomes the Son of the living God; we speak not spiritually of Jesus Christ, for nature doth afford most curious apprehensions and distinctions of attributes and operations, so be it they may be kept a part, separated and divided from the creature; so as to have his subsistance and being, as that which is another thing, apart from humane nature; so also man may attain to excellent knowledg of the creature to apprehend, and freely consent unto the nature of man, disposition, parts, faculties, properties, and operations, so be it, he may center the proper subsistance and being of them in the creature, and not in the Son of God; but this is not the wounding of Kings here spoken of, but to pierce the spiritual and holy composition that is in Jesus Christ; for the divine nature is never spoken of, according to that spirit of faith 2 Cor, 4, 13. 1 Cor, 6, 17, Rom, 10, 8. 1 Cor, 12, 3., but as it hath respect unto our nature, comprehended in that Son of man; so as that, whatsoever it is, it is it in that our nature; nor is humanity ever spoken of according to that life of faith, but as it hath respect in all things to that divine nature, comprehended, or considered in that Son of God, in whom it is, whatsoever it is, that is good and acceptable unto God; therefore to preach the way of the Gospel, the Cross of Christ, is a piercing, striking through, and leaving destitute of life all the things that seem glorious in the eyes of man naturally, in the ways of God 1 Pet, 23, 24, 25. 1 Cor, 29, 30, 31., whether they be things, that according to the judgment of man, recommend us unto God, in making us conformable; unto him Gen, 3, 5, 6., or things of penalty, vexation, and sorrow, that according to humane apprehension serve to fit and prepare us, and make way for that which wil be approved of by him, for the Gospel leaves not any thing of the one nor of the other for man to shroud himself under, or to boast of, or to terrifie, or torment himself about; for the miseries of man being the humiliation of the Son of God, must needs be done away; nor can the excellency, or the goodliness of man take place, because the glory of the Son of God in his exaltation must, and doth appear 2 Thes, 2, [...] Iohn 1, 14. 2 Cor, 3, 18, Isa, 4. 5.: and therefore the more distinct a Pharisee is in the [Page 66] letter of the law, the more he thinks his God is blasphemed, when ever the Cross of Christ is preached Mark 14, 61, 62, 63, 64, Joh. 10, 32, 33. Mark 2, 6, 7. Luke 5, 21., not understanding the spirituality of it: for when mens doings and sufferings are nullified in point of salvation, by the doings and sufferings of the Son of God, they hold themselves undone, yea the god whom they serve is pierced, which is the lord Baal Rom, 11, 4. 1 Kings 19, 18. 1 Kings 18, 26 27, 28., and not the Lord Jehovah Deut, 6, 4.: And hence it is that those men that have attained to greatest human learning, exercising it in the way of the Scriptures, not understanding the spirit and life of them, but are only Ministers of the Letter, but not of the Spirit; which ministry of the Letter kills and worketh death, and wrath in the souls of men; so also do they kill and work the death of mens bodies whenever they get power into their hands, and become the greatest persecutors in matter of conscience, and worship of God that are in the world; yea it is they that in killing the Disciples and Apostles of our Lord, think they do God good service John 16, 1, 2: for all principles in nature and art, that human learning attaineth unto, is to give God and man not only a nature diverse, but also each of them a several subsistance and being, and what it may profess more is meerly had by tradition, not being acquainted with the true grounds and principles thereof in the least, but are as a house built upon the sand in whatever they say Mat, 7, 26, 27.; for flesh and blood cannot revail the things of the Kingdom unto them Mat, 16, 17.: so that the unity (through his blood) of God and man, in the preaching of the Cross, is piercing or wounding unto them, and doth indeed incur wrath; therefore the time of the execution of this noble act is noted to be
In the day of his wrath.
Now the day of Gods wrath, A unto the world, is the day of his love unto his Saints 2 Cor. 2, 15, 16, 17, Luk, 2 [...], 25, 26, 27, 28,, and that is the day of the revelation and manifestation of Jesus Christ, and it must needs be so; for the proper subject of wrath is man and not God Psa, 76, 10. James 1, 20, Isa, 27, 4. Eccl, 7, 9.: as also the proper subject of the love and peace of the Elect is God and not man Joh. 16, 33. Eph, 2. 14.: Yet neither the one nor the other can [Page 67] be said to be without its relative, in this way of salvation, as also in the way of destruction; for man is included, and not excluded, in this famous work of wounding of Kings, yet not any thing can be attributed unto man Eph, 2, 9. Rom, 3, 27. 1 Cor, 1, 29, 30, 31., but all unto God in that noble work; so also God is included, and not excluded, in this point of wrath, and yet nothing of the nature of wrath or anger can be attributed unto God Isa, 27, 4., but all the displeasure and wrath is properly in man, who is the proper fountain, seat, and original of it Eccles, 7, 9.: for as the love of God in our salvation is defused, shed abroad, and springing up in our nature through that his Son, though in our selves we have nothing of Gods love in us, which love taketh hold and kindleth it self upon no other thing then only our baseness, low estate, and infirmity Ezek, 16, 3, to 8., which we behold in the day of the publication of the Cross of Christ Iob 40, 4. Iob, 42, 5, 6. Mat, 24, 14, 15, when as he communicates his wisdom with us therein; for in his light we see light Psa, 36, 9., and seeing by the spirit of the Son, we are transformed into the image and glory of the Son; for when Christ, which is our life, appears, then do we also appear with him in glory Col, 3, 4.: Though in our selves we have no life nor glory, nor any such thing at all; but the wisdom of God makes use of our death, baseness, and infirmity to raise us up unto the glory and dignity of his only beloved Son, in whom we behold our selves having faith or subsistance in him Col 2, 10. Col, 4. 12. Eph, 1, 3. unto life and glory; and so are set down in heavenly places together with him Eph, 2, 4, 5, 6, 7.: even so also there is wrath in man, which is not without respect and relation unto God, and yet no wrath or displeasure in God at all: For Christ Jesus being declared, then the discension of the Son of God into our nature is made manifest, in which he cannot appear, but he becomes the full and compleat glory and dignity of it, insomuch that the glory of the creature must needs fall and vanish away, which man beholding with a natural eye, that is, according to that wisdom of a creature which gives him his proper distinction and denomination from all other earthly creatures in the world, so as to have the glory of a man upon him, which none else had, he is as loth to have this blasted and come to nought, or to become that which indeed is foolishness with [Page 68] God Rom, 8, 6.; yea he is by the light of his own understanding so far from it as he is from desiring his own ruine and destruction, and we know that every creature naturally desires and endeavours the preservation of it self: and hence ariseth an enmity in his heart against that glory and grace that is in the death and resurrection of the Son of God; yet the glory of God he coveteth after in himself, but would have it spring up and flow out of this wisdom and device that naturally is in the creature, which is no less then to covet and seek after, that he himself, as he is a creature, should be God, which is the proper seat and state of Antichrist 2 Thes, 2, 4., and the more he computes himself with, and compares himself unto God by this subtil and sly wisdom of his own, the more he must needs find a vast and infinite distance from, and difference with his Creatour, which ingendreth wrath and horrour in his soul, which is the proper place and seat of it, (and not God, who is only goodness and love); and by his own wisdom he makes such use of Gods grace and excellencies that they kindle and instant wrath in his soul; although in God there is no more wrath nor anger, then there is or can be peace and joy in our sins Psa, 32, 3, 4. Gen, 4, 6, 7. Rom, 6, 23., which the wisdom of God in like manner makes use of for the exaltation of his Son for ever: even so doth man make use of the grace of God, through his own wisdom, to anger, torment and cast down himself for ever Gen, 4, 13, 14. Rev, 1, 7.: So that if we take away the wisdom of man in what he sets up to himself, as outward forms, figures, ways, and degrees of suffering, and humiliations, to prepare himself for, or to give some satisfaction unto God; as also the ways and means which his own wisdom deviseth for his exaltation and agreement with God, and then you strike through or pierce the Kings, that are so potent and puissant in the hearts of men, in all the world, which indeed ingenders wrath and enmity in the hearts of all them who cleave unto them, as to their God, and wil not accept of the Cross of Jesus Christ, who was taken from prison, and from judgment, or as the Hebrew word (min) signifies (to) as well as (from) so was he taken, to prison, and to judgment, that is, his imprisonment, as also his lifting [Page 69] up unto the throne or seat of judgment are one and the same act Isa, 53, 8. Acts 8, 33.; for the act of imprisoning of the word in our nature is the very act of lifting up of our nature into the judgment and authority of the throne: therefore he saith, and who can declare his age Isa, 53, 8., that is, no wisdom of man can ever conceive how eternity should become time, and how time should become eternity in one and the same act; yea he is cut off from the land of the living Isa, ibid., and also stated in an everlasting possession in the same act; therefore is his Cross his triumph, as it is said, he triumphed upon the Cross Col, 2, 15., which the wisdom of the creature knows not how to yeeld or consent unto, and so dare never commit it self to a way that it knows not, but stands in perpetual enmity with it, and opposition against it; and so doth make it a day of wrath unto himself, for that two such contrary things should be in the same act, the wisdom and deepest pollicy that is in man can never yeeld unto or find out, namely, that death should become life, and that life should be death; the revelation whereof is the day of his wrath, or of his nostril, as the word signifies, alluding unto that act in the Creation of man at the first, where it is said, that God breathed into his face, or nostrils the breath of lives Gen, 2, 7.: For so the word is plurall, to signifie aplurallitie of lives, included and comprised in that one act, not noly, in regard that all men that were to live upon the face of the earth, were originally in that man, nor only in respect of that plurallitie of lives, that are multiplyed in Jesus Christ, signified in that, But also to declare that there was, two different, ways of life, and generation, included in that one act, (as certainly, as there was both a man, and a woman included in it) the one direct in opposition unto the other, that is, there is a way life in that act, that hath nothing but death in it, and that is to live after the flesh, which hath nothing but the death of the spirit in it, Rom, 8, 13., which is simply the way, of wrath signified by the Nostrills, aluding unto such fierce and angry creatures, that manifest the same by snuffings, or snorting in the nose, for so the word may be translated nostrills, there is also in that act an other [Page 70] way of life, in death, which is nothing but life, and that is The dying to the flesh, and a living unto the spirit Rom. 8. 13. 14., which is also signified, in that the word may also be translated, face, as he breathed into his face shewing, that sweet agreement, and answerable condition, ( even as in water, face Prov. 27. 19. answereth to face) between the creator, and the creature, so that there is in this one act, that which conduceth unto several lives and that, the one, in direct opposition to the other, so that the way of the first Adam, and also the way of the second, are propounded unto us in this Scripture 1 Cor. 15. 22., the way of earth, and the way of heaven 1 Cor. 15. 45., and therefore the, spirit of God by the Apostle, teacheth both from this place, saying, the first man Adam, was made a souly soul, that is, nothing, but mortality and weakness Gen 2. 7. 1 Cor. 15. 45. 2 Cor. 3. 6., yea such acting as corrupts and destroyes in himself, the wisedome, and image of God, and the second is made alive makeing, or quickening Spirit, namely such a one, as gives spirit and life in himself, even, unto the dust or slime of the earth, 2 Cor. 2. 15. 16. Mat. 25. 31. 46., so that whensoever the grace, countenance, or face of God appears, in Christ, by that publishing of the Gospell, in the very same act, doth this day of his Nostrills, or day of his wrath, make it self manifest in the world, in the Saints it is the day of peace, good news, of you and goodness Luk. 4. 18, 19 20. 21.. But in the wicked that very same thing, is the day of wrath, evil tidings, horror and anguish Mat. 8. 29. Luk. 8. 28. Mark. 5. 7., So that the Cross of Christ, is the only wrath and blasphemy, in the eyes of the world Mat. 26. 65. Acts 6, 11, 12, 13, 14, For the Saints, are of God, and the world is of that wicked one, 1 Iohn, 5, 19, and both these estates, and conditions thus oposite, do spring out of that, which at the first was made one, (even, as the man and the woman were at the first made one, and both of them had but one name) Gen, 5, 2,, namely the wisdome or image of God and the dust, or slime of the earth, Gen, 2, 7, Gen, 1, 27,, which are the two great, grand, and proper parents, of all the world (taught in that first man, and woman) out of whom comes the mistery of God, and the mistery of iniquitie, but, out of one and the same act, even, as that righteous Abell, and that wicked Cain, came out of the man, and the woman, in one, and the same act, of lawfull copulation, and therefore no mention [Page 71] is made, of the knowing of his wife, betwixt the bringing forth of them both Gen. 4. 1. 2., and untill we perceive, that we are the same unto the sonne of God by nature, that Cain was to his, so near a Brother, Abell, that is, that we are his proper death, who only can dye in us, otherwise we can never come to acknowledg our, unity with, and life in him, Col. 3. 3, 4. 1 Ioh 4, 17,. For the day of the Captivity of Lot, or of that inheritance, or purchassed possession, that falleth unto every one by Lot, without any devision, of or respect unto, any ones person, either for his doing of good or evil, Psal. 16, 5, Col. 3, 25,, more or less then any other, Rom. 9, 10, 11, 12, 13., which our Father Abraham rescueth and redeemeth, which day of his rescue, and deliverance, and the day of his thraldome, and Captivitie, being made one poynt of time, (according to the unity, and simplicity, of that intire, and eternall act, of the word of God,) that is the day of Gods wrath, and execution of vengeance, which is only done, in the manifestation, and revelation of the Cross of Christ, upon which, not only the slaughter of his enemies dependeth, but also, that glorious rule and authority of his, exercised and executed, both in his house, and also in all the world Psal. 59, 13, Psal. 103, 19, Psal. 2, 18, 9, Rev, 2, 26, 27.. which is layd down in the latter part at this psalme, wherein we are to observe these particulers following.
1. First, in whom his authority is expressed, contained in these words, he shall Iudg among or in the heathen.
2. Secondly, by what, this his rule, and authority takes place, layd down in these words, he shall fill the places with dead bodyes.
3. Thirdly, the extent, of this his Government and judgment, In these words, he shall wound the heads over many Countries.
4. Fourthly, the way and manner of his repast in his persuits, and exercise of authority over his enemys, contained in these words, he shall drink of the Brook in the way.
5. Fiftly, the issue event, summ, or result of all, in [Page 72] these words, Therefore shall be Lift up his head. Breifly of each of these in order, and first of that, in whom this his rule and authority is exercised, and expressed, and that is in the heathen.
The word here translated heathen, signifies an Alien, namely, C one, that is cut off, and far, removed from his ansestour, by corrupting his ways, from the life and course of his first original, or predecessour, like unto that man whom the Scripture wil not afford a name to begiven unto him Ruth. 4. 1.. he that should have bought the parcel of land or possession, that was Ebimeleches, which he was willing to injoy of it self, (as all men would inherit the priviledges that came by our Lord Jesus) But when he saw he must also have Ruth the Moabitish, to raise up seed to his dead Brother, which were to be called by his name, that so the name of the dead might only abide upon and live in the inheritance, Ruth. 4. 4. 5.. then he forsakes possession and all, and that before, and in the judgment of the Elders, of Israel, Ruth 4. 6.. degenerating and cutting himself off, from his true ancestour, and so from the lyne, and generation of Jesus Christ, who was begotten by Boas, of Ruth the Moabitish, Mat. 1. 5. even so it is with all the wicked of the world, they would consent to have the possessions, and priviledges that came by Christ, Mark 10. 17. 23. but when they must be one, with the Moabite, begotten in an act, of incest Gen. 19, 32. to 37., and that all the seed of life, and immortality, must serve only to memorize the name of Christ, yea, in, and upon all the glory, upon which he only is the defence, Isa. 4. 5. 6. and may not rais up their own name, and glory thereby, but only the name of the dead, namely of him that dyed for our sins, Rom. 4. 25. 1 Cor, 15, 3, then do they neglect, and reject all, both possession, and posterity, and alianate, and cut off themselves from God, who is that ancestour, and fountain of all mankind, and therefore is the first man called the sonne of God Luk, 3, 38, who was not made but in the life wisedome and image of God Gen, 1. 27, Gen, 2, 7, and therefore the cutting off becomes such an estrangment, and alianation, which must have an extent proportionable unto him, that was the alye, and ancestour which, is of an infinite nature, [Page 73] though the Ancestor is no proper cause nor fountain thereof, yet such an affinity is broken, in which God is a party, even as a faithfull husband having an adulterous wife, the Contract is wholly broken, though hee bee no meanes nor cause of the breach, but is altogether against it; even so the whole Covenant is broken between God and Man, but God is nothing in the furtherance or in any approbation of the breach, but his whole will is against it, therefore it is, that his oath is firme and holy, when he saith, as I live I desire not the death of him that dies, turne yee, turne yee from your evill waies, for why will you die O house of Israel Ezek. 33. 11., intimating yea and plainely declaring by Protestation upon Oath, that it is their will to die, and not his, and as hee is nothing in the breach, no nor can bee no more then the holy and righteous one can bee a Sinner, no more is hee any thing in the continuation of this breach, which is the hoarding up and exercise of wrath in all unbeleevers Rom. 2. 5.; for the continuation is extended according to the duration of him from whom the alienation is, and therefore must needs be an eternall wrath, God himselfe being the Ancestor alienated from, from whom man had life, breath and being at the first Gen. 2. 7., and without whom he was not Acts 17. 28, for of him and through him are all things Rom. 11. 36., so that God raignes ever the wicked or Heathen, in wrath and displeasure, in their captivating under sinne and Satan for ever; and yet no wrath nor displeasure in him at all, but it is meerly in the wicked themselves, who most voluntarily and willingly subject themselves therunto, without any cause or default in the Son of God at all, and thus he exerciseth rule and authority over the wicked, who are no part of his kingdome, jurisdiction, or people, unto whom he gives his royall Law, and heavenly Edicts James 2. 8 Psal. 147. 19. 20., but are of the kingdome of Satan, and under the power and dominion of darknesse, subject onely unto that Law of sinne and death Iohn 8. 44. Luke 22. 53. Rom. 7. 25., utterly estranged from that law of the spirit and life, which is by Iesus Christ Rom. 8. 2., man therefore in this rule and authority is alienated from God, his first originall, predecessor, [Page 74] and ancestour, even so farre as eternall death and destruction, is from eternall life and salvation; and therefore the state of the wicked is truly said to be a bottomlesse pit Rev. 9. 2., which the Angell that came downe from God (or is a messenger taught from the Kingdome of God) hath the key thereof in his hand Rev. 20. 1., or ministerie, knowing how to shut it, and how to open it, to keep out the faithfull so, as there they cannot enter Luke 16. 26., and let in unbelievers so, as out of which they cannot escape Iude 6. ver.: and we know that there can be nothing without banks or bottome, but onely the Lord himselfe; and therefore it is not but with respect unto him, which the world knowes not of, neither will they understand; D for in this point lies that mystery of the devill, and of that first sin, and so the mystery of iniquity 2 Thes. 2. 7, which the world hath so many conjectures, and divining cups to drink in, to come to the knowledge of it, and that they might finde it out, and yet know not the time of the creation of him, whom they say was first in sin, nor the manner of it, that is, whether all fell in one, or whether such a multitude were in the same minde in one act, or moment of time: nor know they the place where they fell, whether in heaven, being that sinne cannot be admitted there, no not for a moment, though but in the very conception of it Psal. 5. 4 Isa. 53. 9; and to cast him out before could not stand with justice, and to say they fell (being out of heaven) in the garden as Ministers unto man, it is all one as to affirme they fell, being out of their Creator, in whom all things consist, not having their being and subsistance in him Col. 1. 16, 17. Acts 17. 28, and if some of the Angells had their being out of him considered in Christ, then all had, and if once the good Angells had being out of Christ, then they ever have their being out of Christ; for his mysticall body cannot change Iam. 1. 16 17: and if they be not in him, then is not he the reconciler of all things in heaven and in earth Col. 1. 20; therefore the world conjectures and gropes in these things (namely in this point of the fall of Angells) onely in the dark: for the Scripture saith, the Angells that kept not their first estate, or principality ( as the word is Iude 6. verse.) are reserved in chaines of darkness [Page 75] unto the judgement of the great day. So that if in case they had principality, as the Spirit of God affirmes, then was there none above nor before that person, or being that first fell, no more then there was any ever below, or more deep in descention then that person or subsistance that is the first and prime in Resurrection and exaltation, and as that nature in the Son of God, wherein he had his descention, and depth of his humiliation, hath no cause of boasting or attributing unto it selfe any thing in that state of life and salvation 1 Cor. 28, 29, so also that nature, wherein Satan or that Son of perdition had at the first his principality and domination (wherein he was in the beginning that Lucifer, son of the morning or day-star Isa. 14. 11 12, 13, 14, 15, a title given unto the Son of God himselfe Rev. 22. 16 Rev. 2. 28.) hath no cause of guilt or staine in the least, in that fall of destruction and desolation, and therefore the knowledge of the Angells is another thing farre beyond that which our conjecturers or dreamers do dreame of or understand; therefore it is that it is said, that he hath not put in subjection unto the Angells the world to come, whereof we speake, or are Ministers Heb. 2. 5. to prove that the Son of God is not onely an Angell or Messenger of the Covenant Mal. 3. 1. (which notwithstanding he is) but also the Lord and giver of the Covenant, whom none hath power to question or contradict, and if the first fruits of his Ministery and Kingdome be such, so is the whole lump and Administration of it also Rom. 10. 15. Rom. 11. 16; for it hath not onely an Angelicall Message or Embassage in it as coming from another Mal. 3. 1., but it hath also in it a Lordly edict and principality as from the Spirit and Person Royall himselfe Ioh. 3. 31, 32, 33, 34, 35. Heb. 1 Chap., unto all others; and of this Argument in that first Chapter of the Epistle to the Hebrewes, our Apostle doth wholly insist, proving that Christ is not onely an Angell or Messenger of the Covenant, but also the Lord and giver of it: So that as truly as Christ is a true Lord and giver of that Law of the Spirit Isa. 33. 22 Iam. 4. 12., so is he also a true Messenger or Minister of the Spirit Luk. 4. 17 18, 19. Isa. 61. 1, 2, 3.; so that if we will ever measure the Temple, House, or City of God with the true measuring line, or that golden reed appointed, and given by the Angell for that purpose; [Page 76] so as to give every thing its due proportion, then as it is true, that if we will give the Man of God his due proportion in the House of the Lord Rev. 11. 1. Rev. 21. 15., we must not finde it else-where but in that Son of man Jesus Christ Ioh. 5. 27. Ezek. 2. 1. 3, for further then wee hold proportion with him, we are not of God, for what we are to God we are in him, for he is that patterne revealed onely in the Mount Ezek. 42. 10. 11. Heb. 8. 5. Exod. 25. 9.: even so also, if we will describe an Angell of God by the same golden reed, we must have them hold proportion with that onely Angell of the Covenant, and further then we can declare how they do agree, we set forth no Angell or Messenger of God, for hee is the true patterne in that also; so that if we give the good Angells a nature, Ministery, and office besides, or otherwise then is found in the Angell of the Covenant, we wander from the rule, we have not the golden reed given unto us, nor have we been with Moses in that Mount of God to see, nor can we doe according to that patterne there given Heb. 8. 5. Numb. 8. 4.; for without the knowledge and faith of this point of the Angells, we can never understand and beleeve what it is for Michael and his Angels to fight against the Dragon and his Angels Rev. 12. 7.: nor indeed can the rest of the holy Scriptures be knowne or beleeved by us; for indeed the very forming of good Angells and bad, and their very appearance and bringing forth is the very root of the holy Scriptures, whereof (if wee bee darke) we erre, not knowing our way in any of those severall branches that spring up, and are to be found written in the volumne of the the book, or Word of God Psal. 40. 7 Heb. 10. 5, 6, 7.. What ever men may think or seem to profess they know of that good Word of God 2 Kin. 20. 19. Isa. 39. 8., we know what we say, and the Lord give us understanding in all things 2 Tim. 2. 7.
Again, our Lord raigneth and governeth also in the Heathen in that way of his grace, and favour, which is peculiar unto his people Psal. 47. 8, 9. Psal. 93. 1. Psal. 97. 1., for they also are alienated, estranged and cut off from their proper Ancestor, even as Ruth was estranged and cut off from her Ancestors the Moabites, and became the Mother of our Lord Psal. 83. 8. Mat. 1. 5. Ruth 1. 4., and (as it is said of Pharoah's daughter in the person of the whole Church) the Spouse of [Page 77] our spirituall Solomon, that she was to forget her kindred and her fathers house, and so the King delights greatly in her beauty Psal. 45. 10, 11.. For as it is true, that there was of the sons of men that were true and reall Progenitors of that body of Christ, who is the Son of God Rom. 9. 4. 5, and therefore the Psalmist saith in the person of Christ, our Fathers trusted in thee, and they were delivered Psal. 22. 4; even so there is in man that which is a true Progenitor and Ancestor to the Son of God, that gives him his beginning, even from the beginning of the world, from which time he is said to be a Lamb slain Rev. 13. 8., not as a transient act, but as an act of eternity that reacheth and continueth even untill now, without the which Christ is not, nor can he take place in the soule of any without it, and that is the frailty, infirmity, and weakness of man, which onely gives being or realty unto his death and suffering, without which he is not Jesus Christ 2 Cor. 13. 3. 4., which death he vanquisheth even in the very encounter, and is alienated, estranged, and cut off from being any such thing as death is Iohn 1. 4 1 Ioh. 1. 2. to 5., even as farre as the life of God is separated from being dead in sins and sorrowes, betwixt which there is an infinite distance and disproportion. And as the Sonne of God reignes and governes by estranging himselfe from all the desires and inclinations of the flesh Gal. 5. 24. Iohn 1. 12, 13., which by nature the whole lump of mankinde is subjected unto; For, We have all sinned, and are deprived of the glory of God Rom. 3. 23., in our selves, and there is not one that doth good, no not one Rom. 3. 12.: so also in the doing of it away, triumphing over it, mortifying and killing it, he turnes it to a use, quite contrary to the nature of it, raising up righteousnesse from sin, love out of enmity, yea joy out of sorrow, strength out of weaknesse, wisdome out of foolishnesse, glory out of shame, immortality out of mortality, and life out of death: this is that government, rule, authority, judgement, and discerning that our Lord exerciseth amongst all that are his, which is, that everlasting righteousnesse which he hath brought into the world, to be made manifest onely in his holy temple Dan. 9. 24., which the Lord builds, and not man 1 Cor. 3. 9. 2 Cor. 5. 1,: for the Saints by nature being all of that common parent and ancestor, the corruption and [Page 78] lust of the flesh Isa. 64. 6, 7., they through this grace of God, are alienated and estranged there from, as farre as the wayes of that holy Spirit are from the lusts and desires thereof Gal. 5. 17, 18, 22, 23. 1 Pet. 1. 2.; and of such subjects, and none but such, consisteth the Kingdome and regiment of our Lord Christ, therefore it is said, Ye who were somtimes afarre off, are made neere by the blood of Christ Eph. 2. 13; and you hath he quickened who were dead in trespasses and sinnes Eph. 2. 1., and ye were darknesse, but now ye are light in the Lord Eph. 5. 8.; and now therefore ye are no more strangers and forraigners, but fellow-citizens with the Saints, (or with that Holy One) evon of that houshold of God Ep. 2. 19.; so that God reigneth over the heathen, and in them, he sits upon the throne of his holinesse Psal. 47. 7, 8.; the Princes of the people (or of the Nations or Strangers) are gathered together; yea it is they that are become the people of the God of Abraham Psal. 47. 9; for the shields of the earth, or fortresse and guard of it is onely in God Psal. 47 9: For, no government and protection of the world is proper to the house and kingdome of God, but onely in the Lord, of which all other governments are but characters drawne out by severall wayes of administration, according to principles founded in nature; therefore in his rule, government, and judgement, is he vehemently to be exalted Psal. 47. 9; for, he alone it is, that judgeth, ruleth and governeth in the heathen, even in such as are estranged and alienated, and none else Rev. 2. 26 27. Rev. 3. 21. And here we may not neglect to speak a word of that great mistake that is in the world, in looking for some time of reformation in the Church of God, which is such, as for the present is not, nor may be thought to be yet time to build in so glorious and excellent manner, as afterward it may be, which is ever the spirit of such as love to dwell in seiled houses in Babylon Hag. 1. 3, 4 5, 6 rather then to returne, for the re-edifying of the Temple Nehem. 2. 5., and that time (they say) is at the calling of the Jewes, and the coming in of the fulnesse of the Gentiles, when all Israel shall be saved Rom. 11. 25, 26: in which place is taught this alienated, and Ancestour, wee have here spoken of: But this they gather, with no little confidence of the fulfilment thereof (according to their way,) understanding [Page 79] onely according to the letter, all the writings of the Apostles, who allude frequently unto those ancient distinctions and separations of other Nations from Israel of old, declaring the state and condition of peoples to be so divers and opposite, as those ancient records of the carriage, nature, and dispositions, and separations in former times, by the ancient histories of Scripture, are set forth Deut. 7. 1, 2, 3 Deut. 2. 25. Deut. 4. 6. 27 Deut. 18. 9 Zech. 7. 14 Zech. 12. 9, 10, which being a doctrine in those dayes, by the differences of peoples and nations, to teach the mystery of Christ, even as in differences of meats, drinks, washings, leprosies, outward impurities, and the like, which are innumerable; the Apostles in their writings allude unto them, for the opening of them, as to the Arke Heb. 9. 4 Mat. 24. 38 Rev. 11. 19, Tabernacle Heb. 8. 2, Cloud in the Wildernesse 1 Cor. 10. 1, 2. Heb. 12. 1., Temple 1 Cor. 3. 16, 17 2 Cor. 6. 16, and all outward formes and figures, set up, and used in former ages, that the glory of the Son of God might appeare Iohn 3. 14, 15, and shew it selfe to be the glory and substance of them all Iohn 6. 31, 32, 33, 34, 35, so that to looke againe for the Jewes and Gentiles as a differing people kept both intire unto this day, as that people properly, by whom then God taught the world, as in that outward figure of cleane and uncleane, separated, or united, and that they must come to build, re-edifie, and set up that holy Worship, before we can looke for it in the perfect purity, and glory thereof; we may as well conclude, that all things according to the Letter and Histories of the Scriptures alluded unto by Christ, and his Apostles, must againe appeare in that worke, for the Apostle affirmes in as plaine termes (as of any other of these ancient things that are already past, and seem to bee at present laid aside) that Christ came to build up the Tabernacle of David Act. 15. 15. 16.: but this is alwaies that ancient errour of the piercing and persecuting Jew, that because Elia must come before that great and dreadfull day of the Lord Mal. 4, 5. Mat. 11. 14., they looke for the same man to come againe that had lived in former times Luk. 9. 11., or else they thinke no great work can be looked for or seen even as at this day som look for Christ to come to raign as a great Monarch upon the earth, before they can injoy [Page 80] or find peace, and true Religion together, which declares that it is a carnall peace, and an earthly Religion and Kingdome they so much adore and looke after: but we know that Christ told them, that Elias was then present, (according to the mind and sense of the Prophet) if they could have received it, Mar. 9. 13 Mat. 11. 14., but it was a Mysterie hid from them, because the God of this world had blinded their eyes, least they should believe the glorious Gospell, and the light of it should shine unto them 2 Cor: 4: 4. Such is the History, carriage, and practice of the Jew and Gentile, (in the true sense and scope of holy Scriptures) as that it is a Doctrine containing such a mystery as is ever present and evidently appeares where ever Christ, that holy one of God, is declared, set forth, and opened what he is in our nature, which is from its first Originall (in him) alienated and estranged from what naturally it is, therefore the Apostle teaching the very same Doctrine of the Jew and the Gentile, tels us, he would in no case have us ignorant of this Mystery Rom. 11. 24, 25., least we be proud and arrogate somewhat unto our selves Rom. 11. 25.; so that the Doctrine of the Jew and the Gentile is a mystery or hidden thing, which is onely truely opened in the Revelation of Jesus Christ, and not in seeing people with a bodily eye to travell from one part of the world into another, in whom they are reconciled and made one, (even God and man, who by nature are at the greatest distance and separation) yea in him all are Israel and saved ones Rom. 11, 26. who by nature are all concluded under sin, and children of wrath and of destruction Eph. 2. 1. 2 Rom. 3, 9., therefore he saith, that the Redeemer comes out of Sion and turnes away ungodliness, not onely from the Gentiles, and not from the holy people, but it is said from Jacob Rom. 11. 26. Isa. 59. 20., mentioning the Father of the twelve Tribes, as the fountain of that iniquity that the Redeemer doth turne away: So that the breaking downe of the partition wall Eph. 2. 13 14. which separated Jew and Gentile, is that abolishing of that enmity in our flesh by Iesus Christ Eph. 2, 15, 16,, even that Law of carnall Commandements and Ordinances, and reconciled both unto God in one body by his Cross Eph. 2, 15, 16., making in himselfe of twaine one new man, so making peace Eph. 2. 15, 16, between Jew and Gentile, that is, between that holy [Page 81] one of God and our nature, which in it selfe is estranged from, and at enmity with him, but being one in him, we bear the name of Israel, even of one, that as a Prince prevailes with God Gen. 32, 28., as Jacob beares the name of all iniquity, which the Redeemer turnes away, yea even at that time when the Apostle is in the declaration of the holiness of the Jew, and prophaneness of the Gentile, all which amounts unto this sum, namely, to declare what the Son of God is made in us, and what we are made in him, for he is made sinne in us, as we are made righteousness in him 2 Cor: 5: 21:, they hold correspondency in all points, and being declared accordingly, it is the making of, two to become one in all things whatsoever, yea even the greatest stranger to become the neerest home-born, euen the onely begotten of the father, and son of his love Ioh: 1: 14: Mat: 3: 17:. So that whilest we are looking with stretched-out necks into the peoples of the world, expecting some great worke and Reformation to appeare, we doe in the mean time neglect and reject those kind offers of mercy and solicitations of our soules which God (in that way of Christ) offers unto us onely through the knowledge and faith of him, the ignorance of whom deprives us of all his comforts and operations Eph. 4. 18.; but we must wander unto, looke after the calling of Jewes, and coming in of a fulness of Gentiles, to the fall of the Pope, and Christ his raigne upon the earth as a great Monarch, when as all these are in our hearts and in our mouths Rom. 10. 8., and yet through that unbeleefe which is in us, we see them not, but are climbing up to seek Christ, as though Elia was to come againe Mark 9. 11., as also descending downe into the deep, as though Moses and Jonah were to appeare in like forme to the outward senses againe Iona [...] [...]. 17., when as God shewes the same workes, yet as differing in the manner of them, to carnall reason, as far as there was difference between Jonah in the Whales belly, and the Son of God in the heart of the earth, and yet that was the signe of the Prophet Jonah Mat. 12. 40., and as there was in the peoples coming from Bashan and out of the depth of the Sea with Moses Psal. 68. 22., and the peoples carrying of the Ark out of the house of Obed-Edom up into Jerusalem [Page 82] in Davids dayes, which he memorizeth as the same thing being then done againe Psal. 68. 1, 2.: if they had stood gazing after the same acts to bedone in the view of a natural and carnall eye in the same manner and forme, they had before been manifested and made known in, or else to acknowledge no divine power, or heavenly evidence of the operation of God therein in the present dispensation, then had they never acknowledged God aright in his wonderfull workes, but had denyed his power and handy-worke amongst them, even as the Jewes did in the dayes of our Lord; so in like manner if we stand gazing after an old people of the Jewes to bring us truth, and the fulnesse of the Gentiles to bring us peace, in calling of the Nations so as to settle an earthly and temporary peace, and in the meane time neglect the mystery of the one and of the other, yea, the very truth and substance of them all, though secret and hidden from the world in that way of Christ, as all our life and light is Col. 3. 3, 4. Iohn 1. 4. to 9. we shall prove such, as upon whom the vertue and power of that Son of God doth not appear, nor make it selfe manifest, but shall be opposers of his gracious and spirituall presence, when ever he is truly revealed and opened among us, though in the meane time we are puffed up by a fleshly minde Col. 2. 18. through carnall speculations of things that are past, and vaine hopes and expectations of things to come, which serve to no other use but meerly to flatter our selves in a loose and licentious liberty, bearing our selves and others in hand with such things as shall never in that forme (which we propound them unto our selves in) nor in that sense which we understand and take them in, appeare nor manifest themselves neither unto our selves nor unto others; therefore it is, that God hath so varied the outward forme of the expressing of himselfe in his Word from first to last, till at the length he hath so propounded himself unto us, that all the men in the world cannot give the outward forme of it to resemble it in the least, but a meer carnall eye can see it is deceit, and cannot be the same, as in that Booke of the Revelations it doth so evidently appeare, or else we had had (by the deceivers [Page 83] of this world) all the seven Trumpets sounded long ago, as also that new Jerusalem erected and set up, which now wee fall short of, and according to their understanding of the Word of God ever must, and so must ever drive it some certaine yeares before them, as so long they have done to the deceiving and deluding of so many that are gone downe in the meane time into Hades: nor shall these persons or Spectators, looking after things at such a distance of time, from them, attaine their hopes, no more then the Jewes did in having Elia appeare againe unto them in that forme, or in that sense which they understood the Prophet in; so that such waiters and expectors for great things in after times, (but lay the Saints wast of them at the present) they doe ever waite with the same Spirit which the Jewes did, and whilst they are looking for other Jews, are performing that ancient office of the Jewe; themselves, and of the Gentiles also Psal. 2. 1, 2, 3. Acts 4. 23. to 27., who both of them went in that hot pursuit of the hinde of the morning when he appeared Psal. 22. see the title., even as so many dogs compassing him to pierce his hands and his feet Psal. 22. 16.; So that in this point of Gods Government, Dominion, and Rule in his Saints which are said here to be the Heathen or the Aliens, there is that which in it selfe is death, darknesse, slavery and subjection unto the least and worst things in the world, yet is it alienated, estranged, and cut off therefrom, and hath nothing exercised in it but life, light, liberty and dominion over all Principalities and Powers of the Prince and God of this world Eph. 2. 2. 2 Cor. 4. 4., and are nothing at all of such a thing as by nature in themselves they are; so that as God is nothing to the wicked but what he is onely in and by them, and therefore hee is nothing in them, for God is not in all their thoughts Psal. 10. 4, even so the Saints are nothing to God, but onely what they are in him which is all things, and therefore in the multitude of their thoughts within them, they are all his comforts which delights their soules Psal. 94. 19.. So that in Gods Rule and Domination, in the wicked there is nothing of him but what springeth and cometh of themselves, who are nothing of God at all, and in Gods rule and domination, in the godly [Page 84] there is nothing in them but what is of him who is nothing in himselfe, that is in respect of his owne nature, that is any thing of them at all, this therefore is that great Mystery of the Gospell which hath laine hidden from the world in Ages that are past, that God who in his owne nature cannot be more excellent and glorious in one place, person, or action, then in another, yet in his wisdome hath so provided in Christ, that the place wherein he hath appointed to meet with his people, and to speake with them in, doth farre excell in glory all other places, persons and actions in the world Exod. 29. 42. Psal. 87. 1, 2. Exod. 25. 22. Exod. 30. 6. 36., whose goings and comely honor in the Sanctuary are not elsewhere to bee seen or met with Psal. 63. 1, 2. Psal. 68. 24, 25, 26., but onely in that place, or Sanctuary wherein his honour dwelleth Psal. 26. 8, which onely is sanctified and set apart from the rest of the world Isa. 28. 5. 1 Cor. 3. 16 17. 1 Cor. 6. 19, even as the place of his onely residence, and the aparition and manifestation of his presence, power, and glory Exod. 9. 6. Levit. 16. 2 Psal. 102. 16, so likewise that God who in his owne nature, cannot bee absent from, or leave destitute of his presence one place or thing more then another, yet through his wisdome in Christ, hath so provided that the men and operations of this world are altogether vacant, void, and laid empty and wast of him, not injoying the least jot of his presence at all Psal. 10. 4 Mat. 25. 4. Psal. 58. 3., which is a Mystery not considered nor looked into, it being of the same secrecie and also as conspicuous as Christ himselfe is, and of no other ambiguity or certainty the one then is the other unto us 2 Thes. 2. 7 1 Tim. 3. 16, and hence is that other particular in his rule and authority brought in by our Prophet, that is by what hee judgeth, which is said to be this:
By filling the places with dead bodies, or (as some translate it) hee shall fill up with ruines.
The Word translated fill, G signifies to fulfill or to fill up, that is, to make a thing full by expending, or passing away another; for nothing can bee filled with two things, to have its fullnesse of each of them, but if it bee filled up, or made full with any one thing, [Page 85] all other things must bee expunged, expended, and put out or passed away, or an end must bee made of them, as the word will beare, and therefore so much is in the words, as perfectly to plead a cause so as to put an end to all hopes of ever impleading to the contrary, with any advantage, and so doth give life unto him, in whose behalf it is impleaded, for it comes of a word that signifies to live, the word translated dead bodies, or ruins, destruction, losse or misery, comes of a word that signifies to fall, or to be dead, or come into extream decay, that is decay even unto the uttermost, so that the sense runs thus: hee shall fill up with ruines, or hee shall perfectly plead, to recover with losse; or he shall cause to live by death, or to rise by the fall, or to restore all things by an utter decay of them; and in this the Prophet alludes unto that death, destruction, and way of the fall of man in the beginning, without which, man had never lived the life of God in Iesus Christ Ger. 3. 3. Gen. 3. 9 to 19. 2 Cor. 5. 21; nor had hee beene saved and restored from an utter destruction and decay: nay without which fall Hee had never beene raised and lifted up unto the glory of the Father Eph. 4. 9, 10.: So that wee cannot looke upon the fall with an eye of faith in the wisdome of God, but wee must of necessity behold Christ the image and wisdome of the Father in it, from which man fell, no more then wee can behold the resurrection by faith in the SONNE OF GOD; but wee must behold the fall in it, from which man is delivered, raised up, and restored Isa. 26. 19 Isa. 60. 1, 2.: So that however the fall is properly taught in the first man that was, yet not without respect unto the death and resurrection of JESUS CHRIST; so also the resurrection is properly taught in the Lord JESUS, yet not without respect unto that aspiring spirit of man at the first, which is his destruction Gen. 3. 5, 6. Psal. 82. 6, 7., as is declared in those severall temptations, wherewith the SONNE OF GOD was assaulted Mat. 4. 1. to 10.: So that in the fall of man, the humiliation and life of the SONNE OF GOD is involved, so as death is swallowed up of victory, and in the exaltation of the Sonne of God, [Page 86] that aspiring spirit and life of man is involved, whereby man by nature corrupteth and destroyeth himselfe Gen. 3. 5, 6 Hos. 13. 9.: Now the fall of man is the death and humiliation of the Son of God on this wise, the Son of God according to the wisdome of God, (which he is) cannot admit of any thing into unity with himselfe that hath in it selfe any life or excellency besides that which is in the very nature and being of the Son of God, therefore he consisting of God and Man, must needs take unto himselfe that which is humbled, and in it selfe accursed, vaine, sinfull, and made void and empty of that which is all things 2 Cor. 5. 21. Phil. 2. 7, 8. Psal. 22. 6, 7.; which is the very fall and defection of man it selfe, otherwise he could not be the righteousnesse, resurrection, life, blessing, and fulnesse of it, for he must bee all, or else not any thing in that which is made one with him, as man was at the first, even so the exaltation and life of the Son of man, according to the life, light, and wisdome of a creature, made one with God, cannot admit of any thing into unity with it selfe whose life and excellency is not the same with that which is in it selfe, for the nature of man being made one with the Image or Son of God Gen. 1. 27. Gen. 4. 1, 2., cannot propose it selfe unto it selfe in its native excellency below, or inferiour unto God, for the nature of man being made one with God, according to the best perfections and wisdome of a creature, wherein he was as truly made as in the wisdome and perfections of God, and according to that humane wisdome of his, he cannot admit of any thing in, himselfe (that is in his owne nature) to bee lesse then the excellencies of the Creator, being he was made in his Image, and so he sets himselfe in the place and seat of God, for the excellencies of God cannot be in the nature of the creature, but the creature must be God, which it can never be. And therefore by this meanes he makes a nullity of God, and so in himself becomes the God of this world 2 Cor. 4. 4. or that Antichrist 1 Ioh. 2. 18 22. 1 Iohn 4. 3. 2 Iohn 7., and where he finds his owne nature to fall short of the excellencies and glory of God, in wisdome, power, authority, peace, and the like, being restrained from some particular thee or other, in that kind, or that one tree in [Page 87] generall, so that he cannot eat in that manner that he would, then all his wisdome, art and skill, is put forth to eat, or communicate in the things of this life, or in the things of that life of man, to make himselfe in his owne nature, like unto God Gen. 3. 5. H for the wisdome of man can never satisfie it selfe by having its excellency in way of union, and not to be in it selfe, the very thing it selfe, therefore it is in nature that man and wife can never have full satisfaction in the excellencies of each other in way of union, or contract, unlesse they become the same person or thing that each other is, namely in their seed and off-spring, for in them they are properly made one flesh, and in a child they twaine are made one individuall Eph. 5. 31 32, 33.: Hence it is that man not being contented with excellency in way of union, that all those conspiracies, warres, controversies, and enmity breake out, and are seen in the world among the sons of men; for King and Subject have each others perfections in respect of unity, but when any excellency appeares in one that the other hath not in himself, where the feare of God and the knowledge of the excellency of unity in Christ is not, they never rest till they either pull it down, or in some way or other transplant and assume it unto themselves, so it was in the people towards Moses, who was King in Jeshurun Deut. 33. 4. 5., for they would have leaders of their owne device and making, like unto other Nations Exod. 32. 1 Acts 7. 39. 40, 41., to go before them into Canaan: so it was in the dayes of Samuel, they would have a Saul to rule over them 1 Sam. 8. 5 6. 7.; and so it is now in the Ministerie betwixt Priest and people, as it was in that Corah and his company towards Aaron Numb. 16. 1, 2, 3., and so it is between man and man of all sorts and degrees, though they be one by union being all of one flesh Acts 17. 26., yet where any excellency appeares in one that another hath not in himselfe, that is, in his owne personall condition, presently enmity appeares if (by his industry, or eating of one tree or other) he cannot attaine it Gen. 4. 3, 4. 5.; nothing therefore but the excellency that comes by union can unite truly man and man together in any estate, that is, when he can count and reckon upon the excellencies of another as his owne, but especially [Page 88] this is the way, and no other, that unites and brings together. God and the creature Iohn 17. 20, 21., even so nothing but selfexcellency breeds debate, and separates man and man in all relations, but that & nothing else breeds debate and enmity, especially between God & man, which is the root, originall, & fountain of al other debates, separations, controversies, enmity & hatred, which moves that wicked one (in all ages) to kill and murder his brother 1 Iohn 3. 12., not acknowledging that excellency that is in unity to be such, as one is the keeper and preservation of another Gen. 4 9, 10. Acts 20. 28. Iohn 2. 2. Rev. 13. 8. the superiour preserves the inferiour; for, without a superiour an inferiour could not be: and the inferiour preserves the superiour; for, without an inferiour a superiour could not be: the nature of man preserves, and gives being unto the death of Christ; for, without the nature of man united unto God, a death of an eternall race and vertue could never be: the nature of the Sonne of God preserves, and gives being unto the life of the sonne of man: for without the nature of the Sonne of God being united unto man, a life of an eternall race and vertue could never be in man, or in a creature Iohn 17. 3 Rom. 6. 23. 1 Ioh. 5. 11. Titus 3. 7.; the death and fall of man therefore, according to the wisdome of God, is the very way of transmitting of the life and excellencies of God over unto another, in whom there is, otherwise, no such life and dignity 1 Iohn 5. 11, 12., and the exaltation of the sonne of man, by and in that life and dignity, according to the wisdome of man, or of a creature, is the way of arrogating that unto himselfe, which is proper and peculiar unto God alone, in whom there can be no such corruptible, momentanie, and fading life and dignity, as the mind and wisdome of man so valueth and apprizeth of; and these two being the grand parents of all the world, were both in perfection in man in the first act of his creation, and that without any fault, defect, or imperfection at all: nay the work in it selfe was vehemently good Eccles. 7. 29. Gen. 1. 31. But no longer then the wisdome of God can be without manifestation in making of such a wonderfull work, in giving glory to the Creator, whose word hath made it, and given being unto it, which must needs be in the very act, of the making and being of it, [Page 89] no longer can the wisdome of man, wherein the weaknesse of man (signified in the woman being in the transgression, and not the man 1 Pet. 3. 1 Tim. 2. 14, as also the very subtilty of the Serpent appeareth) can be without the manifestation of it selfe in questioning (and so denying) the nature and glory of the work Gen. 3. 1., which is all one to deny the Creator, whose wisdome and image is in it, even as the Jewes denying Christ to be the Son of God, did in so doing deny God himselfe Iohn 14. 7. to 11., and so crucified the Lord of glory 1 Cor. 2. 8.. These two then are the two great Parents of all the world (namely the wisdome of God, and the wisdome of the flesh) at the first made upright and innocent Eccles. 7. 29., and the one cannot appeare glorious but as it hath respect unto shame and infirmity, nor can the other appeare shamefull and weake, but as it hath respect unto honour and dignity, yet neither of them the cause but onely the occasion of each other, I this is taught in the man, and the woman in that they are both naked and are not ashamed Gen. 2. 25.: For in the man (simply considered) there is no cause of shame in him to have such a wife, and there is no cause in such a wife (simply considered) to be ashamed of such a husband, there is no cause in such a God to be ashamed of such worke, nor is there any cause in such a worke to be ashamed of such a worker, no cause that such a creature should be ashamed of such a creature, no cause that such a creature should be ashamed of such a Creator; thus it is, as the worke is simply considered, the work and the worker being made one. But when they have recourse each to other, and converse one with the other in that way of the woman, or wisdome of man, (taught therein as it hath relation to God) wherein is included the wisdome of the Serpent, teaching, that such a thing as the fall is, comes not to passe but by having recourse to another who is the wisest of the beasts of the field, and is called the Serpent Gen. 3. 1.; the Hebrew word Nacash, translated there Serpent, signifies to know by experience, as though man expostulating with God by his owne wisdome, thingking to find out the deep things of God, and by that his owne wisdome to know and to feele them in himselfe as of himselfe, and in his owne nature, [Page 90] and so maintaines his owne abilities in this his recourse unto and conversing with the Word of God; but in so doing transformes the VVord of God into such subtilty unto himself, that it hath the voice, sting, death, horror and feare of a Serpent in it unto him, even as the wisdome of God conversing with our infirmity (in that way of Christ) as sin, srrow, and shame, turnes them into strength, righteousnesse, joy and honour in himselfe: and when man thus converseth with the Word of God in his owne wisdome, namely in that wisdome which such a creature doth affoord and none other, then doe they both become naked, as having respect one unto the other, and are both now ashamed Gen. 3. 7.. For the wisdome and act of man makes the Son of God ashamed, stripping him of that robe of our infirmities and frailties, not knowing how to put them rightly upon him, which is the nakednesse and onely shame of the Son of God, for they are the only robes which he honoureth and dignifies himselfe by, they being the onely sufferings whereby the Captaine of our salvation is made perfect Heb. 2. 10., it also makes the son of man ashamed, (signified in the woman) who through his owne wisdome denies our nature, that glory and dignity which God hath put upon it, not knowing how to make the glory of God to be the only and alone dignity of the creature, and to deprive the creature of, and deny it the glory of the Creator in all things by this its unity with him in Christ is also the very nakednesse and shame of man, who never had any other ornament or robe to cover and adorne himselfe with in any way of acceptation or comelinesse before God but onely that, and not standing in that according to the way of faith, and work of creation, he cannot possibly have an eye unto God, but in the way of shame, even as hee puts the Lord Jesus to shame by denying unto him his infirmities, through which is declared that victory, triumph, and glory of his death 1 Cor. 15. 54, 55, 56, 57. Heb. 6. 6.. Man therefore in his owne wisdome cannot have recourse unto the dignity and glory of his estate in the Son of God, but in the way of shame and confusion brought upon himselfe, (which is and ever hath been that spirituall Babylon, mother [Page 91] of whoredoms, City and seat of all wickednesse even untill now Rev. 17. 5 Zech. 5. 7. 8. 9, 10, 11.) nor can the Son of God according to the wisdome of God, K behold the sin and shame of the fall but in the way of righteousnesse and glorification; for by the wisdome of God the fall cannot be seen, but there is a restauration in it, and by the wisdome of the flesh, the restauration cannot be seen, but there is death and destruction in it, for if we looke upon the fall in the wisdome of the Spirit, then doe we see the extent of it, and take it complete and full according to the nature thereof, which if we doe, then we see not only eating but sin, not onely sin but death, not onely death, but the curse, and not the full curse but the blessing also; otherwise death, sin, and the curse are not perfected by us, (unto soundnesse of Doctrine, and edification of the Church, for the perfecting of the body of Christ Eph. 4. 11, 12, 13, 14.) but we hide them in our selves and others under lying lips Pro. 10. 18. Pro. 12. 22.; for if we take death in its extent to say rightly (as Christ did) it is finished, then do we see the fulnesse of the curse which his hanging on the tree doth teach unto us Gal. 3. 13. Deut. 21. 23, which is according to that which God hath revealed (in that his not only expostulating with the man and the woman in the beginning Gen. 3. 16, 17.) but also he descends downe unto the Serpent, the deepest of that subtilty that transformed the truth of God into a lie Rom. 1. 25, shewing how the curse is upon him for that destruction of the world Gen. 3. 14, 15., which curse doth never appeare as it is, but the blessing and safety of the world is in it, and therefore if the curse of the Serpent appear, his head is broken, the seed of the woman comes forth, yea salvation is attained Gal. 3. 13, 14., which appears in (and neither before nor after) the depth of the curse upon the Serpent, even then and there is his head broken Gen. 3. 13, 14., and then sing Moses and Miriam and all the Host of God Exod. 15. 1, to 21., for when the head of Leviathan is broken, then is Israel Gods first-borne, even his onely son called out of Egypt Hos. 11. 1., for then Herod is dead Mat. 2. 19, 20., who gloriously and victoriously cometh up out of the red Sea, or as the word is rightly rendred, according to the Hebrew phrase, out of Edomes Sea, that is, out of all blood and wrathfull displeasure (or Esau that first-borne after the flesh) whatsoever Exod. 15. 4, 22.; [Page 92] who then appeared and plaid his part in Pharoah, and after had the same name given unto him that is given to this raging Sea Gen. 25. 30. Gen. 36. 1. which swallowed up Pharoah and all his host, but delivered Israel, Selah. Yea, when the curse appeares, signified by those customes of the Law, when Christ was brought into the Temple to have them performed upon him Luke 2. 27 to 32., shewing thereby that he was made a curse for us, even then doth the promised seed the child Jesus appear also, and then sing old Simeon and Hanna the Prophetesse with great satisfaction and consolation Luk. 2. 34 to 38., yea the Angells and all those heavenly Armies sing and rejoyce exceedingly, when the curse and the blessing, sin and righteousnesse meet and are brought together in that Child Jesus, that only begotten of God in the world Luke 2. 13 14. Iohn 3. 16., for then is sin devoured and swallowed up 1 Cor. 15. 54, 55, 56, 57., and righteousnesse sheweth forth her pleasant face from on high Psal. 85. 10, 11, 12, 13, yea then is the curse turned into blessednesse it selfe, which looseth and setteth at liberty all hearts and tongues to rejoyce and sing Luke 4. 18, 19.; but the wisdome of man not reaching the nature and extent of the curse can never finde out nor tast of the blessing, not knowing the way of sin he can never know the way of righteousnesse: these two then (namely the wisdome of the flesh and the wisdome of the spirit) are those two great roots from which all the severall branches of life (as also of death) do spring, even those two great parents that bring forth all the world divided into two sorts, namely the seed of the woman and the seed of the Serpent Gen. 3. 15, and yet neither produceth his generation but with respect unto both; for the wisdome of God bringing sin and righteousnesse together, there is nothing but righteousnesse and peace kissing each other Psal. 85. 10. Rom. 2. 10., rejoycing the heart of him in whom they are Psal. 32. 11., but the wisdome of man bringing sinne and righteousnesse together there is nothing but sin and death at an utter variance, troubling and tormenting the heart of him in whom they are Tit. 1. 15. Rom. 2. 8, 9. Gen. 4. 6, 13 14., and according to these two roots and generations is the act of our Lord in his way of Judgement and Government exercised, in that it is said, that he fills up with ruines, for there is a fulnesse of sin in that man of sin Gen. 15. 16. who is composed of nothing else: which filling up is [Page 93] by nothing else but by the ruine and destruction of the Son of God in that man in whom no life, nor spirit, nor power of Christ appeareth, for his filling up is the desolation and laying of himselfe wast of all heavenly vertues and excellencies that come from God, and are of him Heb. 6. 6. Gen. 6. 5.: there is also a filling up or fulnesse of righteousnesse in that Son of God, which is by the ruine and destruction of all sinne and wickednesse in that man of God or righteous man Jesus Christ Col. 1. 19. Col. 2. 9. Eph. 2. 15. 16., who cleanseth and purifieth himselfe of all guilt, stain, pollution, or filthinesse of the flesh whatsoever, that is and cometh of the Devill, in whom Satan finds nothing of himselfe Heb. 9. 14 1 Pet. 1. 19. Ioh. 14. 30., and therefore can lay no claime nor title to him at all, for he never found any thing in him nor ever shall, so that here is a fulnesse also or filling up by an utter ruine and desolation of the Devill, the world, sin, the workes of the flesh, and all carnall Commandements whatsoever Col. 2. 14, 15, 16. Col. 2. 20, 21, 22, 23.. Observe here therefore, that sinne and righteousnesse are manifested in their fulnesse no other way but in the utter ruin and destruction of each other, in whomsoever the one or the other dwelleth, and that out of that one act or great worke of God in the creation of mankind the one in that way of the fall made manifest in that first man, the other in the way of the resurrection declared and made manifest in Jesus Christ; we are to consider therefore that sinne and righteousnesse are neither of them any created thing, yet both of them made manifest by generation, in which generation that which is eternal in it selfe becomes temporary through or in another, and that which is temporary in it selfe becomes eternall in or by another: sin is no created thing, for God made all things good, yea, vehemently good, as the word is, and even so was that workmanship of mankind created in Adam, in whom was both the wisdome of a creature being made of the earth Gen. 2. 7., as also the wisdome of God in whose Image he was likewise made Gen 1. 27.: Now this worke of God in the wisdome and understanding of a creature was able to judge of and find out the nature of any creature, over whom hee was set as Lord Gen. 2. 19, 20, 23., and therefore their names were as the man called them, who [Page 94] knew the nature of them, and for whom they were created Gen. 1. 29, 30., but amonst them all, he finds not a help proportionable unto himselfe Gen. 2. 20., and therefore consulting with God in this temporary and created wisdome, and measuring himselfe with God, as he had done with all the workes of Gods hand, (besides that workmanship of himselfe in whom the woman was Gen. 2. 21. 22. Gen. 5. 1, 2.) falls infinitely short of holding proportion with God, even as the rest of the creatures fell short of holding proportion with himselfe, and hereby degenerating from God propagates and begets sin, wrath, death and hell in his soule, and thereby becomes a sonne of death and perdition Ioh. 17. 12 1 Tim. 6. 9. 2 Thes. 2, 3., made and filled up by the ruine and destruction of that Image of God in himselfe, in which he was so happily made, and generates and begets sinne in himselfe as he is a creature, no other way but through that righteousnesse and holinesse that is in his Creator, that being the occasion, (as hath been said) but no proper cause at all, no not in the least: so that sinne is not but as it is propagated in and by a creature, and yet not without respect unto that righteousnesse that is in the Creator, consulting with and about it according to the capacity and principles of a creature, and not according to the light and revelation, wisdome and principles of the Creator, even that holy word or minde of the Lord made manifest in the flesh Gen. 3. 3, 4 5. 1 Cor. 2. 11, 12. 1 Cor. 2. 4. to 11. 1 Tim. 3. 16. Righteousnesse also is no created thing, for it is that blessed and increat being that gives being unto all things and this also propagates, begets and generates it selfe in the way of the Sonne of God, Jesus Christ our Lord, who was made in the similitude of sinfull flesh, and by that which is sin in it self, condemnes sin in the flesh Iam. 1. 17, 13. 1 Iohn 5. 18, 19. Rom. 8. 3, 4., yea he was made sin in us, that knew no sin in himselfe 2 Cor. 5. 21.; that is, he was made that which in it self is nothing but si, if by it selfe, it intermeddle with the righteousnesse of God, and hereby doth righteousnesse generate and propagate it selfe in and with respect unto us, for righteousnesse consulting with our infirmities by those principles, and according to that wisdome that is in God, thereby begets and generates that holy and innocent Son of God Luke 1. 34 35. Iam 1. 21. Gen. 18 9. to 15., who otherwise could never be made knowne nor manifested unto [Page 95] us; but hereby he makes himselfe righteous in time (for all creatures are in time) who is also from eternity, else time and eternity could not be propagated in that one act of our salvation: even so also the creature that is in time, making it selfe sin, by that righteousnesse that is in God makes it selfe an eternall sinner, who otherwise could not bring forth sin and death of such a race, and in the one and the other there is a filling of the places with dead bodies, or a filling up by ruines, and these ruines are multiplied both in the one and in the other, according to the diversities of glory that appears in the Revelation of the Son of God, and hence the extence of his Government and Judgement is brought in, in these words:
He shall wound the heads over many Countreyes, or he doth wound the head over or in a great Countrey.—
The word here translated wound, signifies to wound to death, till, blast, cause to wither and bring to nought: the word head is read either in the singlar or plurall number, and signifies the chiefe or principle, the life or beginning of a thing, as the head or beginning of a Fountaine which is the life of the streames, or the top or head of any thing that springs up, as also the root of any things that growes in the earth; the word great signifies either great in quantity or great in multitude: great in quantity comprizing all things in one, and so there is one Prince of the power of the ayre Eph. 2. 2., one God of this world who blinds the eyes of such as believe not 2. Cor. 4. 4., and great in multitude also, an one being transfused into all, and so his name is Legion for he is many Mark 5. 9. Luke 8. 30., and so the word translated Countrey signifies either the whole world or any particular Nation, Countrey, confine, parcell or tract of ground, circumscribed and bounded within it selfe; our Lord therefore wounds or causeth to wither that head or heads, yea root and branch of that great and multiplyed one that is in the world in generall, and in every particular of it, and here our Prophet alludes unto all those [Page 96] Kings of Canaan, situate in that one Nation, discomfited and overcome by Josua even as one, as also to all the heads of the Nations round about them, into whom the very same spirit was diffused, by which they became enemies unto Israel, for when the most high divided unto the Nations their inheritance, when he separated the Sons of Adam he set the bounds of the people, according to the number of the children of Israel Deut, 32. 8.: So that in whatsoever the Son of God is honored, lifted up and advanced by, in the very same thing appeares the dishonor shame and confusion of the Nations, even the men of this world: For, if the inheritance of the Saints in the Sonne of God be made manifest, and rightfully distributed and given unto them, then doe the Nations, and men of this world appeare to be intruders and usurpers in all that ever they do or may possesse, in any thing wherein they seem to stand in relation unto, or to have any respect unto God therein, but for the severall relations betwixt creature and creature, the Saints of God doe in no case disregard nor neglect, and hence it is, that their warfare is spirituall 2. Cor. 10. 14., onely seeking to advance the Son of God in the Kingdome of God, and not to deprive any man of his orderly interest of whatsoever he enjoyes of the things that appertaine unto this life Psal. 115. 16. Mat. 22. 18. to 22., yea the division of tongues in that confusion of languages, or in the beginning of the Kingdome of that mighty hunter which is Babell, Erech, Acad, and Calney, in the land of Shyner Gen. 10. 10. is nothing else but the advancement of this Kingdome of our Lord, when those cloven or those dividing, distributing and fiery tongues sit upon our Apostle and high Priest of our porfession, speaking unto every man in his owne language, uttering the very same speech that himselfe speaketh in his owne heart Rom. 10. 6. 7, 8. Deut. 30. 11, 12, 13, 14., condescending and coming downe, yea taking up the very lip or language which we naturally speake in our selves, the reby to open and interpret that one heavenly language and speech of the Father unto the Son in the variety and severall waies, wherein it hath infinitely expressed it selfe unto us, therefore is the Spirit expressed in that place in the plurall number, cloven and fiery tongues, and in the [Page 97] singular also, and it sate upon every one of them, to declare that all of them are of one lip and language, as all the earth was before the division Acts 2. 2, 3, 4. Gen. 11. 1., yea, even that division that was made in Adam at the first Gen. 3. 12, 13., and that every one of them hath all, so as to be able to speake to all sorts, estates and conditions of men, and is made able to preach the Gospell to Mark 16. 15., or as the word may be read ( in) every creature, so that it shall become either a savour of life or else a savour of death unto all, and therefore must either finde a voluntary submission unto it selfe in the forsaking of all the waies of sinfull flesh Gal. 5. 24, 25, 26. Luke 14. 33, or else they will appeare mockers, maliciously dispiting, and casting grosse aspersions upon that Spirit of Grace, by which it speaketh and uttereth it selfe unto them Mat. 12. 24 to 28, though they judge themselves unworthy or discern themselves unmeet for the Kingdome of God Act. 17. 32. Act. 13. 45, 46..
Our Lord therefore wounds the Dragon Isa. 51. 9., and breaks the bead of Leviathan Psal. 74. 14. in a two fold respect; M first, as hee is a Priest, secondly, as he is King: as he is a Priest he blasteth and causeth to wither the head or heads of that Son of perdition, even that righteousnesse of man, or all excellencies of the creature in the way or waies of God, in what manner time, place or person soever they might seem to put forth themselves; his root therefore which is caused to wither is this, namely, his interposing of some creature, action, accident, time or thing between God and himselfe, looking upon that tree (so rooted) to be pleasant, desirable and fit to make one wise Gen. 3. 6., that is, to beget and bring forth a wisdome whereby the creature may have another wisdome in the things of God besides that which is in God himselfe, and this root (when our Lord appears) must needs be blasted, wither and come to nought; for, there is nothing in the creature that can cause to grow or spring up unto God, for nothing can go beyond that which it is in it selfe, and that proper sphere wherein it naturally worketh, and therefore the creature not being in its owne nature the Creatour Isi. 55. 8, 9 Ezek. 28. 9. Isa. 31. 3., it is impossible that ever it should worke it selfe or any other unto God Isa. 2. 22. Ier. 10. 23. Iohn 6. 44., who is in himselfe infinitely beyond and above the reach of it Iob 38. the whole chapt. 1 Cor. 2. 9. 1 Cor. 2. 14., [Page 98] and therefore it is, that when that uncleane spirit goeth out of the man whoever interposeth somewhat between God and himselfe that he may grow up to God by it, ever walketh abroad and wandreth through dry places, namely such as have no moisture or unction found in them to effect his ends in making himselfe to be at ease and excellent, but is seeking rest and finds none, onely returnes multiplyed into his own house againe worse then he went out, for the end of that man is worse then his beginning Iok. 12. 43; and this is the very root of that man of sinne, who at the first rise of him interposed somewhat between God and himselfe, to make himselfe thereby excellent and acceptable to God, besides that which properly flowes from God himselfe Gen. 3. 5, 6, which root takes place in all naturall mens hearts unto this day, and is that root of bitternesse that where ever it springs up hath trouble Heb. 12. 15, yea pierceth through with many sorrowes 1 Tim. 6. 10., and this Christ causeth to wither or dries up, so as it growes not, nor hath place in his Kingdome Isa. 35. 10 Isa. 51. 11..
Againe, the top or branch of this man of sin is this, namely, hereby he would grow up to be like, N and to hold correspondency with God 2 Thes. 2. 4, but when he by these things comes to measure himselfe by, and to compare himselfe with God, then doth it serve for no other end but to kindle wrath in himselfe, and God becomes a consuming fire unto him Heb. 12. 29., even so as both root and branch are burned up Mal. 4. 1. Isa. 5. 24., and this office doth Christ as he is a Priest, offering up (burning and consuming) all the fat and the sweet, the beauty, glory, and excellency of the creature Levit, 3. 3 4. 5. Levit. 9. 10. Isa. 40. 6, 7, 8., which is a thing most acceptable unto the Spirit of God in the hearts of all the Saints 2 Cor. 4. 7, who have their eyes opened to see their glory to consist in another and not in themselves Col. 3. 3, 4 which is a farre transcendent and above the glory of a creature as the Creatour is above the worke of his hand, the builder of the house above the house that is built Heb. 3. 3, 4: But it is most miserable, and a thing not tollerable to behold by any carnall or corrupt heart and mind, who judge of all things according to the flesh and the principles of a creature, for the life and glory of the Son of God must needs bee [Page 99] death and destruction unto the flesh, yea to all carnall conceptions and practises which in themselves would be the glory and excellency; for take away the beauty and glory of a creature unto the eye and view of a creature, and nothing but feare, sorrow, shame and sin implanteth it selfe in the soule, looking upon it selfe so stript, laid wast, and bereaved of his own proper excellencies, even as he is a creature in the very own and proper nature thereof Gen. 3. 10. Gen. 4. 5. 14; and this our Lord doth
In many Countreyes or in all Continents, as the word will beare.
That is, in whatsoever the glory of man (as he is properly a creature) may appeare, or in what it might be contained or circumscribed, the glory of the Son of God blasts it, and brings it to nought: if his excellency might appeare in power, it is withered and becomes weaknesse when God appeares Dan. 5. 1. to 6.; if in righteousnesse Pharasaicall it is blasted and becomes sin when Christ appeares Mat. 5. 20 Luke 15. 16; if in wisdome, it is wounded and becomes foolishnesse when that wisdome of the Son of God is brought forth 1 Cor. 3. 18., and so in all things that appertaines unto man, and every one of these heads in their severall Continents is so wounded, as having all the rest in it, and all of them are so vanquished and overcome, as they doe but onely bring downe that one head of that one man of sin and son of perdition 2 Thes. 2, 3.; and hence ariseth that wonder in corrupted Israel, that every one doth sheath his sword in his brothers side Exod. 32. 27.: The severall wayes of headship in the going forth and exercise of that man of sin, worketh strife, debate, and dissention even in himselfe, for as he is multiplied in headships, even so is he in opposition within himselfe, and that unto the devouring and destruction within himselfe in and by each other Gen. 14. 1. to 11., whilest Israel the first-borne of God, stands still and onely appeares in fight Exod. 14. 13, standing on the Sea-shore singing triumphantly unto the overthrow Exod. 14. 30, 31. Exod. 15. 1.: Againe, the Lord Christ wounds and causeth to wither both root and branch, even [Page 100] the head or heads in many or in all Countreyes, or Continents, as he is King of Saints Rev. 15. 3, as well as he doth as hee is Priest of the most high; for when the fat and the sweet is burned up and consumed in the creature, as he is a creature, nothing but misery and wretchednesse can appeare unto the sight and view of any naturall eye, and this wretchednesse hath its head or heads also, yea its top and its bottome, its root and branch: the root of it is this, namely, that the creature hath no bottome, being or subsistance in it selfe Col. 1. 17. Act. 17. 25, 28., which in the eye of a creature is most miserable, for in a naturall eye and according to naturall principles, man is hereby made more miserable then any other creature whatsoever; for all other creatures may (in a sense) be truly said, to have their motion, life and being in themselves and not in God, though God give it unto them, yet so as unto things abstracted from that life and being, which is in himselfe and is himselfe Iohn 1. 1, 2 3, 4., even as we see a man gives forme and being unto a watch, and winds up the springs to move to such a period, so that the watch all that time is in motion, but it can in no wise be affirmed to be the motion of that man, although his art and skill have given unto it that motition, even so the sun, moon, and stars have their motion, but it cannot be said, that their moving is the motion of the Son of God, so also the plants, beasts, and foules of the ayre have their being, life, and motion to a certaine period given unto them by God, but it cannot be said that that is the life, being, and motion of the Son of God, for then it were a like sin violently to take away the life and motion of them, as it was in Herod, Pontius Pilate, and the Jewes to take away the life and motion of Jesus Christ Act. 4. 25, 26, 27.: But there cannot be any creature in heaven or earth, or under the earth found in the life, being and motion of the Son of God, but onely man, no more then there is any found created in the image of God but man alone, for it is impossible that there should be any more Images of God then one, for there can be no more images of a thing then there is of substances and beings in that thing, therefore God being one Deut. 6. 4 1 Tim. 2. 5., [Page 101] his Image is onely one; there cannot be more shadowes then there are substances, but the substance is one, therefore the shadow is but one, and onely to be found in man alone, who is the modell, epitomy, or breviary of all other creatures, and in him onely God is truly said to be one with all his workes Col. 1. 17., and that all things are reconciled together, both things in heaven and in the earth Col. 1. 20.; added further, that there is no image or similitude of God proposed unto the creature consisting of any thing that is excellent besides himself, for his image is his wisdome Pro. 8. 12. to 31. compared with Col. 1. 15., and his wisdome is himselfe, so is Christ said to bee the brightnesse of his glory, and the ingraven or expresse forme, fashion, or face of his subsistance or being Heb. 1. 3., and of that can no resemblance be framed or made, but it is an Idoll whatever it be, or in what age of the world soever brought forth, erected or set up, therefore it is said, take heed unto your selves for yee saw no image when the Lord spake unto you in Horeb out of the midest of the fire Deut. 4. 15, and tells them, that if any manner of similitude be made, it is the corrupting of themselves Deut. 4. 16 to 19., for God himselfe is the cause, matter, subject and manner of his owne Image, and out of him, or abstracted from him, can none be made nor ever was, (that can be pleasing unto him) no more then the Son of God can be propagated out of or abstracted from the Father Iohn 1. 1, 2, 3. Iohn 17. 21., which if he should hee could not then be God Iohn 14. 7. 8, 9., as he is; so that God is the matter and subject of his owne Image, even as man is the matter, cause and subject of his owne sin, yet neither of them are made knowne in their operations but with respect unto the other, for sin hath not its operation but with respect unto, God, nor doe Gods operations appeare to be but with respect unto sinfull man: So that there is nothing in man (that is in his owne nature) that is any jot of image, or similitude, shadow, type, or resemblance of God, no further then as it stands in direct opposition unto God, and so becomes a direct dissimilitude unto him, which can be proper unto no other creature but unto man alone, because hee judgeth of nothing concerning himselfe but with respect unto God, unto whom he naturally tendeth, even as the [Page 102] sparkes fly upward Iob 5. 7. Isa. 50. 11. through that secret propensity that is in his nature, by vertue of that first act of his creation, wherein God was made the proper center of his soule, yea even he in whom he had his being in that glorious worke of his creation, and therefore must looke unto him in all actions, and for all happinesse, even as the earth inclineth after the heavens for heat and moisture to make her selfe fruitfull, though so farre remote in nature and divers from them Hos. 2. 21. Ier. 14. 4. Psal. 65. 9. to 13. Psal. 143. 6., and hereby judging of God and of the things of God, according to the eye or sight of a naturall mind 1 Cor. 2. 14., brings himselfe into opposition against God in all things, for there is no excellency in the creature, unto which the heart of man can goe forth, but he in the pursuit of it (if grace prevent not) sets it in the place and room of God, expecting some excellency from it whereby to commend himself unto God, and so worships the creature and idolizeth it, attributing some excellency unto it, as it (with himselfe) hath relation and respect unto God, therefore it is, that we must not only leave and forsake, but even hate father and mother, and wife and children for Christ's sake, if we will be his Disciples Luk. 14. 26, that is, wee are to hate them in respect of the height of that love and affection which naturally runs out unto them, which is never to stay till it idolize and set them in the place of God unto our selves, so that as wee must hate Idolatry, so also them and all other things in that respect, and if wee look at the creatures as to be a type or image of God in their operations and excellencies, as they have respect unto each other, so as that we are prevented by grace from the pursuit of them, in climbing up unto that which the minde of man naturally leads unto, then by a Christian and enlightened mind they are brought into competition with that which is the truth and durable substance it selfe, else they doe not appeare as a type or shadow, 1 Pet. 1. 23. 24. Rom. 14. 17 and if so wee behold them, then doth their glory and beauty fade, even as the flower of the field, yea they wither like grasse, and perish in the Kingdome of our God is and prove vaine, yea lighter then vanity, only the word of the Lord that abides for ever 1 Pet. 1. 25. taking its forme and [Page 103] figure, yea raising up it selfe in its owne image and operatitions out of nothing in our nature, but onely from that which in it selfe is in direct opposition unto that Image and durable Word of God, that so the Kingdome, power and glory may be of him Mat. 6. 13., and through him, and to him for ever, Amen Rom. 11. 33, 34, 35, 36., Therefore the proper types, figures and characters that are found in our nature in the way of the Kingdome of God, are no better then such as were found in those Fathers after the flesh, who fell in the wildernesse 1 Cor. 10. 1. to 11., which our Apostle tells us, that they are written for our admonition or instruction, upon whom the ends or finishings, or dyings of the world (that is in all its glory) are come: The word come signifies to come from high to low, yea to fall downe as a thing brought to nought, when ever the glory of God appeares in his Saints; hence it is that our Prophet David sees an end of all perfection whatsoever (proper unto the nature of a creature Psal. 119. 96.) onely the Commandement or that Law of the Spirit that is in Jesus Christ Rom. 8. 2. is exceeding broad Psal. 119. 96., large, and extensive in all its dimentions, reaching unto all times and places, which the mind of a creature (not being able to comprehend that glory and extent that is in the word of God) alwayes propounds God unto it selfe as another thing then that which inded he is, in that way of Christ, and so falls short in all things of that which is the proper being of the creature, and thence he makes himselfe miserable and restlesse, even as a thing that hath no stay or substance to rest upon, and in it selfe is ponderous, even like unto a man upon a steep and high place proposeth a thing unto himselfe to stand upon as a substance, adventuring his whole waight thereon and it proves but a meere shadow, so that it comes to passe hee tumbleth himselfe downe in such sort as he is ever falling, and this is the branch that springeth out of the above named root in this miserable state and condition of man, namely, a defection, fall or motion from God, even unto the utmost point of despaire, and that irrecoverably in or with respect unto any thing that is in or of himselfe, or in any or in all the creatures, which makes his misery to bee [Page 104] such as being ever in the terror of the fall, so as he never comes unto any bottome, for it is become a bottomelesse pit which onely the Angell that descendeth downe from heaven having a key in his hand, can open or shut Rev. 9. 1, 2. Rev. 20. 1., yea he can open it so as that wicked one, ye a all the wicked of the world shall goe downe into it, even all Nations that forget God Psal. 9. 16 17., and he can so shut it that they can never come out againe, neither can any of the sons of God enter thereinto, who are redeemed by the bloud of the Lamb Luke 16, 23, 24, 25, 26., who hath overcome it 1 Cor. 15. 55.: This miserable state and condition of man in the head or in the root and branch, our King Christ withereth and vanquisheth when he appeareth, yea when that princely Champion Psal. 19. 4 5, 6. or son of righteousnesse ariseth, who hath healings in his wings or in all his motions in us Mal. 4. 2, 3, communicating his light with us Iohn 1. 4. Psal. 36. 9., then do we behold things as he beholds them, that is, we see them then to be such as they are, and as he hath made them to be, and then must we behold the glory of mans subsistance or being to be in his Creator in that way of Christ, and not to be in himself as abstracted from God as the rest of the creatures, who were never made in that image of his, nor had their proper being and subsistance in him, so as to be but one intire work Ephes. 2. 10. Rev. 3. 14.; and thus we see the root of this misery withered, and blasted, ( yea dried up like unto that great river Euphrates Rev. 16. 12.) when we perceive our selves to be set in that heavenly and stedfast place or places in our God through Christ Eph. 1. 3. Eph. 2. 6., so that as our life is hid with Christ in God, even so are all things in and of a Christian, which he may be said to have, or to be from the eyes of the world; for hereby our King Christ gathereth us up into unity and community with himself, which is the onely glory of this Kingdome, namely, to loose the prisoners and let the oppressed and captives go free, to feed the hungry, and refresh and comfort the feeble and mournefull soule Isa. 61. 1, 2, 3. Luke 4. 18, 19., and herein is that branch of our misery also withered and dried up, as well as the root, for out of our defection and depth of such a fall we grow up into perfection in that glory, dignity, and perfection of the Son of God, or of Sons of God Gal. 4. 5, 6 Heb. 2. 10., so that our glory, Resurrection and exaltation in the [Page 105] things of God can never be fathmed or found out Rom. 11. 31, 32, 33, 34, 35., but are of like extent with the fall into that bottomelesse pit, for this exaltation of the Son of God, is a making of him higher then the heavens Heb. 7. 26., which could not be but from this ground, for the heavens are highnesse or heights in themselves, but he is made height out of a bottomelesse gulfe, to the praise of the riches of his grace for ever, even as the state of the wicked is made or becomes a bottomelesse pit by falling from such a height of majesty and infinite glory, which by his creation he was made in, so that we can cry out with admiration, Rom. 11. 33. oh the height yea and the depth also of that love of God in us through Jesus Christ Rom. 5. 5. Rom. 8. 39. 1 Iohn 2. 5.! Mans misery therefore by Christ our King, is wounded or caused to wither both in root and branch, and that in many or in all Countreyes, or Continents, that is, even in all things wherein the misery of man is contained, or can any way appeare, for he being that wherein the creature hath its subsistance, who is infinite in himselfe in all excellencies and glory, must needs gather it up and fetch it out of all its infirmities and frailties, for being infinite he cannot but extend himselfe unto them, and accordingly exercise his Power, Kingdome, headship and domination, in the deliverance and release (of that which is become himselfe) from them all, mans nature having no other being or subsistance, but what it hath in him alone Acts 17. 28., neither hath the Son of God any motin or operation either in respect of ascention or descention, but what he hath in mans nature alone; and hence is the manner of his repast, brought in by our Prophet in his pursuit of and exercise of authority over his enemies, laid downe in these words:
He shall drinke of the brooke in the way, as also the issue and event, the sum and result of all in these words, therefore shall he lift up his head, or therefore shall he lift up heads, for the word is plurall, and answers to those heads that are spoken of before, which are wounded or killed, or withered.
But this or these are revived or lifted up; these words therefore by atrim or elegant allusion unto Gideon and his Souldiers going out against that great Army of the Midianites Iudges 7. the whole chapt., doe set [Page 106] Forth and declare the way of the humiliation and exaltation of Jesus Christ the Son of God, that Judge of Israel Psal. 72. 1 2, 3, 4. yea that high Priest and Captaine of our salvation Heb. 2. 10., in his vanquishing and destruction of all the enemies thereof in Gideon and his souldiers set out plurally, as in many, even in three hundred, and here set out as in that one only begotten of the Father the Son of God, who treads the wine-presse alone, and none but he to help Iohn 3. 16 Iohn 1. 14. Isa. 63. 3.; Gideons souldiers drinke of the water to declare the weaknesse of that whereby they are tried, or of that wherein their triall lies, as they descend downe into the valley, where the Army of the Midianites lay even as grashoppers Iudges 6. 5 Iudges 7. 12, not onely in a low descent as in a valley, but fortified with the hills and mountaines of this present world against Israel, as the word valley signifies not onely a low place, but fortification also, even as a valley is fortified with hills: Now we know that water is weake in it selfe Ezek. 7. 17 Lam. 2. 19., and therefore our Apostle adviseth Timothy to drinke no longer water but a little wine, because of his stomacks often infirmities 1 Tim. 5. 23. shewing thereby (by an allusion unto water, and a weake stomack) what he ought to doe in the course of his Ministery, that is, that weaknesse and infirmity is not to be applyed unto weaknesse and infirmity, but strength (signified by wine) is to be applied unto infirmity, and so comes the cure of it, that is, the weake things of man are not to be applied unto man, but unto the Son of God, whereby they receive strength and cure: So saith the Baptist, I indeed baptize with water, that is, my Baptisme hath no life nor spirit in it at all, teaching what our nature is that the Word of God comes downe into, but the life, spirit and power is in the Baptisme of him that comes after me, that is greater then I, whose shooe latchet I am not worthy to loose Iohn 1. 26, 27., teaching thereby the authority, power and strength that our nature is taken into, and ascendeth up unto in that Word and Spirit descending upon it, and uttering it selfe unto it Mat. 3. 16 17.; so also the Prophet Ezekiel telling of the weaknesse of all flesh, saith, that all knees shall be feeble or faile as water Ezek. 7. 17: So that Gideons Souldiers are to drinke of weaknesse for their triall, O in that their descent to destroy the Adversary; so is our Lord Christ also said to drinke of the brooke in his descent, in wounding the heads of all Continents, yea all Adversaries in whatever they [Page 107] may be made manifest. By brook here signifying the same thing that those waters doe which Gideons souldiers drinke of, onely the word used here for brook, signifies a streame that runs swift and abundantly, occasioned by some great fall of snow or raine from an high, even so as the brook of our infirmities arising from our fall, from that happy condition man was made in at the first.
In this point, three sorts of Gideons souldiers are to be noted, First, such as out of feare turned backe, and of them were two and twenty thousand, these were such as conceived their owne weaknesses would be their fall and ruine Iudges 7. 3, for the adversaries had nothing but the arme of flesh to come against them with; so that in their owne feares they exalted and set up the arme of flesh, which power their adversaries onely had and no more, which to feare is a like sinne as to trust in it, and so equally shares in the curse Ier. 17. 5. Rev. 21. 8.. The second sort were such as would go on, but they conceived and concluded that weaknesse in themselves (intimated in those waters) was a defect and hindrance unto them, in that worke of the pursuit and overcoming of the adversary, and so they make use of it, bowing and kneeling downe to it, to make use of it, as in its naturall place as it runs in the river, and must of necessity breake that method and order in march which our Gideon had and hath set his souldiers in, and by that were discarded seven thousand. The third sort were such as lapt up the water with their hands as they passed along, as no breach of ranks nor any hindrance in their march at all, that is, they took or doe take up this water or weaknesse out of its naturall place, lapping it up with their hands even as a dog doth water with his tongue, that is, they take it up into unity according to that art, skill, device or Ministery, (signified by the hand Psal. 77. 20. Psal. 137. 5. Isa. 53. 10.) wherein or whereby the Son of God hath taken our infirmities into unity with himselfe, even so as by taking it hee devoures and destroyes it as these souldiers devouring the water by their hand, taking it out of its naturall place so as it becomes no hindrance but a refreshment and an incouragement in their pursuit of the adversary, yea so as it gives them intelligence of the certainty of the overthrow of them, even as that dreame of that poore and weake barley cake discovered unto [Page 108] them the spirit of feare and terror that was in that mighty host of the Midianites Iudg. 7. 13 14., even so doth the frailty and infirmity of mans nature (taken away by Christ) discover the strength or rather the weaknesse, feares and troubles that are in all such (be they never so many) who have not the strength, courage, and consolations of the God of Israel amongst them Psal. 29. 11. Psal. 68 34. Psal. 46. 1 Psal. 8 [...] 5, for hee onely knowes how to carry his people out against all adversaries, so as they shall never faile in successe Isa. 41. 1. to 14. Isa. 43. 1, 2 3., but are like unto Joseph, who though the archers have sorely grieved him, and shot at him, and hated him, yet his how abides in strength and the arms of his hands are made strong by the hands of the mighty God of Jacob, from thence is the Shepheard or feeder the stone of Israel Gen. 49. 23, 24.: Thus doth our Prophet here in looking back at an act formerly done in the view of men, declare and fore-tell what is and shall come to passe, as that which is the very life and spirit of that former act concerning our Lord Jesus, how he drinkes of the brooke in the way, that is, the Son of God descending into our nature takes our weaknesses and infirmities upon himselfe, even out of that stream and currant and from that proper place wherein by nature they run, (so taking them up in his hand, that is, by his wisdome, skill, ordination, office and Ministery, as he is a Priest for ever for that purpose) as that they become the infirmities of the Son of God, even as truly and really as his power and righteousnesse is made ours, and becomes the righteousnesse and power of the Saints, and therefore of necessity must be devoured, destroyed, and caused to vanish away for ever, for no frailty or infirmity can possibly abide upon that holy and harmlesse one, but are disposed of for the benefit and incouragement of all his in the pursuit of the adversary, for by death he overcomes him that hath the power of death Heb. 2. 14, and by sin condemnes sin in the flesh Rom. 8. 3., casting it so in its cause by its owne arguments, that it can never implead against us any more Rom. 8. 33, 34. [...] Cor. 15. 55, 56. Rom. 6. 17, 18. Rom. 6. 14.; and this is as naturall and proper for that hand, laid on in his ordination and Ministery, as it is for the tongue of a dog to lap or take up water out of its proper place unto himselfe, and this is done in the way, that is, in the way of his humiliation without any stay, stop or hindrance of his exaltation at all in the destruction of his enemies: The word translated way, signifies such a way [Page 109] wherein is order and method, as to march in rank, so that the Son of God our high Priest in this his way of humiliation keeps his ranke, order, and method with the Father, not failing to hold correspondency with him in wisdome, power, glory, eternity, emensity and all manner of dignities, no not for a moment, for then he should cease to be God, and so to be a Saviour, for salvation belongs onely to the Lord Psal. 3. 8. Psal. 68. 19 20. Psal. 144. [...]0, so as to save, and the creature is only the saved of him, once and for ever Heb. 10. 10. Heb. 7. 27. Heb. 9. 25, 26. 27. 28.; the way then of the humiliation of the Son of God is his descent into our nature, which is the going downe of our spirituall Gideon into the valley to vanquish all Israels adversaries, in which hee drinks of that great brook or streame of our weaknesses and infirmities, whereby he refresheth himselfe in the devouring and taking of them away, P for he destroyes and takes them away, as he is and hath the power and vertue of the Son of God, upon whom they cannot tarry, nor against whom prevaile: so alse is he refreshed, as he is and hath the infirmities and weaknesses of the son of man, from which nature these are taken and carried away Isa. 53. 4. Ier. 50. 20. in the abolishing of them Eph. 2. 15., removing them Psal. 103. 3., and purgation of our nature Heb. 1. 3. from all sin and uncleannesse, putrifaction and corruption whatsoever Eph. 5. 27, and that at once in one offering of himselfe for ever Heb 10. 10, and hence it is, that he sits downe at the right hand of God Heb. 10. 12, 13., which is the lifting up of his head in this place, or in the plurall number heads, noting hereby that various and multiplied way of exercise of his authority and headship in all the world, both in the subduing of his enemies, and wonderfull advancement of his Saints, and thus the humiliation of our Lord Christ becomes no lesse then his exaltation and lifting up for ever, for in the very same act of the Son of God his descention into our nature, and becoming a poore and fraile man, yea a creature in us, who in himselfe is the Creator, in that very act reciprocally and interchangeably is the nature of poor, silly and weak man advanced and raised up into the state and dignity of that holy and eternall Son of God, therefore the Prophet saith, he was taken from prison and from judgement Isa. 53. 8., or as the word is in the Hebrew, from a narrow strait, or to an narrow strait, for the word min signifies either to or from, therefore that which the Prophet reads to, the Apostle reads [Page 110] From, the Redeemer shall come to Sion, saith our Prophet Isa. 59. 20; and to them that turne from iniquity in Jacob, which our Apostle alledging saith, the redeemer shall come from Sion and turne ungodlinesse from Jacob Rom. 11. 26. so that to a narrow strait of infringement from all dignity and glory is he taken, as he assumeth our nature and condition: but in this is he also taken to judgement, or into a large place of dominion, or of discerning of all things, as our nature is made one with that potent and all-seing eye of the Word of God, and so our Apostle expounds that place of the Prophet, saying, in his humiliation his judgement is exalted Acts 8. 33, or in this strait and narrow place is the place of his freedome and inlargement, or in his humiliation is his exaltation; for as hee makes himselfe strong through our weaknesse, so doth he inlarge himselfe through our narrow and straight condition, and exalts himselfe through our basenesse, and in that shewes himselfe to be the Son of God, for man cannot performe works of that nature, man onely can honour himselfe by things which in the esteeme of man are honourable, but out of things that are base and vile he cannot doe it, and upon this ground our Apostle affirmes of him, saying, thou madest him a little lower then the Angells, crownedst, or in the present tence, crowning him with glory and greatnesse Heb. 2. 7. as a continued and perpetuated act, or as the word will beare, without straining it, thou diminishing him makest him great, therefore the Prophet Psal. 8. 5. (whence our Apostle takes the phrase) saith, thou madest him a little lower then God, for the word there is Elohim, so that to make the Son of God lesse then God, is to diminish him, and make him to bee that which in it selfe is nothing of God, so that by how much the son of sorry man is made higher and above the condition of a meere creature in Christ Jesus, being stated in the dignity of the Son of God in his exaltation, even by so much is that glorious Son or Word of God, debased below the condition of a creature, in that way of his humiliation, for all creatures in the act of creation are vehemently good Gen. 1. 31., but he becomes in us, sin 2 Cor. 5. 21., sorrow Isa. 53. 3., death Hos. 13. 14, hell Psal. 16 10 and a curse Gal. 3. 13., in his redeeming and delivering of us from that state of our degeneration, and therefore that which is properly the humiliation of the Son of God must be the glory and exaltation of the Son of man, the [Page 111] nature divine considered in the one, and the nature humane in the other, without unity of which two no Christ that ever was, nor that ever shall, therefore when ever the vertue and power of our sin takes hold on him in this unity (without which unity our sinne cannot become his) in that very same act and moment the vertue and power of God takes hold on us, and the spirit of grace and glory rests upon us 2 Cor. 12. 9. 1 Pet. 4. 14. or abides in our nature Iohn 14. 16 in that his suffering, without which his dignity cannot become or bee made ours Heb. 2 9, 10, 11., therefore his drinking of the brook in the way is the exaltation and lifting up of his head. Q Hence appeareth a great mistake in the Ministrations of this world in our time and age, for the Gospell is not to be preached simply as to a creature, which is a meer creature, no more then it is to be received and accepted of as simply coming from a creature, for it is the Gospell of God 1 Thes. 2. 2., which is neither received from man, nor yet by man Gal. 1. 11, 12., therefore those are much mistaken in that Scripture which saith, goe and preach the Gospell to every creature Mark 16. 15.; supposeth from thence that the Gospell brings every creature alike unto God in the same happy estate, (according to their capacity,) for the word is, goe and preach the Gospell in every creature, that is in every creature, as in the life and spirit of it it centreth in man, for as every creature was made for man, and with respect to man, so also every creature centers in man, according to the scope, drift, aime, life and spirit of it, as it is eternized and shall endure and abide for ever; but the drift, scope, life, and spirit of man centreth not nor resumeth unto it selfe all, no nor any of them to rest satisfied in, therefore in naming of and seeing into the nature of every one of them at the creation, he finds not a help amongst them all fit or meet for him Gen. 2. 19. 20.: So that the scope, drift, life and spirit of man, onely centreth in God, in whom he must have rest, strength, stay and stedfastnesse Psal. 27. 1 Psal. 46. 1. Ioel 3. 16. Psal. 140. 7., or else he wandreth in weaknesse and is unstable, and full of tumult and trouble for ever Iam. 1. 6. 7. 8., the Gospell then is preached in every creature, as all of them are centered and considered in man, who is the end of them all, and hath in him the very nature and vertue or that which sympathizeth and holds a correspondency with them all and every particular, so that as to his well being he cannot thinke of an utter anihilation of any one [Page 112] of them, for so even in man God assumeth and uniteth himself unto his whole worke, as it is considered in him alone and no other wise, for in man is the perfection of all Gods worke and labour, as also the cessation of it, and perfection of rest, for God ceaseth from his worke Heb. 4. 10, in that he becomes poore, weak, and silly son of man, or dust of the earth Gen. 2. 7. Gen. 5. 1, 2., which is farre from performing and doing the worke of an eternall God Psal. 30. 9 Isa. 40. 6, 7, 8., man also ceaseth from his owne workes Heb. 4 10., as he is made in the Image of God, yea the Son of the living God Luk. 3. 38, who can doe nothing after the will of man, or frailty of the flesh Iohn 3. 13, but according to the will and power of God worketh effectually in all manner of workes and operations, suting and agreeing with the life and dignity of the Son of God John. 9. 3, 4 John 10 37, 38., in whom both labour and rest are fully consummated and perfected once and for ever Heb. 9. 12. Heb. 1. 27. even as labour and rest were in the creation of the world at the beginning Gen. 2. 1, 2) therefore as the Ministery of the Gospell hath not its root and originall in any that is a meere creature, but in him who is the Son of the eternall God, yea God himselfe blessed for ever Rom. 1. 6 Rom. 9. 5., and therefore is it called the Gospell of God 1 Thes. 2. 2, and is not from man but from God, even so the proper object of this Ministery (to whom it goeth forth) is not a meere creature upon whom it worketh and hath its effect, in whomsoever it becomes a Saviour unto 2 Cor. 2. 14, 16., for the object of it in the chosen of God, to whom it gives intelligence, and upon whom it naturally and effectually worketh, are onely such as are innobled with a state and condition above a meere creature, being made the Sons of God through Iesus Christ Gal. 4. 6. Rom. 8. 15, 16, 17., so that it findeth and discovereth a spirit in them of reception, correspondent unto, yea even the same with that which doth declare and divulge it, which must be the same which at the first inspired them, that spake it 2 Pet. 1. 20., which is a spirit surpassing the spirit of a meere creature, for it is the Spirit of God, for holy men spake as they were moved by the holy Ghost 2 Pet. 1. 21, and in such onely it is savour of life unto life 2 Cor. 2. 16, and such onely are the distributers and dispensers of it as goe forth to preach in and by that Spirit which raised up Jesus from the dead, and in which hee was quickned and went and preached also to the spirits that are in prison, who were disobedient when once the long-suffering of God abode in the dayes of Noah 1 Pet. 3. 18 19, 20.; so that the object of the Ministery of the Gospell [Page 113] in those to whom it is a savour of death unto death 2 Cor. 2. 16., upon whom it also worketh effectually though not naturally, as from it selfe, as a proper cause but accidentally or occasionally, the true and proper cause, of death being in and from themselves Hos. 13. 9 Mat. 15. 11 Mar. 7. 21, 22, 23., unto whom it becometh such and not in the Gospell, so that it doth also discover a spirit in such, that is as far below a creature as the spirit of the Saint and holy one of God is above a creature Mar. 13. 11 Luke 11. 13, that being the spirit of God 1 Cor. 3. 16, and the other the spirit of Satan 2 Cor. 4. 4, the one the spirit of Christ Rom. 8. 9., the other the spirit of Antichrist Eph. 2. 2., the one the wisdome of God 1 Iohn 4. 3. 1 Cor. 2. 7., the other the wisdome of the Serpent 2 Cor. 11. 3., for the wisdome, art and skill of man in looking upon and judging of the things of God in its owne light, is so subtill and guilefull that it turnes truth into a lie unto it selfe Rom. 1. 25, righteousnesse into sin Rom. 7. 8. to 14., and so is not onely a Serpent to beguile it selfe and others 2 Cor. 11. 3, but also a Dragon to destroy and devoure both it selfe and others Rev. 12. 3, 4. 1 Pet. 5. 8., for it was never the ordination and appointment of God (in the way of Christ) that man should behold and judge of the matters of God by the light and wisdome of a creature, but by the light and wisdome of the Creatour Isa. 64. 4. 1 Cor. 2. 9, 10., no more then Iohn was appointed or sent of God to be the light of the world, but came onely to beare witnesse of that light Iohn 1. 6, 7, 8, 9., or then the hand was appointed to see for the body, and yet it is of the body 1 Cor. 12 15, 16., or for it selfe by vertue of any thing that is in it selfe, but onely by that vertue that is in the eye, with which it hath union, and by which it perfectly seeth, though in it felfe it is not an eye nor hath any light at all but onely by vertue of the confluence of that which is properly in the eye it selfe Mat. 6. 22.. The Son of God thererefore descending into this low estate, yea, lower then simply to be made a creature, for he was made a curse Gal. 3. 13., which no creature in its creation is Gen. 1. 31., hereby overcomes and takes away the curse, else could it never have been taken away from us, no more then we can bee blessed but onely by having unity with him through faith Heb. 10. 39. Heb. 11. 2., who is blessednesse it selfe Rom. 9. 5., and in this act of humiliation, he saith, thou wilt not leave my soule in hell, or in Sheol, that corrupting pit Psal. 16. 10, neither wilt thou suffer thy holy one to see corruption, but wilt teach me the way of life, that is, death or this humbled condition could not hold him, no not for a moment of time, but in that very way or act (wherein he becomes [Page 114] subject to be taught, as under a tutor or governour Gal. 4. 1, 2) he sees life, and is set at the right hand of God, where are pleasures for ever more Psal. 16. 11, and so doth he drink of the brook in the way, and in that he doth lift up his head or is exalted for ever, farre above all principalities and powers, and hath a name, or authority given unto him in or at the which every knee shall bow Phil. 2. 9, 10., both of things in heaven and in the earth, yea and under the earth, yea even such as are made lower then properly the earthly or naturall condition of a creature is Iude 10. verse. 2 Pet. 2. 12., and hence it is, that our Apostle reason from that eighth Psalm, thou hast put all things in subjection under his feet Psal. 8. 6.: now in that he saith, all things are put under, he left nothing, or nothing was exempted that was not put under him Heb. 2. 7, 8; so that the exaltation of Christ is that wherewith the Son of man or the humane nature is dignified, otherwise it could not be a putting of things under him, if in case they were so by nature; for all things are under him by nature, as he is God Iohn 1. 1, 2, 3. Rom. 9. 5. Gen. 1. 1., and therefore in that respect cannot admit of an action of putting them or making them to be so, for it is impossible that the Creator should be otherwise in himselfe but above the workes of his hand Isa. 45. 11 12., as our Apostle reasons from Moses and Christ, that as he that builds the house is greater and more honourable then that which is built Heb. 3. 3, 4, so is it in this case, for nothing can be said to be put under Christ as he is God, seeing all things are so (without gain saying) by nature, therefore the exaltation is properly of the humanity and not of the Divinity which indeed is height it selfe Heb. 7. 26., though it be exalted onely in and by the Divinity, even as the humiliation is properly of the divine nature and not of the humane, for the humane nature cannot be lower then it is by nature in it selfe, being in the fall become a curse Gal. 3. 13. 2 Cor. 15. 22., but the divine nature is onely humbled and made low in and by the humane nature, for in it selfe it can admit of no such thing Mal. 3. 6., and therefore the humiliation is of an infinite value and extent, which makes our Apostle to adde those words, and yet we see not all things put under him Heb. 2. 8., which to a naturall eye or eare seems a plaine contradiction, the words are, we see not all things, or we see not any particular thing whatsoever under or below him, for it being the humiliation of the Son of God it was to the greatest and utmost degree of debasement, so that nothing was [Page 115] or could be lower then that condition was, which he tooke upon him, for if there had, then had he fallen short of a perfect and absolute overcoming and vanquishing of sin and death, and then had our salvation failed, therefore saith our Apostle, Christ was made a little lower then the Angells, and in suffering of death crowned with glory and honour Heb. 2. 9., that he by the grace, favour, or mutuall imbracings of God, as the word signifies, might in man, that is, in our nature taste and feel death in all, or in every particular part, way, or kinde of it Heb. 2. 9., being made so low as nothing can be lower, therefore he adds, that the Captaine of our salvation is made perfect through sufferings Heb. 2. 10.: Such and so many and great as the glory of his exaltation is in bringing sons to glory answerable to that is his debasement in that condition, out of which he fetcheth and taketh them, therefore in the way of his humiliation doth he lift up his head, and is exalted for ever. To this comes that of the Apostle, when hee saith then or henceforth the end, finishing, accomplishment or perfection (as the word translated end signifies and denotes unto us) when he shall deliver up the Kingdome to God even the father 1 Cor. 15. 24., or when he hath given up or put into the hands, put into trust or yeelded all regallity and Soveraignty to be in and onely belong unto him, who is the father of all dignity, excellencie, and power, at which time or in that very act of yeelding or giving all unto God, he doth evacuate, empty, or make void the creature of all rule, authority, and power in all things whatsoever that concernes the glory and dignity of the Kingdom of God, for he must or it is expedient and needfull, yea he doth raigne still, or 1 Cor. 15. 25. to the end to put downe all his enemies under his feet, this is the very end of his raigne to put all Gods enemies under foot, now whatsoever is in man by nature, is an adversary, yea is in hostility, as the word signifies, against God, therefore the reign of Christ must of necessity bring under, or else he were not a perfect victor, overcomer, and conquerour over all, and then could not he obtaine the glory of the Son of God, therefore he adds, that the last enemy that shall be destroyed is death 1 Cor. 15. 26.; by this word last is meant the basest or the lowest of enemies, and it is the lowest and basest in that it destroyes, ruinates and utterly spoiles it selfe, therefore the word translated destroy, signifies [Page 116] unthriftinesse, to the undoing and losse of it selfe, for the Son of God is made so low by the suffering of death, as that the death comes into competition and ingagement with the life of the Son of God, and so must of necessity consume, waste, ruinate, and loose it selfe, being that the Son of God must live eternally, else he were not God, and so death is swallowed up in victory 1 Cor. 15. 54., hence it is that the Psalmist speakes so elegantly, thou hast put all things under his feet, all sheep and oxen, yea and the beast of the field, foules of the ayre, and fish in the sea, that passe through the paths of it Psal. 8. 6, 7, 8., this is mans Lordship, and according to the naturall workings of his mind and understanding hee perceives his dominion as he is a man, when hee comes into competiton with the inferiour, sensuall and terrene creatures, they serving to this end, namely to give dimention, and to manifest the nobility and excellency of that spirit which the Creator had indued him withall, by which he saw that Lordship, and dominion which he had over them all, being they were all made in subjection unto him, and farre under and beneath him, therefore could he not finde a fit companion or consociate for himselfe amongst them all Gen. 2. 20.; this man can doe by that naturall and common understanding which he hath implanted in him, even as he is a creature, and in this death doth not properly consist, therefore no speech of death whilst he is said to be conversant in and about these things, that is simply to respect the creature in his thoughts, words, or actions: but when this naturall understanding (proper unto man simply as he is a creature) workes upon and is conversant in and about the things of the Creator, then by how much the more hee would be like his Creator which so farre transcends and is above all the creatures in the world, by so much is he debased, and made under and below all creatures in the world, and this is that death which is destroyed Hos. 13. 14 1 Cor. 15. 54, 55, 56, 57., for being a death of that nature, when ever wee looke upon it by that light and revelation of the Spirit, that comes onely from that Father of lights, then is it in this, as in that former way of nature, so now in this way of grace, for this death, serves to no other end, T but to mete out, as with a metwand or measuring line Rev. 11. 1., to give dimension unto that life that is in the Son of God, whereby [Page 117] by he sees the height of his Soveraignty, dominion and Lordship for ever, which without it could never appeare, nor bee made manifest in a creature, but must of necessity have been hid and lodged in himselfe for ever; and then had not his goodnesse appeared Tit. 2. 11. Psal. 39. 19. 19.; and if not his goodnesse, then not his light 1 Ioh. 1. 5., and that light which appeares not is darknesse Mat. 6. 23.; and if God should not be light, he were no God at all 1 Ioh. 2. 9, 10, 11.: and thus uncontrouleable, and without all controversie, doubt or scruple, doth God convince our hearts of that breaking forth, and revelation of himselfe unto us in the face of Jesus Christ 2 Cor. 4. 6: and hereby doth death, being made so low, extinguish, put out, vanquish, and destroy it selfe for ever, in that it sets out that life and light, which is in that faith of the Sonne of God, which otherwise could not appeare to, or in the Saints: and of such use is that unto the Saints, and chosen of God, as to lift them up unto life, and light, of comfort for ever, through that wisdome which is in God, which is nothing els but the King of terrour to all the men of the world, who look upon the things of God with a naturall and carnall eye Iob. 18. 5. to 21.; for Christ by drinking of the brooke in the way, is exalted as head, governour and ruler over all, which thing the world is not aware of, neither will it know and understand, and therefore can never give Christ the honour of his death, nor confesse the excellency, glory, fruit, profit and comfort of the crosse of our Lord Gal 6. 14 Iam. 1. 2, 3, 4. 2 Cor. 12 9 10. Rom. 8. 35, 36, 37.. The exaltation then of the Son of God is the beholding of himselfe, from the depth of that low estate of his humiliation, which he hath onely in man, which gives dimension unto it, in its height, for ever; and the humiliation of the Son of man is the beholding of himselfe, in or from the height and dignity which he hath in God, and that gives dimension to his low estate, out of which he riseth, and silenceth the flesh from uttering or conceiving of the least cause of boasting for ever 1 Cor. 1. 27. to 31.: Therefore the Psalmist when he beholds the heavens, the worke of the finger of God, the moone and the starres, which thou hast created Psal. 8. 3.; from the consideration of the heavenly bodies, and works of God for him, or in him; thence doth arise his humiliation and abasements, therefore he saith, what is man, (or, what is it man) in way of admiration, that thou considerest him, or remembrest him Psal. 8. 4.? For the word signifies to memorize, or begin [Page 118] againe: as if he should say, dost thou that art so high and glorious, yea so full of varieties of excellencies, and glory, even as the Moone and the Starres are in themselves 1 Cor. 15. 41.: Dost thou remember, or take thy beginning in man? for as the Son of God is eternall, and so without beginning, or time, as he is God, so is he also in time, and takes a beginning as he is man, and this puts man to silence, for ever opening his mouth in any excellencies of the creature, in the things of God, when once he sees how the Eternall takes a beginning in him Psal. 8. 4.; and so (as the word will beare) memorizeth and eternizeth himselfe in such a fraile and momentany thing as man is, even as the heavens are monumentized in the earth, without which their vertue, glory and operation, could never be seene, nor made knowne Hos. 2. 21, 22. Psal. 65. 9. to 13.; therefore he adds those words, visitest him, or makest him the object of thy constant act, of sight, and aspect, even as the Sun looks forth upon the earth, for the continuall revivall, refreshment, fruitfulnesse, and glory of it, without which it were altogether barren and undone. Yea the Apostle adds further, He hath put all things under his feet Heb. 2. 8.: Now if all things be put under him, it is evident that he is excepted, that did subject them, and put them under: yea, he must be such a one, that doth subject them, who is over all: so that all things in that lost estate by mankinde, are infinitely below, and beneath Christ as he is God, and all things as they are in God, are infinitely above Christ Jesus as he is man, and so sustaines the nature of that lost condition: and therefore both the humiliation and exaltation are complete and perfect in him alone: For when all things are made subject unto, and subdued under him, as he is man, by another, which is God, blessed for ever Rom. 9. 5.; that is, by another, in nature, not in subsistence and being. Now he that subjects and brings all things under, must needs in himselfe be above all things, and so above him, unto whom they are subjected, as he is man; and therefore cannot in the least (as he is man) subject, or subdue, no more then God himselfe can be brought low or under, in respect of himselfe, or his owne nature: no more can the nature of man subdue the enemies of our salvation, by any thing that is in, or of himselfe, that is, in, or of his own nature: As a creature therefore must needs be subject in himselfe, unto him that subdues all things; [Page 119] and so the Son himselfe, as he is man, is subject unto the Father as he is God 1 Cor. 17 27, 28.; and yet the submission, or subjection of the Son is not, but in the Father; nor is the authority and rule of the Father, but onely in the Son; so that the submission and authority are not found elswhere, but onely in one and the same subsistance and being, and hence it is, that God is all in all in every one of the Saints, and they onely passive in themselves or in their owne nature Isa. 30. 7. Phil. 2. 13., but powerfull and operative in their Lord, or in and through that nature divine for ever, even as he is only active in himselfe and his owne nature, but became passive in them or in their nature, and subject to death, which in himselfe could never be, and yet is the one and the other reall and true, the operation, life, and resurrection that is in that Word and Son of the Father, is as really and truly ours, and we worke and live, and rise from the dead by it Col. 2. 13. Rom. 8. 11. Rom. 4. 17.; as or weaknesse, death, and low estate is really his, so as he suffered death and descended in and by it, and therefore our Apostle affirmes, that he that ascends is the same that descends into the lowermost parts of the earth Ephes. 4. 9, and this is the humiliation and exaltation of our Lord made one, no lesse absolute and true then that the divine and humane nature are one Christ, or one subsistance and Son of God the Saviour of the world, and therefore the Apostle saith, else what shall they do, or (as the word may be read) what shall he do that is baptized for dead, if the dead rise not 1 Cor. 15 29., or as the meaning is, if death be not life, the descention the resurrection, what shall he doe? or how can he be the Son of God? for if death be not made life in the very act of it, in that way of Christ, otherwise the Son could never be baptized with the baptisme of death Luke 12. 50., if that death were not in that very act transformed into life, he could not be the Son of God, for he cannot be held of death no not for a moment Acts 2. 24, for then he were not God, therefore doth our spirituall Gideon and all his souldiers in him or with him, yea our King Christ, as in this Text, and all that he hath made Kings to God the Father with him Rev. 1. 5, 6 or in him, doe drink of this brook in the way of the humiliation, and in that very act is his exaltation, yea the lifting up of his head, or of their heads for ever, in the sight and knowledge of which, shall all sing Halalujah Psal. 15 1, 6., that is, being interpreted, praise ye Jah, or praise we the Lord.
AMEN.