spirit and of that unfained faith w Ephes 1. 17. 1. Tim. 1. 5. 2 Tim. 1. 5. but those men that know not the word of God in the mistery of it but onely according to the letter x 2 Cor. 3. 6. they cannot know how this can be for the letter is the very way and Caractour of all flesh as it makes use of the favour grace or worke of God according to its own naturall principles and abillities changing it into another thing unto himself then by nature it is or ever can be y Rom. 1 18. 25. Rom. 2. 1 2 3. Rom. 2 17. to 23. and the mistery is the very way and true Caracter of that ingraven forme of the subsistance of the Sonne of God as he makes use of our infirmities to change them into another thing in himselfe then by nature in themselves they are or ever could be z 2 Cor. 5. 21. 1 Crr. 26. to 31. Rom. 3. 5 6 7. 8. And therefore it is that man being meerly naturall can better desire to be transformed into the basest Creature that is on the earth or in the waters under the earth then to be transformed into the Image of the Sonne of God and accordingly desires to transforme the Sonne of God into the likenesse of any Creature foorefooted beast or creeping thing on the earth a Rom. 1. 23. rather then to take him according to that Caractor of the Father and ingraven forme of his subsistance b Heb. 1. 3. Such is mans living unto the flesh and being dead unto the spirit c Rom. 8. 5. 6. so that all that ever he doth in eating and drinking that is in communicating with any Creature it is to preserve his own life for the present and thereby put off death till after time therefore he saith let us eat and drink for to morrow we shall dyed that is the conflict and strift of man c Esa 22. 13. 1 Cor. 15. 32. in the whole progresse of his fighting after the manner of men which our Apostle denies to be the manner of his fight for that fight or warrfare that is according to the Sonne of God is that death may have a reall and present being in all things for that is the true resurrection of life and in whatsoever we communicate within the death of the flesh all conduceth unto the life and resurrection of Jesus Christ that howsoever the life is one even as he is one yet is it as variously multiplyed as the death is Therefore our Apostle saith all flesh is not the same flesh but there is one flesh of men another flesh of beasta another of fishes and another of birds e 1 Cor. 15. 39. Esa 31. 3. that is all weaknesse and death is not the same weaknesse for flesh somtimes in Scripture signifies weaknesse so saith the Prophet the Egiptions horses are flesh and not spirit f Gen. 32. 28 Psal 84. 5. Psal 138. 3. that is they are weaknesse and have not the strength of Israel so all weaknesse is not the same weaknesse for there is one weaknesse of the flesh which is indeed flesh in our Apostles acceptation and truth of interpretation in that it is subject unto corruption not able to sustaine it selfe there is another weaknesse in that it is impotent not able to conceive of or to performe the things of God g 1 Cor. 2. 14. Another weaknesse of dishonour because that in it is not the dignity of that blood royall in that Generation and off-spring of the most high h Acts 17. 28 29. Revel 22. 16. Another weaknesse in that it is naturall carnall or sensuall because the very bent end and scope of all the operations of the flesh tend unto that which is earthly momentany and of a fadeing and vanishing nature and condition And so are the wayes and motions of the flesh multiplyed into that vast and illimited gulfe of mans infirmities and imperfections which amount unto that account and reckoning that can never be numbred no more then we can number the severall kindes of grasse graine seede flowers herbes plants and Trees that are upon the face of the Earth Therefore it is said as was noted before that man was made of the dust slime or seede of the earth i Gen. 2. 7. to note unto us that infinit variety and illimited multiplicity of earthly and corruptible fruit that naturally of himselfe he yeelds and brings forth for there is a body terrestriall that is compleate unto which no addition can be made no more then the influence of the heavens add unto the Creation of things on the earth which God made at the first to increase the kindes of them onely the influence of the heavens doth generate and bring them forth So also there is a body celestiall which is absolute and compleate that no addition can be admitted of in it no more then the motion and operation of things here below can either add or deminish those heavenly bodies that are above onely in their changes operations and generations they shew forth and make manifest the severall vertues and powers which are in those heavenly bodies yet each hath his propper and distinct glory for the one is the way and glory of the humiliation of Jesus Christ unto which nothing can be added or deminished and the other is the way and glory of his resurrection and exaltation which admits not of a jot lesse impossibility of any addition or deminution but as the weaknesses and frailties are multiplyed in the one respect so also are the glories and perfections multiplyed in the other respect Therefore it is said there is one Glory of the Sonne another Glory of the Moone another of the Starres yea Starre differeth from Starre in Glory so also is the Resurrection * 1 Cor. 15. 41 42 43. that is according to the various infirmity of the body terrestriall and the infinit and heavenly perfection of that Body celestiall so is the resurrection that is in Jesus Christ The Lord hath wonderfully proportioned those infinit and heavenly excellencies perfections that are in himself unto that world of infirmity and frailty that is in us k Iam. 3. 6. and of the one and the other doth that death and resurrection consist that is by Jesus Christ and that is the pattern and Platforme that Moses saw in the Mount. l Numb 8. 4. Heb. 8. 5. Without the knowledge of which no direction can in the least be given how that Tabernacle of David should be reared rectified us set up though it be the onely errant that Christ had in the world to performe and do that worke m Amos 9. 11. and so it is of them that are Christs at his comming n Acts 15. 16. The worke therefore neglected or unskilfully handled Christ is not come unto us this body therefore graine or seede of Immortality is sowne in Corruption but it riseth in Incorruption
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
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
so do they unto this day l Act. 7. 51. But out Mediatour gives man his proper right and due who is weak base and infirme in all things in the matters of God Yea concludes him in his best estate to be altogether vanity or emptinesse m Psal 39. 5. and gives God his due also who is ever Honourable Wise Powerfull and full of goodnesse and truth n Exod. 34. 6. So that wherever he appears there is glory in the highest o Luk. 2. 14. and fulnesse unto perfection p Luk. 1. 53. yea so as when he appeares in the greatest weaknesse and infirmity of the flesh in this way of Christ he is stronger then man that is then all the power and policie in the world q 1 Cor. 1. 25. And hence it is that the Subjects of this Kingdome or people assembled together with this our Priest are so described and set forth unto us verse 3. Thy people shall be willing in the day of thy power The Hebrew word Nadaboth heare used translated willing is an elegant phrase cloathed or adorned with variety of excellencies signifying willing oblations or free-will offerings and it is a word plurall as if he should say wills or volentatinesses or liberalities and it hath the signification of princely or nobility as if he should call them bountious princes or Kings in their Ministery and office in the Priesthood or offering of their oblations to God who are ever nobly consecrated or have their hands filled as the word consecrate signifies to minister most bountifully liberally and freely in the house of God r 1 Chron. 29. 20. 21. not moved or constrained by any extrinsicall thing whatsever no more then a fountain is moved by any thing out of it selfe to send forth its streames it s own fulnesse being sufficient for that purpose s Psal 36. 8. 9. nor can they be vilified in any part of their office or operations this princely power and authority being none of theirs but the Lords who cannot admit of any vilification or diminution of it at all no more then of himselfe or of his own power and glory by any power or pollicy whatsoever t Psal 68. 26. such is the dignity and soveraignty of every person or subsistance in this royall Priesthood and peculiar people v Mal. 3. 6. now the time when they are made manifest and to appeare is in the day of thy power or in the day of thy Army or in the day of thy greate Army as the word will beare without any straining of it at all That is when all these Kingly warriers or priestly willing offerers are summoned ordered composed and united together in one point of time as in a day for a thousand yeares with the Lord are as one day and one day as a thousand yeeres according to his reckoning and account x 1 Pet. 2. 9. and if wee account not as hee doth wee cannot be Secretaries nor recorders in the house of the Lord y 2 Pet. 3. 8. So then when all power and glory consisting in place person office or excellency whatsoever that hath been are or ever shall are summoned together united in one subsistance or being as in one day then doth the power of this princely Army make it selfe Namanifest as in a day of muster as the word implies a whole tion is brought into one body so as every perticular one hath the power glory charge courage of the whole the whole hath the power glory charge and courage of every particular x so out of that vnity that is in Christ is brought forth all and al manner of vertues excellencies whatsoever that have been are or ever shal be distributed unto or consisting in the whole Kingdome and that equally unto all and in every particular member thereof alike without any respect of persons at all a Isa 36. 3. in way of any addition or diminution preferring one before another or debasing of any one as lower then another b Isa 66. 8. so that the whole glory and grace takes in every particular and every particular takes in the whole c Acts 10. 34. Iam. 2. 8. 9. otherwise it cannot be the grace and glory of God but onely a devised grace and glory evented by the creature which shall come to nought d Iam. 2. 1 2 3 4. for in this holy Army that which is the power and glory of one is the power and glory of all and that which is the glory and power of all is the glory and power of every one in particular for in the Kingdome of God the multiplication of it can no wayes detract or take away from that one out of whom it growes nor can the abridgment of it or bringing of it into one particular suffer or admit of the least diminution or depravation of the power and glory exercised in the whole from any particular member of it for in the Kingdome of God as one day is as a thousand yeares and a thousand yeares as one day e Iohn 17. 21 22 23. 1 Iohn 4. 17. even so one f Esa 4. 6. 7. 1 Pet. 1. 24. g 2 Pet. 3. 8. h Esa 6. 22. and 66. 8. individual subsistance is as a multiplyed Nation or Kingdom yea a compleat world f Isa 60. 22. 16. 18. and a compleat world of Believers glory or grace is as one individuall subsistance in which respect it surpasseth in glory all other Kingdomes or pollecies that are or ever shall bee in this momentany brittle and fading world therefore Solomon himselfe sent ships to other Nations to fetch Gould Silver Ivory Apes and Peacokes which his own Land afforded not g 1 Iohn 4. 14. Heb. 2. 5. Yea the Lord himselfe will have preheminence in point of Kingdome doe the men of the world what they can h 1 Kin. 10. 22. 2 Cor. 6. 21. For if this spirituall muster or day of that powerful Army be faithfully brought forth the world with all its fortrests Battlements and blockt up condition like unto that City of Jerico to hold out the holy one of Israel yet shall it not be able to stand before him i Psal 2. 1 2 3 4 5 6. therefore their manner of assembling is noted to be In the comly honour of the Sanctuary or beuties of holinesse or beuties of holynesses as the word will beare Wherein he declares by an holy alusion unto those beutifull and honourable garments which the Priest put on when he entred into the holy place that every one in this assembly is adorned with those royall ornaments wherewith the Sonne of God himselfe was beautified and adorned when he entered into that holy place k Josh 6. the whole ch even Heaven it selfe l Heb. 6. 19. 20. into those things which are within the vaile taking our nature into the bosome of the Father even as Lazarus was carried into the
s Gal. 2. 20. Col. 3. 3 4. to live after the Spirit For to live to the flesh or to be carnally minded about the things of God is death t Rom. 8. 6. as all men by nature are and in the sound of this first trumpet is the death of Christ compleated in that the wisdome or word of God that makes all things is made that which by nature is such a thing as man is in himself which is altogether vanity u Phil. 2. 7. 8 Psalm 39. 5. Psalm 22. 6. And therefore the sound of the least Trumpet saith the last man Adam was made or is made a quickening Spirit that is that which is least the last or lowest of all things as man by nature is that cannot preserve himselfe as of himselfe in the life of the Spirit or breath of the Almighty for a moment this is made a quickening or a livemaking Spirit yea is made a Spirit that gives life or makes alive others w Psal 39. 5. and in this is the life of the Lord Jesus compleated so that however he sustaine a nature that by nature is subject to that infirmity that no other Creature is or can bee and so is called the last or the least man that is the basest man as the word given for man sometimes signifies base or sorry man as is before noted yet this is made such in the word of God as gives life yea is the very Fountaine of life to others y Psal 36. 9 68 26 Rev. 1. 11. 17. and 2. 8. Mat. 11. 11 thus like unto the key of David is the Trumpet of the campe of God which sounds so shrill to reach from the first unto the last from the greatest to the least in this Host of Israel and yet collects and summons both into one body or being and perfecteth one in and by another that death and life are of like length and latitude for if the Host of Israel have not alwayes the slain before him z Exod. 14. 30 31. Exod. 15. 1. 10 21. he cannot alwayes tryumph as in the only day of victory But if this Key of David bee mistaken in its office or the sellerity of this charge upon the sound of the trumpet not understood in the roote then doe men groape for the doore of Lot a Gen. 19. 11. Gen. 19. 4 10. 9. in going about to open the Scriptures with like corrupt and carnall mindes as the men of Sodome had but find it not but rather climbe up to the window to rob and steale in the house of God b Iohn 9. 10 that is to gaine some glory excellency or profit unto themselves in their exercises and give not unto that one and alone shepheard and Feeder of Israel c Psalm 23. 1 2 3. Gen. 49. 24. the whole glory and praise of all things in the house which of right belongs and appertaines unto him alone d Psal 115. 1. 2 Cor. 4. 7. and also in sounding of the trumpet they cannot avoid to give a false alarum unto the Campe of God e Rev. 1. 11. Reve. 22. 13. if it extend not from the first unto the last from the front even unto the reare of Israel and in each of them bring both into one individuall subsistance or being in such sort that it is more possible to divide the least thing yea a more in the Sun than to separate or divide these twaine the one from the other no more then Christ can be divided in or separated from himself f 1 Cor. 1. 13 2 Tim. 2. 13 Psalm 139. 7. to 13. For he is both the one and the other that alpha and that omega that first and that last g Rev. 22. 13. 1 Cor. 15. 47. Therefore saith our Apostle the first or the chiefest as the word is is of the earth earthie that is becomes the basest in us and so hee unites both in one and the second or the last or lowest as the word will beare which is this Earth is the Lord from Heaven that is is made the chiefe supreame and ruler over all and so in that also unites them in one againe h Ephes 2. 13 14 15 yea observe this that that which is first or chiefe is not spirituall but naturall that is the Son of God as he is God is not made spiritual for so he is in himselfe from everlasting but naturall or that which in it selfe is corruptible by taking our infirmities which are reckoned and accounted onely upon that first and chiefest one or being then afterward as our Apostle saith i 1 Cor. 15. 46. Ephes 3. 7. Ephes 4. 16. or that which followeth and inevitably succeedeth hereupon that which is spirituall that is the spirit and power of God is reckoned upon and becomes one with our nature and so we that are naturall and corruptible in our selves in him are made life spirit and power in all Christian operations k Ephes 2. 1 Col. 2. 13. Phil. 4. 12 13 1 Thes 2. 13. And hence it is that there are celestiall bodies or in the singular number as the word will also beare a celestiall body l 1 Cor. 15. 40. and a body terrestriall yet these two are one there is a celestiall body as our nature is made one with the word of God and there is a terrestriall body as the word was made flesh and tabernacles in us or in our nature m Iohn 1. 14. Yet the glory of the celestiall is one and the glory of the terrestriall is another n 1 Cor. 15. 40. that is the glory of the celestiall is the glory of the resurrection of Christ and the glory of the terrestriall is the glory of the humiliation of Christ and these cannot bee devided for they are one for Christ was ever dead unto sinne never living unto the lust of the flesh and is ever alive unto the spirit and alwayes lives unto the motion and operation thereof o 1 Cor. 15. 35 36 1 Pet. 3. 18 19. Rom. 6. 11. Rev. 1. 18. Rev. 2. 8. So that the life and death of Jesus Christ must in the root and Rice of things of necessity be one intire act as our Apostle concludes them when he declares what that glorious end of this unity is namely That the Sonne of God may live unto the Father through that death that is naturally in us and that we may dye unto our selves through that life that is naturally in the Sonne of God p Rom. 6. 11 Gal. 2. 20. Col. 3. 3 4 by which life power and authority is given unto the Sonne to overcome and destroy all enemies q 1 Cor. 15. 24 25. being hee hath the power and authority of him that puts them under his feet r 1 Cor. 15. 27. and by which death unto the flesh in all the desires thereof he submits unto the Father as he is Man and yeelds over all power and
new service or sacrifices to please God and to compose compile and contract the bulke and body of the people together to make strong the arme of flesh z in which the crosse of our Lord is never found nor doth his Kingdome consist in any such things z Ier. 17. 5. and therefore our Apostle protests by the Victory and Lordship hee hath in Christ that he is in a continued act of death unto them all a Ioh. 18. 36 Rom. 14. 17 18. Therefore it is that he addes to his protestation and affirmation if saith he I have fought with Beasts at Ephesus b 1 Cor. 15. 31. meaning such Beasts as bear up that beautified woman c 1 Cor. 15. 32. clothed in purple which he compriseth in the state of that City of Ephesus calling them Beasts in the plurall number that is if I have sought with States Policies d Rev. 17. 3 4 5. Corporations Cities Soldiers Synods Ecclesiasticall Assemblies and Jewish Synedrions yea Captaines and Troopes fighting with the arm of flesh for an earthly and carnal temple and sanctuary which all use their heads and hornes together with those severall Crowns or Authorities that are put upon them for the preservation of that woman brought forth by them and maintained upheld and born upon them * Rev. 17. 9. to 14. if saith he I have fought with such after the manner of men what advantage is it to me if the dead rise not that is if I have done it after the course custome and ordinary way of all flesh or of man that is all mankind it availeth nothing at all unto the resurrection of the dead but meerly to the setting up of the flesh which is a quenching killing or putting to death of the spirit e 1 Thes 5. 19. 1 Cor. 2 8. Heb. 6. 4 5 6. For the manner of humane fighting is this namely in the preservation of its own life to take away and destroy the life of another in the setting up of himself to pull down another in the healing of him self to putrifie another in the strengthening of himself to weaken another in the honouring of himselfe to vilifie and disgrace another For if there were none to be vilified and disgraced there were no place for the grace honour of this present world Such are the fighting combats of men who ever they incumbant but the manner of the warring of the Sonne of God and of all the Saints in him even of that Michael and his Angels that sight against the Dragon and his Angels f Revel 12. 7 which our Apostle according to that worke of faith assumeth unto himselfe Therefore saith if I have fought even as he saith according to my Gospel g Tim. 2. 8. which fight is after the manner of that Marshall and heavenly discipline taught from an high descending from this our High Priest and Captaine of our Salvation h Heb. 2. 10. which is farre otherwise yea contrary unto it standing in flat opposition to that of the world yea it is Christ and Antichrist when matter of and for Religion are ascribed and given thereunto it is Christ in that way of the sword of the Spirit and spirituall combate in his strift to save the Soules of men from a spirituall death and to instate them in a life spirituall and eternall i Iohn 2. 25. Rom. 6. 23. Rom. 5. 21. Mar. 10. 30. Iohn 3. 15. Iohn 6. 54. and it is Antichrist in that way of the Arme of flesh and strength of the reason and understanding of man who ever strives to settle men in a Church way for life and salvation in such wayes institutions and Ordinances as must of necessity leave them at the time of their death at the furthest k Heb. 7. 22 23 24. Col. 2. 20 21 22 23. Prov. 23. 4. 5 Psal 102. 26 Which Bellowes are so infident unto the Priests of our times to blow and they are no lesse diligent and frequent therein then those Paiests were in the time of the Jewes to stirr up and kindle a fire in Herod Pontious Pilate the Souldiers and the rest of the people of the Jewes to put our Lord to death l Mat. 26. 59 Marke 14 55 56. Iohn 11. 46 47 48. Mark 15. 1 2. 3. Luke 23. 1. 2. 23. 24. for the reformation honour and peace of their state m Luke 23. 2 Iohn 11. 48 49 50 51. Acts 24. 5. 6. into which they expect Christ to come according to the flesh or so as to sute their brutish and naturall apprehensions and apitites for such a Christ and Christianity the world hath ever looked for n Mat. 20. 21 22 23. Iohn 4. 11. 12. Iohn 7. 25 26 27. 47. 48. 49. And therefore judge it most meete to rid the world of him in case his doctrine be heavenly and spirituall yea if the words he speakes be spirit and life the proper act order and discipline of the world * Ioh. 6. 36. is to destroy and take away that life or spirit to preserve and maintaine its owne that walkes not in the Spirit but according to the carnall desires and immaginations of the flesh o Rom. 5 6 7 8. Gen. 6. 5. Gal. 5. 17. the fight therefore of the Sonne of God and of all Sonnes in him is on this wise namely in the taking away of his own life to begin and beget life in another p Iohn 10. 11. 15 16 17. Esa 40. 11. Iohn 6 51. in the laying downe and humbling of himselfe to raise and lift up another q 2 Cor. 8. 9. Phil. 2 5. 10 11. in the purifying of himselfe though he knowes no putrifacation r Psal 16. 10. 2 Cor. 5 21. to purifie and heale another for this seede of immortality is sowne in Corruption but it riseth in Incorruption s 1 Cor. 15. 42. in the weaknesse of himselfe to give strength and power to another for that seede of life is sown in weaknesse in us or in our nature but it riseth in power as our nature is raised in it t 1 Cor. 15. 43 yea in the dishonour and villification of himselfe he honoureth and putteth grace upon another for ever for the seede of God is sowne in dishonour but it riseth in glory u 1 Cor. 15. 43. it is sowne in that dishonourable state of silly man but it is raised in the glory and dignity of the Sonne of God who is not nor can be otherwise made manifest or appeare to be what he indeed is unto or in the Creature in any other way but through our infirmity no more then the Excellencies of the Soule of man can appeare to a naturall eye when it is separated from the body and not in union or onenesse with it fighting therefore with unreasonable men or beasts w 1 Cor. 15. 32. for all men have not faith * 2 Thes 3. 2. and then they are as
* 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
did nor shall any come unto the Father but only by him in him therefore is and ever was mans approach and comming neere unto God and without him no unity nor peace with God even so also never did nor shall any decline fall from God but by denying that record testimony that God hath given of his Son denying our life to be in him and seeking it in our selves by our owne Workes for as it was in the beginning even soo it is now * both in point of faith and of the fall for to call in question that Work of God whereby he hath created us in Christ Iesus unto good workes p Ephes 2. 10 or in a good Worke as the word will beare for it is a Work of God not of Man therefore absolute good Now to call this in question as though the Work were not yet perfect adding our indeavours to accomplish and perfect the same this proceeds from that ancient spirit that hath been a lyer from the beginning and aboad not in the truth q Ioh. 8. 44. whose workes his children follow r Ioh. 8. 41 42 44. for all the wayes of administrations practised and with all care diligence and frequencie observed by the Saints of God in the world are not at all to perfect any thing in that great work of God by Jesus Christ but only to declare make manifest the absolute fulnesse and perfection of it which whosoever setteth his seale unto s Ioh. 3. 33. Rom. 3. 4. doth by the grace of God communicate therein unto life eternall t Ioh. 6. 54. Ich. 17. 3. Ioh. 10. 28. 1 Ioh. 5. 11. We conclude therefore that the curse is full and absolute before the separation of soule and body which was in Adam so many hundred yeares after the Curse was perfected or fully upon our nature in him * Gen. 2. 17. Gen. 5. 5. and therefore that the separation of soule and body cannot be any part of it For the Curse is of a more higher and more spirituall nature then is the separation of soule and body being it is a separation of God even from his own work and an eternall emnity between the Creature and the Creator and yet this Curse is a means and way of the separation of the soule and the body of the bodies lying down for a time in the dust But the principall and main thing the Scripture intends when it speaks of death is that spirituall and eternall death * Gen. 2. 17. Rom. 8. 13. 1 Cor. 15. 22 yet not excluding the other namely the separation of soule body unto which it alludes So also is the resurrection that is by Christ of a more spirituall and heavenly nature then the rising of the body out of the grave or re-uniting of soule and body in one againe for it is that wonderfull union and conjunction that is betweene God and Man in Christ who are made one out of such an infinite distance as Man by nature is removed and made remote by sinne corruption from his Creator in that his desertion from him at the first therefore where ever the resurrection is spoken of in the Scripture it chiefly intends this spirituall resurrection that is by Jesus Christ not excluding the Resurrection of the body unto which it alludeth elegantly pointeth at nor do we deny that this spirituall resurrection from sinne sorrow and eternall death by Jesus Christ is the way and meanes of the resurrection of the body out of the grave and re-uniting of the soule unto it the last day But let us remember that the work of our Salvation by Christ is spiritual And therefore take heed how we ascribe any thing of the glory of the resurrection unto the rising again of our bodies out of the grave or to detract or take away from it by the laying down of our bodies in the dust knowing that all that the Lord Jesus hath in us is nothing but death and deformity u Isa 52. 14. Isa 53. 6 7 8 9. and that all our life conformity unto God our Father is only in him x Col. 3. 3 4. 2 Cor. 3. 18. Rom. 8. 29. Phil. 3. 10. So that those that ascribe unto the Saints infirmity and weaknesse because of the laying aside these naturall and corruptible bodies for a season or conclude them then to bee more noble and powerfull when the body is raised then before they were in the time of its being in the grave This is but a meere device and subtil invention to magnifie the flesh by ascribing somewhat unto it hereafter which for the present they dare not doe whereby they judge of our Salvation according to the judgment and things of men and not according to the judgment and things of God y Rom. 2. 2. Ioh. 7. 24. Psalm 72. 2. Ioh. 8. 15 16 Ioh. 5. 30. and in this point our Interpreters contradict themselves who affirme that our Sanctification is perfected only at the time of the death of this naturall and corporeall body and that the perfection of Sanctification is Glorification and yet notwithstanding hold that our glorification is not perfect and full till our bodies arise out of the grave this is thorow that great mistake of confounding that naturall death and that spirituall death together not giving to each its proper right and due and so ascribe more unto the resurrection of the body then God hath put upon it for Christ hath nothing in and by us but meerly infirmity and weaknesse and therefore whatsoever is properly ours or of our selves can adde nothing unto our glory for all that wee have of our selves as creatures amounteth to no more but the compleat crosse of the Son of God So that all our glory is in him who never saw corruption z Psalm 16. 10. which great mistake the Lord may seem to correct knowing the operation of mans heart in this point in that we read not in the Scriptures of such whose bodies were raised out of the grave of any wonderful work which afterwards they did or more heavenly word that at any time they spake more then formerly they had done nay our Lord himself appeared alike unto his Disciples after his resurrection as he had done before a Luke 24. 13. to 32. Joh. 20. 19 20 26 27 28. nay to beate down that naturall carnall fond opinion of putting off the day of the Lord b Hag. 1. 2 to 9. Joh. 4. 25. and the good things of his Kingdome till hereafter he denyed to expresse in his humane body after his resurrection that glory which he had manifested unto them in his transfiguration before his death c Mat. 17. 1 2. yea further wee are carefully prudently to consider of this oath of interposition or installment and confirmation of this our high Priest that the Word of God in all points parts of the holy Scripture is to
in some thing and then in all things if I be not the same with you and you with me in all things that concern the grace of the Gospell such is that body which the Saints or Ministers of Christ doe beat downe which gives to every one the same image and forme by nature that it gives to any one namely that body of sin and of death which our Apostle complaines of m Rom. 7. 24. but in so complaining seeth it adorned with the glory and Lordship of Jesus Christ n Rom. 7. 25 for without this body of infirmitie the ornaments of the Son of God could never be put upon us for if we were not sin by nature there could be no appearing of his righteousnesse o 2 Cor. 5. 21. no more then a garment can be worne for ornament without a materiall body yea if we were not folly in our selves p 1 Cor. 3. 18. 19. no way could be for that fulnesse of the manifold wisdome of God to be exercised in us q Eph. 3. 10. if we were not weaknesse no appearance of his power upon us r 2 Cor. 21. 10. if we were not sorrow in our selves the joyes of salvation could not finde place in our hearts it we were not shame by nature his glory and honour could not be lifted up and advanced in us Å¿ Isa 61. 2. if we were not death no place for the life of the Son of God to make it selfe manifest t 2 Cor. 6. 9 10. so that if any deny himselfe any of those infirmities which mans nature is by sin subjected unto he denies unto himselfe likewise that long and beautifull white robe which is put upon all the Saints by Jesus Christ u Rev. 7. 9 10 13 14. and if we deny unto any of the Saints any office excellency or dignity in the house of God that others are sharers of and exercised in then do we also deny unto such that compleat body of infirmities that all by nature are wrapped up in x Eph. 2. 3. which is the very way of putting on all the precious ornaments and exercises of the Lord Jesus y Rom. 13. 14. therefore it is that in the dissolution of this earthly Tabernacle we have a building not made with hands but eternall in or of the heavens z 2 Cor. 5. 1 nor doe we desire to be unclothed but clothed upon that mortality may bee swallowed up of life that is we doe not desire our weaknesses and infirmities to be so anihilated as not to be for then there were no body whereupon the heavenly ornaments are to bee put out we desire to be so clothed upon that nothing but the truth power holinesse life and glory of the Kingdome of heaven may appeare upon us which is the swallowing up devouring or destruction of mortality by life a 2 Cor. 5. 4 of such nature is the ministration that is unrepentant being exercised according the office of our high Priest entred within the vaile yea into very heaven it selfe b Heb. 9. 24 Heb. 6. 20. which is after the order of Melchizedeck and all other waies of Priesthood and Ministration will find a time of repentance and change being onely after the order of Aaron c Heb. 7. 11. making difference in the creature of the dignity and office of the Son of God in the Church and so indeed speakes evill of dignities or deny and vilifie the one dignity that is not found but in the Son of God alone d Iude 8. which is only made manifest and multiplied in our nature e 1 Pet. 1. 1 2. which being lessened or vilified in any one is so in all for his seamlesse coat admits of no division but according to lot or proper and peculiar inheritance goeth whole and entire without the least fraction to whomsoever it fals f Psal 22. 18 John 19. 24. and hence it comes to passe that the Lord can never repent of change or alter this Priesthood and Ministrie because his whole mind and will is fully completed and perfected for ever in his Son in whom or in what point soever this oath office or Ministry appeareth g Mat. 3. 16 17. Iohn 17 18 2 Cor. 3 1 2 3 4 5 6. for the Son holds correspondency with the Father in all things h Ioh. 17. 21 22 23. insomuch that the Father may as well repent or change from being that which he is as to repent of or change this Oath and Ministrie therefore our Saviour saith unto Philip I and my Father are one i Iohn 14. 9 10. which this oath of interposition onely comprizeth who are never without the product and bringing forth of the spirit k 1 Ioh. 5. 7. But to conclude this point when it is said that God repenteth l Gen. 6. 6. we are to understand that he who by nature according to his creation was made in the Image yea was made the Son of God m Lu. 3. 38 insomuch that hee that was the Son of God Child of peace n Luk 10. 6 and Heire and Inheriter of life o Mut. 19. 29 is now changed yea that person that by creation was the Son of God p Luk. 3. 38 is now become the son of perdition q 2 Thes 2. 3 child of wrath r Eph. 2. 3. and inheriter of death Å¿ Rom. 8 6. and thus turning from God yea thus changing from righteousnesse unto sin t Eze. 18. 24. from life to death u Rom. 7. 9. from the image of God unto Satan x Isa 14. 12 13 14. making himselfe the very wickednesse and abomination of all the earth as those were in the days of Noah in whom this point of Gods repenting is taught and declared unto the world which indeed is the wickednesse and destruction of that old world v Gen. 6. 4 5 This repentance of change is really true not onely in change of action but of minde and will also and is in all points ever to be repented of in the way of that sonne of perdition even as it is also really true in that way of faith in the Sonne of God that he was made of no reputation * Phil. 2. 7. a curse a Gal. 3. 13. sin b 2 Cor. 5. 21 death c Ps 22. 15. a man of sorrowes d Isa 53. 3. a scorne e Ps 22. 6. 7 a proverbe f Ps 69. 11. a by-word g Ps 44. 14. a hissing h Lam. 2. 15 16. putting out of the lip a nodding of the head i Psal 22. 7. an abject k Psal 22. 6 a derision and shame of the people l Psal 119. 51. even he is changed or turned from that estate into all the glory m Ioh. 1 14 righteousnesse n 1 Cor. 1. 30 wealth o Col. 2. 3. peace p Eph. 2. 14 honour
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