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 z Isdi 12. 2. and there is no other name given whereby men shall be saved but our Lord Iesus Christ a 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 b 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 c 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 d 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 e Phil. 2. 21 and that is the reason why Tobya and Snaballat play their partes and bring out the same spirit unto this day f 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 g 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 h 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 i Gal. 4. 19. who is made of a woman made under the Law and so under the curse k 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 l 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 m 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 n 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 o 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 p Rev. 22. 16. 1 Joh. 4. 17. for what wee are unto God
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 x Col. 2. 18. neither will they understand y Acts 13. 40 41. Hâ—b 1. 5. For in the way of salvation in all the elect and choice ones God â—â—â—selfe is all in all which must presuppose an infinite vacuâ—â—â— and emptinesse in themselves in case that infinite and divine grace be their fulnesse in Christ z Iohn 1. 16. and in the way of the wicked also sin and enmity hath its fulnesse a Gen. 15. 16 which must presuppose a vacnity and emptinesse of that alone and divine grace and Majesty which is infinite and the state of the one is in all points as vast as the other For as the Sonne of God is the Saviour of the world without limitation or restraint even so doth the whole world lie in wickednesse or as the word is is of that wicked one meaning that sonne of perdition without limitation or restraint b 1 Ioh. 5. 19 so that by the Sonne of God the worlds are made in the plurall number the worlds c Heb. 1. 2. so as that world of righteousnesse is made by the Sonne of God d 2 Pet. 3 13 where all things are filled with his blessing and presence e Psal 16. 11. yea all things even death it selfe becomes life unto us in him so that life and peace spring up in all things and the blood of sprinkling utters it selfe in the voice of purity f Heb. 12. 24. and reconciliation of all things g Col. 1. 20 21. Againe the world of death and of sin is also made by the Son of God that is occasionally or accidentally for if he had not come and spoken unto the world it had not had sin but now there is no cloake nor covering for it h John 15. 22 and this is done by his being slaine and expelled the world by the wicked even as Abel was at the beginning i Gen. 4. 8. 1 Iohn 3. 12 and this bloud so spilt by that wicked one and all of his generation k Mat. 23. 34 35 36. speaks from the ground unto this day l Gen. 4. 10. Heb. 11. 4. even from those earthly carnall and cruell reasonings of men who will have the first-borne after the flesh and not of God to reigne which speaks nothing but guilt and horrour m Gen. 4. 14 from such an act done in so neare a fraternity n Gen. 4. 13 and hence ariseth nothing but horrour and feare yea all things even life it selfe which is the Sonne of God becomes death and destruction unto them o Rev. 6. 15 16 17. and here is a world of horrour and feare for the expulsion of the Sonne of God admits not of any bounds no more then his presence doth p Eph. 4. 9 10. Psal 139. 7 to 12. yea that vast distance that is between God and man in that way of Antichrist for ever springs from as neare a unity between God and man in the beginning as that vast distance that is between God and man by sinne and wickednesse comes into unity in that way and onenesse that is between God and man in Jesus Christ q Luk. 3. 38 which if wee see not our sin appeares not neither doth our Saviour appeare and make manifest himselfe unto us unto life and godlinesse r Eph. 2. 13. to 16. Whatever wee professe in words our deeds shall deny him s Titus 1. 16 wee seeking our owne things and not the things that are his t 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 u 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 x 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 y 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 a Rom. 6. 11 so it may as truly be said of the wicked of the world you were alive unto God b Rom. 7. 9. in righteousnesse and holinesse of truth c 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 d 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 e 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
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 a 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 other b 2 Cor. 3. 17. 2 Cor. 12. 9. Observe therefore that as these Keyes of the Kingdome c Mat. 16. 19. or this Key of David d 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 be e Isai 44. 6 Isai 41. 4. For this wonderfull and speedy change is made in the sound of the last Trumpet f Rev. 1. 17. 18. which cannot be known but by the first that ever sounded or uttered it selfe which is an opening unto the utmost distance For it is the manner of Gods explicating and opening of his Word and Workes to declare the last things from the beginning or from the first or the least things from the chiefest and things of old or the most ancient and honourable from things that are not yet done or in themselves have not any being g Isai 46. 9. 10. nor are in any account or reckoning with man at all h 1 Cor. 1. 28. The first Trumpet then that ever sounded as an Alarum of this change was this And hee breathed into his nostrils the breath of lives for so the word is plurall and man became a living soule or soulie soule or animall soule or life that is the Word Spirit Breath Wisedome or Image of God became such a thing or nature that could not support it selfe as of or by it selfe in that image breath or life given unto it no not for a moment so that if our nature be not animated quickned and revived every moment it is not possible to live that life or breath which at the first was given unto it Hence ariseth that sudden change in the twinkling of an eye both in the way of the sonne of perdition and also in the way of the Sonne of God For God and Man being one not by any change of nature or property that the nature of God becomes the nature of Man or the nature of man is become the nature of God nor is the nature of man infinite omnipotent or omniscient or the like no more then the nature of God can be finit impotent or defective in the least for then he were not God g Exod. 3. 14 15. But there is a unity of the two natures in this wonderfull workmanship of Man so that the Image of God is not but with respect to the dust or our nature nor is the dust or our nature in this work but with respect to the image breath or life and spirit of God Therefore it is said of those two Let Vs make Man h 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 i 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 k 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 l Luke 3. 22 to 38. and also bring them into that unity as to be one we are unskilfull in the Word of Righteousnesse m Heb. 5 12 13 14. for without Adam Jesus is not for hee saves by his death n 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 o 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 p Isa 42. 1. Mat. 3. 17. our Apostle sounding that first yea and last Trumpet also q 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
forme and fashion another Baptisme but what is already perfected in Christ we may as well goe about to forme and frame unto our selves another Crosse then that which Christ hath already undergone and that were to arrogate unto our selves the proper and sole work of the Son of God l 1 Cor. 4 7 therefore he saith I must be baptized with a Baptisme and how am I pained or kept in or pressed and gathered together as the word signifies m Luke 12. 50. shewing that all Baptismes are gathered together into that one act of his which is the ending and consummation of them all even as all death is comprized in that one and alone act of death of the Son of God which puts an end unto all death spirituall that tends to the separation of God and man whatever it bee n Hos 13. 14 Rom. 8. 34. so that the proper portion and inheritance of the Saints is nothing else but light and life for all death and darknesse is in Christ done away o Ephes 5. 8 so that we may as well goe about to frame unto our selves another spirituall death that hath not been already undergone and perfected for ever as to frame another Baptisme or Washing that is spirituall that is not yet performed and already perfected so that if ever we communicate in that one onely death of Jesus Christ unto solid and sound satisfaction then shall we also participate in his only and alone Baptisme to our full edification and consolation p Heb. 10. 22 23. which Baptisme is not a putting away of the filth of the flesh q 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 us r 2 Cor. 1. 4 5 6. through his Resurrection which is the life of the Son of God so that as sin hath abounded so also doth grace abound much more and the more we catch at any other Baptisme the more we shew our selves to be carnall and ignorant of this answering againe of a good conscience through that Resurrection of Jesus Christ even as in water face answereth to face If we will professe our selves rightly to understand embrace and practise that Baptisme which is according to the grace of the Gospell that is according to Principles springing out of the Son of God and not according to that shallow and short scantling of the apprehensions and operations of mans heart which all men are apt and ready to bring forth according to the way of their education and training up then must we know through the light of that Spirit s Eph. 1. 17. and Law that can onely make wise the simple t Psal 19. 7 Psal 119. 130 and cause the Idiot so to walke as hee cannot erre u 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 x 1 Cor. 10. 1 2. also Johns baptizing in Jordan y Mat. 3. 13 and in Enon or in the cloud or many waters as the word signifies z John 3. 23 his baptisme of Christ the Son of God a Mat. 3. 15 16. his baptizing of the Jewes and Generation of vipers b Mat. 3. 5 6 7. his baptizing of Publicans c Luke 3. 12 and the like so also baptizing with the Holy Ghost and with fire d Luk. 3. 16 the baptizing of repentance and remission of sins e Mark 1. 4 the Baptisme to be administred onely upon beleeving f Act. 8. 36 37. the Baptisme of the Eunuch Philip going downe into the water with him g Acts 8. 38 the Baptisme of the house of Cornelius where no such thing as going downe into the water is practised h Act. 10. 47 the Baptisme of good men such as the said Cornelius was i Acts 10. 22. the Baptisme of wicked men such as Simon Magus was k 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 l 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 m 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
our onely Rule of obedience in the Church with the nature of that Spirit which leads to the one and to the other p. 15. at M 43 How those manifold gifts and operations of the Spirit are rightly to be considered in the distribution and exercise of them in and among the Saints of God p. 19. at N 44 What it is for the seed of the woman to bruise the head of tho Serpent as also what it is for the Serpent to bruise his Heele p. 23. at O 45 What wee are to thinke of those that seem to acknowledge things to bee true and that they see them to bee excellent in Christ but want the peace glory and comfort of them in themselves p. 25 at P 46 What it is for God to repent or not to repent p. 30. at Q 47 What is the peculiarity and universality of the Priesthood of Christ in the Church p. 34. at R. 48 How Christ our High Priest as also his Office are truly sayd to be without Father and without Mother and discent without beginning of dayes or end of life p. 37. at S 49 Who those Kings are that are wounded in the day of Gods wrath and the way and manner how it is to be accomplished p. 45. at T 50 What the crosse of Chist is further explicated opened and made manifest p. 52. at V. 51 How the word LORD is to be understood as it is used and brought in in the the fift vers of this Psalm p. 55. at W 52 What it is to be at the rigâ—t hand opened and explained p. 57 at X 53 What it is to wound or strike through Kings at the right hand opened and explained p. 58. at Y 54 What is meant by blaspheming the Sonne of Man as also what it is to blaspheme the Holy Ghost and how the one is forgiven and the other can never be forgiven p. 63. at Z 55 When the day of the Manifestation of Gods wrath is and how it comes to be exercised in the sonnes of men seeing that Gâ—â— is love even in the abstract p. 66. â—t A 56 How we are mystically to undeâ—stand the two great 〈…〉 Parents of all the world taught and set out unto us 〈…〉 story of the Creation of the fiâ—st man and woman 〈…〉 the birth and bringing forth of Cain and Abel p. 70 at â— 57 The cause and ground of mans Alienation and Estrangement from God and how it is extended and continued still in the wicked p. 72. at C 58 How men are mistaken in the fall of Angels yea such as hold themselves Doctors of the Law and Teachers of others what it is made manifest and how we are to come to the knowledge of them as also what necessity use the knowledge thereof is unto us p. 74. at D 59 How the Lord is truly sayd to rule among the Heathen or such as are alienated yea even in his Saints p. 76. 60 What the calling of the Jewes is and the bringing in of the fulnesse of the Gentiles when and in what mnaner it shall be pag. 78. at F 60 How the fall of man which is the very woe and destruction of the wicked comes to be the very in-let of the grace of God unto salvation in the Saints by Jesus Christ p. 84. at G 62 What is the proper ground of mans breach of covenant with God and of all those disasters and breaches that are betwixt man and man in the world as also what is the onely proper and direct way of healing of them p. 87. at H 63 How the man and the woman are sayd to be naked in the beginning are not ashamed as also how it comes to passe that they afterwards are sayd to see themsedves naked are ashamed according to the true mystery and intent both of the one and the other p. 89 at I 64 The sinne and fall of man cannot be seen and looked upon with an eye of faith but salvation must appeare in it as also that the righteousnesse and resurrection of Jesus Christ cannot be seen and looked upon with a carnall and unbeleeving eye but death and destruction appeares in it p 91. at K 65 How sin and the righteousnesse of faith are neither of them hoth any created thing and how each of them comes properly to be by generation and not else to bee heard of found or felt by the creature p. 93 at L 66 What that root is of which the soune of perdition springeth and groweth up as also how it is caused to rot and wither when Christ is made manifest in the Gospel p. 97. at M 67 What is the branch or top of that man of sin and how Christ causeth that to decay and wither also as well as the root p. 98 at N 68 The the triall of Gideons soldiers by drinking of water out of the river opened and interpreted and how it agrees with and teacheth how the Sonne of God drinkes of the Brook in the way in those onely approved by him that lap up the water out of their hand as a Dogge laps it up with his tongue p. 106. at O 69 That in the very act of the humiliation of Jesus Christ is his exaltation also in the true Mystery of his incarnation and how it comes to passe that of necessity so it must be and cannot possibly be otherwise p. 109. at P. 70 That as the Gospel is divulged and commeth from one that is not simply and onely a creature so ought it not to bee preached unto any as beeing simply and meerly in the state and condition of a creature p. 111. at Q 71 In what the humiliation and exaltation of Iesus Christ doe properly consist and that it must bee so and cannot bee otherwise p. 11 3. 72 How Death is truly sayd to bee the last enemy that is destroyed p. 115. 73 Of what use the death and resurrection of Iesus Christ are pag. 116. at T 74 How the Sonne of God is subiect unto and delivers up the Kingdome to the Father and yet rules and governes himselfe also eternally for of his Kingdome and Dominion there is no end for hee shall reigne for evermore Amen p. 118 Errours escaped in Printing in the first part of this Treatise PAg. 6. line 14. for beynod read beyond p. 9. l. 36. for hoest read holiest p. 14. l. 18. for all alike read we are all alike p. 15. l. 25 for ny read any p. 19. l. 24. for emencities read immensitie l. 25. for seemes read gives l. 30. for righteous read righteousnesse p. 21. l. 7. for no read not p. 22. l. 7. for shuttings read shutting l. 22. for diving read divining p. 23. l. 26. for head read heart p. 25. l. 36. for crufied read crucified p. 29. l. 12. for tion read nation the first syllable being misplaced in the former line p. 33. l. 9. for fo read for p. 39. l. 10. for ever read over p. 49. l. 34 for Serpen read
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 q 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 r 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 s Rev. 1. 18 and all heires coheires and first born in Christ t 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 u 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 x 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 y James 2. 9 10 11 12. No that single simplicity of his divine Being cannot be given or kept back in part Therefore the more curiously man worketh to adorn himself before God with ny temporary thing whatsoever the more diligently he labours to draw the veile over the Holy Place that neither himselfe not others can enter z 2 Cor. 3. 14 11. Whither the fore-runner is gone and is already entred for us a Heb. 6. 9. 10. And so long as he holds the place into which he is entred and keeps that Throne of Majesty whereon he is said to sit to note unto us the duration of it b Heb. 1. 3. So long shall all mans abilities and excellencies be made the footstoole of his feet that is the basest things that are therefore never to be presented before him in any way of his worship c Isa 66. or in any submission or obedience unto him For all our righteousnesses are as a menstruous cloath d Isa 64. 6. And as the â—arly dew that passeth away e 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 God g For that were to diminish the glory and compleat acceptation of the Son of God what ever it were or is that is brought in that consists not in faith h 1 Rom. 14. 23. which never fades but is of the race generation confirmation and dignity of that Melchisedec that abides a Priest for everi Heb. 7. 21. Man therefore is poore miserable and naked stripped of all manner of created excellencies if hee hold and maintain the vertue and dignity of our high Priest who is on the right hand of God having subdued consumed and brought under the exaltation of the creature in its own excellencies and vertues in all things And thence it is that our Prophet addeth The Lord will send out of Sion the Red of thy Strength vers 2. As in the former verse is declared how Christ as a Priest by offering up himselfe unto death for our sinnes rules and reignes as high Priest over all things that are properly the death and sin of man before God For as it was in the beginning even so it is nowk Gal. 4. 29. the creature going about to exalt it selfe by some excellency in it selfe Apostatizeth and falleth away from his Creater l 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 m Isa 32. 1. having over come and subdued in us n Rom. 8. 4. all that basenesse wretched and miserable estate and condition that naturally all flesh is captivated in and lies under o Isa 61. 1 2 3. Heb. 2. 15. and in these two doth the life and death of the Son of God appeare yea his Kingly Priesthood and his Priestly Kingdome 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 glory p Heb. 9. 5. raised up and standing on each end of the Mercy-seat q 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 r 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 s 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 Kingdome t Isa 53. 2. so that when the Kingdome and Dominion of Christ is prosiphesied of u Isa 11. 10. he is said to be a Root of Jesse not mentioning the House of David a King but the Family of Jesse out of which it was so unlike that ever a King should come when as he of whom he came was but a follower of the Ewes in it x 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 y 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 z 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 a Num. 17. 8. and this Stock or Tribe that multiplies it selfe as fishes mulitiply without diminution b Gen. 49. 22. hath no other predecessor or progenitor but onely mans basenesse and infirmity to bring him forth insomuch that the Honour Riches Gen. 48. 16. or Power of Man shall never bring it forth But arising out of mans debility and infirmity so it becomes a sent Rod being there is no power nor ability in the creature to produce it God must needs be the Authour of it And it is sent from as great a distance as is between heaven and earth c Isa 55. 8. to 13. So as God is the Author of it onely and doth authorize it in its work therefore it is said to be Thy Rod implying that he is the owner of it and will acknowledge it in its work to be of and from him alone yea it is said to bee The Rod or Government of his Power And therefore though many may strive against it yet none can be able to prevaile yea though many Archers shoot at him yet shall his Bow abide in strength and the Armes of his hands are made strong by the hands of the mighty God of Iacob And thence is the Feeder or Shepheard the Stone of Israel d 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 weaknesse e Heb. 7. 25 in which we come unto God else can never be joyned to the Lord to be one spirit with him f 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 g 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 h 1 Cor. 15. 53. 54. becomes incorruptible through our Corruptible condition for whatsoever the Sonne of God is he is made to be such a one i 1 Cor. 1. 30. which cannot bee Gal. 4. 4. but with respect unto man and that onely as he in himselfe is miserable and wretched in all points whasoever otherwise Christ should be made excellent by the glory of a Creature which the Sonne of God cannot admit that the Creature should ad unto his Excellency in the least degree k Iob. 22. 2. 3. 4. The Creature therefore in this way of Christ onely gives demention unto emencities which otherwise could not appeare yea it seemes height depth length and breadth unto that which without it cannot admit of any such thing and so could not be knowne admired or worshipped by the creature at all l Rom. 11. 32. to 36. Ephes 3. 16 17 18 19. and hence he is made manifest to be the Sonne of God by being life from death becoming the Lord our righteous m Ier. 23. 6. by being made sin in us n 2 Cor. 5. 21. yea the blessednesse of the Father to us by being made a curse in us or wee the blessed of God in him by his becoming a curse in us
o Rom. 1. 4. Gal. 3. 13. For it is Gods property work and prerogative Royall to make himselfe honourable by infirmity and it is mans worke onely and all that he can attaine unto to make himselfe honourable by things that are exelent at least in appearance p Acts 12. 21 22 23. or in the corrrupt mindes of those amongst whom he lives p Acts 12. 21 22 23. But so farre as man is from making the Sonne of God or from devising and inventing that great work of salvation to lift him up through infirmitie and purifie him through Corruption q 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 r 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 s 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 over t Psal 16. 10. Rom. 6. 9. 14. Rom. 8 10 11. if there were not a like interchangable gift when we see our infirmities therefore we behold the resurrection of Christ in them v Psal 2. 8. or else we deny that he hath vanquished and overcome them and so detaine him still in the grave w 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 him x 1 Cor. 15. 12 13 14. and we perceive how he makes that even the Footestoole of his feate and will break and shatter them all to peeces y Col. 3. 3 4. as a potters Vessell and before he shall want executioners every man shall sheath his Sword in his Brothers side z Psal 2. 9. Revel 2. 26 27. not onely in things that concernes this temporary life but in things of a spirituall and of an eternall nature also a Exod. 32. 27. Wherefore whether we look upon our own infirmities or the worlds glory and tyranny Christ in this twofold respect according to the Faith of the Gospel becomes all sufficient unto us to save both from the one and from the other b 1 Cor. 11. 18 19. For these are those Cherubims or Cherubs that are set at the East of Eden with the flame of a Sword shaken turning it selfe to keepe the way of the Tree of Life c Rom. 4. 25 Revel 11. 4 5. Revel 20. 9. namely this Kingly Priest and this Priestly King for Kings are Cverubbs or Cherubions d 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 e 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 f Ezek. 12. to 20. nor are they found in any but in the Sonne of God himselfe g Gal. 1. 11. 12. They and they onely rise from that base and miserable estate and condition of all mankind unto the glory grace and dignity of the Sonne of God h Ephes 1. 22. 23. therefore these Cherubims are placed at the East of Eden i Ephes 1. 18. to 22. Rom. 8. 16. 17. with the flâ—me of a Sword turned or changed as the word is for the Hebrew word Ceshaph signifies turning or changing or transforming of one thing into another the word also translated glistering or flaming as a fire or Sword alluded unto hath the signification of secret or close conveyance as in secret sleights of jugling whereby men have their Sences so dazled that they cannot perceive nor finde out the k Gen 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 God k Ezek. 31. 8 9 Cant. 5. 1. or way to eat of or communicate in and with that Tree of life are there set forth unto us under the name of Kings or Cherubs Shuttings Man out of the gar den declaring what work and operation they have in the hearts and mindes of the men of this world in that way of the fall and manner of their apostacie from God not giving credit unto the word of God according as he hath expressed himselfe in the Gospel for the not perceiving the way and manner of conveyance of this Kingly and Priestly Offices as it is in Christ according to that glorious translation and mutuall communication betwixt God and man in him they devise invent conjecture and search out all wayes and meanes according to the art and wisdome of man in whatsover the imagination of his own heart after the cunâ—ing slights and devices of Sathan can possibly bring forth unto it selfe l 2 Cor. 11. 3. Col. 2. 14. 2 Pet. 2. 14. 18. 2 Pet. 1. 16. to dignifie and set up both the one and the other unto himselfe And hence ariseth all that Inchantment
Conjuration Sooth-saing diveing Necromancie and Witchcrafts that are now in the world so condemned by the Law of God in all places of those writings of Moses which are properly meant of those spirituall juglings to deceive delude and destroy the soules of men m Deus 18. 11. Deut. 2 27. Deut. 4. 7. Deut. 5. 7. Josu 13. 22. Esa 2. 6. Exod. 22. 18. according to that deceit wherewith themselves are deceiv ed leading unstable soules downe to the pitt of corruption by art and humane learning exercised in and about the word of God after the manner of the entising words of mans wisdom being void and destitute of that wisdome and power of God n 1 Cor. 2. 4. to 9. For the wisdome of God doth so elegantly translate our sins unto himselfe his righteousnes unto us in this way of Christ o 2 Cor. 5. 21. revealing and declaring it unto the world by such phrases and manner of operations as are frequently conversant in every mans mouth and heart p Rom. 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 apprehension q Iude 10 11 12 13. directly contrary to the truth mind and meaning of the Lord. So that they become the onely Wizards and Juglers in the world and the more seemingly spirituall the more dangerous and aborninable For when our Lord speakes of the power and glory place and office of the Sonne of God they translate and transferre it to the Sonnes of mortall and vain man So as when God speaks of sinne which Christ was made and yet knew no sinne r 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 s Dan. 3. 19. 20. Dan. 6. 7. Acts 7. 59. Heb. 11. 35. 36. 37. Great art and skill is to be used herein by the Divines Soothsayers or Deviners of this World else man could never have a heart to thrust down into Sheol his brother made in the Image of God together with himself as also both alike and the same in that act of apostasie t 1 Cor. 15. Rom. 5. 17. 18 19. nor could he have a head tolook for Gods approbation and acceptation in such acts as our Saviour Christ fore-tels he will if it were not for this divination u Ioh. 16. 2. And as the persecuters of Steven when they stoned him prayed for the acceptation of their souls in so doing For if the words be wel scanned it will prove to be their prayer made for themselves not his for his prayer is declared to be for them that God would not lay it to their charge x Act. 7. 59 which was answered by God and made effectuall in bringing Saul to become a Paul y 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 God z Ioh. 1. 14. Isa 53. 2. to 8. they well perceive there is great curiosity and skill therein but they cannot find it out to be in any place but where there is an estate and condition for the present incumbred with heavinesse and sorrow and therefore their Art is used to see how to find out Religion in defending the oppressed fatherlesse and widow relieving comforting and lifting such up in their outward estates and condition and so by this carnall apprehension judging the Kingdome of God to consist in these transitory things a Rom. 14. 17. Iohn 18. 36. and hereby they alwayes keep Christianity beneath under and below themselves and make Christ to stand in need of their help and reliefe though he be spirituall and themselves never so carnall and therefore cannot be ministred unto by them For he that gives to a Disciple must doe it in the name or authority of a Disciple that is in the place and office of a Learner and then he shall not lose the reward or as the word is the end of a Disciple which is to be made a Teacher himselfe as our Lord ever doth without whom a Disciple is nothing b Mat. 10. 42. nor is the Lord without a Disciple And this requires the same curiosity and skill in Sooâ—hsaying or else they could never make men to beleeve that they were the defence and protection the reliefe and raisers up of the Sonne of God as though he were held of death till sorry man puts forth the hand for his help In this conveyance or change their eyes are dazzled also for the Crosse of Christ consists not nor can it possibly have a Being but in the Crown c Act. 8 33 Heb. 2. 7. to 11. though they know it not But thus their art and carnall skill is exercised in this poynt in finding out multitudes of sinnes though they know nor one in truth to be plagued and punished according to the way they understand it and persons in misery to be relieved and delivered onely in the way of temporary reliefe and redemption and by this meanes keep the power and vertue of that resurrection of the Sonne of God that it cannot be heard of nor known in the world by their metamorphosing and changing it into transitory and momentany things which hath indeed vanquished overcome and put an end to all these things so as if so be it doth but appeare and be made manifest these can in no case captivate or keep us under d 2 Cor. 16. 7 8 9 10 Rom. 8. 35. 36. 37. but we triumph and are victors over them all e 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 f Exo. 7. 9 10 11 12. no more then the Spirit of Christ can Evangelize to salvation but
bosome of our Father Abraham m Heb. 9. 42. So that what ever Christ was furnished with when he entred into the holynesse of holinesses as the word is n Luk. 16. 22. 23. through our nature or the vaile of his flesh o 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 one p Dew 6. 4. and yet doth as truly multiply and make himselfe many in us though he be one as we are vnited and made one in him though we in our selves be many q 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 r 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 world s 1 Joh. 15. 18 9. 23. 24. 25 which is epitomized in that act of Herods taking off his head t Psal 22. 11. to 18. Mat. 14 8. 9 10 11. and that for denying of Herod liberty to satisfy himselfe in the workes of the flesh though Herod pretends faithfulnesse to himselfe and others in so doing being in Covenant yea under oath with it as the world ever is unto its own waies v Isay 28. 15. even so as it is with Iohn in shewing what entertainment Christ hath with the men of this world so is Christ our forerunner declaring what entertainment we have with the Father in his Kingdome x Heb. 4. 14. which is also summed up and epitomized in the cariage of the Father unto him in that he hath stated and plased him at his right hand commiting his whole power authority and glory anto him y Mat. 26. 64. Mat 18. 18. such are the honourable ornaments of holinesse wherewith every one of this Assembly or Army are adorned and blessed with all z Rev. 2. 26. 27. 28. Rev. 19. 11. 14. in this way of the Kingdome and Priesthood of Christ therefore the natvre of their offerings and oblations are set forth and described in the next words Verse 3. Of the womb of the early morning in thee the dew of thy youth 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 a 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 b Lu. 1. 78. and is of the same rise alike rare and of none other antiquitie then that morning and early dayes which is specified by the Lord himselfe for the convincing of all flesh for assuming unto it selfe any ability to be an assistant unto him in any of his works c Ioh. 38. 7. which by the scope and circomstances of the place must be ment the morning of eternity compare therewith ver the 4. for explication hereof The youth or the youngling here spoken of is that momentany fraile and brittle estate of mans naturall condition for all flesh is grasse h Esa 40. 6. and the word was made flesh i 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 k 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 l Esa 42. 8. therefore all that communicate therein or participate thereof must become one with him in that glorious way of unit in Christ otherwise it descendeth not upon them m Iohn 16 13 14 15. for the grace of God can no more descend upon any that are not of the faith of Christ or of this subsistance as the Apostle interprets faith to be the hupostasis or subsistance n 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 o 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 p 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 q 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 r Gen. 2. 7. and 3. 19. cannot be found to have a being but of or in the womb of this early morning hence it is that the wrath of God kindleth it selfe upon wicked men burning down to the nethermost hell for this their naturall condition being made alive unto God in that first act of their Creation as they were made in that Image and righteousnesse of God which is found no where else but in the Sonne of God Jesus Christ Å¿ Heb. 1. 3. is an occasion of their horrour and vexation for ever when they see themselves fallen so infinite short of it and have made themselves so contrary and opposite unto it t Rom. 8. 6 7 8. Esa 55. 7 8 9. Even as the joy and salvation of the godly springeth up v Ephes 2. 1. and ariseth out of this that naturally they are dead in sinnes and trespasses q Eph. 2. 1 For if it were not for our sinnes and trespasses the Sonne of God had never dyed r 1 Tim. 1 15. Matth. 9. 13. And if it were not for that righteousnes and life that is in the Sonne of God the sonne of Earth or Adam had never made such a forfeiture and brought forth such a death upon himself and his posterity s Isai 24. 5 6. Iohn 15 24 24. The womb of the early morning then and the youth or youngling are one time and eternity mortallity and
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 g 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 h Rev. 3. 14. and so is he the Sonne of God by Creation which work is not nor can be truly considered without God himself being brought into it without any interposission of time place action demeanour or comportment of the Creature whatsoever For the interposission of any thing between God and the Creature was the fall and is the sin of man unto this day i Gen. 3. 5. Heb. 10. 39. 39. for as the operation of our hearts work for the interposing of somwhat betwixt our selves and our full satisfaction happines in God through Christ by so much do our hearts work to put somewhat between the happines of the human nature of Christ in the divine so destroy the faith or subsistance of Christ unto our selves For as God said let there be light it was so so did he say of the dust himself let us make man in our own Image it was so But man through that serpenten like subtility in that way of the woma or of that wâ—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 k 1 Tim. 2 12 said no but if we ear We shal be turning that truth which God had spoken into a lye l Rom. 1. 25 which sin and fall from his Creatour m Gen. 3. 6. even so God saith that he hath made us heires first borne and Coheares with Christ Kings Priests able to do all things through Christ that strenghtens us n 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 o 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 p Rom. 8. 3. 4. But the whole and intire work thereof dependeth solely upon God and nothing can be attributed or ascribed unto man at all q 1 Cor. 17 28 29. 1 Cor. 4. 7. So then mans breach of oath and Covenant in his defection and failing from God being of an infinite nature and extent God being a party in the Oath worke or Covenant that and that onely can sufficiently extend the death and humiliation of Jesus Christ to be such as is compatable and agreeable to the Sonne of God Therefore we must either deny the death and humiliation of Jesus Christ to be such as becomes the Sonne of God or else confâ—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 moment r Esa 53. 9. Therefore as the Sonne off-spring or nature of man is exaulted infinitely above a Creature and so made higher then the heavens s 1 Pet. 3. 18. Psal 5. 4. for heavens in their own nature are high or heights but to be made heaven through hell yea the heights in the depthes t Aeb 7. 26. that is to be higher then heaven so also the Sonne of God is made infinitely lower then a Creature for the humiliation of Christ is through death sin the curse of the Law v Psal 16. 10. which is lower then hell it selfe for the corrupting pit may be low and miserable by nature in it selfe but to become low wretched and miserable through height happinesse and blessednesse that is lower then hell it selfe for that is hell inlarged w Psal 34 6. Ephes 4. 9. 10. so as it can never be satisfied nor say I have enough so then the breach of Covenant Contract or Oath in point of Creation by the sin of man is of the same extent with that keeping of Covenant Oath Contract which is through the faith righteousnes of Jesus Christ for this is to be observed that the difference disparrity Antipothy between the first Adam the second stands not in one being nearer to God then the other in point of Creation and incarnation for as God set himselfe at the first or in one intire act of relation to man so he standes for ever else the holy one should change which is a thing impossible x 2 Cor. 5. 21. Rom. 8. 34. Gal. 3. 13. for the first Adam cannot be knowne but with respect unto the second nor can the second be known but with respect unto the first for as the second cannot be known or acknowledged to be a Saviour without respect unto sin from which he saves y Esa 5 14. Prov. 27. 20. no more can the first Adam be knowne or acknowledged but with respect unto that reall righteousnesse Image and blessednesse from which
he falles and by which he destroyeth and overthroweth himselfe z Mal. 3. 6. Iames. 1 17. so that the difference stands in this that the one in the way of the mistery of iniquity and death takes a 2 Cor. 5. 21. Mat. 1. 21. b 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 indeed a Ephes 2. 152 3. 8. in the obstract so neere are the wicked unto the blessing and righteousnesse of God by creation who are thereby the very blessing and righteousnesse of God indeed So that as the Saints of God beholding themselves in the light of Gods wisdome b 2 Cor. 4. 6. 7. can say and that truly we were such by nature c Ephes 2. 3. But we are so by grace in the Sonne of God d 1 Iohn 4. 17. Col. 3. 4. in which ascent and gathering up unto him from that low and forlorne condition is their joy and happinesse for ever e Ephes 5. 8. 9. even so the wicked beholding themselves in the wisdome of man and light of a Creature viewing the things of God f Gen. 3. 5. 6. shall as truly conclude we were such by the grace of God as were made higher then Angels g Heb. 1. 4 5 6. having in Christ obtained a more excellent name then they but now we are thrust downe into Hades that place of the damned by our sin and unbeliefe and this miserable descent shall be their paine and torment eternally thence it is said that the Angels which kept not their first estate or as the word is 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 h 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 i 2 Cor. 5. 21. and became a curse k Gal. 3. 13. even as dust was made in the Image of God yea in righteousnesse and holinesse of Truth l Gen. 1. 27. Ephes 4. 24. no more a shaddow or a semblance without the truth and substance of it in the one then is in the other they are both of one and the same realty and certainty and stand in absolute and perpetuall termes of relation in all points diamiterwise or in way of antitheses or opposition m Rom. 5. 17 18 19. note therefore that the Sonne of God is so made a curse and sinne that in the very act of so being or becoming such a one he destroyes sin and the curse and takes them away for ever in that way of faith n Hosea 13. 14. Heb. 2. 14. for evill cannot so journe with him no not for a moment o 1 John 5. 5. Psal 5. 4. neither was guile ever found in his mouth p 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 q Psa 58 3. Iob 20. 11. This happy and blessed act of unity between the word of God and our nature being the occasion of it without which it could not be but it is altogether impossible that it should be any no not the lest tittle or jot of cause of it at all for had not the breach been such as the composition or forme of the Covenant or oath is having the height depth length and bredth of him that is God in it sin and death had never else received their forme if we may so call it or rather their formlesse figure and shape r Rev. 9. 2 3. no more then righteousnesse and life could appeare unto perfection and satisfaction s Psa 36. 5. 6. Psa 63. 5. Psa 19 11. 3. yet it is as impossible for a Curse to spring out of blessing or sin out of righteousnesse as the proper Roote and Fountaine thereof as it is for filthy water to issue out of a pure Fountaine t Iam. 3. 11. 12. Mat. 7. 17. 18. for the fraile brittle and momentany nature and condition of the Creature is the proper roote Fonntaine and cause of sin and death but takes occasion thereof from that firm durable unchangeable state of the most high without which it could not be so yet is the Lord cleane pure and undefiled in all the inclinations Motions and operations of the Creature in that kind even as the Saints are free from at tributing unto themselves any jot of that great work of redemption but ascribe it wholly to that wisdome and power of God v 1 Cor. 1. 27. 28. 29. 8. 3. Iob. 30. 11 even as the proper cause of the springing up and growth of a rush is the mire for can a rush grow without mire saith the holy man w Iob. 8. 11. yet is the heate of the Sun the occasion of it without which it groweth not all so also the raine falles downe from heaven it s own weight being the proper cause of its fall But the Sunne is the occasion that it falles from thence for had not it exhausted and drawn it up into the ayre it could never have fallen from thence The sum of all is this the Sonne of God became a curse and yet was and is the blessed of the Father from everlasting to everlasting x Rom. 9. 5. he was made sin and yet never knew sin y Psal 90. 2. but is the Saint or holy one of Israel z 1 Cor. 5. 21. the holy one of God a Psal 71. 22. yea God blessed for ever amen b 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 c 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
particular out of Christ then are we out of that way which he hath founded or appoynted to come unto him either in the theorick or practicall course of Religion or Christianity For as he is the Truth and the Life so is he and he onely the way also f Ioh. 14. 6. into the light knowledge and bosome of the Father the power and authority of this Key or Keyes for if we cannot bring it either to be singular or plurall we know it not and so can neither open nor shut by it in the things of God So that his authority in shutting is to bring eternity into one poynt of time the Almighty and immense power to become that which is weaknesse in it selfe for he became death in us and so subject unto all things as also lesse then any thing g Phil. 2. 7. Isai 52. 14. Isai 53. 8. Psal 22. 6. For of such nature is the Being and subsistance of Christ as to take his Being in that which of it selfe hath no Being for the humane Nature subsists not but in the word such also are his operations and effectuall workings as to raise up his power and authority out of the poore weakling as the Word is truly rendred h 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 i Rev. 10. 6. that is no time of the things of man k Rom. 14. 17. Mat. 22. 29. 30. nor according to the account and reckoning of man but all things shal be of God in that Kingdom according to his judgement and account l 1 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 us m Heb. 2. 14. 1 Pet. 3. 18. so also the Sonne of Man hath nothing in account reckoning but what is in the divine power and grace of an eternall God n Col. 3. 3. 11. Ephes 1. 23. Rom. 11. 35. 36. No time therefore in the House and Kingdome of God according to the creature which are nothing but vain genealogies so reckoned rested in o 1 Tim. 1. 4. Titus 3. 9. But according to the account of the Creator who accounts of things that are not to bring to nought things that are p 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 q Eph. 5. 8. and our life is hid with Christ in God r Col. 3. 3. so that he is our light and our life so also our salvation is in him or he is our salvation s Psal 68. 18 19 30. and it is onely to be reckoned for ever in him and not in the creature Even so is our time also in him and therefore as wee are light life health and salvation in the Lord and not in our selves no more then he was death darknesse sorrow sicknesse destruction and a curse in himselfe t Gal. 3. 13. but soly in us even so also is our time in him and so is man eternized and lives for ever even as certainly as the Sonne of God was made time and subject to death in us which in himself as God he could not be Therefore time in the creatures account is no more in this House and Kingdome or upon that Sea and Land whereupon this Angell standeth of such closure and shutting is this Key of David to bring eternity into one point of time into a moment and twinkling of an eye for such is the nature of the operation and glory of God that it composeth it selfe into that which is as a moment or twinkling of an eye For such is man whose breath is in his Nostrils for hee is not a man according to Gods workmanship but as he sustaines the image of God and lives the life of the Son of God which he cannot preserve himselfe in no not for a momennt of time but it wholly depends upon God to doe it u Psal 39 5 Psal 94. 11. Psal 49 12. Job 7. 6. no more then the Sonne of God can be held of death or be a sinner for a moment of time The shortnesse of mans life therefore is such as is the time he can 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 x 2 Cor 5. 21. The change then of the Sonne of God from sinne unto righteousnesse and the change of the sonne of perdition from righteousnesse unto sinne are of like time and eternity that is in the twinkling of an eye it is done and for eternity it abides and remaines for the Sonne of God is made sinne but changed into righteousnesse in the twinkling of an eye and the sonne of perdition is made righteous but changed into sinne in a moment even in the twinkling of an eye and we know that the time of the twinkling of an eye is such as the eye never loseth its object So is the time of the Sonne of God being made sinne and death that hee never loseth the fight-and being of righteousnesse and life and the time of the sonne of perdition being made righteousnesse is such as hee never loseth the sight and being of that man of sin and death into such a narrow poynt in the power of shutting doth this Key bring that immense and unfadomed power and glory of God into in that way of Christ for of such nature as this opening and shutting are all the actions of the Sonne of God for in him eternity becomes a moment of time for of further extent then a moment of time the life and glory of man cannot be extended and a poynt of time is opened into eternity and into a narower compasse then that none can abridge nor contract the Sonne of God y Isai 9. 6. John 1. 1. 23. Joh. 8. 53. Prov. 8. 22. to 31. So that as they are actions performed in a creature they are momentany transient and passe away in the twinkling of an eye But as they have their rice originall and fountain in the word of God they are of an eternall vertue weight and value and remain and abide for ever So that however he tabernacles in time in our nature yet his time and age abides for ever z Ioh. 1. 14. Heb. 7. 17 21. Heb. 7. 3. Psal 102. 11 12. For in the one consists
remember this for the clearing of that is said of late that however the Word of God unites it selfe to the whole nature state or condition of man so that the whole and compleat nature in all poynts and in all respects is perfected sanctified and saved else the salvation of our Lord Christ were not full s Heb. 7. 25. Psal 130. 7. 8. nor could the Sonne of God be found a compleat Saviour lik unto himselfe who is fulnesse it self to save them from all sin and wretchednesse whatsoever t Psal 34. 18. 19 20. Col. 1. 13. 14. yet notwithstanding it followes not that every particular and distinct person to speak after the manner of men must then be saved no more then it can be sayd that in regard the nature of man fell from the perfect and compleat image wisdome grace and favour of God and so from all the holinesse and perfection of God u that therefore every particular and distinct creature that hath alike share in this Apostasie x must for ever be excluded and debarred from the presence and perfections of that nature u Col. 1. 15. Heb. 1. 3. Rom. 3. 10 11. 12 Psal 14. 1. 2. 3. Rom. 3. 23. from which he hath made such a defection x Eph. 2. 3. and yet the whole nature of man in all poynts and tearmes of relation states and conditions whatsoever is condemned perisheth and comes to utter perdition for ever For there is as truly a whole world of that wicked one as the word is truly read y 1 Iohn 5. 19. as there is a world of the elect and chosen of God z Iohn 1. 29. Mark 10. 30. Therefore it is that the Apostle brings in worlds in the plurall number a Heb. 1. 2. Otherwise the state of destruction and death could not be full to stand in direct opposition diameter-wise in tearmes of antipothy to the Sonne and salvation of God for ever For there is a fulnesse of the sinnes of the Amorites b Gen. 15. 16 as well as of the righteousnesse that is of the Israel of God c Eph. 1. 22. 23. Gal. 6. 16. In the one is the mystery of God manifested in the flesh d 1 Tim. 3. â— 16. but never lived unto or after the flesh but after the Spirit which is life and peace e Rom. 8. 1. 2. 6. and in the other is the mystery of iniquity manifest in the Spirit or through that spirituall estate wherein man at the first was made f Gen. 1. 27. Eccles 7. 29. and yet never lived unto the spirit but unto the flesh which if a man doth he dyes for ever g Rom. 8. 6. Gen. 2. 17. if we be ignorant of the nature rice and manner of workings of these two we are unskilfull in the weights and measures of the Sanctuary and whatsoever we speake from the word of God we cannot give it its due weight nor set it upon its right Base or proper principle and so at the last shall be weighed in the Ballance our selves and be found too light in our doctrine and whole course of life h Dan. 5. 27. Ier. 10. 8 Math. t. 15. 7 8 9. But our Apostle yea our great Apostle by the mouth of Paul concludes the distinct and particular Saints in one and that upon this point of joy and tryumph as the word signifies i 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 k 1 Cor. 12. 6 1 Cor. 15. 28. and therefore is both the branch yea and root of David also l 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 m Esa 53. 6 11. Mat. 1. 21. for as he was a man of sorrowes and acquainted with griefe by all the infirmities that are naturally in us so are we Saints or men of God rejoycing and triumphing in and by all those excellencies and vertues that are in him n 1 Pet. 2. 9. 1 Cor. 12. 25 26 27. Phil. 2. 17. 18. 1 Thes 2. 19. 20. and hence he urgeth that argument that the resurrection is death to show that our nature never departs from the word of God in any condition no not for a moment for by or in this mutuall rejoycing victory triumph yea dignity authority and dominion we have in our Lord I dye daily or we dye daily * 1 Cor. 15. 31. that is this our Lordship and triumph in Christ is a continued act of death in us unto all servile feare base flattery or slavish subjection even in the midst of the corrupt wills caridges courses and behaviours of men in this world the victory and triumph of our Lordship by Christ is a continued act of death in us unto them all so that the afflictions of this present time o Rom. 8. 18. cannot take hold on us to make us lament and bewaile as a people miserable indeed though in the eye of the world we appeare so no more then perills dangers and feares can take hold of a dead man such is our condition with respect unto the troubles and molestations of this life by vertue of that rejoycing triumph and lordly Authority we have in our Lord Christ which the Apostle bindes upon himselfe together with all the Saints in Christ upon no weaker ground nor lesse certainty then the verity and authority of an oath yea the vertue of this oath of interposition 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 aâ— 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 q Heb. 7. 12. to 25. for none can speake
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 q Psal 4. 2. Psal 106. 20. the truth of God into a lye r 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 s 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 t 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 u Heb. 10. 39. from the beginning to this day in all those in whom God takes no pleasure w 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 x 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 z Rom. 8. 33. 34. and in that death is swallowed up in victory a 1 Cor. 15. 54. so as nothing but life and peace appeares b 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 c 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 d 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 e 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 f 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 g 2. Pet. 2. 12. For there is a being under the Oath of the Curse of that Man of sinne h 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 Melchiâ—adeck i 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 k 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
the things of God according to the dictate argumentation and consultation of the light and spirit of a creature which in it selfe is good but the more curiously and diligently it searcheth after the Creator by its own light the more difference it finds and the greater distance disproportion between it selfe and that infinite and blessed Being of the Creator b Gen. 3. 6. to 10. and is so farre from ability and skill to make it selfe one with and correspondent unto him in all things that he thereby ingenders wrath breeds emnity and makes a greater discord betwixt himselfe and his Maker c Gal. 4. 24. 25. drawing out and enlarging the bounds or rather boundlesse estate of his destruction and misery according to that unfadomed and illimited nature of the Creator both in point of weight and duration d Isai 5. 14. Iob. 6. 2. 3. Gen. 4. 13. 14. Iob 4. 19. 20. Iob. 14. 19. 20 Deut. 23. 2. 3 as also the various changeable operation and executions thereof according to that manifest Truth Holinesse Justice and Equity that is in God and must of necessity work towards his Creator through the wisdome of the flesh to his downfall and ruine by reason of that first act of his Being and of that first form given unto him in his creation even as the Spirit of Christ must of necessity work towards or in and by the infirmities of man through the wisdome of the Father in that advancement of himself in the Kingdom of God e Heb. 2. 9. to 15. Heb. 2. 7. 8 and if the Lord do not open our eyes to see into the nature of this oath in the confirmation and certainty of it in the elect by Jesus Christ as also in the disanulling and breach of it in the wicked through that way of Antichrist wee cannot have sound knowledge in the word of God but our reasonings consultations and conclusions thereabout and therefrom are meerely of and from man and not of and from the Spirit of God And it is handled by us as the word of Man and not as it is indeed the the word of that ever-living ever-being God f 1 Thess 2. 13. 2 Cor. 2. 17. 2 Cor. 4. 2. And wheras in any thing men have learned by the tradition of their Fathers things that the wisdome of a creature reacheth not as the incarnation of the Sonne of God that he that is God should be made a creature or that the creature should be made that which is God or that one should bee made righteous to hold weight in the sight of God by that which is not in himselfe but in another or that the soule of man is immortall whereas there can be no more immortals then there is infinite for the creature can as well bee infinite as immortall When men seem to go into these or the like points that are so necessary for a Christian to know as that they give being unto Christianity they walk or rather wander and groap in the dark speaking from Tradition as they have taken it at the second hand from others which tradition ever doth and hath not any thing immediatly from God according to that way of the Son receiving all things immediatly from his Father g John 10. John 17. 7. 8. John 13. 20. 1 Cor. 11. 23 but meerly conjecturall as false Prophets use to doe h Deut. 13. to 5 Jerem. 27. 9. 10. Jude 8. wandring they know not whither i 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 k 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 l 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 m Iohn 21. 25. Let men use study experience Learning in tongues or arts reading of bookes if it were possible that the whole world could not containe as it cannot the things that concern or might bee written of Christ n Exod. 7. 11 12 13. 2 Tim. 3. 8. Acts 8. 17. to 21. Yea observe the changes of States times and things as men use to do for their helpe in opening those wonderfull Revelations of Jesus Christ which is much like your men that vse spells and cast figures to bring out some strange thing to affect others withall o Revel 12. 14. that so their hire or reward may not be grudged but come off the more easie whether it be profit pleasure preferrment or shelter under some great man or State out of base and servile feare of man as commonly accompanies such spirits yet can they never calculate or make manifest the time of the womans being in the Wildernesse p 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 q 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 r 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 s 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 t 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 u 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 x 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 y 1 Cor. 8. 4 and a nullity of it if wee know Christ in substance then wee know Him to bee God and Man z 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 a 1 Cor. 12. 12. So that as there are many false Christs b 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 c 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 d 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 e 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 c 1 Cor. 11. 11. no more then the divine nature is without the humane or humane nature without the divine in that way of Jesus Christ So that in the Womans appearing in Heaven having in her a Man-child is taught the descension of the word in our nature and the ascension of our nature in the Word of God even as it was taught in the making of the first man having the woman taken out of him the one declaring the way of death and subjection of our nature unto sinne when the woman is brought forth and prevailes with her arguments and reasonings according to humane frailty in those suggestions of the Serpent or wisdome of the flesh g Gen 3. 4 5 6. And the other declares the ascension of our nature when the Man is brought forth of the Woman and taken up into the Throne to rule over all the wayes and arguments of the Heathen or devises suggested by the flesh h 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 i 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 k 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 l 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 m 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
o 1 Cor. 15. 23. Esa 61. 3. 4. it is sowne in dishonour it is raised in glory it is sowne inweaknesse but it is raised in power it is sowne a naturall body it riseth a spirituall body so that without the unity of two there can be no resurrection for the wheate Corne must dye before it rise to multiplycation so that however bare Graine be sowne it riseth againe with a multiplyed body yea and God gives to every seede it s own body whether it be wheate or any other Graine q 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 q 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 r 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 s 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 t Iames 1. 17 So that his humiliation as also his exaltation must both be in us u 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 x Rom. 8. 34 For if we deny these things in the nature of any we deny them in the nature of all men y 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 z 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 a 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 b Heb. 7. 21 Heb. 8. 1 2. and ever liveth to make intercession for us c 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 d 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 e 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 f 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 g 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 h 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 i 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 k Isa 53. 10. Heb. 2. 10. Rom. 8. 16 17. for he is the first begotten of death l 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 m Hosea 2. 16 20. Isa 24. 5. making a nullity of it and so make voyd our salvation n 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 o 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 p 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 q Gal. 2. 20. Rom. 8. 9 10 11. in and by that Word of God r 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 s 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 t 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 u 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 x 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 y Rom. 3. 23 to 28. 1 Cor. 1. 28 29 30 31 Col. 3. 11. in holding that eyther in the rising of our bodies or the dissolution of them should eyther adde or detract to or from that eternall weight of glory and vertue that is in the life and death of the Son of God And yet doth not this fulnesse that is in the resurrection of Christ Jesus hinder the rising of the body in due time out of the grave no more then that plenary deliverance and redemption that is in the death of Christ hinders the body from death and dissolution in the grave See z Heb. 9. 21 Act 2. 29. Psal 86. 48. this more plainly in the matching of contraries as thus the plenary and full curse of God seized upon man in the very day point of time or act of eating that forbidden fruit otherwise the Word of God were not fulfilled in that it saith in the day thou eates thereof thou shalt surely dye a 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 b Gen. 3. 15. because man had not a perfect curse or death upon him to be saved and delivered from which is most deragatory unto the nature of the Saviour in that rich and bounteous grace of the Gospel c Rom. 5. 15 20. Rom. 15. 13. 2 Cor. 8. 7. 2 Cir. 9. 8. Nor could Enoch participate in a grace that saved him from a plenary curse whereof all men are alike guilty by nature d 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 d 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 e Heb. 11. 5. Gen. 5. 24. if the separation of the soule body were any part of it For f 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 g Iam. 2. 10. So he that is under any one part of the Curse is under the whole Curse h 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 i 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 k 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 l Heb. 1. 3. Heb. 7. 27. Even as man at the first neglected and vilified that glorious image of God wherein he was created m 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 n 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 o Ioh. 14. 16 Never
signifies reason s 1 Ioh 3. 4. so that according to Gods wisdom in the orderly course of things in the production of them it hath not anything at all thereof in it but as the Law or wisdom of God is nothing else but instructive so is sin or the vvisdom of the Serpent nothing else but destructive for aâ—… 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 t 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 u Esa 53. 9. 1 Pet. 1. 19. or that wisdome of the Serpent in all its operations and productions of it selfe expungeth all holinesse and righteousnesse yea that compleate law of the spirit and life that is in Christ Iesus w Ro. 8. 7. in every tittle of it out of it selfe leaving it selfe an uncleane spirit having a garment in every one part of it spotted with the flesh x Ro. 8 2 Ecl. 7. 29 Gen. 7. 5 and is become altogether ungodly and defiled so that as Christ was tempted in all things like unto us yet without sin so is Antichrist by his creation as also in that redemption of mankinde in all things made like unto the Sonne of God and yet without righteousnesse yea so free as the sonne of God is from sin y Mat. 12 43. 5. though tempted so free is the Sonne of perdition from righteousnesse though furnished at the first with it being made in it z 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 a 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 giâ—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 creature a Gen. 3. 1 6 Rom. 7. 9 10 11. betweene it selfe and the Creator so also finite and infinite being dis-joyned and separated by sin namely God and man made one at the first it is the proper work of the Grace and Spirit of God by faith to unite and make these twaine to be one and both these are of the same extent the validitie and substance of the one is not more exalted lifted up and made permanent then the vanitie and emptinesse of the other is vilified and debased becoming corrupted and putrified for ever without the love and distinct knowledge whereof we can neither understand the fall of man nor yet his restauration by Christ of such use and concernment is the knowledge of the multiplication of the offering of the Lamb together with the unity of it without which our speeches and thoughts of the taking away of the sins of the world John 1. 29. are meere blind conjectures and the certaine knowledge and faith thereof we have not yet attained unto b Pro. 19. 2. we are yet dead in our sins c 1 Cor. 15. 17. and doe not participate in the life of the Lord Jesus d 1 Iohn 5. 10 11. unto the first Resurrection e 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 f 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 him g Rom. 10. 3 4. hee dishonours and shames his head now we know that the head of every man is Christ h 1 Cor. 11. 3. even so also he that hides his sins shall not prosper that is shall not passe through or succeed well as the word signifies i Pro. 28. 13 but that man hides his sin whatever he be that gives it not its proper weight guilt and extent which is not lesse then the death of the Son of God k Rom. 4. 24 25. Isa 53. 4 5 what sin soever it be and if we make it not to be that which it is we hide it and shall never prosper succeed or goe through the difficulty and power thereof for if we hide it it rests upon our selves l Ioh. 9. 41. 2 Cor. 3. 14 and is the death of Christ in us according to the Spirit for we thereby crucifie the Son of God unto our selves m Heb. 6. 6. in the spirit by treading under foot n Heb. 10. 29. that is by vilifying and undervaluing his blood not giving it its due proportion we reckon it upon our selves to our owne destruction for he is thereby dead in us in respect of the Spirit or of that spirituall state and condition of which he consisteth o 2 Cor. 5. 16. Heb. 10. 29. but if we confesse and forsake them p Pro. 28. 13. that is if we preach confesse or professe them according to their extent then we
also forsake them that is we reckon and account them upon another namely the Son of God q Isa 53. 4 Iohn 1. 29. for elsewhere they cannot be found when they are confessed and judged of according to the judgement of God in their extention and so they are this death of Christ also that is he is dead in us unto all the lusts and distempers of the flesh r Gal. 5. 24. Gal. 6. 14. and we are alive unto God in him Å¿ Rom. 6. 11. so truly and absolutely then as the Son of God was made sin t 2 Cor. 5. 21. not in a shadow or a figure or vaine imagination or tooke some part of our infirmity and not the whole but he really and absolutely descended into the depth of our misery and was made a curse for us yea even in the abstract u Gal. 3. 13. and yet notwithstanding the curse could never tarry upon him x Psal 5. 4. nor he receive the least stain or blemish thereby y 1 Pet. 1. 19. even so was man made in the Image of God not as a shadow or in some certaine resemblance of a thing which he was not but was really and absolutely made in that highest degree of perfection that the Creator of all things could ever put upon him z Gen. 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 men * Psal 5 1. 5 6 7 8. in this point lies the very key of the knowledge of and entrance into the word of life how elegantly doth the Prophet speak of that state and condition of Antichrist under the person and State of that proud King of Tyrus declaring of what nature and kinde his state and condition was that he fell from a Ezek. 28. 12. to 15. without any fraud or collusion telling us in the truth and verdict of the Spirit of the Prophets That he was that annointed and covering Cherub one that had the holy unction that teacheth all things b 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 sin c 2 Cor. 5. 21. a curse d Gal. 3. 13 death e Rom. 8. 34 and hell f Psal 16. 10. and yet none of these things could ever be found in him but he abides that holy and unspotted Lamb of God g 1 Pet. 1. 19. and Sonne of the Father for ever h 2 Pet. 1. 17 So that as he that is our Saviour took upon him the state of the sonne of perdition els had he never redeemed from death and hell i Psa 86. 13. and yet ever remained to be the blessed and beloved of God k Mat. 3. 17 even so he that is that sonne of perdition was as absolutely made the sonne of God and that in the highest dignity that heaven it selfe affordeth and yet ever remaines to be that accursed and forsaken of God l Iohn 8. 44 the one in being made sin expungeth and takes it away and becomes thereby a Saviour m 1 Ioh. 3. 5 and the other in being made the righteousnesse of God expungeth it and blots it out and so becomes that wicked one and destroyer n 1 Ioh. 5. 19. 1 Pet. 5. 8. Psal 17. 4. 1 Cor. 10. 10 therefore it is said that the Angells that kept not their first estate or as the word is their principality are reserved in chaines that is those which were in the state of Elohim or Gods they kept not that estate or that principality for the word sometimes used for Angells in the Hebrew is Elohim as in the eighth Psalme o Psal 8. 5. which our Apostle translates Angels in his writing unto the Hebrews p Heb. 2. 7. therfore they were such that fel as were by that act of their creation in the state and condition of the Sonne of God and that was the state that was falne from which if it be minced or diminished sinne is covered and hid by us q Pro. 28. 13 and so no successe in the things of God for he that hides his sinne as Adam r Iob 31. 33 shall not prosper who went about to lessen it by making another the cause of it s Gen. 3. 12 as men doe in these dayes that lessen the sin of man in that he was tempted thereunto by another which they call wicked Angells that fell before man whose nature they say the Sonne of God never took upon him and would father their opinion upon the Apostle who intends no such thing t Heb. 2. 16 For if there were any creature worse then man or state and condition below his then did not the Sonne of God take into unity the worst nature nor descend into the lowest state of death in his humiliation and then it will follow according to the rule of contraries that man is not made one with the most pure and holy nature of God in Christ neither was our nature exalted to the highest and most glorious state of Majesty in him u Acts 5. 30 31. Phil. 2. 8 9 10. for if his exaltation be of infinite and illimited glory and dignity then is his
with their fore-warned or forestalled opinion t Mat. 3. 7. Luke 3. 7. that such a dipping or washing should save them from wrath to come as hee performed it being that all that he did was but to shew what a turbulent Jordan and Deluge of wrath the Son of God descended into which was already in their hearts and for no other end but that we might in him ascend into that fountaine and overflowing streame of Gods grace compassion and tender mercy for ever in the vertuous and glorious actions of the Son of God for Johns Ministry and dipping sheweth what Christ hath in our nature and the Ministry of Christ in his coming up or ascending out of the waters with the Spirit of God lighting residing or abiding upon him declares what we are in that divine nature of the Word or Son of God Now these Jewes would be playing the part and presuming to performe the Office of the Son of God who descends downe into the depth of the wrath of his Father hoping thereby to escape wrath even as our first Parents entred into the way of death in hope to escape it and to attaine life thereby and in the meane time neglect contemne and despise that glory of the Son which he in that dipping or descention of his doth so freely tender and offer unto them for it is onely his part to descend and be dipped in the waters of our weaknesse that have by nature no life nor Spirit of God in us at all or into that troubled Jordan of Gods wrath which naturally burneth in every mans soule and it is onely our priviledge to ascend and come out of that wrath and weaknesse in that descending and residing of that life and Dove-like Spirit of God upon us for ever u Mat. 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 might x Mat. 4. 1. 11. Col. 1. 11. Phil. 4. 13. Rev. 2. 26 27. Therefore in all Baptisms and Washings practised in the holy Scripture we must know that there is not any two performed alike all circumstances considered therefore that Church which takes up the way of any particular of them alone and of it selfe cannot practise nor performe the true Baptisme when the whole Administration thereof which the Holy Ghost hath beene pleased to declare the right of it in so many differing waies is not brought in therefore if wee will professe and practise the perfect Baptisme unto which our Apostle leads us when he saith let us goe on unto perfection y Heb. 6. 1. then we must unite and contract them all into one and so shall we finde the Ordinance of Baptisme to bee found faulty in all Churches under heaven unlesse they have learned to center them all in one and if they doe so it will not be found in any but onely in the Son of God whose dipping or washing comprehends them all and so hath in it all spirituall and holy dippings and washings whatsoever therefore if we set up another besides that which is perfected in him we make an Idoll of it and so subject our selves unto wrath z 1 Cor. 10. 1 to 7. for it is in this point of Baptisme as it is in the death of Christ if we professe another death that is spirituall besides that which Christ hath undergone we make an Idoll of it and subject our selves thereby to the undergoing of that eternall death to come by usurping and arrogating unto our selves the death of Christ which he at once for ever perfected a 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 b 1 Pet. 3. 20 21. that he perished not with the rest of the world even so doth the Baptisme of Christ which is his Crosse save us and lift us up from perishing in those waters or in that wrath that naturally ingenders breeds and breakes forth in every mans heart both from things below and also from things above as those waters of Noah did c Gal. 4. 24 25. Gen. 7. 11 12. for he appearing in the similitude of sinfull flesh by sin or by becoming sin in us condemned sin in the flesh d Rom. 8. 3. passed sentence upon it that it should never live in us nor have dominion over us any more e Rom. 6. 14 for he made a plaister of our sins to heal us of and save us from our sins for ever and so by death overcame him that had the power of death f Heb. 2. 14. even as the Arke by the waters overcame the waters and yet the same waters stifled and choaked the world so by being made sin Christ overcomes sin and yet the same sin destroyes and condemns the world g Psal 34. 21. For as the waters of Noah lifted up the Arke to heaven out of all danger that otherwise might have befallen it and the very same waters also drowned and destroyed the rest of the world so doth the Baptisme of Christ which is his Crosse save us and lift us up unto God and yet the very same thing which is his Crosse or Death doth also destroy and overthrow the wicked for the Son of God taking our nature into unity with himselfe is that which is properly his Crosse or Death he thereby sustaining our infirmities h Isa 53. 4. and so in one act for ever perfecteth our salvation i 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 k 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
and every particular creature and operation in the Universe within the compasse of seven dayes so also doth the Spirit of God go forth where-ever or in whomsoever it is in the whole and every particular work and operation in the new creature or in that creation of God l Rev. 3. 14 in that seven-fold operation which is given to every particular Saint as well as unto the whole body of the Church for if any man be in Christ he is a new creature m 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 n 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 o 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 p 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 q 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 r 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 s 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 iniquity t 2 Thes 2. 7. every point and particular therein skilfully handled by him that hath the key of that bottomlesse pit u 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 x 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 y 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 z 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 a 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 b 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 c 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 d 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
in some thing and then in all things if I be not the same with you and you with me in all things that concern the grace of the Gospell such is that body which the Saints or Ministers of Christ doe beat downe which gives to every one the same image and forme by nature that it gives to any one namely that body of sin and of death which our Apostle complaines of m Rom. 7. 24. but in so complaining seeth it adorned with the glory and Lordship of Jesus Christ n 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 o 2 Cor. 5. 21. no more then a garment can be worne for ornament without a materiall body yea if we were not folly in our selves p 1 Cor. 3. 18. 19. no way could be for that fulnesse of the manifold wisdome of God to be exercised in us q Eph. 3. 10. if we were not weaknesse no appearance of his power upon us r 2 Cor. 21. 10. if we were not sorrow in our selves the joyes of salvation could not finde place in our hearts it we were not shame by nature his glory and honour could not be lifted up and advanced in us Å¿ Isa 61. 2. if we were not death no place for the life of the Son of God to make it selfe manifest t 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 u 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 x Eph. 2. 3. which is the very way of putting on all the precious ornaments and exercises of the Lord Jesus y Rom. 13. 14. therefore it is that in the dissolution of this earthly Tabernacle we have a building not made with hands but eternall in or of the heavens z 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 a 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 b 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 c Heb. 7. 11. making difference in the creature of the dignity and office of the Son of God in the Church and so indeed speakes evill of dignities or deny and vilifie the one dignity that is not found but in the Son of God alone d Iude 8. which is only made manifest and multiplied in our nature e 1 Pet. 1. 1 2. which being lessened or vilified in any one is so in all for his seamlesse coat admits of no division but according to lot or proper and peculiar inheritance goeth whole and entire without the least fraction to whomsoever it fals f Psal 22. 18 John 19. 24. and hence it comes to passe that the Lord can never repent of change or alter this Priesthood and Ministrie because his whole mind and will is fully completed and perfected for ever in his Son in whom or in what point soever this oath office or Ministry appeareth g Mat. 3. 16 17. Iohn 17 18 2 Cor. 3 1 2 3 4 5 6. for the Son holds correspondency with the Father in all things h Ioh. 17. 21 22 23. insomuch that the Father may as well repent or change from being that which he is as to repent of or change this Oath and Ministrie therefore our Saviour saith unto Philip I and my Father are one i Iohn 14. 9 10. which this oath of interposition onely comprizeth who are never without the product and bringing forth of the spirit k 1 Ioh. 5. 7. But to conclude this point when it is said that God repenteth l 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 m Lu. 3. 38 insomuch that hee that was the Son of God Child of peace n Luk 10. 6 and Heire and Inheriter of life o Mut. 19. 29 is now changed yea that person that by creation was the Son of God p Luk. 3. 38 is now become the son of perdition q 2 Thes 2. 3 child of wrath r Eph. 2. 3. and inheriter of death Å¿ Rom. 8 6. and thus turning from God yea thus changing from righteousnesse unto sin t Eze. 18. 24. from life to death u Rom. 7. 9. from the image of God unto Satan x Isa 14. 12 13 14. making himselfe the very wickednesse and abomination of all the earth as those were in the days of Noah in whom this point of Gods repenting is taught and declared unto the world which indeed is the wickednesse and destruction of that old world v Gen. 6. 4 5 This repentance of change is really true not onely in change of action but of minde and will also and is in all points ever to be repented of in the way of that sonne of perdition even as it is also really true in that way of faith in the Sonne of God that he was made of no reputation * Phil. 2. 7. a curse a Gal. 3. 13. sin b 2 Cor. 5. 21 death c Ps 22. 15. a man of sorrowes d Isa 53. 3. a scorne e Ps 22. 6. 7 a proverbe f Ps 69. 11. a by-word g Ps 44. 14. a hissing h Lam. 2. 15 16. putting out of the lip a nodding of the head i Psal 22. 7. an abject k Psal 22. 6 a derision and shame of the people l Psal 119. 51. even he is changed or turned from that estate into all the glory m Ioh. 1 14 righteousnesse n 1 Cor. 1. 30 wealth o Col. 2. 3. peace p Eph. 2. 14 honour
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 y Ioh. 14. 30 Out of these distinctions of times and Peoples in the worship of God whilest God respects no place z Ioh. 4. 19. to 24. time a Gal. 4. 9 10 11. nor person b Act. 10. 34 35. and out of these severall formes and prescriptions of the manner of Gods worship the men of the world make it too too manifest what manner of Gods they worship for having carnallized the Sonne of God unto themselves they look after and greatly contend for earthly and carnall formes and administrations in their worship as for change of peoples and times to perfect it and to bring it forth even as though Israel of old should never have looked for familiarity with their God his great wisdome noble acts of power and glory to have appeared and been made manifest amongst them untill such time as there was a literall and historicall calling of the Nations as also the incarnation of the Sonne of God in that wombe of the Virgin Mary which had been all one as to deny their owne salvation untill such times as such things appeared as those did that knew not the presence and power of them c Act. 3. 13 14. 1 Cor. 10. 1 2 3 4 5. Psa 78. 29 30 31. and is most evident in all ages that those that stand upon formes persons times and places ever do d 2 Tim. 3. 5. therfore when the Apostle saw that inscription written upon the Altar at Athens he beheld their devotion or as the word is e Act. 17. 22 23. he knew the Gods which they served insomuch that outward rites formes and figures and carnall ordinances described and brought in which may be comprehended within the mind of and practised by a carnall and naturall man ever declare that such ignorantly serve and worship a God whom they know not whom they have carnallized unto themselves 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 f 2 Tim. 3. 5 6 7. but as this order of Priesthood is without begining of daies so is it also without end of life that is as Christ lives being a man yet never lived according to the minde and will of man but according to the will of God so hee also dies being true God but never dies unto the Spirit and Life of God but onely dies unto that which is the proper Spirit and reasoning of that which is meerly carnall and humane in man g 1 Pet. 3. 18. Eph. 2. 15 16. which naturally is mans onely life Christ dies then being the Son of God h Iohn 3. 16 1 Cor. 2. 8. in that he becomes that which is death it selfe having no life of God in it at all i Ephes 2. 1. yet it is as impossible that the life of the Son of God should be extinct for a moment as it is for God to cease to bee who gives being unto all things k Iohn 1. 1 2 3. Acts 17. 27 28. therefore must of necessity be without end of life So Christ lives being a man but as impossible to live after the will of man or desires of the flesh as it is that one onely Son of God should have two subsistences or beings l Deut. 6. 4. Gal. 3. 20. 1 Tim. 2. 5. or that one fountaine should send forth both sweet water and bitter m 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 n Hos 13. 14 1 Cor. 15. 54 55. The life also of the Son of mortall man is properly in God but according to that forenamed mutual act operation of faith is translated and transferred even unto the Son of sorry man o Col. 3. 3 4 Phil. 3. 20 21. otherwise could righteousness and peace never have gotten victory nor the creature have attained an everlasting life and being with its Creatour p Iohn 4. 14. Rom. 6. 22 23. Iohn 3. 36. Iohn 6. 40. So that as hee never hath beginning in respect of the workes waies and devices of the flesh so also hee never hath end in the operations and Ordinances according to the wisdom of the Spirit in which the mystery of the Gospel appears to be this that the very act of destruction 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 q 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 r 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
glory nor could hee have been made manifest by being shaped or made in the lowermost parts of the earth u Psal 139. 15. Ephes 4. 9. nor had hee brought forth those Riches and Treasures of his love onely made manifest in his Saints through death but by this Priestly Sacrifice Even so also this Lordly King stands at the right hand of the Priest who is that poore weakling also who being found in death x 1 Cor. 5. 7 1 Cor. 15. 3 and sacrificed could never raise up himselfe from under such a curse y Gal. 3. 13. Deut. 21. 23 and out of such destruction z Psal 88. 11. Psal 90. 3. Psal 103. 4 but onely through that Spirit and Power life and authority of such a royal and potent King a Psa 47 1. Psa 48. 2. Psa 95. 3. Rev 17. 14 and in the one of these and in the other there is full and sufficiency of supply for the Lord is inriched in that it is made manifest what a glorious use himself can make of such an accursed thing or condition whereby he appears to be God alone which otherwise had lien hid as it doth to all other creatures b 1 Cor 2. 9. 1 Cor 2 14. and man also is inriched in that that in the death and absence of all his own glory and excellencies that are humane and proper to a creature the dignity and power of God becomes his c 2 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 d Psa 118 15 16. therefore is the word by the Evangelists and Apostles so varyed as at the right hand of God e Mark 16. 19. Acts 5 31. so also at the right hand of majesty f Heb 1 3. the right hand of the power and the like g Mark 14 62 and sometimes it signifies skil and cunning usually exercised in arts made manifest and brought forth by the right hand as the proper instrument therefore it is said If I forget thee O Jerusalem then let my right hand forget her cunning that is in all musical and artificial administrations in the house of the Sanctuary h Psae 137. 5. Again It sometimes signifies ratification and confirmation of what passeth from one to another and so it is taken when the Lord swears by his right hand i Isa 62. 8. and in that he saith If Jeconiah were as the signet on my right hand yet would I pluck him thence k Jer 22. 24. as if he should say though it be so neer unto me that I pass nothing under seal or perform any thing without it and many the like But these may serve to manifest what is meant by being at the right hand in this place when it is said the Lord at thy right hand that is the Lord as King is the power and authority of the Priest the Lord also as King is the wisdom and skil of the Priest the Lord as King is the ratification and confirmation of the Priest in the rescue and deliverance of him from all humane frailties and infirmities a Rom 1. 1 2 3 4 5. Again translatively the Lord as Priest is the power and authority of the King the Lord as Priest also is the wisdom and skil of the King the Lord as Priest is the ratification and confirmation of the King in sacrificing all human abilities and excellencies that the Princely power and excellency of God only may appear So as that without the one the other is not nor can be known or found according to the way of the faith of Jesus Christ insomuch that whatsoever the King doth in his regal authority he doth it by the Priest that is by that power and authority wisdom and curious device and skil as also by that seal and confirmation that is in that death and suffering of the Son of God b Heb. 2 14 2 Cor. 1. 5. 1 Pet. 1 2. Col. 2. 14 15. Again whatsoever the Priest doth in his office and ministry he doth it by the King that is by the power and authority wisdom curiosity and skil yea and by that seal and confirmation that is in the life and resurrection of that Son of man the Lord Jesus Christ c Rom 8 33. 34 Iohn 11 25 26 1 Pet. 1. 3. 1 Pet. 3. 21. So that if the Word of God be opened to set forth the life of Christ it sets it forth in and through his death d Isa 26. 19. Ephes 2. 1 5 1 Pet. 3. 18 19 and also if it be opened to set forth the death of Christ it sets it forth only in his life e Rom. 6 9. 10. 11. Rom. 6. 1 to 8. For the one is not nor can be made known out of the other f Rom. 8. 34. 2 Cor. 13. 4. and they that go about to work any other way concerning the Kingdom and Priesthood of Christ in the Church 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 g Psal â—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 side h Gen. 6. 4. Gal. 4. 24. Rom. 2 5. which the Son of God having taken upon himself i Mat. 8. 17. must needs be without number reckoning or account k Psal 40 12. and therefore for weight intolerable l Psal 98 4. Ioh 6 2 being none could stand under them but he who is God himself m 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 n Psal 42 7 Heb 7 27 Iohn 3 16. which was indeed his death o Isa 53 5 6 then must it of necessity be such a death as is never vacant of life so that the life spirit and power of God is in the very same act for if it were not so then should the life of the Son of God admit of a cessation for some time which can in no wise be granted no not so much as for a moment p Iames 1 17 Psal 90 1 2 therefore his life and death are both of them compleat in the same act and thus doth the Lord through the death of the Son that man at his right hand bring life to light expelling all the ways of darkness and death whatsoever q Ephes 5 8 Mat 6 22 Psal 97 11 that they cannot fasten themselves nor take hold of that Saint of Israel who is our life and light and by whom our darkness and death is done away r 1 Ioh 5 11 Mal 4 2 Isa 60 1 2 And thus doth our Lord wound or strike through that King or those Kings of the miseries and wretched condition of mankind which through infidelity do prevail and reign over so many in this world having captivated them under themselves Å¿ Isa 61 1 Luk 4 18 which our Lord in all that are his strikes through which word strikes through hath affinity with that translated blaspheme that is to pierce or strike through so as to make liveless and voyd of operation that they cannot take hold operate nor have the least power over him so are the sins and sorrows which man by nature is subject unto slain unto that Saint or holy One of Israel in all that are his even as the blasphemer is said to pierce or strike through the Lord t Levit 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 u Rom 6. 1 2 3 4. but alive to grace peace and righteousness in the blessing or bessedness of the Son of God x 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 y 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 z 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 a 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 b Jer 23 6 Mal. 3. 6. and then had he never dyed for our sins we had yet remained in them c 1 Cor 15. 16 17. which far be it from us or as it is translated God forbid d Rom 6 15 that we should ever think and thus doth our Lord strike through pierce or blaspheme the pride prosperity that the earthly excellency and goodliness of man leaving it altogether liveless and voyd of any power to lay hold or to operate upon him who is the Son of God as to move him in the least to speak great things in himself according to the arm of flesh therefore it is that our Saviour repelled all those temptations suggested by that great enemy of our salvation e Luke 4 13. so that none of them could in the least take hold of him in which power and victory we only stand and this is the work of our Lord and high Father Abraham in the slaughter of the Kings together with our good Melchisedech who hath the truth of all and it is a work that is done and is ever in doing for the work of God is ever the same as truly as Christ both was and is and is to come f 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 g 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
such so is the whole lump and Administration of it also l Rom. 10. 15. Rom. 11. 16 for it hath not onely an Angelicall Message or Embassage in it as coming from another m Mal. 3. 1. but it hath also in it a Lordly edict and principality as from the Spirit and Person Royall himselfe n Ioh. 3. 31 32 33 34 35. Heb. 1 Chap. unto all others and of this Argument in that first Chapter of the Epistle to the Hebrewes our Apostle doth wholly insist proving that Christ is not onely an Angell or Messenger of the Covenant but also the Lord and giver of it So that as truly as Christ is a true Lord and giver of that Law of the Spirit o Isa 33. 22 Iam. 4. 12. so is he also a true Messenger or Minister of the Spirit p 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 Lord q Rev. 11. 1. Rev. 21. 15. we must not finde it else-where but in that Son of man Jesus Christ r Ioh. 5. 27. Ezek. 2. 1. 3 for further then wee hold proportion with him we are not of God for what we are to God we are in him for he is that patterne revealed onely in the Mount s Ezek. 42. 10. 11. Heb. 8. 5. Exod. 25. 9. even so also if we will describe an Angell of God by the same golden reed we must have them hold proportion with that onely Angell of the Covenant and further then we can declare how they do agree we set forth no Angell or Messenger of God for hee is the true patterne in that also so that if we give the good Angells a nature Ministery and office besides or otherwise then is found in the Angell of the Covenant we wander from the rule we have not the golden reed given unto us nor have we been with Moses in that Mount of God to see nor can we doe according to that patterne there given t Heb. 8. 5. Numb 8. 4. for without the knowledge and faith of this point of the Angells we can never understand and beleeve what it is for Michael and his Angels to fight against the Dragon and his Angels u Rev. 12. 7. nor indeed can the rest of the holy Scriptures be knowne or beleeved by us for indeed the very forming of good Angells and bad and their very appearance and bringing forth is the very root of the holy Scriptures whereof if wee bee darke we erre not knowing our way in any of those severall branches that spring up and are to be found written in the volumne of the the book or Word of God x Psal 40. 7 Heb. 10. 5 6 7. What ever men may think or seem to profess they know of that good Word of God y 2 Kin. 20. 19. Isa 39. 8. we know what we say and the Lord give us understanding in all things * 2 Tim. 2. 7 Again our Lord raigneth and governeth also in the Heathen in that way of his grace and favour which is peculiar unto his people z Psal 47. 8 9. Psal 93. 1. Psal 97. 1. for they also are alienated estranged and cut off from their proper Ancestor even as Ruth was estranged and cut off from her Ancestors the Moabites and became the Mother of our Lord a 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 b 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 c Rom. 9. 4. 5 and therefore the Psalmist saith in the person of Christ our Fathers trusted in thee and they were delivered d 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 e Rev. 13. 8. not as a transient act but as an act of eternity that reacheth and continueth even untill now without the which Christ is not nor can he take place in the soule of any without it and that is the frailty infirmity and weakness of man which onely gives being or realty unto his death and suffering without which he is not Jesus Christ f 2 Cor. 13. 3. 4. which death he vanquisheth even in the very encounter and is alienated estranged and cut off from being any such thing as death is g Iohn 1. 4 1 Ioh. 1. 2. to 5. even as farre as the life of God is separated from being dead in sins and sorrowes betwixt which there is an infinite distance and disproportion And as the Sonne of God reignes and governes by estranging himselfe from all the desires and inclinations of the flesh h Gal. 5. 24. Iohn 1. 12 13. which by nature the whole lump of mankinde is subjected unto For We have all sinned and are deprived of the glory of God i Rom. 3. 23. in our selves and there is not one that doth good no not one k 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 l Dan. 9. 24. which the Lord builds and not man m 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 n Isa 64. 6 7. they through this grace of God are alienated and estranged there from as farre as the wayes of that holy Spirit are from the lusts and desires thereof o Gal. 5. 17 18 22 23. 1 Pet. 1. 2. and of such subjects and none but such consisteth the Kingdome and regiment of our Lord Christ therefore it is said Ye who were somtimes afarre off are made neere by the blood of Christ p Eph. 2. 13
glory of the work g 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 h Iohn 14. 7. to 11. and so crucified the Lord of glory i 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 k 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 l 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 m 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 n 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 o 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 p 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 q 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 Christ r Eph. 4. 11 12 13 14. but we hide them in our selves and others under lying lips Å¿ 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 t Gal. 3. 13. Deut. 21. 23 which is according to that which God hath revealed in that his not only expostulating with the man and the woman in the beginning u Gen. 3. 16 17. but also he descends downe unto the Serpent the deepest of that subtilty that transformed the truth of God into a lie x Rom. 1. 25 shewing how the curse is upon him for that destruction of the world y 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 z 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 a Gen. 3. 13 14. and then sing Moses and Miriam and all the Host of God b 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 c Hos 11. 1. for then Herod is dead d 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 e 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 Sea * Gen. 25. 30. Gen. 36. 1. which swallowed up Pharoah and all his host but delivered Israel Selah Yea when the curse appeares signified by those customes of the Law when Christ was brought into the Temple to have them performed upon him f 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 g 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 h Luke 2. 13 14. Iohn 3. 16. for then is sin devoured and swallowed up i 1 Cor. 15. 54 55 56 57. and righteousnesse sheweth forth her pleasant face from on high k 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 l 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 m 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 n Psal 85. 10. Rom. 2. 10. rejoycing the heart of him in whom they are o 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 p 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 q 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 r 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 Å¿ 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 t 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 u 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 x Gen. 2. 7. as also the wisdome of God in whose Image he was likewise made y 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 z 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 a Gen. 1. 29 30. but amonst them all he finds not a help proportionable unto himselfe b Gen. 2. 20. and therefore consulting with God in this temporary and created wisdome and measuring himselfe with God as he had done with all the workes of Gods hand besides that workmanship of himselfe in whom the woman was c Gen. 2. 21. 22. Gen. 5. 1 2. falls infinitely short of holding proportion with God even as the rest of the creatures fell short of holding proportion with himselfe and hereby degenerating from God propagates and begets sin wrath death and hell in his soule and thereby becomes a sonne of death and perdition d 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
sinfull flesh u Gal. 5. 24 25 26. Luke 14. 33 or else they will appeare mockers maliciously dispiting and casting grosse aspersions upon that Spirit of Grace by which it speaketh and uttereth it selfe unto them x Mat. 12. 24 to 28 though they judge themselves unworthy or discern themselves unmeet for the Kingdome of God y Act. 17. 32. Act. 13. 45 46. Our Lord therefore wounds the Dragon z Isa 51. 9. and breaks the bead of Leviathan a 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 b Gen. 3. 6. that is to beget and bring forth a wisdome whereby the creature may have another wisdome in the things of God besides that which is in God himselfe and this root when our Lord appears must needs be blasted wither and come to nought for there is nothing in the creature that can cause to grow or spring up unto God for nothing can go beyond that which it is in it selfe and that proper sphere wherein it naturally worketh and therefore the creature not being in its owne nature the Creatour c Isi 55. 8 9 Ezek. 28. 9. Isa 31. 3. it is impossible that ever it should worke it selfe or any other unto God d Isa 2. 22. Ier. 10. 23. Iohn 6. 44. who is in himselfe infinitely beyond and above the reach of it e 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 f Iok 12. 43 and this is the very root of that man of sinne who at the first rise of him interposed somewhat between God and himselfe to make himselfe thereby excellent and acceptable to God besides that which properly flowes from God himselfe g Gen. 3. 5 6 which root takes place in all naturall mens hearts unto this day and is that root of bitternesse that where ever it springs up hath trouble h Heb. 12. 15 yea pierceth through with many sorrowes i 1 Tim. 6. 10. and this Christ causeth to wither or dries up so as it growes not nor hath place in his Kingdome k Isa 35. 10 Isa 51. 11. Againe the top or branch of this man of sin is this namely hereby he would grow up to be like and to hold correspondency with God l 2 Thes 2. 4 but when he by these things comes to measure himselfe by and to compare himselfe with God then doth it serve for no other end but to kindle wrath in himselfe and God becomes a consuming fire unto him m Heb. 12. 29. even so as both root and branch are burned up n 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 o Levit 3. 3 4. 5. Levit. 9. 10. Isa 40. 6 7 8. which is a thing most acceptable unto the Spirit of God in the hearts of all the Saints p 2 Cor. 4. 7 who have their eyes opened to see their glory to consist in another and not in themselves q Col. 3. 3 4 which is a farre transcendent and above the glory of a creature as the Creatour is above the worke of his hand the builder of the house above the house that is built r 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 thereof s Gen. 3. 10. Gen. 4. 5. 14 and this our Lord doth In many Countreyes or in all Continents as the word will beare That is in whatsoever the glory of man as he is properly a creature may appeare or in what it might be contained or circumscribed the glory of the Son of God blasts it and brings it to nought if his excellency might appeare in power it is withered and becomes weaknesse when God appeares t Dan. 5. 1. to 6. if in righteousnesse Pharasaicall it is blasted and becomes sin when Christ appeares u Mat. 5. 20 Luke 15. 16 if in wisdome it is wounded and becomes foolishnesse when that wisdome of the Son of God is brought forth x 1 Cor. 3. 18. and so in all things that appertaines unto man and every one of these heads in their severall Continents is so wounded as having all the rest in it and all of them are so vanquished and overcome as they doe but onely bring downe that one head of that one man of sin and son of perdition y 2 Thes 2 3. and hence ariseth that wonder in corrupted Israel that every one doth sheath his sword in his brothers side * Exod. 32. 27. The severall wayes of headship in the going forth and exercise of that man of sin worketh strife debate and dissention even in himselfe for as he is multiplied in headships even so is he in opposition within himselfe and that unto the devouring and destruction within himselfe in and by each other a Gen. 14. 1. to 11. whilest Israel the first-borne of God stands still and onely appeares in fight b Exod. 14. 13 standing on the Sea-shore singing triumphantly unto the overthrow c Exod. 14. 30 31. Exod. 15. 1. Againe the Lord Christ wounds and causeth
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 m 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 n Psal 29. 11. Psal 68 34. Psal 46. 1 Psal 8â— 5 for hee onely knowes how to carry his people out against all adversaries so as they shall never faile in successe o 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 p 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 q Heb. 2. 14 and by sin condemnes sin in the flesh r Rom. 8. 3. casting it so in its cause by its owne arguments that it can never implead against us any more Å¿ Rom. 8. 33 34. â— 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 t Psal 3. 8. Psal 68. 19 20. Psal 144. â—0 so as to save and the creature is only the saved of him once and for ever u 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 x Isa 53. 4. Ier. 50. 20. in the abolishing of them y Eph. 2. 15. removing them z Psal 103. 3. and purgation of our nature a Heb. 1. 3. from all sin and uncleannesse putrifaction and corruption whatsoever b Eph. 5. 27 and that at once in one offering of himselfe for ever c Heb 10. 10 and hence it is that he sits downe at the right hand of God d Heb. 10. 12 13. which is the lifting up of his head in this place or in the plurall number heads noting hereby that various and multiplied way of exercise of his authority and headship in all the world both in the subduing of his enemies and wonderfull advancement of his Saints and thus the humiliation of our Lord Christ becomes no lesse then his exaltation and lifting up for ever for in the very same act of the Son of God his descention into our nature and becoming a poore and fraile man yea a creature in us who in himselfe is the Creator in that very act reciprocally and interchangeably is the nature of poor silly and weak man advanced and raised up into the state and dignity of that holy and eternall Son of God therefore the Prophet saith he was taken from prison and from judgement e Isa 53. 8. or as the word is in the Hebrew from a narrow strait or to an narrow strait for the word min signifies either to or from therefore that which the Prophet reads to the Apostle reads From the Redeemer shall come to Sion saith our Prophet f Isa 59. 20 and to them that turne from iniquity in Jacob which our Apostle alledging saith the redeemer shall come from Sion and turne ungodlinesse from Jacob g 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 h 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