Christ utter himself against that spirit of the High Priest and orders of carnal Iew and Ierusalem saying Saul Saul why persecutest thou me For the hearing ear and the seeing eye are both alike of the Lord Prov. 20. 12. Paul also felt Christ for the force of the revelation struck him to the ground so as he was astonished at the sight of all the Iewish glory to become earthly and corruptible Paul also tasted how good Christ was therefore he reasoned not or communicated not with flesh and blood for his sustentation and support thinking to have it from other Apostles or any man therefore he went immediatly from Christ to preach having tasted how good he was being that the Son of God was revealed in him Galat. 1. 16. and not out of him as the world imagines And this Tast is to see therefore the Psalmist saith Tast and see how gracious the Lord is Psal 34. 8. Paul also smelt the savour of the good Ointments of Christ or else he had not born his name before Gentiles and before Kings and the children of Israel Act 9. 15. For his name is an ointment poured out therefore the Virgins love him Cant. 1. 〈◊〉 The want of seeing Christ in such respects as these is the cause of desolation in the house or nestling place of all false Interpreters â—uâ— of which they will not be gathered by the voice and tender compassions of Iesus Christ though he visit them with such solliciâ—ations as a hen doth her chickens to gather them under her wing yet they will not come into any such unity and safety Again whereas he saith Ye shall not see me henceforth the word henceforth in this place comprehends the time past as well as the time to come So it is taken by the Prophet Isaiah where he prophesies of the Kingdom of Christ with an allusion unto or under the name of David by which name the Son of God iâ— called Hos 3. 5. Jer. 30. 9. Ezek. 34. 23 24. saying that his government shall have no end but that he shall sit upon the throne and establish it with Iudgement and Iustice from henceforth for ever where he explains the word henceforth to be for ever Is 9. 7. which must comprehend the time past as well as that to come or else it is not ever or for everlasting for there can be no time brought in in which he reigns not who overcomes and triumphs both in life and death Heb 2. 14 15. Rev. 12. 6-10 therefore the word is often doubled for ever and ever Psal 9. 5. Isaiah 3. 8. noting thereby the time past as well as time to come And thus the Prophet Micha understands this phrase where he saith that God will make her that halteth a Remnant and her that was cast far off a mighty Nation and the Lord shall reign over them in Mount Zion from henceforth even for ever where he expounds henceforth to be for ever which comprehends all time past and to come for the wisdom of God was set up and advanced from the beginning no time can be found when that hath not the rule and supremacie Mich. 4. 7. Prov. 8. 22-30 Therefore there is no end of the Kingdom of Christ if we look back we cannot set our thoughts before it and if we look forward we cannot span it out for of his Kingdom and Government there is no end Isa 9. 7. it is for ever and ever As it is said concerning eating of the tree of the knowledge of good and evil In the day thou eatest thereof dying thou shalt dye as the words are that is if thou look back thou shall appear dead in thine Ancestors and if thou look forward thou art dead in thy Ofspring So in this place ye shall not see me henceforth That is this spirit of false interpretation never saw me to communicate with me in the acknowledging of me as the Son of God in any of the Fathers in timer paâ—t who have truly propagated me on the earth and brought me forth Neither doth it now acknowledge me nor approve of me in this my appearance and converse with you nor shall it hereafter and for ever at any time or in any age acknowledge or communicate with me in any of my true offspring when or in whomsoever I appear concerning any of those offices and excellencies peculiar to the blessed Son of God And hence it is that he addes untill ye say the word untill is here of like signification as when it is used concerning Mical Sauls daughter when she mockd David for Dauncing before the Ark when it was brought out of all private and obscure places subject to transmutation and change to be placed in Zion not to remove thence any more when hee put upon himself the Linnen Ephod exercising the Priests office at the sight whereof Michal despiseth David in her heart and for that canse had no childe after untill the day of her death 2 Sam. 6. 11 -23 That is shee never had child after that act Nay she never conceived nor brought forth fruit according to that act and office of David in his rejoycing and glorying onely in the Ark and strength of the Lord but only in that way of the house of her father Saul who trusted in man and sought onely to be honoured among the people 1 Sam. 15. 30. and so shee had never Childe as of the seed of David whom the Lord chose before the house of her Father And so it is said of the Virgin Mary that Ioseph knew her not till shee had brought forth her first born Mat. 1. 26. That is Ioseph never knew her for the conception and bringing forth of that First Borne of God So Christ saith unto his disciples I will be with you till the end of the world Mat. 28. 20. That is look how I have ever heretofore been with that spirit which teacheth the observation of the fulnesse and perfection of my Word in all things so am I with that spirit in whomsoever it appeares for ever And so is this word till to be taken in this place for all tyme you shall not see me henceforth till you say blessed is hee that cometh in the Name of the Lord that is ye shall never see mee or communicate with me to the investing of you into the office of the true Priesthood which is to blesse in the Name of the Lord Deut. 21. 5. 1 Chron. 23. 13. Numb 6. 22 -27. And to blesse out of the House and Habitation of the Lord in opposition to this house of desolation Psalm 118. 25 26. False interpretation of the word of God therefore upon the affirmation and verity of the Son of God never did nor shall invest into the Office and Priesthood of Iesus Christ It never attained unto the skill to Sacrifice and flay the Beast upon the Altar to Crucifie the World unto it self and it self unto the World accounting that the onely Ioy and Glory to be
fulnesse of all subtilty and all mischief the child of the Devill and enemy of all righteousnesse which ceaseth not to pervert the straight wayes of the Lord Acts 13. 10. And without an emptinesse of man in both these respects from the first act of his ordination or creation the full and compleat death of Christ is never known nor doth it appear in the world unto salvation which sets man at an utter distance from God in Cain with respect unto Abel as also it sets man in unity with God in Seth with respect to the same Abel he being set in his stead and the father of Christ Luke 3. 23 -38 And from this twofold vanity the death of the Son of God is forever perfected for in that way of Cain he is dead to al heavenly and spiritual vertue as he is the Son of God and yet God in the exercise of wrath and displeasure is really there and in Seth he is dead to all earthly and carnall things as he is the Son of Sons man and yet man in exercise of goodnesse and love is really there and without respect to these twain the death of Christ is not revealed for it is not part of Christ that suffers for the salvation of man as only in his manhood as the blind Pharisees of the world hold and teach but it is Christ compleat who consists of God and man and in the same respect he is said to dye he never lives therefore it is said that he is dead and is alive as the words may be truly read Rev. 1. 18. Rev. 2. 8. And from this death of the Son of God in this twofold respect there flows a twofold righteousnesse or justice namely of absolution and of condemnation Mat. 25. 34. 41. Psalm 6. 8. And if it were not for this death of Christ thus considered there were no place for the righteousnesse of Faith in the exercise of mercy nor for that of the Scribes and Pharises in that exercise of Gods severity Rom. 11. 22. Rom. 9. 22. 23. but Gods glory were extinct in both respects and therefore he is righteous Abel For if a wicked man could content himself simply with the Creature in his relation to it as the bruit beasts do then were there no severity of God to be exercised in way of the curse for there were no ground nor footing for it But man hath a spirit as it appears in Gain that will inherit acceptation with God as well as his brother though in that way of an earthly and carnall sacrifice whereby it cometh to passe that he kils his brother causelesly nay he kils him because his own works are evill and his brothers good even as all wicked men quench and kill the spirit and life of Christ Iesus in their own hearts by their earthly and carnall thoughts and imagination of that good word and work of God in point of salsalvation 1 Iohn 3. 12. which is the kindling of wrath in our soules for as it was in Cain so it is in all such as wander in the way of Caein Iude 11. For according to the worth and dignity of the person whose life is extinct and taken away which is the spirit and life of the Son of God of such wce and weight is the nature and guilt of his sin for so doing which can never be recovered nor healed and accordingly the weight of justice and Gods severity must of necessity go forth in the exercises of self in his just condemnation and execution thereof And as the spirit of man naturally being made one with God inclineth and seeketh after God whereby to honour and dignifie it selfe with his titles and excellencies without which he cannot make himself Lord of all Gen. 1. 28. which carnally enterprised works such effect So also there is naturally in the Son of God an aptitude and propensity unto man for the revelation and manifestation of himself in all his vertues according to the fulnesse thereof which cannot be but by the crucifying of the flesh in all the affections and lusts thereof Gal. 5. 24. which is a work of no lesse weight than the overcoming of Satan himself which none but the Son of God himself can do Heb. 2. 14. which conquest and vâ—câ—um of the flesh is a work of no lesse worth nor holinesse inferiour unto that which is peculier to the spirit of God and therefore the righteousnesse of absolution and acceptation with God in the bountifuâ—l expression of mercy and goodnesse is ever annexed thereunto and thus is there a righteous Abel or righteous vanity spread throughout the Earth overall mankind there ore the Psalmist saith every man is vanity or as the word is all Aâ—am is vanity taking Adam there as the root of all mankind which are either empty of the things of God as the wicked universally are or else of the lusts of men as the elect of God in that mysticall body of Christ are Gal 5. 24. And it is a certain and undeniable truth as Christ the Son of God is set forth and taught herein that he who is the Creator and Maker of all things emptyeth himself and becomes vain in all things both of flesh and spirit that he thereby may manifest himself to have the glory of all things not only of life but also of death for in that he dies to the things of the Spirit in the wicked he thereby riseth in wrath through the wisdom of the flesh and in that he dies unto the flesh in the Saints he riseth in mercy and peace in the exercises of the spirit whereby he hath the glory of all things which otherwise could never be For as man in Christ hath the righteousnesse and glory of God and yet nothing can be attributed to the things naturall proper to man in that wonderfull work of Gods Creation even so God in Antichrist hath the sin and shame of Satan and yet nothing of that condition can be attributed to any thing naturally proper to God in that wonderfull destruction of the Devill And with respect unto vanity thus distributed it is called the bloods of thy brother in the form plurall Gen. 4. 10. And it speaks guilt and terrour from the ground or earthly heart of Cain that so drinks it in Gen. 4. 11. and it also speaks as a witnesse of acceptation with God by faith in that way of Seth who is that set one unto this day of whom is Christ who yet speaketh Heb. 11. 4 for though Abel be cut off from all succession of mercy in that way of carnall sacrifices in Cain yet hath he a succession of terrour in Cains heart Gen. 4. 13. 14. so also though he have no succession according to the flesh in that acceptable Sacrifice of the firstling of the flock being dead in that respect in the way of Seth yet hath he his succession and language in the witnesse and acceptation of faith unto this day Heb. 11. 4. And according to this
actions do properly spring and grow which spirit works effectually hath done and shall in all the Saints of God who have been are and shall be upon the Earth and accordingly is every Saint of God to reckon and account of himself and his operations and that the manner of his Sonship is such as whereby he inherits all things for thus saith the Lord He that overcometh shall inheriâ— all things and I will be his God and he shall be my Son Rev. 21. 7. And he that takes away this prerogative and royalty from any Saint of God he takes it away from the Son of God himself who never took any account of himselfe in any particular whatsoever but as in his Saints yea in that compleat mysticall body therefore doth every man receive according to that which is done in his body 2 Cor. 5. 10. that is to say according to whatsoever is done in the body mysticall whether it be the body of Christ or that body of sin and death whether done according to the mystery of God oâ— that mystery of iniquity woe therefore unto false Interpreters of the word of God in all ages yea if that bounteous sull and plentifull word of God which is not to be limited or infringed in any of iâ—s operations and excellencies of glory but as all being in one in the account of unity and that one compleatly in all in the account of multiplication Cant. 1. 7. Iohn 17. for the word of God knows how to terminate all its own operation excellency and glory in one Saint as well as it knows how to make it self full in one word which is only love Rom. 13. 8. James 2. 8. So also it knows how to terminate the curse in all the mystery and shame thereof in all and every particular that pertaineth thereunto And hence it is that Christ turns his complaint against Ierusalem as the proper Mother who brought forth these false Interpreters which was founded and constituted so long before as being one and the same together with themselves conversant together with them and alike guilty in the same act of that bloodshed which he layes unto the charge of these Scribes and Pharises saying in verse 37. Oh Ierusalem Ierusalem which killest the Prophets and stonest them that are sent to thee how often would I have gathered thy Children together as the Hen gathereth her Chickens under her wings and ye would not Wherein observe for the orderly handling of the words this Method 1 First a vehement acclamation or outery in these words Oh Ierusalem Ierusalem 2 A serious and just charge thou that killest the Prophets and stonest them that are sent unto thee 3 A patheticall interrogation in these words How often would I have gathered thy Children together 4 A metaphoricall Description of the manner how that is as a Hen gathereth her Chickens under her wings 5 An unnaturall denyall in them and ye would not 1 For the first of these namely his vehement Acclamation in these words Oh Ierusalem Ierusalem wherein observe two things first an Ingemination and doubling of the phrase which notes the certainty of that unalterable state and condition of the City in order to them as it is their mother and originall from whence they spring 2 Secondly it notes the unalterable nature and disposition of these false Interpreters as they are her naturall Children proper off-spring And for the opening of this point we are to consider how Ierusalem is to be understood in this place for as there is a Daughter of Zion who is truly said to be a Virgin Isai 37. 22. in regard she never knew man that is never acknowledged that way of the flesh and carnall commandement as our Apostle speaks henceforth know we no man after the flesh 2 Cor. 5. 16. therefore it is said a Virgin shall conceive and bear a Son and thou shalt call his name Immanuel Isa 7. 14. In this respect Ierusalem is called Virgin daughter of Zion and is truly said to be a daughter of Ierusalem in like sense as Christ is said to be the son of the Virgin who is also the Author and maker of her In like manner there is a daughter and virgin of Babylon and Egypt that is one that never knew man or acknowledged that way of spirit and life which is in Christ Jesus that law of the spirit exercised in the holy Temple that mysticall body of Christ which he speaks of Iohn 2. 19. which Babylon could never indure but puts the Vessels thereof to profane use and so destroyes it unto themselves Isa 47. 1. in like respect is Israel after the flesh called Virgin daughter of Egypt also who never acknowledged that holy message and ministry of Moses in that great deliverance but set up a Calf in the wildernesse and worshipped the beast Ier. 46. 11. Psalm 106. 19. or the moulten Image Even so there is Ierusalem that is above who is the true Mother of all the free born sons of God that is who is above or more excellent and glorious than all the orders and constitutions of Hagar that is of the bond-woman or law of the flesh whatsoever Gal. 4. 26. and in this respect the City is called Jerusalem which is a word compounded of Iireth Gen. 22. 14. and Salem Gen. 14. 18. that is seeing in peace for the Lord in the offering of Isaac through his escape by the death of the Ram intangled in the brambles and thickets of this world sees that mount in a state of peace and laughter in Isaac for ever Gen. 22. 14. which is truly said to be Ierusalem or Sara Gal. 4. 22. 26. So likewise there is Ierusalem that now is that is which is earthly below and not heavenly and spirituall therefore he saith it answereth unto or reacheth unto Sina as the word will bear alluding to the mountains of Arabia Petâ—ea unto Cadis Bernea of Iury declaring that this earthly Ierusalem signified in Agar is the same with Sina the works of the law and carnall ordinances which only ingendreth unto bondage and intangleth all her Children even as the Ram was caught by the Horns or in the prime of his strength in the arm of flesh to the deliverance of Isaac and his own death and destruction and this Ierusalem is named of Iebus and is so called Iudges 19. 10. 1 Chron. 11. 4. after Iebus the son of Canaan the accursed Gen. 10. 15. 16. Gen. 9. 25. and therefore is said to be under the spirit of bondage in her children and ingendreth only thereunto contrary to Sarah the free woman being only in the place of Mount Sinai and in the state of Agar Ierusalem then brought in in this place according to Christs account is the Mother of these Children namely false Interpreters of the word of God being considered as in her first originall being built ordered and possessed in the reall state of the curse by Iebus the son of Canaan the son of Cham the accursed or
man or else it were sinfull to consent to the marriage of unbeleevers Again if marriage simply considered were any part of the end of the law then would Christ Iesus the fulfiller of the Law Mat. 5. 17. never have neglected that relation but he doth it of purpose to declare that as naturall conception is not intended to be that which brings forth the Son of God and therefore he is conceived by the holy Ghost in like manner naturall marriages and contracts is not the thing intended by the word of God in the fulfilling of the Law and therefore he enters not into that relation for the consultation of the grossenesse of mans cogitations therein Therefore the spirit of the Scriptures solicite carnall Ierusalem as having relation to the Iebusites for the abrogation of her sinfull and murthering laws as she sets the scope of the word of God in vanishing things which is as durable in its proper end in all things as in its foundation Rev. 22. 13. and beginning Such laws therefore as receive strength by terminating the word of God in transient and momentany things as the Laws and orders of Ierusalem that now is and is in bondage with her children ever did Gal. 4. 24. 25. and therefore the Prophets ever cry out and inveigh against their Sacrifices Sabbaths New Moons and solemn Assemblies Temple Priesthood Fasts and all manner of exercises which God himself had commanded only they understood and used them in a litteral and carnall manner terminating the end of the commandement in things that fade and vanish which laws are the very ground and fountain of all uncleannesses and abhominations springing up among the sons of men in the World Isaia 1. Isaia 58. Ezek. 23. 38. 39. the mistake and misconstruction of the word of God in this point is the proper prophanation of all things amongst the sons of men therefore Ierusalem is said to stone them that are sent intimating thereby that she doth it by her Laws and Ordinances alluding to the Law of Moses which appointed Malefactors to be stoned to death Lev 2. 2. 27. Deut. 13. 10. Deut. 17. 5. and in that includes all other laws instituted by a false construction of the word of God whereby in her executions she brings the word of God for what she doth for her defence as though she did nothing but by the command and direction thereof which is only brought in as the Devill did the word of God in the tempting of Christ which Christ gives a quite contrary meaning thereof than the Devill intended Mat. 4. 5 -10 which is the proper overcoming of the tentation and by this false and satanicall alleging of the word of God false Interpreters do blind both themselves and the world and thereby direct the force of their law against a wrong object and so exercise their cruelty upon the innocent instead of the guilty party for we shall hardly find a wicked Lawyer or judge in the world that cannot by this means find some fault with a godly man according to his interpretation of the law of God for it is easily said thou art an Heretick Scismatick or a Blasphemer a mover of Sedition troubler of the state or enemy to Caesar Acts 24. 5. Acts 18. 12. 13. Iohn 19. 12. 13. Acts 17. 6. 7. But the question is by what law he is made such a one whether by the law of faith or by the law of sin and death for if the Judge be not able to interpret the word of God according to the Law of faith and so be a Preacher of righteousnesse 2 Pet. 2. 5. otherwise the word of God is become in him a law of sin and death directing him to the innocent instead of the guilty and therefore his judgement must needs passe according to the will and law of Satan and not of Christ Not that we deny that the sentence and execution of death may passe amongst men upon the face of the earth we only plead for a just and righteous law by which it is done otherwise the judgement is as ready to take hold of the innocent as of the malefactor for the maintaining of the Judges own ends and honour for if a wicked Iudge did it not for sinister ends and respects he would only bend the force of the l aw against the godly of the Land and not against them of his own spirit as all wicked men are only they become Tormenters one of another If a man should aske many who sit in judgement according to the law of Jerusalem in bondage with her children how it comes to passe that an Adulterer or an Adulteresse is by the law of God to be stoned to death and yet Christ acquits one taken in the act notwithstanding a grave Eldership are her accusers Iohn 8. 3 -11 or how a Murderer is by the law of God guilty of death Numb 35. 16. 17. 19. 21. and is to dâ—e the death and yet God sets a mark upon Cain that grosse Murderer that no man shall kill him Gen 4. 15. or how it comes to passe that a Usurper or Tyrant is not to be suffered therefore David complains of Saul for usurping the Kingdome Psalm 4. 2. as appears by the word translated men in that place which is â—sh a name given to man with respect to dignity authority and power as Saul had and yet David though a Warriour will not lay his hand on Saul when he was in his power to put an end to such usurpation though God had said the Kingdome was rent from him and given to David 1 Sam. 24. 6. 1 Sam. 15. 27. as one better than he and many the like which no carnall Iudge can reconcile to any satisfaction of a rationall mind and he that cannot reconcile the word of God to be at one and in an eternall agreement in it self as it is the word of God that man can never bring forth a pure law of God and he that works by a corrupt and crooked rule must needs misse or sin in all his operations for he that cannot bring the word of God to agree in all things he can never bring God and man to agree in Christ in whom only all righteousnesse dwels and abides for ever and out of whom is nothing but wickednesse in all the sons of men The Law of God then applyed unto false priuciples is the ground of all disorders in the world for can we think that if men did not put a certain Deity in worldly wealth by terminating a blessing of the word to consist in riches that ever men would spend their time and strength use such deceits and sleights in trades to deceive ingrosse monopolize and inhaunce the price to grind the faces of the poor alienating themselves from friends family and house or people of God to abide among infidels for that end and purpose to grow rich in the world Nay would men steal rob and slay but to get wealth or to attain some other
of God and this wisdom of God is only in Christ who is the wisdom of God the power of God 1 Cor. 1. 24. out of whom there is no proper wisdome and power which God owns as his therefore without the opening and revelation of the truth as it is in Iesus Ephes 4. 21. there is no proper wisdom or power of God extant among the sons of men but what is exercised among men otherwise is that Kingdome of darknesse wisdome of the Serpent and power of the Devill and what power or vertue there is in any or all other Creatures is to be referred unto one of these and according to that use which man makes thereof so it becomes cleane or uncleane unto him and is either Christian in its use or diabolicall Titus 1. 15. Rom. 14. 20. 3 The third point noted in the order of the Text is Christs interrogation How often would I have gathered thy Children together wherein observe 1 Christs appeal to the conscience of all wicked men that his solicitations and visitations for their recovery have been evident and are apparently known unto them which stand upon record in their hearts and can never be blotted out nor denyed for the clearing of this point read Psalm the 78. throughout 2 Secondly note the multiplication of this his solicitation How often that is my onsets upon thy children and Off-spring have been so reiterated multiplyed and constantly exhibited and represented that they cannot be reckoned they are altogether innumerable Psal 81. 8 -16 3 Observe what the proper will of the Son of God is How often would I have gathered thy Children together that is my will is only to gather mankind into unity with God for out of him there is no unity therefore he saith how often would I have gathered thy Children into unity that is the proper nature endeavour and will of Christ and he can no more will the death destruction and dissipation of mankind than Satan himself can will to submit and subject himself to the wisdome of God in Christ which he is at utter enmity against Christs will is therefore to bind over by law unto the way of salvation and it is this carnall Jerusalem which binds over by the law of the flesh unto destruction so as her children will not be reclaimed God in the way of Christ can no more will or desire the destruction of mankind than he could will or desire to annihilate the world upon the making of it that his whole work should be in vain and to no purpose It is not in the Son of God to will destruction therefore he takes a solemn Oath upon it Ezek. 33. 11. Ezek. 18. 23. As I live saith the Lord I desire not the death of him that dyes and his will is that all men should be saved and come to the knowledge of the truth 1 Tim. 2. 4. so that God in the way of Christ hath no will for destruction for his will is his law and the law of the spirit of life in Christ Iesus only saves and it is the law of sin and death wherein destruction doth consist which is no will nor law peculiar unto God but proper to Satan therefore he adds but ye would not so that destruction consists in the law of this corrupt City and practice of her children it is their wil and law to have it so not that destruction depends upon the will of a Creature but it depends upon the law of sin death in false interpretation of the Word of God wherein they have formed the Word and work of God into the will and wisdome or naturall reason of a man whereby the word is become the word of the curse a savour of death and the Spirit of God a tormenter of mankinde as really as man in Christ is become a holy and a blessed Saviour and reconciler making peace between God and man and so gathering them into unity for ever 4 The fourth point is the manner how Christ strives with man set out in this metaphor As the hen gathereth her Chickens under her wings In this Metaphor we are to Consider how a Hen gathereth her Chickins under her wings or her Brood or Nest as the word imports and therefore is to be taken either as shee broods upon egges to breed life or as shee hovers upon her Chickens for the safety and preservation of them Deut. 22. 6. and secondly how it is applicable unto Christ 1 First we know a nest cannot be Compleat without the maker of it and therefore the dam or mother must be brought in as one with the egges or young therefore it is said that the Eagle stirreth up or maketh up her nest and fluttereth or moveth upon her young Deut. 32. 11. that is the nest is made up and compleat onely by the presence of the dam else either eggs or young suffer dammage So it is with the people of God the Nestling place of the Almâ—ghty he is to be considered and is become one together with them in all things and if we take him from them or them apart from him in any thing whatsoever we spoyle the Nestling place of fruitfullnesse and safety both of God and man iâ— we separate them either in point of time place or subsistence Iohn 17. 5 21 â—2 23. 2 Secondly the Hen neglects her self in the time of her brooding upon her nest that by her Constant hovering upon it no ayre or inconvenience may seaze upon it to hinder life in raising up her Kinde Even so it is with Christ the wisdome of God it neglects it self in all wicked men that none of the vertues or excellencies of the Spirit of God are found there though he be God it neglects it self also in that mysticall body of Christ that no humane glory or excellency bee found there though he be a man also and from the sufferings of the one and of the other of these twain he Broods upon the Saints to raise up an offspring and generation of sons unto God And in this respect it is said that the Spirit of God overshadowed the Virgin Luk. 1. 35. Yea the power of the most High So as neither the glory and excellency of man nor any wretchednesse or misery of man should take place to Contribute any thing to the form and being of any of the sons of God 3 Thirdly the Hen in brooding upon her Nest transfuseth her own proper heat life and vertue to give form and life unto her Nest in raysing up her Kinde and not the heat or life of any other thing the Fire no nor Sun or any artificiall heat devised will do it Even So the Wisdome Life and Spirit of God transfuseth it self into the off-spring and sons of God to give them forme life and motion as being naturallized and Kinded unto God and not any other influences as a secondary or mediate thing whatsoever therefore in every one that is called for so the word is both of