AN
INCORRVPTIBLE
KEY,
Compoſed of the hundred and tenth
Pſalme.
Wherewith you may open the reſt of the ho
ly
Scriptures.
HOwſoever men ſeek to evade and put off other
Scriptures, 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, as all other holy writ doth, appeares, not onely in the
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
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
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, 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
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
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;
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.
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 GodPhil. 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
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
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 GodMatth. 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 doctrineHeb. 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 us1 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
noughtLuke 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 isExod. 26. 33.; yea,
into heaven it ſelfHeb. 1. 3. & 6. 19. 20.: And ſits down on the right hand of the Majeſty
on high: So that none can take place of himHeb. 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 manGal. 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 Prieſthood1 Pet. 2. 9., that bringeth nothing unto God for acceptation,
but what holdeth correſpondencie with him in, all
pointsHeb. 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 conditionCol. 2. 21, 22, 23.. In a
a word, what ever had beginning, or ſhall come to an end, is an
enemy to this PrieſthoodHeb. 7. 3.. For it is not the humane Nature in
Chriſt, that is the acceptable thing or offeringAct. 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 foundMark 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
thingEph. 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 creatureIſai. 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
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 thingJob. 38. 22; 13, 14.. For Chriſt is the onely paterne and platforme of
all ChriſtianityHeb. 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
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
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
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
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 enter2 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 itHeb. 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 worſhipIſa. 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.
[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 everf. 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 Godg:
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 faithh,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 underIſa. 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;
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.
And theſe are the two Cherubims of gloryHeb. 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;
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 KingdomeIſa. 53. 2.,
ſo that when the Kingdome and Dominion of Chriſt is proſipheſied
ofIſa. 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
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 earthIſa. 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, Dominion,
Dignity, and Glory of a King; But weakneſſe being
void of ſtrength, ſhame being yeid of honour and reſpect,
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 weakneſſeHeb. 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 one1 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 degreeIob. 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 allRom. 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 usRom. 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
thoſe amongſt whom he livesActs 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. 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
overPſal. 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
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 him1 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
alſoExod. 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, all
ſufficient unto us, to ſave both from the one, and
from the other1 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
himſelfeGal. 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 GodEpheſ. 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 theGen 3. 24.
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 GodEzek. 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 ſelfe2 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 menDeus. 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
Chriſt2 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 heartRom. 10. 6, 7, 8., through which
things thoſe dazzle the eyes of their underſtanding,
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 apprehenſionIude 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 apoſtaſie1 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 divinationIoh. 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 chargeAct. 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
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 GodIoh. 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 thingsRom. 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 nothingMat. 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
CrownAct. 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
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 under2 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 allAct. 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 worldRom. 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 downIſa. 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.,
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 himſelfEph. 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 wholeIames 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
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 himPhil. 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
TeſtatourHeb. 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 GodExo. 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
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 world1 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.
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 God1 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 purpoſePſal. 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 whatſoeverPſal. 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
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 account1 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 wholeActs 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 noughtIam. 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, oneEſa. 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;
yea, a compleat worldIſa. 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 not1 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 can1 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 himPſal. 2. 1, 2, 3, 4, 5, 6. therefore
their manner of aſſembling is noted to be;
In the comly honour of the Sanctuary, 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 isLuk. 16. 22. 23.; through our nature,
or the vaile of his fleſh
Heb. 10. 20., which is the very way of that
wonderfull multiplication, of that, one, onely and intire holineſſe,
that is in God, for he is oneDew. 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,
Chriſt hath ever in the world1 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 waiesIſay. 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 KingdomeHeb. 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 allRev. 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, 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 worksIoh. 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,
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 themIohn 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 ChriſtHeb. 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 itRom. 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
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 dyed1 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 poſterityIſai. 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 notIſai. 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 deathIſai. 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 fellGen. 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 alone1 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
extent, though his ſoule and body was but a finite creature,
as the ſoule and body of Chriſt wasPſal. 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 oneEpheſ. 2. 10. to 22.: So that the neereſt unity is wrought
through the greateſt diſtance and ſeparation that ever wasIſai. 43. 5, 6, 7..
Such is the way of Faith in that myſtery of God by Jeſus
Chriſt1 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 poſſibleMat. 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 wasIſai. 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 ariſe1 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 isExod. 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
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 done1 Chron. 29. 21.. For their Royall conſcration affords fulneſſe
of their hands for everEzek. 10. 2.: Therefore their offerings are
compared unto the Dew, for the abundance and plenty of
themDeut. 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
judgement1 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
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 GodPſa. 2. 1, 2. 3, Rev. 20. 7, 8, 9. Ier. 5. 7.; Making melody unto
themſelves from the workes of their own handsHab. 1. 15. 16. Iob 31. 26, 27, 28., Triumphing
and dancing about a Calfe of their owne device and
framingExo. 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 himRev. 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 HeadEpheſ. 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 beginningHoſea 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 Uirgin1 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
in all Points, in way of antitheſis, or diameter-wiſe1 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 belowEpheſ. 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 LordHeb. 7, 16, 17.: but a
Prieſt of Baal exerciſed in an Idoles Temple, for unto him
the people bow, and not unto ChriſtRom. 11. 4.; For that Congregation
cannot be orderly in their owne eſtimation, unleſſe
they give honour unto him, or unto them ſo officiatedIohn. 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 certaintyPſa 97. 7. Pſa. 110. 4, 5. 6, 7, 8.. Therefore it is, that our high Prieſt onely is
conſecrated by an OathHeb. 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 ChriſtHeb. 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, the manner of Confirmation, it is by Oath, the
Lord hath ſworne.
Secondly, the unchangeable ſtate and courſe of it, in theſe
words, and will not repent.
Thirdly, the diſpoſition and Order of it, that is, in theſe
words, after the Order of Melchiſed
•
c
Fourthly, 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; 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 HimſelfeEſa. 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 deathEph. 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 VnctionRev. 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 LordMica 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
in moſt need of itProv. 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 beeIohn 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 notMica 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 menEpheſ. 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 world1 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.
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 ſerviceEſa. 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 worldEpheſ. 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 worldHeb. 4. 3. to 12.; and is
not the reſt of GodCol. 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 notesHeb. 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
itHeb. 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 itHeb. 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 OfficeRom. 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 us1 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 usIudg. 6. 30, 31, 32., and the Houſe of
Baall maintained, and ſet upi; for he is not that annointed,
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
OfficeJam. 2. 9., and in ſo doing he doth it to the Lord himſelf1 Sam. 8. 7.,
who is not in any account or eſteeme with us, but in and
through itHeb. 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 ChriſtRev. 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 itſelfEph. 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 ChriſtIohn 4 7, 8, 9, 10..
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
himſelfCol. 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 everGal. 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
infirmityHeb. 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 Sonne2 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 usRom. 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 himRom. 8. 3. 4..
Ioh. 3. 13. Epheſ. 4. 8. 10.
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 ChriſtIohn 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 PrieſthoodHeb. 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 ChriſtAct. 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 naturePhil. 2. 6, 7,, that is, (as the word ſignifies)
vaine, empty, nothing; he cannot be debaſed and annihilated
but in us, nor can our nature be dignified, filled with ability
to do all things, but in the Word of GodPhil. 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
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 ChriſtGal. 3. 13. 14.: But the oath
of Man; that is, all ſwearing, or covenanting according toPſal. 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
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 GodMat. 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
thereofGen. 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 GodDeut. 21. 23. Gal 3. 13., who takes it away at once, and for ever,
Heb. 9. 12., and alſo tranſlates the bleſſing or bleſſedneſſe, upon the
nature of man, wherein it reſts, abides and exerciſeth it ſelfe
for everGen. 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 GodGen. 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,
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 himſelfeHeb. 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 ſhallEpheſ. 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 MankindHeb. 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 whatſoeverRom. 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 goodGen. 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
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 GodGen. 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 LordLuk. 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 earthGen. 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, that cannot admit of any
bounds or limits1 Bing. 8. 27. Pſalm. 78. 41.. Therefore, it is that God ſaith, Let us
make man in our own Image,
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 earthGen. 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 dayGen. 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
ſin and fall from his CreatourGen. 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 all1 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
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 momentEſa. 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 depthesAeb. 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 LawPſal. 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 inlargedPſal. 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
impoſſible2 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 ſavesEſa. 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
himſelfeMal. 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, takes2 Cor. 5. 21. Mat. 1. 21.
Ezek. 18. 24. Gen. 2. 17.
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 indeedEpheſ. 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 wiſdome2 Cor. 4. 6. 7., can ſay (and that truly) we
were ſuch by natureEpheſ. 2. 3.: But we are ſo by grace in the
Sonne of God1 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 everEpheſ. 5. 8. 9., even ſo, the wicked, beholding
themſelves in the wiſdome of man, and light of a Creature,
viewing the things of GodGen. 3. 5. 6., ſhall as truly conclude, we
were ſuch by the grace of God, as were made higher then
AngelsHeb. 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,
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
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 oppoſitionRom. 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 faithHoſea. 13. 14. Heb. 2. 14.; for evill
cannot ſo journe with him, no not for a moment1 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 ſhapeRev. 9. 2, 3., no more
then righteouſneſſe and life could appeare unto perfection,
and ſatisfactionPſa. 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 FountaineIam. 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 God1 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
mire ſaith the holy manIob. 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
everlaſtingRom. 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 GodIohn 14. 30. Heb. 4. 15., yea, being the
wiſdome of the Father it ſelfe1 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
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 forthMat. 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 ſoIoh. 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 day1 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 God1 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
foundation thereofCel. 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, 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 wordMat. 13. 19.: when the creature is brought into
the true and full extention, bleſing and ſtate of the Sonne
of God1 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,
without which we have no divine or heavenly light at all;
but are meere darkneſſe in that reſpectEph. 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 ſinIames 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 alſoIoh. 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 thingPhil. 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 manRom. 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 account1 Cor. 6. 2. 3. Pſal. 8. 9. 14. Rom. 2. 1. 2.. For as the Son of God hath
nothing in account and reckoning in poynt of his death and
humiliation, but what he hath in usHeb. 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 GodCol. 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 in1 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 himſelfeGal. 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; 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 itPſal. 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
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 GodIſai. 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
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 other2 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: 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 beIſai. 44. 6 Iſai. 41. 4.. For this wonderfull and
ſpeedy change is made in the ſound of the laſt TrumpetRev. 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 all1 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
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 GodExod. 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
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;
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 othersPſal. 39. 5., and in this
is the life of the Lord Jeſus compleated, ſo that however he
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
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 ſaith1 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
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
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 ſin2 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 damnedHeb. 5. 7. Pſal. 16. 10. Pſal. 116. 3., hee for
ever deſtroyed and brought to nought, death and condemnation,
and eſtabliſhed victory, prowiſh and courage in all his
Saints everlaſtingly1 Cor. 15. 54. to 58..
So then this oath brings in the unity of every particular
and diſtinct Saint, or ſonne of GodPſal. 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 manActs 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 earth1 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
fullHeb. 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 whatſoeverPſal. 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 Godu, that therefore every particular and diſtinct
creature, that hath alike ſhare in this Apoſtaſiex, muſt
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 read1 Iohn 5. 19., as there is a world of the elect and
choſen of GodIohn 1. 29. Mark 10. 30.: Therefore it is, that the Apoſtle brings in
worlds in the plurall numberHeb. 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: For there is a fulneſſe of the ſinnes
of the AmoritesGen. 15. 16, as well as of the righteouſneſſe that is of
the Iſrael of GodEph. 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 peaceRom. 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 madeGen. 1. 27. Eccleſ. 7. 29., and
yet never lived unto the ſpirit, but unto the fleſh, which if
a man doth he dyes for everRom. 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 lifeDan. 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
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 him1 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 timeRom. 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,
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,
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
holy man of God, elſe had the Sonne of God never appeared
in our nature, if he had not propounded the good of
anotherIohn 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 wayes1 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 allIohn 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, (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 confidenceGen. 3. 3, 4, 5., even as Sathan uſed the
words of Truth, in tempting of Chriſt but in a falſe
ſenceMat. 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 ſenceGen. 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
thereofIoh. 8. 44.; For it is poſſible, to eat of, or communicate
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 everGen. 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 dothPſal. 1. 3. Eſa. 61. 3., whom he
taught, and repreſented unto us; a roote, as he is the Image
of GodRevel. 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 earthGen. 2. 7., and ſo ſprings up into the glory of
God2 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
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
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, 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
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,
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
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 preſentProv. 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 thingEſa. 55. 8. 9. Eſa. 46. 5. 6. Ezek. 18. 25, but fales ſhort and is contrary to him in
all thingsLevit. 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
DivellDeut. 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
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 CreaturesJohn 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 it1 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
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 lightIoh. 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 CreatorGen. 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
MakerGal. 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 durationIſai. 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
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 GodHeb. 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 FatherJohn 10. John. 17. 7. 8. John 13. 20. 1 Cor. 11. 23, but meerly conjecturall, as
falſe Prophets uſe to doeDeut. 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. For if ever we ſee
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 ChriſtExod. 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 withallRevel. 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, 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
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:
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
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 fleſhGen, 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
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,
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 fleſhIohn. 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
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
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
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
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 eternallIohn 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 furtheſtHeb. 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 deathMat. 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 ſtateLuke 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
forMat. 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
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 fleſhRom. 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 anotherIohn 10. 11. 15, 16, 17. Eſa. 40. 11. Iohn 6 51.; in the laying downe and
humbling of himſelfe to raiſe and lift up another2 Cor. 8. 9. Phil. 2 5. 10 11., in the
purifying of himſelfe (though he knowes no putrifacationPſal. 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
it1 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 beaſts1 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
ſignifiesHeb. 2. 2., of that Jeruſalem, that comes downe from
heaven, or Iſrael that is of GodRevel. 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 them1 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
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 ſpiritDeut. 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 doPhil. 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 doExod. 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 brethreng,
in any, or in all ſerviſes of love2 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 thingsGal. 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 juſtIohn 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
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
letter2 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
beRom. 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 be2 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 ſpiritRom. 8. 5. 6.; ſo that all that ever he doth in eating and
drinking, that is, in communicating with any Creature,
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 God1 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 highActs 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
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, 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
and heavenly excellencies & perfections that are in himſelf
unto that world of infirmity and frailty that is in usIam. 3. 6.,
and of the one and the other, doth that death and reſurrection
conſiſt, 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
workeAmoſ. 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 Incorruption1 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,
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.
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
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
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
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.
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; 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
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.
SeeHeb. 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
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 GoſpelRom. 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,
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
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
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 himCol. 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
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,
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
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.
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
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
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 abound2 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,
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 accountPſal. 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
firſt borne, in the Familie, as in the dayes of the FathersGen. 48. 18..
2. To ſuch as was a Prieſt according to the time of Melchizedeck
in the dayes of AbrahamGen. 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 SolomonNumb. 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 PaulMarke 5. 19. 20..
10. Alſo to ſuch as the whole Presbytery or Elderſhip lay
their handes onActs 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 God1 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
the viails; to fly through the midſt of heaven, preaching an everlaſting
GoſpelRevel. 14. 6.; yea he that is both a Lamb, and a Lyon to open
that ſeaven ſealed bookRevel. 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
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
ChriſtPſal. 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
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 themPſal. 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 like1 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 againe1 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 them2 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 allEſa. 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
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
the offering of the Lambe, 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 approbationGen. 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 miniſtryPſal. 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
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 Pſalmeg 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 multiplyedPſal. 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 reaſon1 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 IeſusRo. 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 ſinMat. 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
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 creatureGen. 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 untoPro. 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
of God through faith in himRom. 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 ſignifiesPro. 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 GodRom. 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 ſelvesIoh. 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 conſiſteth2 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 GodIſa. 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 fleſhGal. 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 abſtractGal. 3. 13., and yet notwithſtanding the curſe
could never tarry upon himPſal. 5. 4., nor he receive the leaſt ſtain
or blemiſh thereby1 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 himGen. 5. 1, 2, and if his fall bee
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 menPſal. 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 fromEzek. 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
was made ſin2 Cor. 5. 21., a curſeGal. 3. 13, deathRom. 8. 34, and hellPſal. 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 hellPſa. 86. 13., and yet ever remained to be the
bleſſed and beloved of GodMat. 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 Saviour1 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 PſalmePſal. 8. 5., which our Apoſtle tranſlates Angels in his
writing unto the HebrewsHeb. 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 AdamIob 31. 33, ſhall not proſper,
who went about to leſſen it, by making another the
cauſe of itGen. 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
thingHeb. 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
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 himActs 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 underſtandActs 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 ChriſtIohn 1. 16., and in the way of the wicked
alſo, ſin and enmity hath its fulneſſeGen. 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 reſtraint1 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 God2 Pet. 3 13, where all things are filled with his bleſſing
and preſencePſal. 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 purityHeb. 12. 24. and reconciliation of all thingsCol. 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
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 beginningGen. 4. 8. 1 Iohn 3. 12; and this bloud ſo ſpilt by that wicked
one, and all of his generationMat. 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 horrourGen. 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 themRev. 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
dothEph. 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 ChriſtLuk. 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
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 allRom. 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
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 GodRom. 8. 14 into all truthIoh. 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 aireEpheſ. 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 light2 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
and darkneſſe, Chriſt and Beliall together in one2 Cor.
•
. 15., to the
utter deluding and deceiving of the world, as the Magicians
of old did Pharaoh, and his ſervantsExod. 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 truth2 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 mire2 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
nature alſo, in reſpect of that which he taketh into unity
with himſelfe, which in it ſelfe is nothing but impurity and
groſſe darkneſſeEph. 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 God1 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
phraſesNumb. 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. 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 themAmos 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 worſhippersActs 7 43: yea Stephen applies
it to that naturall and carnall worſhip which the Jewes ſo
ſtifly maintainedActs 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
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 GodIſa. 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 heartRom. 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.;
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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
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 everMat. 3. 16: the firſt of theſe is naturall, and incident
unto all men, to dip, to dive, to ſprinckle and waſh
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 mightMat. 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 wrath1 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
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 didGal. 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 moreRom. 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 worldPſal. 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, 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,
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 God1 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 ſignifiesLuke 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 beeHoſ. 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 awayEpheſ. 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
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 us2 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 ſignifiesJohn 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 practiſedAct. 10. 47, the Baptiſme of good men, ſuch as
the ſaid Cornelius wasActs 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, or of thoſe
Lawes God hath given unto us to be our onely rule to
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 isMat. 23. 4. 1 King. 12. 11. 14. Acts 9. 14.. A like Doctrine
alſo is that of the guifts of the Spirit, 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
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
onelyIude 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 caſe1 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
untoMat. 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 God1 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
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
ſame1 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 GodRev. 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
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
iniquity2 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, 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
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
GodGen. 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 everActs 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
know that theſe things belong to my ſelfe? 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
usHeb. 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 converſationsGal. 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
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 itMat. 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 worldGen. 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
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
usCol. 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 dayGen. 3. 1. 6 2 Cor. 11. 3; as alſo the iſſues thereof are the
ſameGen. 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 veſſell1 Pet. 3. 7, yea that wiſdome of man, and not of
God1 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
greateſt pang of her labourRev. 12. 2., then that inſtructing and teaching
(though ſhie and ſubtill ſerpent2 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 isNeh. 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
Son of God conceived in her womb; yea this conjugall love
takes not delight but in the praiſes of the party belovedCan. 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 herIſa. 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, 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
ſetledHeb. 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 itHeb. 7. 24 25., whatever he may by any, or in
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 Antichriſt2 Theſ. 2. 4., in what place or age ſoever
he miniſtersIoh. 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
rendred1 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 allEph. 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
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 ofRom. 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 ſelves1 Cor. 3. 18. 19., no way
could be for that fulneſſe of the manifold wiſdome of God,
to be exerciſed in usEph. 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 usIſa. 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
of the Lord JeſusRom. 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 aloneIude 8., which is only made manifeſt and multiplied
in our nature1 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 falsPſal. 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 appearethMat. 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 thingsIoh. 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
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 peaceLuk, 10. 6, and Heire and Inheriter of lifeMut. 19. 29,
is now changed; yea that perſon that by creation was the
Son of GodLuk. 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 ſinEze. 18. 24., from life
to deathRom. 7. 9., from the image of God unto SatanIſa. 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
worldGen. 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 curſeGal. 3. 13., ſin2 Cor. 5. 21, deathPſ. 22. 15., a man of ſorrowesIſa. 53. 3., a
ſcornePſ. 22. 6. 7, a proverbePſ. 69. 11., a by-wordPſ. 44. 14., a hiſſingLam. 2. 15, 16., putting
out of the lip, a nodding of the headPſal. 22. 7., an abjectPſal. 22. 6, a deriſion
and ſhame of the peoplePſal. 119. 51., even he is changed or turned
from that eſtate, into all the gloryIoh. 1 14, righteouſneſſe1 Cor. 1. 30,
wealthCol. 2. 3., peaceEph. 2. 14, honourHeb. 7. 26, and dignity of heavenIohn 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: 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
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 is2 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 written2 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
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 isIude 3. Eph. 4 5, 6., and therefore muſt neceſſarily worke
into the ſame office, operation, dignity and revelation of
the ſame Son of GodHeb. 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
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 bloodPſal. 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, 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
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 madeIoh. 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 ſorrowesIſa. 53. 4., and was made
ſubject to our frailties and infirmities which are not without,
but in theſe materiall ſouls and bodies of oursMat. 26 38 Luke 24. 39 40. Pſal. 22. 16, which heartſores,
ſickneſſes, and ſorrowesMat. 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 watersIam. 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
forthIam. 1. 18, or els no Office nor Miniſtery of our high Prieſt at
allLuk. 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
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 things1 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 everIohn 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,
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
continuanceIob 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 faithfullRom. 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
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 comeHeb. 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 didPſal. 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
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 himIoh. 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 manLuk. 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 manPſ. 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 menPſ. 139. 16., (like unto that
Chaos in the beginningGen. 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 ſignifiesPſ. 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
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 placeIoh. 4. 19. to 24., timeGal. 4. 9, 10, 11., nor perſonAct. 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 themAct. 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
do2 Tim. 3. 5.: therfore when the Apoſtle ſaw that inſcription written
upon the Altar at Athens, he beheld their devotion, or as the
word isAct. 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,
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 man1 Pet. 3. 18. Eph. 2. 15, 16., which naturally is mans onely life, Chriſt
dies then (being the Son of GodIohn 3. 16 1 Cor. 2. 8.) in that he becomes, that
which is death it ſelfe, having no life of God in it at allEpheſ. 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 thingsIohn 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 beingsDeut. 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 manCol. 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 CreatourIohn 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
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, 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)
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 ConfederatesGen. 14. 1. 2 Rev. 12. 7.; and there is alſo Bera King of
Sodome, that pleaſant plaine, fruitfull and commodious in
ſituationGen. 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 madeGen. 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
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 tenGen. 14. 20. Heb. 7. 2., that is to ſay, all
in all, and for ever is given unto the LordCol. 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 CityLevit. 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 GodPſ. 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 everEph. 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
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 oneGen. 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
fullGen. 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,
wherein any part of the glory and power of the Kingdome
of God conſiſteth, this ſtands in oppoſition to the Kingdome
of ChriſtIoh. 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 GodMal. 4. 2, 3., have carnallized the things
of God into the fading and corruptible things of vain manRom. 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 ChriſtRev. 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 ſame1 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
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
FatherMat. 3. 17, without whom he hath not, nor doth any thingIoh. 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 of1 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
awayMat. 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
this is the portion which he takes unto himſelfe, for the utter
deſtruction of it, in that work of our ſalvationHoſ. 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 ſonſhipRom. 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 in1 Ioh. 4. 18, which naturally all men preſſe upon the conſcience,
in the way of their MiniſteryMat. 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 God2 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
ſit downe in the very chaire and ſeat of Antichriſt, aſſuming
that great work of the ſuffering of the Son of God unto
themſelves, 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 everCol. 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 world2 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 peoplePſal. 74. 14, or the deſtruction
and hardening of his enemiesMat. 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 ſorrowHeb. 11. 12. Pſal. 116. 3, even as the very comforts of this life, that
the unreaſonable creature taſts of, as well as man, are
a trouble unto the wicked, and become the terrors of hell
when they ſee themſelves foiled, overcome and ſubjected unto
ſin and death by themIam. 5. 2, 3 Luke 16. 19, 23, 24, 25. Luke 17. 32, though in themſelves ſimply conſidered
they are naturally no ſuch thingsGen. 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
conſcience of the creatureAct. 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 SionPſal. 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 oldIer. 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
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 GodIſa. 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 wrathMark 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, his name or title, the Lord, or Jehovah, the
wond hath in it the force of that title given to ChriſtRev. 1. 4. Rev. 4. 8., that
was that is, that is to come, or will bee the ſame for ever;
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 ChurchPſal. 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 expreſſedPſal. 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 God2 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 death1 Cor. 5. 7 1 Cor. 15. 3 and ſacrificed, could never raiſe
up himſelfe from under ſuch a curſeGal. 3. 13. Deut. 21. 23, and out of ſuch
deſtructionPſal. 88. 11. Pſal. 90. 3. Pſal. 103. 4, but onely through that Spirit and Power,
life and authority of ſuch a royal and potent KingPſa, 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
creatures1 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 his2 Cor, 4. 6, to 11.; and thus is the word Lord interchangeably
taken, 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 likeMark 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 SanctuaryPſae, 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 infirmitiesRom, 1. 1, 2, 3, 4, 5.. Again tranſlatively, the Lord, as Prieſt,
is the power and authority of the King; the Lord, as Prieſt
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 GodHeb. 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 ChriſtRom 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 deathIſa. 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 lifeRom. 6, 9. 10. 11. Rom. 6. 1, to 8.: For the one is not nor can be made known out
of the otherRom. 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, 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
of death, hel, and ſin in the natural heart of man (are)
manifeſting and bringing in his ſorrow and wretchedneſs on
every ſideGen. 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 intolerablePſal. 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 deathIſa. 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 momentIames 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 whatſoeverEpheſ, 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
themſelvesIſa 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 LordLevit, 24, 11, that is, makes him liveleſs and voyd
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
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
ſalvationLuke 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,
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 ſpiritualas1 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
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
DiſciplesIohn 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 hadIſa, 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, 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 ſelfMat, 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
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 excludedJohn 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 walkLuk, 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
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 faith2 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
God1 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 himGen, 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
letter of the law, the more he thinks his God is blaſphemed,
when ever the Croſs of Chriſt is preachedMark 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 ſayMat, 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, unto the world, is the day of
his love unto his Saints2 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 GodPſa, 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 manJoh. 16, 33. Eph, 2. 14.: Yet neither the one nor the other can
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 manEph, 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 GodIſa, 27, 4., but all the diſpleaſure
and wrath is properly in man, who is the proper fountain,
ſeat, and original of itEccleſ, 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 ChriſtIob 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 himCol 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
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 Antichriſt2 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 everGen, 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
up unto the throne or ſeat of judgment are one and the ſame
actIſa, 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
way of life, in death, which is nothing but life, and that is
The dying to the fleſh, and a living unto the ſpiritRom. 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 Scripture1 Cor. 15. 22., the way of earth, and
the way of heaven1 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 weakneſsGen 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 anguiſhMat. 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 worldMat. 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
is made, of the knowing of his wife, betwixt the bringing
forth of them bothGen. 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 worldPſal. 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
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,
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 himRuth. 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 inceſtGen. 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,
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 firſtGen. 2. 7., and without whom he
was notActs 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,
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 enterLuke 16. 26., and let in unbelievers ſo, as out of which they
cannot eſcapeIude 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; for in
this point lies that myſtery of the devill, and of that firſt ſin,
and ſo the myſtery of iniquity2 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 itPſal. 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 himCol. 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 changeIam. 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
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
ſalvation1 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-ſtarIſa. 14. 11 12, 13, 14, 15, a title given unto the Son of God
himſelfeRev. 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 MiniſtersHeb. 2. 5. to prove that the Son of God is not onely
an Angell or Meſſenger of the CovenantMal. 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 anotherMal. 3. 1., but it hath alſo in it a Lordly edict and
principality as from the Spirit and Perſon Royall himſelfeIoh. 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 SpiritIſa. 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;
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 LordRev. 11. 1. Rev. 21. 15., we muſt not finde it elſe-where
but in that Son of man Jeſus ChriſtIoh. 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 MountEzek. 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 givenHeb. 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 AngelsRev. 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 God2 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 peoplePſal. 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
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
Chriſt2 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 isIohn 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 fleſhGal. 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
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 thereofGal. 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
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
forthDeut. 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 ArkeHeb. 9. 4 Mat. 24. 38 Rev. 11. 19, TabernacleHeb. 8. 2,
Cloud in the Wilderneſſe1 Cor. 10. 1, 2. Heb. 12. 1., Temple1 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 appeareIohn 3. 14, 15, and ſhew
it ſelfe to be the glory and ſubſtance of them allIohn 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 timesLuk. 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
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 ſelvesRom. 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
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 againeMark 9. 11., as alſo deſcending downe into the
deep, as though Moſes and Jonah were to appeare in like
forme to the outward ſenſes againeIona
•
•…
. 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
in Davids dayes, which he memorizeth as the ſame thing
being then done againePſal. 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
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
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
worldExod. 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 worldIſa. 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 allPſal. 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
us2 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,
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,
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 aſſaultedMat. 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,
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 GodGen. 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
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.
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 itGen. 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
this is the way, and no other, that unites and brings
together. God and the creatureIohn 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,
no longer can the wiſdome of man, wherein the weakneſſe
of man (ſignified in the woman being in the tranſgreſſion,
and not the man1 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, 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,
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
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,
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 ChriſtEph. 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 beginningGen. 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.;
who then appeared and plaid his part in Pharoah, and after
had the ſame name given unto him that is given to this raging
SeaGen. 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
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
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 wasGen. 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
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
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 lifePſal. 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
heartRom. 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
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 diviſionActs 2. 2, 3, 4. Gen. 11. 1., yea, even that diviſion that was
made in Adam at the firſtGen. 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 fleſhGal. 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; 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 CreatourIſi. 55. 8, 9 Ezek. 28. 9. Iſa. 31. 3., it is impoſſible
that ever it ſhould worke it ſelfe or any other unto GodIſa. 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.,
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 himſelfeGen. 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
KingdomeIſa. 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, and to hold correſpondency
with God2 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 Saints2 Cor. 4. 7, who have their
eyes opened to ſee their glory to conſiſt in another and not
in themſelvesCol. 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
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 thereofGen. 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
appearesDan. 5. 1. to 6.; if in righteouſneſſe Pharaſaicall it is blaſted and
becomes ſin when Chriſt appearesMat. 5. 20 Luke 15. 16; if in wiſdome, it is
wounded and becomes fooliſhneſſe when that wiſdome of
the Son of God is brought forth1 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 otherGen. 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
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 ſelfeCol. 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 ChriſtAct. 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.,
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 FatherIohn 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
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 themHoſ. 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 mind1 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
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
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 usMal. 4. 2, 3, communicating his light with usIohn 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
workEpheſ. 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
things of God can never be fathmed or found outRom. 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 aloneActs 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
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 ſelfeEzek. 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, 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
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 ruineIudges 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 handPſal. 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
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 moreRom. 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
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, 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 judgementIſa. 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
From, the Redeemer ſhall come to Sion, ſaith our ProphetIſa. 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 ProphetPſal. 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
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 oursHeb. 2 9, 10, 11., therefore his drinking of the brook in
the way is the exaltation and lifting up of his head.
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
ſtedfaſtneſſePſal. 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
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 GodPſal. 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 beginningGen. 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 it2 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
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 themſelvesHoſ. 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 ſelfeMat. 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 pitPſal. 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
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 isIude 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 GodIohn 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 thingMal. 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
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 itHeb. 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,
or1 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
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 deſtroyedHoſ. 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, 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
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
eyeIob. 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 LordGal 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
himPſal. 8. 4.? For the word ſignifies to memorize, or begin
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 themſelves1 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 himPſal. 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 knowneHoſ. 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;
and ſo the Son himſelfe, as he is man, is ſubject unto the Father
as he is God1 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 natureIſa. 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.