sinne is not but as it is propagated in and by a creature and yet not without respect unto that righteousnesse that is in the Creator consulting with and about it according to the capacity and principles of a creature and not according to the light and revelation wisdome and principles of the Creator even that holy word or minde of the Lord made manifest in the flesh e Gen. 3. 3 4 5. 1 Cor. 2. 11 12. 1 Cor. 2. 4. to 11. 1 Tim. 3. 16 Righteousnesse also is no created thing for it is that blessed and increat being that gives being unto all things and this also propagates begets and generates it selfe in the way of the Sonne of God Jesus Christ our Lord who was made in the similitude of sinfull flesh and by that which is sin in it self condemnes sin in the flesh f Iam. 1. 17 13. 1 Iohn 5. 18 19. Rom. 8. 3 4. yea he was made sin in us that knew no sin in himselfe g 2 Cor. 5. 21. that is he was made that which in it self is nothing but si if by it selfe it intermeddle with the righteousnesse of God and hereby doth righteousnesse generate and propagate it selfe in and with respect unto us for righteousnesse consulting with our infirmities by those principles and according to that wisdome that is in God thereby begets and generates that holy and innocent Son of God h Luke 1. 34 35. Iam 1. 21. Gen. 18 9. to 15. who otherwise could never be made knowne nor manifested unto us but hereby he makes himselfe righteous in time for all creatures are in time who is also from eternity else time and eternity could not be propagated in that one act of our salvation even so also the creature that is in time making it selfe sin by that righteousnesse that is in God makes it selfe an eternall sinner who otherwise could not bring forth sin and death of such a race and in the one and the other there is a filling of the places with dead bodies or a filling up by ruines and these ruines are multiplied both in the one and in the other according to the diversities of glory that appears in the Revelation of the Son of God and hence the extence of his Government and Judgement is brought in in these words He shall wound the heads over many Countreyes or he doth wound the head over or in a great Countrey The word here translated wound signifies to wound to death till blast cause to wither and bring to nought the word head is read either in the singlar or plurall number and signifies the chiefe or principle the life or beginning of a thing as the head or beginning of a Fountaine which is the life of the streames or the top or head of any thing that springs up as also the root of any things that growes in the earth the word great signifies either great in quantity or great in multitude great in quantity comprizing all things in one and so there is one Prince of the power of the ayre i Eph. 2. 2. one God of this world who blinds the eyes of such as believe not k 2. Cor. 4. 4. and great in multitude also an one being transfused into all and so his name is Legion for he is many l Mark 5. 9. Luke 8. 30. and so the word translated Countrey signifies either the whole world or any particular Nation Countrey confine parcell or tract of ground circumscribed and bounded within it selfe our Lord therefore wounds or causeth to wither that head or heads yea root and branch of that great and multiplyed one that is in the world in generall and in every particular of it and here our Prophet alludes unto all those Kings of Canaan situate in that one Nation discomfited and overcome by Josua even as one as also to all the heads of the Nations round about them into whom the very same spirit was diffused by which they became enemies unto Israel for when the most high divided unto the Nations their inheritance when he separated the Sons of Adam he set the bounds of the people according to the number of the children of Israel m Deut 32. 8. So that in whatsoever the Son of God is honored lifted up and advanced by in the very same thing appeares the dishonor shame and confusion of the Nations even the men of this world For if the inheritance of the Saints in the Sonne of God be made manifest and rightfully distributed and given unto them then doe the Nations and men of this world appeare to be intruders and usurpers in all that ever they do or may possesse in any thing wherein they seem to stand in relation unto or to have any respect unto God therein but for the severall relations betwixt creature and creature the Saints of God doe in no case disregard nor neglect and hence it is that their warfare is spirituall n 2. Cor. 10. 14. onely seeking to advance the Son of God in the Kingdome of God and not to deprive any man of his orderly interest of whatsoever he enjoyes of the things that appertaine unto this life o Psal 115. 16. Mat. 22. 18. to 22. yea the division of tongues in that confusion of languages or in the beginning of the Kingdome of that mighty hunter which is Babell Erech Acad and Calney in the land of Shyner p Gen. 10. 10. is nothing else but the advancement of this Kingdome of our Lord when those cloven or those dividing distributing and fiery tongues sit upon our Apostle and high Priest of our porfession speaking unto every man in his owne language uttering the very same speech that himselfe speaketh in his owne heart q Rom. 10. 6. 7 8. Deut. 30. 11 12 13 14. condescending and coming downe yea taking up the very lip or language which we naturally speake in our selves the reby to open and interpret that one heavenly language and speech of the Father unto the Son in the variety and severall waies wherein it hath infinitely expressed it selfe unto us therefore is the Spirit expressed in that place in the plurall number cloven and fiery tongues and in the singular also and it sate upon every one of them to declare that all of them are of one lip and language as all the earth was before the division r Acts 2. 2 3 4. Gen. 11. 1. yea even that division that was made in Adam at the first s Gen. 3. 12 13. and that every one of them hath all so as to be able to speake to all sorts estates and conditions of men and is made able to preach the Gospell to t Mark 16. 15. or as the word may be read in every creature so that it shall become either a savour of life or else a savour of death unto all and therefore must either finde a voluntary submission unto it selfe in the forsaking of all the waies of
An incorruptible Key Composed of the CX PSALME WHEREWITH You may open the rest of the holy Scriptures Turning it selfe onely according to the composure and art of that lock of the closure and secrecie of that great mystery of God manifest in the flesh but justified only by the spirit which it evidently openeth and revealeth out of Fall and resurrection Sin and righteousnesse Ascension and descension Heighth and depth First and last Beginning and ending Flesh and spirit Wisdome and foolishnesse Strength and weaknesse Mortality and immortality Iew and Gentile Light and darknesse Unity and multiplication Fruitfulness barrenness Curse and blessing Man and woman Kingdome and Priesthood Heaven and earth Life and death All sufficiency and deficiency God and man And out of every unity made up of twaine it openeth that great two-leafed gate which is the sole entrie into the City of God or new Ierusalem into which none but the king of glory can enter and as that porter openeth the doore of the sheepfold by which whosoever entreth is the shepherd of the sheep See Isa 45. 1. Psal 24. 7 8 9 10. Iohn 10. 1 2 3. Or according to the signification of the word translated Psalme it is a pruning-knife to lop off from the Church of Christ all superfluous twigs of earthly and carnall commandements Levâ—ticall services or Ministery and fading and vanishing Priests or Ministers who are taken away and cease and are not established and confirmed by death as holding no câ—rrespondency with the princely dignity office and ministery of our Melchisidek who is the onely Minister and Ministery of the Sanctuary and of that true Tabernacle which the Lord pitcht and not man For it supplants the old man and implants the new abrogates the old Testâ—ment or Covenant and confirmes the new unto a thousand generations or in generatiâ—ns for ever By Samuel Gorton Gent. and at the time of the penning hereof in the place of Iudicature upon Aquethneck alià s Road Island of Providence Plantations in the Nanhyganset Bay New England Printed in the Yeere 1647. To the worthies a Acts 5. 41 Ruth 4. 11. Mat. 10. 13 Rev. 3. 4. much honoured in the Gospel b Rev. 5. 9 10. 2 Sam. 17. 10. Can. 3. 7. Eph. 4. 20 21. Heb. 11. 34. 1 King 18. 7 those who occasioned the penning of this Treatise by Letters out of the Massachusets c Iohn 7. 41. together with all our indeered and longed-after society that love and have learned the truth as it is in JESUS in Providence Plantations in the Nanhyganset Bay New England Grace mercy and peace be multiplied to you d 1 Pet. 1. 1 2. Jude 2. ver Psal 69. 35. 36. Psal 102. 28. Psal 89. 29 and your off-spring for evere. Dearely beloved in the Lord THough in the eye of the world you seeme to be strangers scattered abroad throughout Pontus Galatia Cappadocia Asia and Bithynia a 1 Pet. 1. 1. yet are you as those twelve Tribes scattered abroad unto whom our great Apostle and high Priest b Heb. 3. 1. daily sends greeting c Iames 1. 1 whereby you are with those twleve Tribes under hope of the promise incouraged instantly to serve God day and night d Act. 22. 7. and for which hopes sake though you be often drawn before the rulers of this world and accused by such as say they are Iewes but are not e Rev. 2. 9. Rev. 3 9. yet is it for no other end but that the Lord by leading you through Heathenish Nations may thereby instruct you in the signification of all voices that are in the world that so you may utter in them all the praises of him that hath called you out of darknesse into his marvellous light f 1 Pet. 2. 9. for there are so many kinds of voices in the world and none is without its proper signification so that if we knew not the meaning of theÌ„ voice we should be as Barbarians one to another in our expressions and receptions of the things of God g 1 Cor. 14. 10 11. Observe therefore that the changes the Saints passe through in this life is onely to give them the knowledge of all voices and sounds that so they may speake by revelation by knowledge by prophecying and by Doctrine h 1 Cor 13. 6. for things without life give a sound unto us whether pipe or harp i 1 Cor. 14. 7. even the courses the world holds with us in this life who are dead in sinnes and trespasses k Ephe. 2. 1 2 and have no life of Christ in them at all l Rom. 1. 12. 12. Iohn 6. 53. yet even these give a certaine and distinct sound unto us that wee stand in readinesse prepared for the battell and know very well what is piped and harped m 1 Cor. 14. 7 8. So that when the world thinks it is confounding us by their Babilonish conference and courses held with us they are then contrarie to their owne nature ability and intentions instructing and teaching us in the high things of God n Rom. 8. 28 and howsoever they are in a babilonish confusion o Gen. 11. 7 8 9. yet doth their voice or voices give a certaine and distinct sound unto us p 1 Cor. 14. 7 8. so that wee are not terrified by our adversaries in these their practises which is to them an evident token of perdition but to us of salvation and that of God q Phil. 1. 28. for it is evident and apparent that God is our salvation and not the power and policy of the world which doth nothing else but seek our ruin r Psal 137. 7 8 9. But you know the hand of the Lord upon our adversaries amongst whom hee hath brought us in every place s Act. 20. 21 22. who have sought our hurt t Psal 38. 12. Psal 41. 7. and wrested our words to effect their ends u Psal 56. 5 the more they have struck at us the more they have broke themselves in pieces in the waies of their Covenants and Combinations in the wayes of their Assemblies and Associations in which they delighted to put such confidence and trust which appeare in the eyes of all to bee but as that broken reed of AEgypt whereon if a man lean it will go into his hand and pierce it x Isa 36. 6. So that you may sing with the Psalmist a hymne of praise wherever the Lord hath led you saying there brake hee the arrowes of the bow the shield and the sword and the battell Selah thou art more glorious and excellent then the Mountaines of prey the stout-hearted are spoiled they have slept their sleep and none of the men of might have found their hands y Psal 76. 3 4 5. Freely therefore can I make choice of you to patronize this small Treatise or Epistolium if now were the time that naturall breath should no longer preserve this
present life z Gen. 46. 33. for there are two things necessary in the patronage defence or Protection of any thing First that the Patron be wise and able to judge of the state and condition of the thing patronized to give it its due respect worth and usefulnesse according to its nature and relation Secondly he must be furnished with ability to answer all objections that may bee made to invalid weaken or innervate that which is committed unto him to bee patronaged defended and spoken for in both which respects it is joyfully presented unto you being very sensible and willingly acknowledging that God hath made you instruments not onely to consent unto and conclude upon but also to teach and instruct mee in these or such like principles from the Word of the Lord unto my edification and comfort therefore cannot but bee able through God to discerne the nature benefit and use of them And for the answering of objections that might be made by any Adversarie I doubt not knowing very well that when you have been in your solemne exercises gaine-sayers being present and when you have beene brought to answer before worldly Governours Church-Assemblies and Jewish Senedrions there hath not appeared a spirit able to resist or gaine-say that wisdome and spirit by which you have spoken * Act. 6. 10 which spirit uttereth it selfe freely without respect of Persons a Rom. 2. 11. Acts 10. 34 35. in all the Congregations and Assemblies of Saints giving words for edification and comfort of the Church sometimes in one and sometimes in another that all flesh may bee silent before him b Zach. 2. 12 13. and onely listen unto the Oracle of God by whom bee is pleased to utter it c 1 Pet. 4. 11. for yee may all prophecy one by one for the edification of the Church but if any thing bee revealed to another that sits by let the first hold his peace d 1 Cor. 14. 29 30 31. and that is the order of the Churches of the Saints or of that great Saint or holy one of Israel for God is not of confusion like that way of Babel * To speak everie one a several language but of peace or as the word signifies of unity for every Saint is one with and hath a like share in every particular grace uttered or exercised in the Church in case the lamps in the Temple be trimed e Exod. 27. 20. and the boules of the golden candlesticks rightly filled by those two pipes that empty themselves into them f Zech. 4. 11 12 13 14. otherwise if we find the Ministery of the Word so monopolized that it is tyed unto one in the Church more then to any other or all the rest which one cannot be justified to be the head of the Church which is the prerogative royall of the Son of God that great heards-man shepheard and feeder of Israel g Psal 80. 1. Psal 23. 1. Ioh. 10. 11 12 13 14. Gen. 49. 24. then may we know that in that place vision failes h Isa 28. 7. Ezek. 7. 26. Ezek. 13. 6 7. yea the light of the Sanctuary is gone out for they have hewen out unto themselves a Ministery divination and vision by the art wisdome and will of man prostrating themselves thereunto depending upon man and not on the Son of God who utters himselfe in whom he pleaseth choosing the foolish things of the world to confound the wise i 1 Cor. 1. 27 28 so that we may plainely discerne that in such waies of Ministery the people sits in darknesse and under the shadow and regiment of death k Ier. 6. 4. Mat. 4. 15. 16. Isa 9. 1 2. and are in that condition the Prophet speakes of behold the people borrow much but they never pay againe whereas the righteous is mercifull and giveth liberally l Psal 37. 21. like unto the two daughters of the Horse-leech they cry give give m Prov. 30. 15. are alwaies in want and necessity of hearing but never bring forth any thing to give againe in publishing the riches of the Gospell to their brethren they never pay againe as though the word were not to bee put forth unto the exchangers n Mat. 25. 27 28 29 and binds them over to returne it with increase and advantage Of that sort are these that tie the Ministration of the Gospell to any particular man in the Congregation which our Apostle speakes of that are ever learning and never come to the knowledge of the truth o 2 Tim. 3. 6 7 8. ever borrowing but never found paying again p Psal 37. 21. These think and boast they receive the Word with great joy and cheerfulnesse and with no small ingagements for the maintenance of him that brings it that he may live upon the Gospell that preacheth it but if it should bee brought by such as looke to live on it indeed q 1 Cor. 9. 13 14. that is when they preach unto a people they expect that fruit crop and harvest of the grace of God to arise amongst them and appeare in that glorious manifestation of that abundant and rich grace of God in Christ in every of the Saints which is the very life comfort and sole satisfaction of him that speakes it and the onely tie and cause of his abode and stay amongst them if the Gospell from a spirit that looks only for livelihood in such things in the matters of God appeare then will these carnall framers and erecters of Ministers and Ministries prove Jannes and Jambres to resist the truth for then is the time to manifest and shew themselves r 2 Tim. 3. 8 9. as of old men of the same mind did in AEgypt and also in the wildernesse s Exod. 7. 11 12 13. Numb 16. 1 2 3 4. in their wresting of it But Oh how happie a thing it is as you know for I appeale unto you herein for brethren to live together in unity t Psal 13 3. 1. for so the word is that is to see themselves so united in the Sonship of God as to have an equall share right and interest in every particular grace of the Gospell be it what it is or may be otherwise they can never acknowledge themselves to be equall sharers of death and in every particular misery thereof through the fall which is to deny that by nature we are all alike u Eph. 2. 1 2 3. and so overthrowes the grace and blessing of the Gospell for the one sets forth the truth of Christs death and the other the glory of his resurrection and if we give not each of these its due we spoile the Sonship that is of God both unto our selves and those that heare us x 1 Cor. 8 11. Rom. 14. 15 But the unity of the Saints is through that holy unction upon the head even our spirituall Aaron y Psal 45. 7 and also upon his
C 4. How this Psalm manifests it selfe to be indeed the Oracle of God and cannot be the word of a meere man nor appliable to any earthly state and condition whatsoever p. 5. at D. 5. The manner how the word of God takes our nature into unity with it selfe p. 6. at E 6 Of what continuation and duration the death and humiliation of Iesus Christ is according to the true life spirit vertue intent and meaning of it p. 7. 7. What operation the death and humiliation of Christ hath upon the men of the world p. 9. 8 What the proper enemies of the Priesthood of the Sonne of God are p. 9 9 What the two Cherubims are that cover the Mercy-seat in the true signification of them p. 16. at E 10 What is the onely root and rise of the manifestation and exercise of Gods power in the Church p. 17. F. 11 What are the onely enemies of Christs Kingly Office in the Church and how overcome p. 18. G 12 How men may be said to deny the resurrection authority or Kingly power of Iesus Christ p. 20. at H 13 What those Cherubims placed at the East of Eden in their true intent and meaning are and what their Office is to such as are in the way of sin and of the fall p. 21. at I 14 The time and manner of the Saints assembling together when and what it is according to the authority and operation of Gods call in the Assembly p. 28. at K 15 What the proper Ornaments of the Saints are in the time of their holy assemblies p. 30. at K 16 How John and Jesus are both truly sayd to be fore-runners being so far different in office and quality p. 30. at L 17 The proper Rise Nature and Number of the Oblations and Offerings of the Saints according to the plenteous grace of the Gospel p. 31. at M 18 What the Oath of God is by which our high Priest Iesus Christ was consecrated and installed into his office p. 38. at N 19 How the work of God though in it selfe a creature compirsed in time and place may truly be said to be insinit as God himselfe is infinite and yet there is but one infinite See p. 48. above the letter O. 20 What that Plurality properly is which is comprehended in these words Let us make man in our own Image p. 49. at O 21 What is meant by the Angels not keeping their first estate opened and discovered p. 52. at P. 22 What the Keyes of the Kingdome of heaven are or that Key of David that openeth and no man shutteth and shutteth and no man openeth explained and discovered p. 56. at Q 23. What the life of man as he excells all other creatures properly is and of what correspondency the life of Christ springing out of death and the death of Antichrist fading or consuming out of life are in way of Antithesis or opposition p. 60. at R 24 What the sound of the last Trumpet is and how the change is made in the twinkling of an eye p. 60. at S 25 Severall verses opened and interpreted out of that first Epistle to the Corinthians the 15. Chapter to declare the nature and certainty of that oath of God whereby our high Priest is installed into his office p. 62. at T 26 What the difference is between the Spirit of God in its interpretation of the Scriptures and that which is truly called a private interpretation p. 70. at V 27 The nature of the fall of Man what it is in eating of the forbidden tree and how both the Tree of life and the Tree of the knowledge both of Good and Evill are sayd to bee in the midst of the Garden and what it is to eate of the one and of the other p. 71. at W 29 What it is to bee under the oath of the Curse and how it is brought to passe to be in force and exercised in man who was made blessed p. 75. at X 29 What is the ground of the translation imputation or reckoning of the sinne of man upon that holy and innocent Sonne of God p. 79. at Y 30 The time of the womans being in the Wildernesse what it is Rev. 12. and how a true forme cannot be given unto the Church of Christ without the knowledge of it p. 80. at Z 31 What it is to fight with Beasts at Ephesus after the manner of Men expounded and opened p. 88 32 How we are to understand that body celestiall and that body terrestriall which the Apostle speakes of and what is the true glory of the one and of the other p. 95. at B 33 What that patern is which Moses saw in the Mount according to the mystery truth and substance of it and of what use and necessity the knowledge of it is unto us in case wee ever intend to goe up to re-edifie the house of God p. 96. at C 34 How wee are to judge of the mortality and immortality of the soule of man and of the truth and verity both of the one and of the other p. 98. 35 That the resurrection spoken of and principallly intended in the Scriptures is spirituall perfected at once in one act through Jesus Christ and yet denies not but confirmes the resurrection of the body out of the grave in due time p. 102. at E 36 That the word of God is to be held and maintained as absolute and glorious in the unity of it as it is in its multiplication as in the whole circumference so also in the center of it p. 108. at F. 37 What the Crosse of Christ is and how men dishonour the Gospel by teaching it to be that which it is not in giving that to be the share and portion of the sonnes of Adam which the Sonne of GOD hath taken as his owne proper share and portion p. 110. 38 How we are to conceive and judge of an Eldership in the Church and House of God in case it bee according to the order of that Pristhood of our Melchisedec p. 113. 39 How we are to understand the Sacrifices or that one Sacrifice or Lamb offered for and in the Church of Christ p. 119. at I Here followeth a Table containing the heads of such poynts as are handled in the second part of this Treatise according to the order of the English Alphabet 40. WHAT the Baptisme or washing of the Church is as it is the Laver of Regeneration and washing away of sinne without which a vanity in all Baptismes p. 10. at K 41 A difference most needfull to bee observed between that which is properly the Crosse of Christ and that which Doctrinally teacheth what it is without the knowledge where of true Baptisme cannot be understood p. 15. at L 42 What agreement there is between the taking up of any one act of Baptisme and making it the ordinance of washing in the Church and to tak up one of the ten words or Commandements and making it to be
any thing of excellency whatsoever For he in no case taketh hold on Angels in way of our redemption Heb. 2. 16. that is on any excellency or dignity for then he could not be the Son of God infinite in glory if any excellency were added unto him But on the seed of Abraham he taketh hold that is of a poore and mean condition one that had not the bredth of a foot in the holy land Acts 7. 5. So that Christ in communicating with our Nature takes unto himselfe onely basenesse ignominy and reproach and can no more receive any jot of glory in us then we can possibly receive any the least stain or blemish by him onely that which man counts his honour and is of highest esteem in his own eyes is that which is truly base and abominable before God Luke 16. 15. and in that doth the humiliation of the Sonne of God consist For the greatest basenesse before God is when man goeth about to make himselfe excellent and honourable by transitory and corruptible things as by offices places gifts riches and relations to this present world who by this meanes preferres and brings in the excellencies of the Creature above and in stead of the glory and dignity of the Creator wherewith man was blessed at the first and through the same vitious desire to exalt the creature vilifies and so falls from his Creator for the dignity and glory of the creature and the glory of God the Creator cannot subsist nor stand together For that which is infinite in it selfe admits not of any other in co-partnership or fellowship with it selfe that is with any other in way of the same kind or respect as if it be glory it is but one glory or the glory of one if it be shame it is but one shame or the shame of one So that of necessity the Sonne of God assuming our nature must burn up waste cause to wither destroy and consume all the glory and goodlinesse of man Isai 40. So that as dust and ashes it falls into the ash-pans of the Altar for ever and by consuming of that to wit all the fat the sweet the firstlings chiefe and livelihood of the creature for ever He brings in that first begotten of the Father yea the Chiefty and Excellency of the Son of God as a Sacrifice perfumatory a sweet Savour and of an eternall acceptation with God so long therefore as this one onely sacrifice findes acceptation with God so long is his humliation and discention before God for if he be exalted in the power and dignity of God as he is the Sunne of man a Joh. 5. 27. so is he also humbled and debased in regard of all excellency of man as he is the Sonne of God b Phil. 26. 7. and so long as the one lasteth so long shall the other for as Gods excellencies shall for ever be exalted and set aloft so shall the arme of flesh which is mans excellency c Jer. 17. 5. 6. for ever be abased and kept under Eze. 30. 21. 22. which is most acceptable and well pleasing unto faith to have this glorious exchange change ratified and confirmed unto and in the Saints for ever that Gods glory may appeare and be made manifest in man d Col. 1. 27. and the things of man may be hid and covered in God e Psal 32. 1. Zep. 2. 3. hence is that interchangeable translative and relative sentence uttered viz. The Lord said unto my Lord or as the word will beare The Lord said in my Lord that is the Kingly Lordship and authority of Christ speakes and uttereth it selfe in the Priestly and the Priestly Lordship authority of Christ speakes and utters it self in the Kingly so that each of them hath prehemenence and is at the right hand of the other for the Kingly Office and dignity speakes not nor acts but in and by the Lordship and authoty of the Priesthood and the priestly office and dignity speaks not nor acts but in and by the Lordship and authority of the Kingdome or of the Kingly office for they are the right hand of each other by which and not otherwise they mutually and interchangeably worke and make themselves manifest to be that which indeed they are and ever will for he lives for ever to make intercession for the Saints f Heb 7. 25. This twofold Lordship and dignity then is the very summe substance and matter of the Gospell even of all that good newes that comes from Heaven as out of a farre Country into our nature in that way of Christ g Pro. 25. 25. And therefore must needs be the whole scope and drift of this Psalme Yea the very life and marrow of all the holy Scriptures so that all the rest of this psalme is wrapped up in this first verse even as the sap and life of the Tree in the root and as the Blossom and fruit in the Bud which Bud hath vertue in it to produce and bring forth thousands and ten thousands of Trees of the same kind which when our Sun of righteousnesse shineth upon it who hath health and vertue in his wings h Mal. 4. drawes out brings forth and causeth it to appeare in such a royall Kingdome and Priesthood as is here made manifest in the rest of the Psalme which is perpetuated and eternized both in the one and in the other for the Kingdom and Priesthood of the Sonne of God are co-existent in there rise â—race and duration yea co-opperate and co-apparant also so that the one is not nor ever can be without the other for as he is King of Salem Prince of peace and so rules in righteousnesse for ever i Heb. 7. 2. Isay 32. 1. that of his Kingdome and Doâ—inion there is no end k Dan. 4. 3. So also as he is Priest of the most high God l Heb. 7. being made not after the carnall commandement but according to the power of an endlesse life abideth a Priest for ever after the order of Melchisedec m Heb. 7. 16 17 21 24. For this man because he continueth ever hath an unchangeable Priesthood and therefore remaines and abides the same for ever And this is that also that the men of our dayes and unbeleevers in these times as well as in the times that are past cry out against and cannot endure it as a doctrine most pernitious and abominable that the humiliation or death of Christ should be eternall they would not have that word to be made good which saith He was a Lamb slain from the beginning n Rev. 13. 8. nor that he should in his death and Priesthood as well as in any part of his Mediatorship be Jesus Christ the same yesterday and to day and for ever o Heb. 13. 8. For if his death should appeare unto them so as to dye to the power wisdome riches preferments of this world otherwise they cannot
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
l Jam. 2. 9. and in so doing he doth it to the Lord himself m 1 Sam. 8. 7. who is not in any account or esteeme with us but in and through it n Heb. 7. 1. 2. For he hath interposed it betwixt himself and his own being in Christ So that all that are beloved of him and washed from their sins in his blood they are made Kings and Priests o Rev. 1. 5. 6. Whosoever therefore excludes any of the Saints from Rule and Priesthood in the House of God they doe in like manner exclude them from the love of God and from the washing away of sin by the blood of Christ p Rev. 5. 9. 10. Yea they deny them to have part in that first Resurrection or any freedom from the power of that second death q Rev. 20. 6. So that in seting up men and ordaining Officers to make themselves glorious they thrust down themselves into the nethermost hell Goeing on as a foole to the stocks r Pro. 7. 22. glorying in their own shame minding earthly things s Phil. 3. 19. But through this Oath or interposission wherein it is impossible that God should lye we have strong consolation and that by two imutable things t Heb. 6. 18. That is the Sonne of God is become man The word was made flesh v Iohn 1. 14. Yea a man of sorrowes and acquainted with infirmitie x Isa 50. 33. And in this God cannot lye counterfeit or desemble a thing that is not really so as the word imports to counterfit writing So that the realitie of all the impressions of mans naturall infirmity were upon him who is the Son of God and these being the frailties and infirmities of the Son of God they must of necessity be immutable and unchangeable even as the vertue of his death and suffering is For in him is not a shaddow of change y Iam. 1. 17. Mal. 3. 6. and in him is mans nature which is the same whereever or upon whomsoever it is found simply considered in itself z Eph. 2. 3. John 5. 17. 20. 36. And this fraile and weake nature is also made and become the Son of God and hath upon it the true nature and properties of God by vertue of its unity with him in Christ a Iohn 4 7 8 9 10. And in this also God cannot lye desemble or counterfeit a thing that is not really so and therefore there is in it all that power glory vertue and excellency that is in the Lord himself a Col. 2. 2 3. 9. This also must of necessity be immutable and unchangeable So that the Sonne of God is become weake and fraile yea dead to the counsel and devices of mans naturall heart for ever b Gen. 6. 6. So also the Son of man is become strong and potent yea alive unto God in the wisdome and Counsells of his Law and Spirit for ever c Gal. 2. 19. 20. Rom. 8. 2. 11. The Consolation therefore of a Christian ariseth onely from this Oath of interposition for God hath interposed this frailty and infirmity of man betwixt himselfe and his owne being in Christ For he is not Jesus the Sonne of God but through death For by his death he saves So that all the Wisdome Power and Goodnesse of God is onely made manifest and exerciseth it selfe through mans weaknesse and infirmity d Heb. 2 14 and otherwise it hath not the use exercise and injoyment of it self no more then the Father injoyes himself without his beloved Sonne e 2 Cor. 11. 9. 10. Secondly God hath interposed himselfe betwixt sorry and weake man and all those frailties and imperfections that naturally we are subjected unto So that no misery can come unto us in point of salvation and our comfort and Faith in God but it first encounters with God himself before it can take hold of him that is in Christ And what impossibility there is to overcome and vanquish the Sonne of God the Almighty yea God blessed for ever f Pro. 8. 21 to 31. the same impossibility there is that a Christian should be vanquished or overcome of such security and safety is this Oath of interposition in the ordination of our Kingly Priest For as the frailties and infirmities of man through that wonderfull and unspeakable Wisdome of God in Christ serve for no other end nor are of other use but to give Being unto the humiliation and descension of the Sonne of God in us g Rom. 9. 5. Psalm 119. 122. so also his power and dignity is of no other use in this salvation and Priesthood but to give Being unto the Resurrection and Assention of the Son of man in him h Rom. 8. 3. 4. i Ioh. 3. 13. Ephes 4. 8. 10. for Christ can neither descend nor ascend as hee is simply God any possibility of that in either respect may not bee admitted in any case For as he is God he can neither be lower nor higher then God for so he is not Nor can he be subject to motion mutation or change i Mal. 3. 6. But his humiliation is a motion or change from height to depth k Ephes 4. 8 9. From blessednesse to a curse in the abstract l Gal. 3. 13. And so God becomes low in us or in our nature m Ephes 2. 8. His resurrection or ascension is a change or motion also from the depths into the heights from being a curs to become the blessed yea the Son of the living God n Ephes 2. 9 10. Luke 1. 35. And so we or our nature is exalted or lifted up in the power and dignity of the Word of God which made all things in the beginning and without it is nothing made o Iohn 1. 1 2 3. Indeed nothing in this Kingdome Priesthood takes its true forme or retaines its being aright but only as it hath its rise forme vertue operation and glory in this unity and communication of and between God and Man in the way of Jesus Christ p Iohn 1. 4 5. Psalm 139. 15 16. Therefore in him only doe all things consist q Col. 1. 17. Col. 1. 16 20. are reconciled harmonized and become one and that one is become all thingsr So that without faith in him wee have not the forme and substance of things but a meere Shadow and rude heape in whatsoever concernes the glory and being of this Kingdome and Priesthood Å¿ Heb. 11. 1â— So that the Word of God that gives forme to all things in this Kingdome is but a riddle unto us if we be unbeleevers in whatsoever it expresseth t Mat. 13. 34 35. So also the work of God receiving forme and being by it in Christ is also an uncomely darke doubtfull and dangerous thing in the esteeme and value of the men of this world that are ignorant of Christ v Act. 5. 11 12
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
authority to be of him and to rise and spring out of that nature which is of God that so God may be all in all s 1 Cor. 12. 6 Ephes 1. 23 and man silenced from boasting or ascribing any power or authority or any of that great worke unto himself for ever t 1 Cor. 1. 29 30 31. 2 Cor. 10. 17 18 Ier. 9. 23. 24. as he is man nor can he ever desire it no more then he can admit of any the least cessation authority operation and power as he is God u 1 Tim. 1. 17. Isa 52. 7. Rev. 19. 6. Therfore the Apostle presently addes else what should they doe * 1 Cor. 15. 29. or else what should he doe as the word will also bear for such as the root is such are the branches that is such as one is so are many w Therefore the reading may be either singular or plurall that is baptized for or with death x Rom. 11. 16. If that death be not the resurrection how can he at all be baptized for or drenched with or plunged in death y 1 Cor 15. 29 If that death should not be the resurrection from the dead then should the life of the Sonne of God be extinct for some time for now is Christ dead and risen againe a Rom. 8. 33 34. Revel 2. 8. and if these two should not be in one act and point of time there should be some time of ceslation of the life of the Sonne of God which the thought of man may not permit for a moment z Luke 12. 50 Mark 10. 38 39. that he should cease in whom all things are and do consist b Col. 16. 17. So that as the Sonne of God becomes death in Man the Sonne of Man becomes life in God in the very same act and the one and the other is the compleating of Christ c Col. 2. 10. Col. 4. 12. who cannot be the annointed but as he sustaines both natures therefore the death is the resurrection of such scope is that place of the Apostle and of such force the argument there used however the words differ in the translation for more ease in reading therefore he addes and wherefore are we in jeopardy every houre or every moment as the word signifies d 1 Cor. 15. 30. that is why do you think for I appeale to your Conscience wee should give up our selves to all dangers perills losses yea and to death every moment and not evade and wave those things as the men of the world doe if we found not safety strength and stability in them yea if this death were not life it self unto us For by how much the more our jeopardies are doubled and redoubled even so is our life augmented or multiplyed in the severall motions operations and out-goings thereof and this the Apostle confirmes by that great affirmation or asseveration protest by your rejoycing which I have in Christ Iesus our Lord I dye daily e 1 Cor. 15. 31 which affirmation hath the forme of an oath in declaring that as death hath the resurrection in it or is the resurrection it self even so also the resurrection the dominion or Lordship of Christ hath death in it or is death it self and is in substance this oath of interposition proclaimed in the name of the Lord shewing the same necessity and infallibillity of the unity and one-nesse of the Saints of God in Christ in respect of every particular Saint or sonne in whom the seed of life and immortallity is expressed * 1 Ioh. 5. 18. 1 Iohn 3 9. 1 Iohn 2. 29. Iames 1. 18. as it doth of the unity of that common nature or condition of man with the word of God whereof by nature they are all alike partakers for the Word of God cannot unite it selfe to a part of mans nature or condition whereinto man is plunged no more then our nature in Christ can bee united unto a part of the word or a part of the condition and state of the Sonne of God and not to the whole which indeed were to divide Christ For the humiliation of the Sonne of God is of an infinite extent therefore may not nor can be abridged in point of descension of any misery or wretchednes the nature of man in the utmost extent was ever subjected unto Therefore it is sayd He was heard in that which he feared f Heb. 5. 7. The word in our translation rendred feare signifies such a fear as is to utter despaire which indeed is the very state of the damned therefore his descension was to the lowest and uttermost parts of anguish and misery or else could not his ascension be to the sitting on the right hand of the power g Marke 14. 62. Mat. 26. 64. Heb. 1 3. or to the highest perfection of the glory and majesty of Godh But as in being made sin he for ever destroyed sin i 2 Cor. 5. 21 and brought in an everlasting righteousnesse into our nature k Dan. 9. 24. so in becoming that which was the very condition of the damned l Heb. 5. 7. Psal 16. 10. Psal 116. 3. hee for ever destroyed and brought to nought death and condemnation and established victory prowish and courage in all his Saints everlastingly m 1 Cor. 15. 54. to 58. So then this oath brings in the unity of every particular and distinct Saint or sonne of God n Psal 89. 35 36. Psal 132. 11 12. Iohn 17. 20. 21 22 23. or first borne in the Kingdome of heaven every one in that house or family being a first born in Christ For he is the first born among or in many brethren or as the word will beare in all brethren o Rom. 8. 29. or in every particular brother which in the house of Israel after the flesh can no wayes be admitted but makes a confusion in the whole house and in the mind of every naturall man p Acts 7. 35. Luke 9. 46. 47 48. Mark 11. 27. 28. Mat. 21. 23. Iohn 9. 28. 29 Gen. 19 9. yet in this house of God they are all first bornes heires yea co-heires with Christ q Rom. 8. 17. yet every one distinct and compleat in himselfe though not one divided from another For Paul is not Apollo nor Apollo Cephas nor is any of them Christ no more then in the three witnesses in heaven it cannot be said the Father is the Word or the Word is the holy Ghost yet these three are one nor can it be sayd of the three witnesses on earth r 1 Iohn 5. 7. 8. that the Water is the Blood or the Blood the Spirit yet these three are one for so the word will beare and is in some of our translations as well as agree in one and so it is truly to be understood else we wander from the scope and sense of that place and it is not known unto us But let us
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
into the time of death and the time of life the time of descension the time of ascension yea into a time of wrath and a time of reconciliation and peace For there was ever a time of Antichrist for he comes out of the bottomlesse pit n Rev. 9. 23 Rev. 11. 7. Rev. 17. 7. in which condition and state Christ hath no time at all there was ever a time of Christ also who comes out of the bosome of the Father o Mat. 3. 17 Col. 1. 13. 2 Pet. 1. 16 17. Iohn 1. 18. in which state and condition Antichrist hath no time at all therefore a plurality of times yea Christ himselfe never lived unto the flesh and he ever lives unto the spirit which is a two fold time ever never and without the communication of these times the Church of God can have no being Again she is in the wildernesse for half a time or for the division of times as the Prophet Daniel hath it p Dan. 7. 25 whence our Apostle brings it that is in that very point and moment of time of the incarnation or of making the word flesh * Iohn 1. 14. is divided into a time of life and a time of death in such sort as the one is not nor can it be so much as the twinkling of an eye before or after the other no more then God to become Man can be sooner or later then Man becomes the Sonne of God and so is the very moment or point of time divided in such sort that it could never be said Now this is and the other is not yet no not with the quickest eye that ever cast it selfe upon an object Nay this division of time is such a parting halfing or dividing of it that it holds correspondency and proportion both in respect of the time of life as also in the time of death in all points for they stand in direct oppositions and counterpoise each other in as much as the Son of God to dye the death of Man and the Son of Man to live the life of God are of equall extent yea of the same difficulty and ease possibility impossibility the one as the other and so are all other things in this division for these are the two great wings given unto the woman wherewith she takes her flight * Rev. 12. 14. which are not according to nature as in the things trimly alluded unto namely the wings of a Foule in their first institution and ordination if they hold not presize proportion in all respects so that her descension into the wildernesse is her mounting aloft unto Heaven as an Eagle doth and her mounting up to Heaven is her descension into the wildernesse after the prey as an Eagle doth yea her descension is her ascension her ascension is her descension For she appeares in heaven as the Man did first in the Garden from thence the Son flyes in her womb into the wildernesse as an Eagle after the prey to swallow up death in victory the Son being brought forth by her in the Wildernesse in him she is caught up into the Throne of God to rule over the Nations * Rev. 12. 5. and to overcome the Divell and his Angels even as the woman was made in the man at the first Creation Ruler and Lord over all the Workes of Gods hand r Gen. 1. 27 28. We conclude then that the woman is in a solitary waylesse uncomely and uncomfortable condition in the Wildernesse as men conceive so long as the humiliation of the Son of God in our nature and the exaltation of our nature in being united with the word can bee devided and separated and not a jot longer which is impossible to find know understand or apprehend the one without the other in the truth or operation thereof no not for a moment of time onely mens carnall Speculations carry hurry them after meer pictures shaddowes and Idolls that are empty and vaine ſ Ier. 10. 8 9 10. Psalm 97. 7 1 Cor. 8. 4. Psalm 96. 4. 5. Psalm 115. 4 to 8. not knowing the truth certainty and subsistance of that Word of grace given unto us upon such infallible grounds and gladsome tearmes as the Gospel of God brings it and commends it unto us in Those therfore that make a time of the Womans being in the Wildernesse and a time of the destruction of Antichrist A time also of the calling of the Jewes c. before the Church of GOD can attaine its peace beauty power authority excellencie and ornaments in this World They also make a time betweene the humiliation and exaltation of Jesus Christ betweene his living to the spirit and dying in and to the flesh t 1 Pet. 3. 18 2 Cor. 13. 4. and so destroy and make a nullity of Christ unto themselves and to all them that heare such doctrine with approbation for they preach Christ in the enticing words of mans wisdome and naturall conjectures and operations of mens hearts and not Christ the onely wisdome and power of God u 1 Cor. 2. 4 5 6 7. 1 Cor. 1. 17. 2 Pet. 1. 16. 2 Cor. 1. 12. Col. 2. 4. 1 Cor. 1. 24 25. who is seen by no other light but his own and therefore a Name is given unto him that none can know but himself and He is called the Word of God x Rev. 6. 12 13. which according to humane reason and the common custome of mens alleadging of Scriptures in their proofe of Doctrine the wickednest man that lives or the weakest child that can but reade may know it being so plainly manifested as there it is and yet he affirms that none can know it but himselfe which therefore must have more in it then any in the world that is not made one with Christ by Faith and so said to be himselfe can possibly know or see And so it is in all other words of holy Writ what ever the world may think or judge of it Those also that thinke to bring the woman out of the wildernesse by institutions ordinances baptismes eldership confessiōs receptions expulsions rearing up Fabricks reformatory as preparations or rather parts and peece meales of that glory they look for and expect when the time comes of the womans comming out of the wildernesse these kind of people have ever brought the woman out of the wildernesse but it is that woman which John sees in the wildernesse sitting upon a scarlet coloured beast full of names of blasphemy having seven heads and ten hornes arrayed in purple scarlet colour decked with gold pretious stones and pearles having a golden cup in her hand full of abominations and filthinesse of her fornication y Rev. 17. 3 4 5 6. which is the very portraiture of the policies power pompe and excellencies of the Churches or synagogues of this world brought out by the wisdome art authority and endeavours of men to present a
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
be looked upon held rofessed maintained to be as absolute in the unity thereof as it is in its multiplication for as it doubletly redoubleth it self in way of multiplication of words action ordinances relations things So also all these words actions ordinances relations things are obreviated into one so that there is but one expression of the mind of the Father only in him who is called the Word of God d Rev. 19. 13 there is but one act or operation the incarnation of the Son of God at once for ever but one ordinance or distribution the giving or dispensation of that one good thing the Spirit of God * Mat. 7. 11 â—empared with Luk. 11 13. but one relation which is that bond of faith between Gob and Man in Christ comprehending that common salvation was at once given unto the Saints e Jude 3. v. But one thing which is that glorious composition of the heaven earth in Jesus Christi f Joh. 1. 14. 2 Cor. 15. 44 to 49. So that the multiplication visititude changes of things is but as the circumference spatious act of all rhe workmanship glorious fabrick of that wonderfull device of God in our salvation by Christ that ebreviary or abridgment of all into one is as that center or pricke in the middle in which all the lines from all parts of the circumference meet together in one for our support sustentation edification comfort Therefore our Apostle saith which he takes from the Psalmâ—st that one day with the Lord is as a thousand yeares and a thousand yeares are as one day g 2 Pet. 3. 8. Psal 90. 4. that is one word action or ordinance of God is multiplyed into thousands ten thousands yea ad infinitum looking unto time past present to come that infinite and spatious multiplication likewise of his words workes and grace by Christ is united contracted into one h Joh. 17. 21 22 23. Rom. 13. 8 9 10. Thus it is with our Lord as our Apostle there speaks who is that prick or point of eternity in whom all things consist are reconciled and made one i Col. 1. 17 18 19 20 who is at an equall distance to all times places or persons things in Christ with whom if we be made one by faith k Ephes 4. 13. Ephes 4. 3. Psal 133. 1. then doe all things in him meet together and present themselves for our use benefit fruit and profit all having received comission to be wayes meanes and instruments l Psal 119. 89 90 91 Psal 87. 6 7 Eccles 3. 11. of the conveyance of the consolations of God unto us m Isa 12. 2 3. Isa 66. 11. Job 15. 11. yea into every unite that is a Saint by calling n Rom. 1. 7. 1 Cor. 1. 2. Col. 2. 2. of the most high and also makes inables every such a one to be an instrument recipprocally to declare set forth and divulge the high praises of God in all points and parts of the Circumference in things that have been are or ever shall For if we dwell in Christ and he in us by faith * Ephes 3. 17 2 Cor. 6. 16. Rom. 8. 9 11 Col. 3. 16. then of neaessity as all grace meetes and centers in us through him so also must all vertue praise by him proceed and break forth from us o Act. 13. 31 32. Act 17. 23. Act 20. 27. 1 Cor. 15 1. 1 Pet. 2. 9. For as in case of an oath amongst men the witnesse brings that to be present he being an eye or ear-witnesse of it that was done long since in regard of time and far remote in regard of place yet is it so made present as the Judge scruples not to give sentence accordingly even so it is much more true and certain in this oath concerning our Priesthood and Kingdome in Christ that the witnesse and testimony of the spirit if we see with the eye and heare with the eare of the revelation thereof that it brings things that by nature are as far remote distant as heaven earth to be present in such sort as we are not afraid to conclude and give sentence accordingly whether it concern the power all-sufficiency of God or our own weaknesse deficiency without both the one the other of these twaine the spirit of GOD never witnesseth unto the soule and conscience of any For there is no use of witnesse where distance of actions and operations are not Therefore the spirit ever testifies an infinite distance betwixt our operations by nature and the operations of the Son of God sentence being given accordingly to condemn and silence the guilty and cleere and open the mouth of that innocent one sinne is taken away from our gate it is our salvation that this distance is made one in Christ p Ephes 2. 12 13 14 in whom we rejoyce with joy unspeakable and full of glory q 1 Pet. 1. 8. and have no confidence in the flesh r Phil. 3. 3. But in this point let us not forget that large spatious Commentary also that short abreviary of things contained in that holy Word of God and that in all points particularly and distinctly that governes our salvation When the Scripture speakes of death it makes a large Comment thereof in such a multitude of persons wayes degrees and severall kinds of death all setting forth those particular crosses or deaths that man by nature is subjected unto all which it is impossible to find upon any one particular person or subsistence that is made meerly simply a mortall and momentary Creature Now if God enlighten our minds extend them unto that large Comment and Volume of the Crosse or of death according to that spatious continent expressed in his Word Then doth he equaly instruct us how to abreviate bring them all into one and to know how one crosse or one act of death comprehends compriseth them all And so it can be found upon none but only upon him that is the Son of God s Act. 20. 28. Ioh. 3. 16. Rom. 8. 33 34. Rev. 13. 8. 1 Pet. 1. 18 19 20 that one crosse or one act of death should contain all crosses kinds of the terrors of death t Psal 40. 12 Psalm 69. 4 Psalm 38. 4 Psalm 42. 7 Isa 53. 6. Amos 2. 13. that are expressed in the Scriptures that the sons of men by nature are lyable subject unto and if death be so contracted that it can be found upon none but only upon him that is the Son of God for he only can comprehend comprize and beare away all the terrors thereof then are the sons of men freed delivered from death in all the terrors of it onely in the way of faith whereby we are made one with him so communicate in that one
alone death of his without the communication and participation whereof there never was is nor shall be salvation u Rev. 13. 8. Heb. 9. 22. 1 Ioh. 1. 7. for his death is our life his weaknesse is our strength his crosse is our only crown thence it is that we rejoyce in nothing but in our infirmities for when we are weak then are we strong can freely deprecate or earnestly wish it to be far from us to rejoyce in any thing but in the crosse of our Lord Iesus Christ whereby the world is crucified or is as a dead carrion unto us and we also unto the world x Gal. 6. 14. So that every one that will be a follower of Christ must take up his Crosse Heb. 12. 5 6 7. Job 31. 35 36. 2 Cor. 12. 10 15. 2 Cor. 12. 9. Rom. 8. 35 36 37. * that is must elevate and lift up that particular weaknesse whereunto he sees himself naturally inclined or danger he is or may be lyable unto set it in that height dignity that the Son of God hath brought it unto a Heb. 2. 6 7 8 9. Ephes 4. 8 9 10. who hath taken our weaknesse onely that hee may become our strength * 1 Cor. 1. 25 he hath taken our foolishnesse that he may bee made our wisdome and our sorrow that he may become our joy for ever b Isa 53. 4. Psal 16. 11. Psalm 43. 4. and in that very way of our own emptinesse we are replenished with his fulnesse who filleth all in all c Ioh. 1. 16. Eph. 1. 23. Col. 1. 19. Col. 3. 11. For he endured the crosse and despised the shame that is he sustained or nourished the crosse as the word signifies he nourisheth a death unto the flesh in his Saints for ever and despiseth the shame that is contemned rejected or cast it off for ever in that the life of the spirit takes place through the death of the flesh d Rom. 8. 10 11 12 13 1 Pet. 3. 18. the power of the Creatour in the weaknesse of the Creature and that sits at the right hand of God in such sort as the Father will do nothing without him e Mat. 26. 64 Mat. 2. 18. Ioh. 17. 2. Heb. 1. 2. Ps 118 15 16. Psalm 17. 7. Psal 80. 17. no more then a man will shew him his art power and skill but with his right hand * So that they that teach the Crosse of Christ to be a terrible dreadfull sorrowful uncomfortable an afflicted state condition they utterly mistake the crosse of Christ for it is the peace joy crown diadem glory of the Saints for ever in that that through their infirmities the power of God exerciseth it self appears is made manifest in them they that hold the crosse of Christ otherwise as to consist in such things as are common to all men yea some of them unto the very bruit creatures themselves these offer great indignity to â—hat great grace of the Gospel as when they state it in wars robberies banishments imprisonments poverty sicknesse aches weaknesse of body pains which are innumerable all these things considered as troubles vexations of the creature they are no cros of Christ but only such things as the natural minds of menlead theÌ„ to inslict one upon another the bodies of all men one as wel as another are insident unto f 1 cor 10. 13 Eccles 9. 1 2 3 yet do the Saints of God alone passe through such like wayes of infirmity in this world wherein they communicate in the crosse or in the death of their Lord God exercising them under or leadâ—ng them through such wayes to this very end purpose that therin he may make himself more apparently known g Psal 9 16 Psalm 79. 1 2 3 4 5 Rom. 9. 17. Exod. 9. 15 16 17. either that in themselves they may see more cleerly visibly him that is invisible h Heb. 11. 24 25 26 27. when he makes his power apparent in them i Rom. 6. 17. by supporting sustaining delivering of them k Rom. 4. 15 16. Exod. 14. 30 31. Exod. 15. or else to make it appear to others that God was in them that so suffer though they were not aware of it l Psal 50. 2. Psal 80. 1 2 1 Cor. 14 24 25. Gen. 28 16 17. in the one the other the consolations of God abound m 2 Cor. 1. 5. Psal 94. 17 18 19. Rom. 5. 20. which is the proper crosse of Christ that great grace of the Gospel for without the crown dignity of the creature the crosse and indignity of the Son of God is never made known so that the natural infirmities distempratures of the Creature are no crosse of Christ further then the power authority of God in that blessed heavenly temprature of his own son appears in them n 2 Cor. 7. 8. 9 10 11 2 Cor. 1 2. 8 9 10 11 2 Cor. 6. 3 to 10. there is a further mistake in the crosse of Christ that goes beyond these heathenish bruitish infirmities that men are so apt by nature to centere it in when it is held to consist in troubles of mind terrors of câ—nscience fears tremblings of heart anxiaty bitternesse of spirit doubts scruples sorrowes reasonings questionings and jealâ—usies concerning Gods approbation of us presence with us suretiship to carty us through all covenant oath to make all things good unto us what ever he hath said of his son his disposition compassions not to be infinitly more to us then of any earthly father to his onely begotten one in a word to centere the crosse of Christ in any thought or feare of contradiction or distance between God Man is tocenre it in the terrors tremblings Jealousies and suspitions of Sathan * himself and not in that death and humiliation of Jesus Christ for it was never the worke power nor spirit of God to breed a difference and distance between God Man but the only proper work of that Serpentto begot jealousies and suspitions hereof from the beginning even untill now o Gen. 3. 1 2 3 4 5. in the hearts of earthly minded men for the son of God was as truly made earthly as hee was heavenly at the first and yet without sinne p Gen. 1. 27. compared with Gen. 2. 7. 1 Cor. 15. 49. Luke 3. 38. or any fault or blemish at all to be imputed unto him even as the sonne of Man was made upright heavenly at the first yet can by nature hold no plea for himself before the judgment seate of God of any righteousnesse or holinesse at all that he can any wayes bring before God to answer unto him for the obtaining of the least part of payment or acquittance but is every way a transgressor even from the wombe of that early morning of an eternall and
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
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
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
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
it that the Lordship and dominion of the Son of God is another thing then for the present he is conversant in and about and this negation or deniall of the headship of Christ sets him in direct opposition against Christ seeking by all meanes to exalt himselfe in the power and waies of the flesh which is according to the letter that kills e 2 Cor. 3. 6. written in all mens hearts which is the very print of the foot-sole of Christ declaring the extent and depth of his humiliation the form whereof Satan crusheth and bringeth to nought in himselfe by deminishing of it in himselfe making it of lesse extent then indeed it is and so maketh the headship of Christ of no other use unto himselfe but to give dimension unto his sin which kindleth wrath in himselfe for ever f Rom. 2. 4 5 6. Gal. 4. 24. for he that confesseth himself to be really and indeed that only bottomless gulf of Christ his humiliation cannot but acknowledge Christ to be really and indeed that onely and alone height of his exaltation and therefore it is that Christ crusheth the Serpents head that is extends the flesh unto its height and headship which cannot rest unlesse by eating it may bee like God g Gen. 3. 6. which disposition or condition Christ takes into unity with himselfe in us which is the very depth and state of his humiliation and hereby destroyes it which act is his great victory and exaltation for ever h Acts 8. 33 making it to bee of no other use but meerly to give dimension unto his exaltation and glory for ever that it may appeare unto the creature of what eminency height and dignity it is which otherwise could not appeare But some will say what though things be thus in Jesus Christ which we willingly acknowledge yet what is that to mee for my present comfort and peace how may I know that these things belong to my selfe Let me in love answer in the words of the Apostle in case of the resurrection Thou foole i 1 Cor. 15. 36. canst thou give Christ a true forme and being in mans nature and yet there is but one nature of man which thou hast and art for by nature wee are all alike k Ephes 2. 3 Rom. 3. 10. 11. 12. and yet canst not give him a forme in thy selfe it is impossible so to be So that the forming of Christ without us being in our selves destitute of his life love spirit and power is meerly imaginary historicall traditionall and and that will vanish in time of need and not reall according to the dictate of the spirit in the power of faith through which the Saints are kept unto or in salvation l 1 Pet. 1. 5. for hee hath a name given unto him that none can know but himselfe m Rev. 19. 12. and to affirme that we are able to give Christ a true forme and being out of our selves doctrinally and yet that he is not in our selves operating and working effectually is as much as to affirme we can give Christ a true forme and being without mans nature which the word of God knowes not nor ever did for he is that onely and alone way unto the Father n John 14. 6. yea he had never the relation of a Sonne unto the Father but through death for if ever he had closed with the Father in any other way he had never tasted death for us o Heb. 2. 9. for the Lord our righteousnesse cannot change p Ier. 23. 6. Mal. 3. 6. in any thing then not in his relation unto the Father so that it was ever through death and he never had death but in us which once granted is the very in-let of life unto us for ever Nay to conclude we give Christ a true forme and being as he was framed in our nature in the wombe of the Virgin q Luk. 1. 35 and yet are destitute of his being framed and fashioned in our hearts and conversations r Gal. 4. 19. by faith to our comfort in the edification of others is all one as if a man should affirm himself to be able to frame a place for the safety of a man in a rock impregnable and yet himselfe could not be in safety thereby for Christ is that rocke of ages s Deut. 32. 18. 31. where ever faith gives him his true proportion further to give Christ his true forme without us and yet to bee without the comfort and fruit of his dwelling and being resident in us by his grace and that apparently is as if a man should affirm that the eye is of use and onely sees for it selfe but not for the body in which it is nor is of that use as to be the light of it t Mat. 6. 22 Luke 11. 34 for the eyes sees properly for the body rather then for it selfe for If the eye be single the whole body is light yea the hand sees to work and the foot to walk as apparently as if such a member were the eye it selfe because it is in the body Now Christ is that eye and that fountaine of life and light and in his light onely it is that wee see light u Psal 36. 9 even as in this naturall Sun we cannot see it but by its own light and if we see it so we cannot but see it for and upon our selves so that if we see Christ in any respect in his own light we cannot but see him for our owne consolation even in that respect whatever it may be yea and that in and upon our selves for the eye sees not nor hath that life and sense of sight but as it hath confluence with the body even so our Lord never manifested that life and spirit of his which is the light and revelation of himselfe but as hee hath confluence with that body given unto him or eare bored thorough x Psal 40. 6 Heb. 10. 5. by which he lives through death and becomes light out of darknesse which none but the Sonne of God himselfe can either be or performe and thence it is that darknesse covering the face of the deep in that great morning and early day in the beginning of the world y Gen. 1. 2. Iob 38. 4. to 15. teacheth us what it is for the Spirit of God to brood upon those vast waters of our nature being in our selves no lesse then that deep mystery of iniquity so that as that word of command at the first brought out light even out of that darknesse saying Let there be light and it was so or rather by that oath of interposition which is taught therein even from the beginning which giveth light in our Lord for ever for the word translated let signifies so be it or so it is or shall be or amon or verily it is so having in it the vertue of an oath binding over the creature in the vertue and power of
the word of God to be obedient and subject thereunto for ever even so that spirit that gives life by Jesus Christ broods upon our nature which in it selfe is corruptible and in the depth of death through our fall brooding therein and bringing forth that light of life that is by Iesus Christ z 2 Cor. 4. 6 Ioh. 1. 4 5 wherby we are given to understand how to judge of that unity and of those distinctions that are proper to that new creation of God whereof Christ is the beginning or head a Rev. 3. 14 even as light gives ability to judge rightly of the forme and figure of all things in this present world therefore the Apostle elegantly alludes unto that first worke in the creation of the world in teaching of this doctrine saying God who commanded the light to shine out of darknesse hath shined in our hearts the light of the knowledge of the glory of God in the face of Jesus Christ b 2 Cor. 4. 6 So that the confluence of darknesse is the very production or propagation of light the Sonne of God becoming that in us which according to our light is nothing but darknesse wee become that in him that is nothing but light therefore the Apostle saith Ye were darknesse or as the word will beare ye are darknesse but ye are made light in the Lord walke therefore as children of light c Ephes 5. 8. Yea this questioning whether Christ be ours or no at present is nothing else but that grand question propounded in the beginning whether we have the image of God making us correspondent unto his will in all things or no but must seek out some tree and fruit to make us wise that we may attaine it yet our Apostle affirmes our Lord Iesus to bee the image of God d Col. 1. 15 and that he was made so in our nature yea in and for us e Col. 3. 10. 2 Cor. 3. 18. therefore the question is the same that ever it was and also the demurres and debates about it and how to attaine it are those proper reasonings of the woman and the serpent even to this day f Gen. 3. 1. 6 2 Cor. 11. 3 as also the issues thereof are the same g Gen. 3. 7 8. Rev. 3. 17 18. and that is always the subject matter of his doctrine the way of his instruction and counsell when the woman the weaker vessell h 1 Pet. 3. 7 yea that wisdome of man and not of God * 1 Cor. 2. 4 5. 13. 2 Cor. 1. 12 holds dispute and discourse in point of religion but when the manchild is brought forth so as the woman holds no dispute with the Serpent no more then a woman can hold dispute with any whether her travell be neare or no but apply her selfe to the present work in the height and greatest pang of her labour i Rev. 12. 2. then that instructing and teaching though shie and subtill serpent k 2 Cor. 11. 3. becomes a fierce bloody red persecuting Dragon l Rev. 12. 3 4. to her and her seed wheresover they go m Rev. 12. 17. and so his doctrine is changed into discipline seeking by that meanes to regulate and make perfect the world see this point for the conclusion of it in the similitude of the operation of the minde of a wife to her husband that is faithfull and true unto him and also of one that hath broken the marriage bond in case wee conceive wee think we conceive and esteeme highly of Christ but question whether his dignity and excellency be ours yea or no for a faithfull wife hearing the praises of her husband and his prowesse and vertues set forth she rejoyceth and it pleaseth her better then if she were commended her selfe because his praises are hers which in her selfe could not possibly be so eminent she being the weaker vessell as also true love ever gives honour unto the party beloved and not to it selfe which shewes that matrimoniall and conjugall tie and bond to be upon her even so it is in the spouse in every particular believing soule when Christ is praised in the Church set forth and commended to be the chiefest of ten thousand n Cant. 5. 10 that onely and alone interpreter that declares unto man his righteousnese o Iob 33. 23 that King of Saints p Deu. 3. 2 Prince of peace q Heb. 7. 2. Bishop of our soules r 1 Pet 2. 25 that joy of the Lord or that joy the Lord as the word is Å¿ Neh. 2. 10 which is our strength that beloved and delighted in of the father t Pro. 8. 30 31. that Lord our righteousnesse u Ier. 23. 6. that captaine and high Priest of our profession x Heb. 3. 1. yea the Lord hosts or armies y Psal 46. 7 11. When these things are given and ascribed unto the Sonne of God alone in the Church and unto none else whatsoever then doth the heart of the Spouse delight it self in him and it is more quickening and reviving to her the if it had been possible these things might have been ascribed and attributed unto her selfe for the very nature of this contract faith or conjugall love is such that if Iohn Baptist be but yet in the wombe of Elizabeth an alliance or consin unto the Virgin hee cannot but spring in the wombe at the voice of the mother of our Lord z Luke 1. 41. 44 speaking in commendation of that Son of God conceived in her womb yea this conjugall love takes not delight but in the praises of the party beloved a Can. 4. Can. 5. 10. 16. so that it is onely the work of the Spouse to set forth the practises of Christ in her owne weaknesse imbecility and submission unto him in all things and it is that part and worke that the Son of God hath taken upon himselfe to give testimony of his owne glory workes and operations of himselfe in her in all the waies wherein hee leads her * Isa 43. 1 2 3. therefore it is that our Lord affirmeth they that honour me I will honour them b 1 Sam. 2. 30. but the hearts of such as have broke the Covenant of God c Pro. 2. 16 17. and the faith of Marriage whatever may be said of her husband it doth her no good unlesse some commendation be given to her selfe or to her harlot thence it is that the titles offices vertues and operations that are in Jesus Christ are nothing unto us according to our owne naturall and carnall thoughts unlesse we can have them of our owne creation forming fashioning pollishing and setting up in our selves and others besides himselfe and when we have adulterated and given that to another which is peculiar unto himselfe alone then we can delight in and make merry with them and never thinke too much of their praises as the spirit of
2 but hee having taken it upon himselfe who is infinite and eternall must of necessity reach unto and take in the utmost bounds of it in every point and tittle thereof otherwise there would not be a place sufficient for that infinite love and garment of salvation b Isa 61. 10 to reside in and put it self upon us and take up an habitation for it selfe with us for ever c Psal 68. 16 18. Rom. 8. 9 11. 2 Cor. 6. 16 Eph. 3. 17 therefore to preach any jot of the penalty of the Cross as in griefe sorrow or perturbation arising hence to be the proper portion of any creature or at any time to have the soule oppressed with the displeasure and angry face of God so much as for a moment such persons offer no less indignity to the Son of God then to teach the proper terrours of Satan to be the Cross of our Lord Christ and so do nullifie and make void the Cross of Christ unto the soules of men teaching or apprehending it to be a quite contrary thing to that which indeed it is and if the Cross have not its right forme given unto it in the preaching of the Gospell it hath never its right and proper operations and workings in us and so is the vaile never rent in our hearts but we are still kept out of the holy place having the vaile upon our hearts when Moses is read unto this day d 2 Cor. 3. 14 15. Mat. 27. 51 so that the sorrowes of soule that men undergo in this mortall flesh conceived to be the Cross of Christ are the very King of Shyner e Gen. 10. 8 9 10. or of Babylon f Gen. 14. 1. Ier. 20. 4. with his Associates and Confederates that are as many as there are kinds of anguish of soule and trouble and every one is a head or beginning of his Kingdome whether it be Babell Erech Accad or Calney they are all in the Land of Shyner g Gen. 10. 10 who is at perpetuall emnity with our holy King of Israel on the hill of Sion h Psal 2. 1. to 6. labouring to demolish that spirituall house and Temple not made by the hands devise or skill of man i Acts 4. 11 Psal 118. 22. but is of an eternall and heavenly frame in Christ k 2 Cor. 5. 1. and to lay it wast of all its boules office ornaments and instruments unto this day as ever it was with those Kings of old l Ier. 52. 17 18 19. as the excellencies therefore of the creature so also the deformities and miseries of the creature are both alike enemies unto the Kingdome of Jesus Christ and yet strive one against another and would faine rid and lay wast the world one of another and yet both alike against the Cross and Crowne of Christ and are both alike prevalent and Kingly to captivate the soule and to keep under one another according as either of them doth prevail and bear sway wherever they come 1 King 21. 25. 26. 27. so that the great humiliations of the world for feare of the wrath of God m Isa 58. 4. Ier. 14. 12. Zech. 7. 5. Ier. 7. 6. and the great exaltations and executions of it to put away abate or keep back wrath n Mark 6. 21. to 28. are both alike Kingly which the Lord will strike through or wound in the day of his wrath and so much for the allusion unto the story in Genesis which our Prophet brings up and gives it a being in his owne times prophecying of the life and being of it also in times and ages to come Now for the order and method of the words of this fift Verse For God is a God of order and not of confusion o 1 Cor. 14. 33. yea is composed in the Lord Christ of nothing else but the order of God in and about the things of man exercised in his word works and waies ever springs from such Principles as hold correspodency and are compatible to the nature and being of the Son of God and all tend to his exaltation but the order of man or of the world in and about the things of God ever springs from principles seated naturally in the creature and hold correspondency with its nature and being and therefore ever tends to the exaltation and lifting up of man and this distinction is warily to be had in remembrance in all our orderly courses propounded unto the sons of men in and about the things of God Now the sum of these words Verse 5. is a noble act of God executed and done upon the fore-named mighties of nobles of the world in which we may observe First his title the Lord Secondly the place where it is done in these words at the right hand Thirdly the worke it selfe on thing done shall strike through Kings Fourthly the time when that is in the day of his wrath For the first his name or title the Lord or Jehovah the wond hath in it the force of that title given to Christ p Rev. 1. 4. Rev. 4. 8. that was that is that is to come or will bee the same for ever and signifies unto us that the Lord was at the right hand of Abraham in those slaughters and victories in the rescue of Lot in his day of and over those great ones of the earth before-mentioned the Lord is also at the right hand of David in his victories whereupon this Psalme was penned for the use and benefit of the Church q Psal 109. 31. and the Lord will also be at the right hand of the poore for ever as in the Verse going immediately before this Psalme to save him from those fore-named Kings that would condemne his soule so that he was he is and ever will be at the right hand of the poore for his deliverance therefore the Psalmist prophecying of Christ saith according to the words as they are truly rendred r Psal 41. 1 O blessed is that man that prudently considereth the poor weakling who is ever poore and weake in respect of any thing of the help of man for the Lord is ever and altogether his help of and safety as there it is expressed Å¿ Psal 41. 2 3. which being prudently looked upon according to the wisdome of the Word of God it is plainely seen that the weakness of man is of no other use but the very in-let of the almighty power and authority of the Son of God t 2 Cor. 12. 10. Rom. 8. 35 36 37. who is that onely blessed man indeed and happy state and condition where-ever it is prudently seen and perceived the word Lord therefore in this place is interchangeably to bee taken and understood as in the first Verse of this Psalme is declared for this Lordly Priest stands at the right hand of the King who is that poore one who without this Priestly sacrifice and death had never appeared in his
glory nor could hee have been made manifest by being shaped or made in the lowermost parts of the earth 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
wisdom with us therein for in his light we see light z Psa 36 9. and seeing by the spirit of the Son we are transformed into the image and glory of the Son for when Christ which is our life appears then do we also appear with him in glory a Col 3 4. Though in our selves we have no life nor glory nor any such thing at all but the wisdom of God makes use of our death baseness and infirmity to raise us up unto the glory and dignity of his only beloved Son in whom we behold our selves having faith or subsistance in him b Col 2 10. Col 4. 12. Eph 1 3. unto life and glory and so are set down in heavenly places together with him c Eph 2 4 5 6 7. even so also there is wrath in man which is not without respect and relation unto God and yet no wrath or displeasure in God at all For Christ Jesus being declared then the discension of the Son of God into our nature is made manifest in which he cannot appear but he becomes the full and compleat glory and dignity of it insomuch that the glory of the creature must needs fall and vanish away which man beholding with a natural eye that is according to that wisdom of a creature which gives him his proper distinction and denomination from all other earthly creatures in the world so as to have the glory of a man upon him which none else had he is as loth to have this blasted and come to nought or to become that which indeed is foolishness with God d Rom 8 6. yea he is by the light of his own understanding so far from it as he is from desiring his own ruine and destruction and we know that every creature naturally desires and endeavours the preservation of it self and hence ariseth an enmity in his heart against that glory and grace that is in the death and resurrection of the Son of God yet the glory of God he coveteth after in himself but would have it spring up and flow out of this wisdom and device that naturally is in the creature which is no less then to covet and seek after that he himself as he is a creature should be God which is the proper seat and state of Antichrist e 2 Thes 2 4. and the more he computes himself with and compares himself unto God by this subtil and sly wisdom of his own the more he must needs find a vast and infinite distance from and difference with his Creatour which ingendreth wrath and horrour in his soul which is the proper place and seat of it and not God who is only goodness and love and by his own wisdom he makes such use of Gods grace and excellencies that they kindle and instant wrath in his soul although in God there is no more wrath nor anger then there is or can be peace and joy in our sins f Psa 32 3 4. Gen 4 6 7. Rom 6 23. which the wisdom of God in like manner makes use of for the exaltation of his Son for ever even so doth man make use of the grace of God through his own wisdom to anger torment and cast down himself for ever g Gen 4 13 14. Rev 1 7. So that if we take away the wisdom of man in what he sets up to himself as outward forms figures ways and degrees of suffering and humiliations to prepare himself for or to give some satisfaction unto God as also the ways and means which his own wisdom deviseth for his exaltation and agreement with God and then you strike through or pierce the Kings that are so potent and puissant in the hearts of men in all the world which indeed ingenders wrath and enmity in the hearts of all them who cleave unto them as to their God and wil not accept of the Cross of Jesus Christ who was taken from prison and from judgment or as the Hebrew word min signifies to as well as from so was he taken to prison and to judgment that is his imprisonment as also his lifting up unto the throne or seat of judgment are one and the same act h Isa 53 8. Acts 8 33. for the act of imprisoning of the word in our nature is the very act of lifting up of our nature into the judgment and authority of the throne therefore he saith and who can declare his age i Isa 53 8. that is no wisdom of man can ever conceive how eternity should become time and how time should become eternity in one and the same act yea he is cut off from the land of the living k Isa ibid. and also stated in an everlasting possession in the same act therefore is his Cross his triumph as it is said he triumphed upon the Cross l Col 2 15. which the wisdom of the creature knows not how to yeeld or consent unto and so dare never commit it self to a way that it knows not but stands in perpetual enmity with it and opposition against it and so doth make it a day of wrath unto himself for that two such contrary things should be in the same act the wisdom and deepest pollicy that is in man can never yeeld unto or find out namely that death should become life and that life should be death the revelation whereof is the day of his wrath or of his nostril as the word signifies alluding unto that act in the Creation of man at the first where it is said that God breathed into his face or nostrils the breath of lives m Gen 2 7. For so the word is plurall to signifie aplurallitie of lives included and comprised in that one act not noly in regard that all men that were to live upon the face of the earth were originally in that man nor only in respect of that plurallitie of lives that are multiplyed in Jesus Christ signified in that But also to declare that there was two different ways of life and generation included in that one act as certainly as there was both a man and a woman included in it the one direct in opposition unto the other that is there is a way life in that act that hath nothing but death in it and that is to live after the flesh which hath nothing but the death of the spirit in it n Rom 8 13. which is simply the way of wrath signified by the Nostrills aluding unto such fierce and angry creatures that manifest the same by snuffings or snorting in the nose for so the word may be translated nostrills there is also in that act an other way of life in death which is nothing but life and that is The dying to the flesh and a living unto the spirit o Rom. 8. 13. 14. which is also signified in that the word may also be translated face as he breathed into his face shewing that sweet agreement and answerable condition
in the world yet is it alienated estranged and cut off therefrom and hath nothing exercised in it but life light liberty and dominion over all Principalities and Powers of the Prince and God of this world r Eph. 2. 2. 2 Cor. 4. 4. and are nothing at all of such a thing as by nature in themselves they are so that as God is nothing to the wicked but what he is onely in and by them and therefore hee is nothing in them for God is not in all their thoughts s Psal 10. 4 even so the Saints are nothing to God but onely what they are in him which is all things and therefore in the multitude of their thoughts within them they are all his comforts which delights their soules t Psal 94. 19. So that in Gods Rule and Domination in the wicked there is nothing of him but what springeth and cometh of themselves who are nothing of God at all and in Gods rule and domination in the godly there is nothing in them but what is of him who is nothing in himselfe that is in respect of his owne nature that is any thing of them at all this therefore is that great Mystery of the Gospell which hath laine hidden from the world in Ages that are past that God who in his owne nature cannot be more excellent and glorious in one place person or action then in another yet in his wisdome hath so provided in Christ that the place wherein he hath appointed to meet with his people and to speake with them in doth farre excell in glory all other places persons and actions in the world u Exod. 29. 42. Psal 87. 1 2. Exod. 25. 22. Exod. 30. 6. 36. whose goings and comely honor in the Sanctuary are not elsewhere to bee seen or met with x Psal 63. 1 2. Psal 68. 24 25 26. but onely in that place or Sanctuary wherein his honour dwelleth y Psal 26. 8 which onely is sanctified and set apart from the rest of the world z Isa 28. 5. 1 Cor. 3. 16 17. 1 Cor. 6. 19 even as the place of his onely residence and the aparition and manifestation of his presence power and glory a Exod. 9. 6. Levit. 16. 2 Psal 102. 16 so likewise that God who in his owne nature cannot bee absent from or leave destitute of his presence one place or thing more then another yet through his wisdome in Christ hath so provided that the men and operations of this world are altogether vacant void and laid empty and wast of him not injoying the least jot of his presence at all b Psal 10. 4 Mat. 25. 4. Psal 58. 3. which is a Mystery not considered nor looked into it being of the same secrecie and also as conspicuous as Christ himselfe is and of no other ambiguity or certainty the one then is the other unto us c 2 Thes 2. 7 1 Tim. 3. 16 and hence is that other particular in his rule and authority brought in by our Prophet that is by what hee judgeth which is said to be this By filling the places with dead bodies or as some translate it hee shall fill up with ruines The Word translated fill signifies to fulfill or to fill up that is to make a thing full by expending or passing away another for nothing can bee filled with two things to have its fullnesse of each of them but if it bee filled up or made full with any one thing all other things must bee expunged expended and put out or passed away or an end must bee made of them as the word will beare and therefore so much is in the words as perfectly to plead a cause so as to put an end to all hopes of ever impleading to the contrary with any advantage and so doth give life unto him in whose behalf it is impleaded for it comes of a word that signifies to live the word translated dead bodies or ruins destruction losse or misery comes of a word that signifies to fall or to be dead or come into extream decay that is decay even unto the uttermost so that the sense runs thus hee shall fill up with ruines or hee shall perfectly plead to recover with losse or he shall cause to live by death or to rise by the fall or to restore all things by an utter decay of them and in this the Prophet alludes unto that death destruction and way of the fall of man in the beginning without which man had never lived the life of God in Iesus Christ d Ger. 3. 3. Gen. 3. 9 to 19. 2 Cor. 5. 21 nor had hee beene saved and restored from an utter destruction and decay nay without which fall Hee had never beene raised and lifted up unto the glory of the Father e Eph. 4. 9 10. So that wee cannot looke upon the fall with an eye of faith in the wisdome of God but wee must of necessity behold Christ the image and wisdome of the Father in it from which man fell no more then wee can behold the resurrection by faith in the SONNE OF GOD but wee must behold the fall in it from which man is delivered raised up and restored f Isa 26. 19 Isa 60. 1 2. So that however the fall is properly taught in the first man that was yet not without respect unto the death and resurrection of JESUS CHRIST so also the resurrection is properly taught in the Lord JESUS yet not without respect unto that aspiring spirit of man at the first which is his destruction g Gen. 3. 5 6. Psal 82. 6 7. as is declared in those severall temptations wherewith the SONNE OF GOD was assaulted h Mat. 4. 1. to 10. So that in the fall of man the humiliation and life of the SONNE OF GOD is involved so as death is swallowed up of victory and in the exaltation of the Sonne of God that aspiring spirit and life of man is involved whereby man by nature corrupteth and destroyeth himselfe i Gen. 3. 5 6 Hos 13. 9. Now the fall of man is the death and humiliation of the Son of God on this wise the Son of God according to the wisdome of God which he is cannot admit of any thing into unity with himselfe that hath in it selfe any life or excellency besides that which is in the very nature and being of the Son of God therefore he consisting of God and Man must needs take unto himselfe that which is humbled and in it selfe accursed vaine sinfull and made void and empty of that which is all things k 2 Cor. 5. 21. Phil. 2. 7 8. Psal 22. 6 7. which is the very fall and defection of man it selfe otherwise he could not be the righteousnesse resurrection life blessing and fulnesse of it for he must bee all or else not any thing in that which is made one with him as man was at the first even so the exaltation and
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
or below him for it being the humiliation of the Son of God it was to the greatest and utmost degree of debasement so that nothing was or could be lower then that condition was which he tooke upon him for if there had then had he fallen short of a perfect and absolute overcoming and vanquishing of sin and death and then had our salvation failed therefore saith our Apostle Christ was made a little lower then the Angells and in suffering of death crowned with glory and honour i Heb. 2. 9. that he by the grace favour or mutuall imbracings of God as the word signifies might in man that is in our nature taste and feel death in all or in every particular part way or kinde of it k Heb. 2. 9. being made so low as nothing can be lower therefore he adds that the Captaine of our salvation is made perfect through sufferings l Heb. 2. 10. Such and so many and great as the glory of his exaltation is in bringing sons to glory answerable to that is his debasement in that condition out of which he fetcheth and taketh them therefore in the way of his humiliation doth he lift up his head and is exalted for ever To this comes that of the Apostle when hee saith then or henceforth the end finishing accomplishment or perfection as the word translated end signifies and denotes unto us when he shall deliver up the Kingdome to God even the father m 1 Cor. 15. 24. or when he hath given up or put into the hands put into trust or yeelded all regallity and Soveraignty to be in and onely belong unto him who is the father of all dignity excellencie and power at which time or in that very act of yeelding or giving all unto God he doth evacuate empty or make void the creature of all rule authority and power in all things whatsoever that concernes the glory and dignity of the Kingdom of God for he must or it is expedient and needfull yea he doth raigne still or n 1 Cor. 15. 25. to the end to put downe all his enemies under his feet this is the very end of his raigne to put all Gods enemies under foot now whatsoever is in man by nature is an adversary yea is in hostility as the word signifies against God therefore the reign of Christ must of necessity bring under or else he were not a perfect victor overcomer and conquerour over all and then could not he obtaine the glory of the Son of God therefore he adds that the last enemy that shall be destroyed is death o 1 Cor. 15. 26. by this word last is meant the basest or the lowest of enemies and it is the lowest and basest in that it destroyes ruinates and utterly spoiles it selfe therefore the word translated destroy signifies unthriftinesse to the undoing and losse of it selfe for the Son of God is made so low by the suffering of death as that the death comes into competition and ingagement with the life of the Son of God and so must of necessity consume waste ruinate and loose it selfe being that the Son of God must live eternally else he were not God and so death is swallowed up in victory p 1 Cor. 15. 54. hence it is that the Psalmist speakes so elegantly thou hast put all things under his feet all sheep and oxen yea and the beast of the field foules of the ayre and fish in the sea that passe through the paths of it q Psal 8. 6 7 8. this is mans Lordship and according to the naturall workings of his mind and understanding hee perceives his dominion as he is a man when hee comes into competiton with the inferiour sensuall and terrene creatures they serving to this end namely to give dimention and to manifest the nobility and excellency of that spirit which the Creator had indued him withall by which he saw that Lordship and dominion which he had over them all being they were all made in subjection unto him and farre under and beneath him therefore could he not finde a fit companion or consociate for himselfe amongst them all r Gen. 2. 20. this man can doe by that naturall and common understanding which he hath implanted in him even as he is a creature and in this death doth not properly consist therefore no speech of death whilst he is said to be conversant in and about these things that is simply to respect the creature in his thoughts words or actions but when this naturall understanding proper unto man simply as he is a creature workes upon and is conversant in and about the things of the Creator then by how much the more hee would be like his Creator which so farre transcends and is above all the creatures in the world by so much is he debased and made under and below all creatures in the world and this is that death which is destroyed s Hos 13. 14 1 Cor. 15. 54 55 56 57. for being a death of that nature when ever wee looke upon it by that light and revelation of the Spirit that comes onely from that Father of lights then is it in this as in that former way of nature so now in this way of grace for this death serves to no other end but to mete out as with a metwand or measuring line t Rev. 11. 1. to give dimension unto that life that is in the Son of God whereby by he sees the height of his Soveraignty dominion and Lordship for ever which without it could never appeare nor bee made manifest in a creature but must of necessity have been hid and lodged in himselfe for ever and then had not his goodnesse appeared u Tit. 2. 11. Psal 39. 19. 19. and if not his goodnesse then not his light x 1 Ioh. 1. 5. and that light which appeares not is darknesse y Mat. 6. 23. and if God should not be light he were no God at all z 1 Ioh. 2. 9 10 11. and thus uncontrouleable and without all controversie doubt or scruple doth God convince our hearts of that breaking forth and revelation of himselfe unto us in the face of Jesus Christ a 2 Cor. 4. 6 and hereby doth death being made so low extinguish put out vanquish and destroy it selfe for ever in that it sets out that life and light which is in that faith of the Sonne of God which otherwise could not appeare to or in the Saints and of such use is that unto the Saints and chosen of God as to lift them up unto life and light of comfort for ever through that wisdome which is in God which is nothing els but the King of terrour to all the men of the world who look upon the things of God with a naturall and carnall eye b Iob. 18. 5. to 21. for Christ by drinking of the brooke in the way is exalted as head governour and ruler over all
which thing the world is not aware of neither will it know and understand and therefore can never give Christ the honour of his death nor confesse the excellency glory fruit profit and comfort of the crosse of our Lord c Gal 6. 14 Iam. 1. 2 3 4. 2 Cor. 12 9 10. Rom. 8. 35 36 37. The exaltation then of the Son of God is the beholding of himselfe from the depth of that low estate of his humiliation which he hath onely in man which gives dimension unto it in its height for ever and the humiliation of the Son of man is the beholding of himselfe in or from the height and dignity which he hath in God and that gives dimension to his low estate out of which he riseth and silenceth the flesh from uttering or conceiving of the least cause of boasting for ever d 1 Cor. 1. 27. to 31. Therefore the Psalmist when he beholds the heavens the worke of the finger of God the moone and the starres which thou hast created e Psal 8. 3. from the consideration of the heavenly bodies and works of God for him or in him thence doth arise his humiliation and abasements therefore he saith what is man or what is it man in way of admiration that thou considerest him or remembrest him f Psal 8. 4. For the word signifies to memorize or begin againe as if he should say dost thou that art so high and glorious yea so full of varieties of excellencies and glory even as the Moone and the Starres are in themselves g 1 Cor. 15. 41. Dost thou remember or take thy beginning in man for as the Son of God is eternall and so without beginning or time as he is God so is he also in time and takes a beginning as he is man and this puts man to silence for ever opening his mouth in any excellencies of the creature in the things of God when once he sees how the Eternall takes a beginning in him h Psal 8. 4. and so as the word will beare memorizeth and eternizeth himselfe in such a fraile and momentany thing as man is even as the heavens are monumentized in the earth without which their vertue glory and operation could never be seene nor made knowne i Hos 2. 21 22. Psal 65. 9. to 13. therefore he adds those words visitest him or makest him the object of thy constant act of sight and aspect even as the Sun looks forth upon the earth for the continuall revivall refreshment fruitfulnesse and glory of it without which it were altogether barren and undone Yea the Apostle adds further He hath put all things under his feet k Heb. 2. 8. Now if all things be put under him it is evident that he is excepted that did subject them and put them under yea he must be such a one that doth subject them who is over all so that all things in that lost estate by mankinde are infinitely below and beneath Christ as he is God and all things as they are in God are infinitely above Christ Jesus as he is man and so sustaines the nature of that lost condition and therefore both the humiliation and exaltation are complete and perfect in him alone For when all things are made subject unto and subdued under him as he is man by another which is God blessed for ever l Rom. 9. 5. that is by another in nature not in subsistence and being Now he that subjects and brings all things under must needs in himselfe be above all things and so above him unto whom they are subjected as he is man and therefore cannot in the least as he is man subject or subdue no more then God himselfe can be brought low or under in respect of himselfe or his owne nature no more can the nature of man subdue the enemies of our salvation by any thing that is in or of himselfe that is in or of his own nature As a creature therefore must needs be subject in himselfe unto him that subdues all things and so the Son himselfe as he is man is subject unto the Father as he is God m 1 Cor. 17 27 28. and yet the submission or subjection of the Son is not but in the Father nor is the authority and rule of the Father but onely in the Son so that the submission and authority are not found elswhere but onely in one and the same subsistance and being and hence it is that God is all in all in every one of the Saints and they onely passive in themselves or in their owne nature n Isa 30. 7. Phil. 2. 13. but powerfull and operative in their Lord or in and through that nature divine for ever even as he is only active in himselfe and his owne nature but became passive in them or in their nature and subject to death which in himselfe could never be and yet is the one and the other reall and true the operation life and resurrection that is in that Word and Son of the Father is as really and truly ours and we worke and live and rise from the dead by it o Col. 2. 13. Rom. 8. 11. Rom. 4. 17. as or weaknesse death and low estate is really his so as he suffered death and descended in and by it and therefore our Apostle affirmes that he that ascends is the same that descends into the lowermost parts of the earth p Ephes 4. 9 and this is the humiliation and exaltation of our Lord made one no lesse absolute and true then that the divine and humane nature are one Christ or one subsistance and Son of God the Saviour of the world and therefore the Apostle saith else what shall they do or as the word may be read what shall he do that is baptized for dead if the dead rise not q 1 Cor. 15 29. or as the meaning is if death be not life the descention the resurrection what shall he doe or how can he be the Son of God for if death be not made life in the very act of it in that way of Christ otherwise the Son could never be baptized with the baptisme of death r Luke 12. 50. if that death were not in that very act transformed into life he could not be the Son of God for he cannot be held of death no not for a moment s Acts 2. 24 for then he were not God therefore doth our spirituall Gideon and all his souldiers in him or with him yea our King Christ as in this Text and all that he hath made Kings to God the Father with him t Rev. 1. 5 6 or in him doe drink of this brook in the way of the humiliation and in that very act is his exaltation yea the lifting up of his head or of their heads for ever in the sight and knowledge of which shall all sing Halalujah u Psal 15 1 6. that is being interpreted praise ye Jah or praise we the Lord. AMEN FINIS