appearing is his Tabernacle d Exod. 16. 21. Psal 19. 4 5 6. be cannot participate in these offering either he must be with the first or not at all in the things of this kingdom If there be a Sonship before that by which he becomes is made a Son he caÌ„not receive a childhood in this house nor be kinded or aly'd unto God e Rom. 8 6 17. If there be a righteousnesse before that whereby he is made righteous it is not the righteousnesse of God by faith in Christ Jesus he is yet in his sin f 2 Cor. 5. 21. If there be a Spirit before that by which he is illuminated it is not the Spirit of God received by the hearing of faith g Gal. 3. 2. but a spirit of delusion arising from the works of the Law if there be a Church to be found before that whereof we acknowledge our selves to be members it is not the Church of Christ nor the Assembly of the Sons of the living God But the Synagogue of Sathan and the Congregating of that Sonne of perdition to plot and contrive how to strengthen himselfe against the Sonne of God h Psa 2. 1 2. 3 Rev. 20. 7 8 9. Ier. 5. 7. Making melody unto themselves from the workes of their own hands i Hab. 1. 15. 16. Iob 31. 26 27 28. Triumphing and dancing about a Calfe of their owne device and framing k Exo. 32. 3 4 5 6. 1 Cor. 10. 7. For the Starrs of the Morning that sing together in that one and alone bright Morning Starr Jesus Christ and those Sonnes of God that shout for joy at the laying of that first Corner Stone of this new Creation or Building are not onely of the Off-spring but of that roote of David also who takes his being from the Womb of this early Morning So as eternity becomes time in us and time in us becomes eternity in him l Rev. 22. 16. Iob. 36. 4 5 6 7. Zack 4. 7. Therefore it is that the Poole of Bethesda or house of efusion heavenly washing m Iohn 5. 1 7. never puts forth vertue but only upon him that steppeth first in when the waters are moved So that if ever God open our eyes through the Revelation of Iesus Christ we shall see ourselves first in that Poole of heavenly washing or effusion of his grace through his beloved Son the first in Church fellowship and Communion through that Unity we have in our Head n Ephes 4. 15 16. The first in espousall through that mutuall Contract that is in Christ for we are betrothed in that Righteousnesse that hath the same glory in respect of beginning that it hath in respect of ending For as impossible as it is for it to have an end alike impossibility there is that ever it should have beginning o Hosea 2. 19 20. And that man that cannot acknowledge himself to be eternized through that spirit that is in Christ Iesus proceeding from the Father p Ephes 12. 18 19 20. 21 22. he can never acknowledge the Son of God to be made momentany and subjâ—ct unto death in time through that flesh assumed in the womb of the Uirgin q 1 Cor. 12. 12 13. Iohn 1. 14. For such as the death of the Son of God is such is the true life of a Christian or of the Sonne of man they hold correspondencie in in all Points in way of antithesis or diameter-wise r 1 Pet. 3. 18. to deny the one therefore is to deny the other in the true intent and meaning thereof and in this point the hippocrites of our dayes in their preaching and professing doe nothing else but take up Armes and all their Religion is but a continued Act of striving against their maker s Esa 45 9. If the death of Christ Jesus therefore have an end the life and state of a Christian is come to nought and vanisheth Woe unto the World then for their falsifying of this point For the dew of this early Morning and of this Youth or Youngling is such that if it should not descend and that continually it could never ascend or be exhausted and drawne up into heaven by that Sun of righteousnesse perpetually and if it should be exhausted and drawn up onely it could never descend nor fall upon the things below t Ephes 4. 9 10. But joyntly in the one and in the other the earth is made abundantly fruitfull and serviceable in all the store and plentious varieties thereof u Devt 11 14 15. and the Heavens become glorious and full of Dominion and Lordship in all their severall aspects and opperations thereupon x Hosea 2. 21. 22 Psa 19. 1 to 6. Yea who ever he be that can find a Priesthood receiving power and taking its Dominion before that by vertue of which he himself ministers in the things of God that party so officiated is no Minister of the most high God in the holy things of God and House of the Lord y Heb. 7 16 17. but a Priest of Baal exercised in an Idoles Temple for unto him the people bow and not unto Christ z Rom. 11. 4. For that Congregation cannot be orderly in their owne estimation unlesse they give honour unto him or unto them so officiated a Iohn 5. 44. that can neither uphold nor continue their Office nor their owne lives to minister therein b Heb. 7. 23. nor is the comfort and salvation of all those that depend upon them of any more stabilitie or certainty c Psa 97. 7. Psa 110. 4 5. 6 7 8. Therefore it is that our high Priest onely is consecrated by an Oath d Heb. 7. 28. all other are after or according to the Law of works signified and taught in opposing the Priesthood of Aaron unto the Priesthood of Christ e Heb. 7. 6. By which Law of works salvation cannot be And hence it is that our Prophet saith ver 4. The Lord hath sworn and will not repent thou art a Priest for ever after the Order of MELCHISEDEC Wherein observe for Order sake First the manner of Confirmation it is by Oath the Lord hath sworne Secondly the unchangeable state and course of it in these words and will not repent Thirdly the disposition and Order of it that is in these words after the Order of Melchisedâ—c Fourthly the continuation or duration of it in these words thou art a Priest for ever For the first two things are to be observed in the Oath of God first because God cannot sweare by a greater he swears by Himself for men verrily sweare by the greater g Heb. 6. 13 16. Therefore God must of necessity sweate by Himselfe h Esa 49. 18. because there is nto a greater The Lord hath sworne That is by Himselfe that is to say that he is not nor will be God but with respect unto this Priesthood if his
Serpentine p. 50. l. 33. for become read becomes p. 51. l. 9. for heavens read the heavens p. 55. l. 29. for vice read rise p. 57. l. 9. for pofession read profession p. 62. l. 9. for least read last p. 63. 3. for m n read man l. 15. for charge read change p. 68. l. 17. for manifest r. manifested p. 70. l. 4. for a any r. at any p. 73. l. 32 for iall read fall pag. 75. l. 3. for conrary read contrary pag. 77. l. 21. for if he shall read if they shall p. 88. line the last for fighting read fightings p. 99. l. 12. for intermssion read intermission l. 21. for dety r Deity l. 23. for n. t s r. in its p. 100. l. 3. for and viour read and alone Saviour p. 102. l. 8. for reurection r. resurrection l. 22. for over me read overcome 106. l. 11. for cure read curse p. 110. l. 13. for governs read concernes p. 111. l. 25. for sit at read sets at line 27. the word him used the second time is superfluous p. 113. l. 30. for any read an p. 116. l. 15. for mystery read Ministery p. 117. line 23. for therewith read wherewith l. 32. for other read either p. 118. l. 10. for i read it p. 119. line 1. for duy read duly line 16. for was read goes line 22. for 11 read all p. 120. line 14. for t read to line 15 for git read gilt l. 18 for Lawes read Law line 27 for Lamb spottle read Lamb spotlesse Errours escaped in printing in the second part of this Treatise Pag. 6 line 21 of the Epist Dedicatory for there is in read there is not in p. 10 line 3 for misery read mystery p. 21 line 10 for not Spirit read not the Spirit p. 23. line 14. for read read Head p. 28 line 27 for Lord Hosts read Lord of Hosts p. 40 line 7 for ministery read mystery p. 49 line 30 for spake read speakes p 61 line 1 for acts read act line 8 for prosperity read and prosperity line 19 for truth read tenth p. 67. line 19. for apoares read appeares p. 69 line 30 for life read of life p. 70 line 14 for acting read a thing line 22 for you and goodnesse read joy and gladnesse p. 91 line 36 for blood read bloody AN INCORRVPTIBLE KEY Composed of the hundred and tenth Psalme Wherewith you may open the rest of the holy Scriptures HOwsoever men seek to evade and put off other Scriptures as though Christ himselfe were not the proper and onely subject and matter of them it standing them upon so to doe otherwise man could not lift up himselfe and set up his own glory and excellency if Christ himselfe should have all yet this is too strong for them to deale with to falsify in that point either in respect of his Priest-hood which is for ever after the order of Melchisedeck or his kingly power and authority which is of that force and vertue as to interest into an office of such rise and duration as that is of the Priesthood Now that It concernes the Sonne of God and setteth forth him onely as all other holy writ doth appeares not onely in the Title or first clause of it being said or affirmed to be a Psalme of David which name or title is given to our Lord himselfe Hos 3. 5. Esek 34. 23. But also by the testimony of the Apostle Heb. 10. 12 13. yea our Lord assumeth it to convince the Pharises as being spoken of himselfe Matth. 22. 42 43 44. And whereas it is said to be a Psalme of David it is evident that the Scripture intends him onely and none other in what ever it uttereth in way of Kingdome or Priesthood in Masculine or Feminine gender in Singular or plurall number in way of subsistance or anihilation in preter present or future tense for the originall word Mizmor translated Psalme it signifies a cutting off of superfluous Branches or twigs even as the curiosity and melodious ditty of a Song cannot endure any needlesse or superfluous speech or phrase So that if Christ be a sufficient King and Ruler in his Church all other Authority and Government erected therein is superfluous and as a branch to be cut off if he be compleat in his Priesthood then all other Priests brought in and set up in his house are superfluous to be cut off for so farre as we aprise set up such so sar we vilify pul down Christ Jesus from his Thron Altar which is done by whom and whensoever some in the Church are professed to be higher in place and more noble and holy in office then the rest or then any other of the Brotherhood for either the least of our Brethren are one with us in the greatest dignity that wee receive by Christ or else wee are not one with them in the greatest infirmity taken away by Christ and then in the one and the other we destroy that great salvation unto our selves For if the most honourable in the Church receive his dignity in Christ the least in the house hath the same honour for whether male or female yee are all one in him and if they receive it out of the way of Christ as indeed all doe who make difference of persons and places and offices in the things of God they are then Superfluous and by all them that will ever Sing the Psalme of David or song of Christ our Lord so be lopped and cut off as wee will clear our selves from sinning more and more or adding daily to our sins by making Molten Images and Idols according to our own understanding for these things are the worke of the crafts-men even of old Demetrius and his fellowes for they that are sacrificers of men that is that dedicate men unto God holding one more holy or standing neerer unto God by his Office and place then another they Kisse the Calves that is willingly submit unto and communicate with that spirit of Idolatry that set up a Calfe in the wildernesse and afterwards one at Dan and another at Bersheba even lovingly imbrace Idols and Idolatry as the glory of all their worship See Hos 13. 2. Read the margent from the Hebrew phrase Therefore the Apostle Peter having pronounced that all flesh is grasse and the glory of man as the flower of the field and that the word of the Lord abideth for ever presently inferres that there is no receiving of it but as Babes freed from the desire of preheminence not mixing the milke of the word with carnall preferments of men which shall vanish as the grasse bidding them lay aside all malice guile hypocrisie envy and evill speaking in advancing men in the things of God the word translated malice signifies to visiate or corrupt to make sick or to make to dye even as superfluous branches make a plant as it were sick and unable to beare fruit So is it with the plant of Israel where-ever they
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
persons whom they cannot in their hearts afford a place of residencie and aboad upon the face of the earth z Psal 83. 4. Psal 83. 4. Observe therefore that the whole scope of this Treatise declines the setting of the crown and dignity in the matters of God upon the head of that brother who beautifies and enricheth himself with the things of man such excellencies which man by his skil and industry may attain unto who will not only murmure at the glory of another a Luke 15. 28. Luke 15. 2. Matt. 20. but shed the blood of his innocent brother in case he once get power and authority into his hand if he can but draw him aside into the field where his own superiority according to the things of man appeares and the face of our heavenly Father shines not which is alwayes in such a field where the fruit of the ground is offered in sacrifice namely earthly momentany corruptble and fading things b Gen. 4. 8. Gen. 4. 3. Gen. 4. 1 4 Col. 2. 20 21 22 23. But the drift of this Treatise is to set the Diadem upon the head of that contemned and dispised one in the eyes of all flesh c Isa 53. 3. in all the wayes of their carnal worships contracts and practises which are spotted with the flesh d Jude 23. but the chiefest of ten thousand in the eyes of the Father the onely begotten of the Father yea his delight and solace for ever e Cant. 5. 10 John 1. 14. 18. John 3. 16. 18. Prov. 8. 30. 31. Secondly in perusing of this Book walk by it as by a river or fountain running in what poynt it pitcheth upon and comprehend and gather up together in thy mind both the beginning and conclusion of the matter it treateth of as a silfull Mathematician brings the Heaven and the earth together when he useth his Art to know the height and latitude he is then in by his observation for it is not Bucketted up in such particulars as the Art of man useth to bring things into to take with the naturall and artificiall spirit of the reader and auditor which no doubt hath been a great reason of dividing of Histories prophesies Epistles in the word of God into so many chapters whereas indeed the whole matter of the History Prophesies or Epistle ought to be gathered up and looked upon together else the scope and drift root and branch doe not appeare unto us as a true and infallible vision and so wee become not Seers with the Prophet Samuel f 1 Sam. 9. 9. 11. 18 19. and the rest of the holy men of God g 1 Chron. 33. 18. 19. Isai 30. 2 Pet. 1. 20. 21. But rather utter that Spirit of Saul in that condition when vision faileth when he saith Seek me a woman that hath a familiar Spirit h 1 Sam. 28. 7. The words translated woman having a familiar Spirit are in the Originall Baal Oboth as if hee should say bring me hither Baal Oboth that is bring me hither the Lord in a Bottle or the Lord bottled up that is such a Ministery as is not as a fountaine of life i Psal 6. 9. or as a well springing up unto or in or by an everlasting life k John 4. 14. declaring hereby what that Ministry of the Law is or that artificiall worship that is acquired by that art and ability the principles whereof man naturaly hath implanted in himself which always buckets or bottles up the things of God so as he can bring them forth at his pleasure and so stores up Sermons and prayers to fitt persons times and seasons so as to please and give content to naturall understanding and reason l Isai 5. 20. 21 22. 23. Mich. 3. 11. which alwayes hath an high estimation of the Traditions of its fathers m Mat. 15. 3. 6 Col. 2. 8. Mark 7. 8. 9 Gal. 11. 14. and vilifies the command streams and riveret of the Citie of God n Psal 46. 4. and from this bottled up spirit or bottled up she Lord for the word is of the feminine gender noting the wayes and workes of the flesh and hence ariseth all your pocketed up Sermons and composed treasured up Academical Comodies and Tragedies which can be kept in store to bring out at their pleasure as though they could Lord it over the holy word and Spirit of God in its incommings and out-goings in the revelation of the mind of the Father o 1 Ioh. 5. 7. 2 Tim. 2. 9. Mat. 10. 19. 20. through Jesus Christ Whereas the Saints of God changed from the Spirit of Saul p Acts 9. 4. to the spirit of Paul q Gal. 1. 11. 12 15 16 17. which alwayes forgets the things that are behind and reacheth out to those things which are before q Phil. 3. 13. that is the things that have passed through my heart and hand in way of the ministery of the Gospel they are forgotten that is they are to me as though they had never been in regard of any skill or ability that is in me to gather them up call them in and bring them into use again either for my own profit and comfort or for the fruit and benefit of the Church but am wholly at the good will and pleasure of him that gave them in at the first to bring them again and to give them their proper measure weight operation and glory in their return according as they have their being in that way of Christ without which they are as things forgotten and as though they had never been r Phil. 2. 12. 13. Iames 1. 18. Heb. 2. 4. Heb. 2. 4. Iohn 5. 30. further then he as a continued fountain of life feedeth them Å¿ Psal 36. 9. They also reach out or stretch out themselves to those things that are before or stand on tip-toe to look at the furthest distance that possibly can be for that which is their present help and supply yea so far as God and man are by nature separated one from the other t Psal 346. 1 who are in that way of Christ become one u Ephes 2. 13 14 15. 16. and they know that no more then they can fetch things out of the bosome of the father at such a distance which never yet appeared unto them no more can they of themselves call again any thing into present use which hath formerly passed their hands Whence it is that the comforter hath that two-fold office not onely to teach and lead forth into all truth but also to bring to our remembrance the things that have been taught unto us x Ioh 14 26. which the common Ministery of the world is ignorant of and loves that so it should be y Ierem. 5. 31. Thirdly observe diligently in this Treatise that as it gives all power and dominion unto the Son of God both in heaven and in earth so
breake forth that preferre any in the Kingdome of God before another for they must either professe Christ not compleat or else themselves so set up superfluous branches 1 Pet. 2. 1. Col. 2. 10. So the Apostle James after he hath concluded that every good and perfect gift is from above and comming down from the Father of lights in whom is no varying no not so much as a shadow of change but is the same in one that he is in another or else no gift nor light of his nor is it from above but from below onely presently inferres a laying aside of all filthinesse and superfluity of naughtinesse which is that lust conceived in man to advance him selfe in the things of God as that chapter and the whole Epistle declareth Iam. 1. 21. wherefore he presently addes receiving with meeknesse or lowninesse the ingrafted word the word ingrafted signifies an artificiall setting of one thing in another which by nature are foreigners and strangers as the holy word of the Lord and all mens nature are but wee know that difference of persons offices places and degrees in the Churches are no strangers nor forreiners unto mans nature witnesse the practice of all peoples and Nations that are or ever have been who have had onely nature to set them a worke as at this day we see in these Natives amongst whom wee live Avoid therefore these things as filthy and unclean in the things of God that you cannot touch but be defiled and lop and out them off as superfluous branches not beseeming the Vineyard of God nor any plant that is of our heavenly Fathers planting if ever you intend to utter a Psalm of David or sing an acceptable Song or Hymne unto Almighty God who hath made himselfe perfect and durable in all things by Christ so wil remain abide the same when these changeable fleeting deceitfull and hypocriticall things of that man of sinne and Son of perdition shall vanish and in shame and ignominie goe down unto Sheoll or that corrupting pit for ever Amen So much for the Title The summe and scope of the Psalm containes a description of that transcendent and co-equality of dignity that is in the Kingly and the Priestly offices of the Son of God Jesus Christ our Lord even Jehovah our righteousnesse Je. 23. 6. By which it evidently appeares that the Pharisees of our dayes are more ignorantly audacious then those were in the dayes of Christ For when they professe him to be the Son of David Christ knowing the blindnesse of their minds in that poynt in respect of the spirit and life of it asked them from this Psalm Matth. 22. If Christ be Davids sonne how doth David in spirit call him Lord saying The Lord said to my Lord Sit thou at my right hand untill I make thy enemies thy Foot-stoole which our Pharises can presently answer and say He is Davids Lord according to his Divinity and Davids sonne according to his Humanity But those Pharisees knew well enough it was not an answer to Christ his question nor could it be the intent of that phrase in the Psalem therefore they have so much modesty as not to answer though they could not be ignorant of that answer which our Interpreters give for it was the thing they still looked for yet they saw his question so farre beyond them that they durst not ask him another question after that For they saw very well his question was how he could be Davids Lord as he was his sonne and descended out of his loynes as well as he was his Lord as he made him to be that which he was namely a Lord and King himselfe For they perceived his question about his Son-ship to be spiritual in that he saith How doth David in Spirit call him Lord For Christ as he is Davids son is his Lord for he is begotten produced and brought forth by David or else he could not be according to his death which death of his hath Lordship and Domination over all flesh in the glory of it to bring it to nought destroy and discomfit it for ever For the Son of God could not die but in and by becomming the seed of David by which death he overcomes him that had the power of death that is the Devill Heb. 2. 14 If therefore the Pharisaicall Teachers of our times doe as farre surpasse those in cruelty hardnesse of heart and hypocrisie as they doe in blindnesse audacious boldnesse and constancy therein Let those onely that are ignorant of the Lord Jesus look for comfort and benefit by their society and ministery for to others it yeeldeth none at all but onely laying of snares and practising of treachery against the anointed of the Lord. Vers 1. The Lord sayd unto my Lord c. In these words of the Psalm for order sake note these particulars 1. The manner of the Speech or Phrase The Lord said or assuredly said 2. Observe a two-fold Lordship or an interchangeable Domination The Lord said to my Lord. 3. The matter of the Speech or Sentence in these words Sit thou 4. The place condition or state to sit in noted in these words At my right hand 5. The time how long this Royalty shall remain Till I have made thine enemies thy foot-stoole For the first noted in these words The Lord said or the Lord avouched or faithfully and assuredly said It is a word peculiar to the Oracle or Speech of God 1 Tim. 1. 15 the like phrase is used and it is proper unto God onely to utter himselfe in such an affirmation because the thing uttered cannot comply with any earthly state or condition whatsoever That the Authority and Lordship of a King and the Lordly estate and condition of a Priest should both consist in one and the same person or subsistence in such an extent as each of them takes the right hand of allthings what so ever in heaven or in earth For Christ is Lord as he is Davids sonne descending out of his loynes and so becoming one with the nature of man in all points by which descension the humiliation of his Priestly office is such that it takes the right hand of all for it being the humiliation of the sonne of God it must needs be of an infinite worth and value and there is but One Infinite therefore it alone is set aloft and reigneth So that he is a Kingly Priest as Melchisedec was Hebr. 7. 1. and thence it is that the Saints are a Kingdome of Priests or a Priesthoods of Kings 1 Pet. 2. For there is not any thing that can get beynod that which is infinite and therefore his humiliation is eternized and perpetuated which the men of this world cannot endure to heare of But that which is of an eternall value must also be eternall in respect of time and such is the Priesthood and humiliation of Jesus Christ and that on this wise Christ in taking our nature upon him takes not unto himselfe
bosome of our Father Abraham m Heb. 9. 42. So that what ever Christ was furnished with when he entred into the holynesse of holinesses as the word is n Luk. 16. 22. 23. through our nature or the vaile of his flesh o Heb. 10. 20. which is the very way of that wonderfull multiplication of that one onely and intire holinesse that is in God for he is one p Dew 6. 4. and yet doth as truly multiply and make himselfe many in us though he be one as we are vnited and made one in him though we in our selves be many q 1 Cor. 10. 16. 17. Joh. 17. 11. 21. so that with the very same things wherewithall himselfe is adorned are the people of this assembly every one in particular furnished and adorned with all in like manner r Joh. 1. 16. Joh. 17. 22. Rom. 8. 11 For Iohn and Christ are forerunners and as Iohn is his forerunner on the Earth declaring what entertainment Christ hath ever in the world s 1 Joh. 15. 18 9. 23. 24. 25 which is epitomized in that act of Herods taking off his head t Psal 22. 11. to 18. Mat. 14 8. 9 10 11. and that for denying of Herod liberty to satisfy himselfe in the workes of the flesh though Herod pretends faithfulnesse to himselfe and others in so doing being in Covenant yea under oath with it as the world ever is unto its own waies v Isay 28. 15. even so as it is with Iohn in shewing what entertainment Christ hath with the men of this world so is Christ our forerunner declaring what entertainment we have with the Father in his Kingdome x Heb. 4. 14. which is also summed up and epitomized in the cariage of the Father unto him in that he hath stated and plased him at his right hand commiting his whole power authority and glory anto him y Mat. 26. 64. Mat 18. 18. such are the honourable ornaments of holinesse wherewith every one of this Assembly or Army are adorned and blessed with all z Rev. 2. 26. 27. 28. Rev. 19. 11. 14. in this way of the Kingdome and Priesthood of Christ therefore the natvre of their offerings and oblations are set forth and described in the next words Verse 3. Of the womb of the early morning in thee the dew of thy youth or of thy youngling as the word will beare The word used here translated womb is a relative phrase and therefore cannot be looked upon or understood but with respect unto seed no more then we can nominate or know any husk or hull of corne or of any seed without having respect unto the grain or seed that is naturally contained in it therefore the barren or the miscarrying womb is said to be accursed a Hos 9. 14. because it is the disstruction of seed which is taken for granted to be communicated with it by early morning is ment that spring of day that is from on high b Lu. 1. 78. and is of the same rise alike rare and of none other antiquitie then that morning and early dayes which is specified by the Lord himselfe for the convincing of all flesh for assuming unto it selfe any ability to be an assistant unto him in any of his works c Ioh. 38. 7. which by the scope and circomstances of the place must be ment the morning of eternity compare therewith ver the 4. for explication hereof The youth or the youngling here spoken of is that momentany fraile and brittle estate of mans naturall condition for all flesh is grasse h Esa 40. 6. and the word was made flesh i Iohn 1. 14. and this fleeting condition of mankind never received being but in this womb of eternity for the word of eternity in giving man his forme assumed the nature and in assuming the nature it gives man his forme so that man in that way of Christ hath no being but in the word of God for if the humane nature of the Sonne of God had at any time subsisted out of the divine it had ever been so for our Lord changeth not k Mal. 3. 6. nay if our nature should subsist out of the word Christ then should have two beings and then he could not be a Saviour for God cannot give his glory to another l Esa 42. 8. therefore all that communicate therein or participate thereof must become one with him in that glorious way of unit in Christ otherwise it descendeth not upon them m Iohn 16 13 14 15. for the grace of God can no more descend upon any that are not of the faith of Christ or of this subsistance as the Apostle interprets faith to be the hupostasis or subsistance n Heb. 11. 1. then the sins of a wicked man can be transferred or turned over unto God whil'st the man himselfe is not in unity with him or the hand or any part of the body can be light without unity with the eye o Mat. 22. 23. Nay man in his first creation was not but as he was made and sprung up out of this womb of eternity for he was made in the Image of God p Gen. 1. 26. 27. and there is no Image of God but onely the wisdom of God in that way of Christ for he is the expresse Image of his subsistance q Col. 1. 15. 2 Cor. 4. 4. Heb. 1. 3. Therefore the yongling youth or momentany nature of man as fraile and fruitlesse as the dust r Gen. 2. 7. and 3. 19. cannot be found to have a being but of or in the womb of this early morning hence it is that the wrath of God kindleth it selfe upon wicked men burning down to the nethermost hell for this their naturall condition being made alive unto God in that first act of their Creation as they were made in that Image and righteousnesse of God which is found no where else but in the Sonne of God Jesus Christ Å¿ Heb. 1. 3. is an occasion of their horrour and vexation for ever when they see themselves fallen so infinite short of it and have made themselves so contrary and opposite unto it t Rom. 8. 6 7 8. Esa 55. 7 8 9. Even as the joy and salvation of the godly springeth up v Ephes 2. 1. and ariseth out of this that naturally they are dead in sinnes and trespasses q Eph. 2. 1 For if it were not for our sinnes and trespasses the Sonne of God had never dyed r 1 Tim. 1 15. Matth. 9. 13. And if it were not for that righteousnes and life that is in the Sonne of God the sonne of Earth or Adam had never made such a forfeiture and brought forth such a death upon himself and his posterity s Isai 24. 5 6. Iohn 15 24 24. The womb of the early morning then and the youth or youngling are one time and eternity mortallity and
light but it must be manifest d Ioh. 3. 20 21. nor can he be made manifest but in his Son and the Son is not manifest to bee of God but by his resurrection from the dead e Rom. 1. 4. for by death he overcame him who had the power of death f Heb. 2. 14. which is a worke of none but of God alone for by dying in himselfe to all humane excellencies the glory and pompe of this present world g Mat. 8. 20 Psal 22. 6 7 he lives in himselfe through humane frailtie unto God in the life and power of the world to come h 1 Cor. 13. 4. h 1 Cor. 13. 4. So that by death of the excellencies and wisdome of the flesh he slayes the enmity in himselfe i Ephes 2. 15 16. which is indeed the spirit of that wicked one the wisdome of the Serpent which hath ever come out and contended with God k Gen. 3. 1 2 3 4 5. Rev. â— 12. 7. 17. Gal. 4. 29. From the beginning even untill now to give that unto Man which God cannot give to another no not to any besides himselfe l Isai 42. 8. Sathan would have glory given to another that is to another individuall Subsistance Therefore he saith Ye shall be as Gods knowing good and evill m Gen. 3. 5. But God in his way onely gives to another nature in that way of Christ but the same individuall subsistance in and with himselfe So then Christ slayes the emnity that is the vitious desires pride and ambition of the flesh at no further distance from himselfe then a wicked man slayes crucifies and kills that Spirit of the Lord of Glory unto himselfe n Heb. 6. 4 5 6. For however he kills it in unto himself yet it lives workes effectually in the chosen and beloved of God so also however Christ kills crucifies in himself the flesh with all the lusts affections of it o Gal 5. 24. that is in all that are made one with him by Faith yet doth that spirit of uncleannesse worke effectually in the Children of disobedience and ever shall p Ephes 2. 2. God therefore hath bound himself ever unto man by no lesse a tye and obligation then that great work of the death and humiliation of Jesus Christ doth consist of which is impossible to be knowne or heard of but only in the nature and wretched condition of Mankind q Heb. 2. 16 17. the ground of it is this the humiliation of Jesus Christ is of the same extent that his exaltation is they holds correspondencie in all points else it could not be the humiliation of the Son of God for that cannot admit of any bounds or limitation whatsoever For Christ as he is Man is exalted through his unity with the Word of God above the state and condition of any created nature whatsoever r Rom. 9. 5. So is the Word or that Son of God Å¿ Iohn 1. 14. Heb. 1. 5. being made flesh vilified and abased below the state condition of any thing that is simply a creature whatsoever for all Creatures are by nature good t Gen. 1. 31 as the work of that one onely and good God Now the work of God cannot be perfected but in man who is an abridgement or an epittomy of all the Creatures who are therefore said to be good in the Creation production or bringing forth of them being said to be so as they had refrence unto man v Gen. 2. 18. Psal 8. 6 7 8. Being made for his use benefit and honour and suiting with his nature and disposition all being made before him to declare that all-tended and had respect unto him he being the Fulnesse and whole accomplisence of them all For in him onely is the Worke of God perfect without which no rest nor Sabbath can be found w Gen. â— 1 2 3. For as God and his Word are one and so alike infinite and perfect the one as the other so the Word and his Work are one and alike infinite and perfect the one as the other and such a worke can be found in none but onely in man alone And therefore the humiliation of Christ must of necessity have its being in man or rather the anihiliation of the Son of God is only in that Enosh that is in sorry man as the word signifies Now the work of God only in the Creation of Man is an infinite work which in any other or in all other Creatures it cannot be for however they be the worke of an infinite God yet the work is but a Creature and therefore finit for a Creature simply considered is a finit thing but Man was not nor had his being for a moment but in the Image of God x Gen. 1. 26 27. For in that Image be was created and had his being at the first and that is the proper image similitude and likenesse of man Therefore Adam is said to beget a Son in his owne Image not when he begets Cain but when he begets Seth y Gen. 5. 3. Or that stable and set one who is the Father of our Lord z Luk. 3. 38 in whom this glorious Image is preserved and kept alive for ever a Heb. 1. 3. Now that this work of God namely the Creation frame and being of Man is onely an infinite work it is evident and plaine for as certainly as the dust or slime of the earth b Gen. 2. 7. that is that Spaun or Seed of the Earth that hath all earthly transitory corruptible fading and vanishing things in it was made in the Image Wisdome or Word of the eternall God So certainly was that Image Wisdome or Word of God which is the perfection and fulnesse of all divine and heavenly excellencies made of or in the dust or slime of the Earth So that it is not the proper work of God looked upon in man but as it consists of the unity of the Creator and the Creature being become one c Ephes 2. 14. 15 16 Iohn 17. 21 22. So that this work hath in it not only that which is truly and really a creature but also the Image and Dignity of the Creator therefore must be a worke of an infinite and unfathomed extent being the Image of the Creatour is considered in it that cannot admit of any bounds or limits d 1 Bing 8. 27. Psalm 78. 41. Therefore it is that God saith Let us make man in our own Image which is not a Consultation of the Trinity properly as some would have it but properly a confirmation of this great work in the sommoning and bringing together of Heaven and earth e Gen. 1. 1 Dev. 30. 19. Gal. 4 4. the dust and the Image of God to be one intire and glorious workmanship So that Adam in this respect is truly called the Son of God f Luk. 3. 38. not
he falles and by which he destroyeth and overthroweth himselfe z Mal. 3. 6. Iames. 1 17. so that the difference stands in this that the one in the way of the mistery of iniquity and death takes a 2 Cor. 5. 21. Mat. 1. 21. b Ezek. 18. 24. Gen. 2. 17. occasion by righteousnesse to become sin by life to become death by blessing to become a curse the other in the way of the wisdome and mistery of God takes occasion by sin to be righteousnesse by death to become life by the curse to become a blessing or the blessed for ever and as neere as the Elect of God are unto the curse by nature who are the Children of wrath as well as others and the very curse it selfe indeed a Ephes 2. 152 3. 8. in the obstract so neere are the wicked unto the blessing and righteousnesse of God by creation who are thereby the very blessing and righteousnesse of God indeed So that as the Saints of God beholding themselves in the light of Gods wisdome b 2 Cor. 4. 6. 7. can say and that truly we were such by nature c Ephes 2. 3. But we are so by grace in the Sonne of God d 1 Iohn 4. 17. Col. 3. 4. in which ascent and gathering up unto him from that low and forlorne condition is their joy and happinesse for ever e Ephes 5. 8. 9. even so the wicked beholding themselves in the wisdome of man and light of a Creature viewing the things of God f Gen. 3. 5. 6. shall as truly conclude we were such by the grace of God as were made higher then Angels g Heb. 1. 4 5 6. having in Christ obtained a more excellent name then they but now we are thrust downe into Hades that place of the damned by our sin and unbeliefe and this miserable descent shall be their paine and torment eternally thence it is said that the Angels which kept not their first estate or as the word is their principality that is the Messengers that brought such great tydings of God into the world as to have his very mind and Image upon them as man in his creation at the first had kept not their Lordship as having the authority and power of the Lord upon them are reserved in Chaines unto the judgment of the great day h Iude 6. 2 Pet. 2. 4. implying that so long as that great day of Gods power and glory lasteth so long shall their thraldome bondage and sentence of death remaine upon them It remaines therefore in the records of the house of God that Christ was made sinne i 2 Cor. 5. 21. and became a curse k Gal. 3. 13. even as dust was made in the Image of God yea in righteousnesse and holinesse of Truth l Gen. 1. 27. Ephes 4. 24. no more a shaddow or a semblance without the truth and substance of it in the one then is in the other they are both of one and the same realty and certainty and stand in absolute and perpetuall termes of relation in all points diamiterwise or in way of antitheses or opposition m Rom. 5. 17 18 19. note therefore that the Sonne of God is so made a curse and sinne that in the very act of so being or becoming such a one he destroyes sin and the curse and takes them away for ever in that way of faith n Hosea 13. 14. Heb. 2. 14. for evill cannot so journe with him no not for a moment o 1 John 5. 5. Psal 5. 4. neither was guile ever found in his mouth p Esa 53. 9. yet from this glorious act of his springs up an eternall curse in the wicked in that way of unbelief and that sin that shall abide upon them for ever q Psa 58 3. Iob 20. 11. This happy and blessed act of unity between the word of God and our nature being the occasion of it without which it could not be but it is altogether impossible that it should be any no not the lest tittle or jot of cause of it at all for had not the breach been such as the composition or forme of the Covenant or oath is having the height depth length and bredth of him that is God in it sin and death had never else received their forme if we may so call it or rather their formlesse figure and shape r Rev. 9. 2 3. no more then righteousnesse and life could appeare unto perfection and satisfaction s Psa 36. 5. 6. Psa 63. 5. Psa 19 11. 3. yet it is as impossible for a Curse to spring out of blessing or sin out of righteousnesse as the proper Roote and Fountaine thereof as it is for filthy water to issue out of a pure Fountaine t Iam. 3. 11. 12. Mat. 7. 17. 18. for the fraile brittle and momentany nature and condition of the Creature is the proper roote Fonntaine and cause of sin and death but takes occasion thereof from that firm durable unchangeable state of the most high without which it could not be so yet is the Lord cleane pure and undefiled in all the inclinations Motions and operations of the Creature in that kind even as the Saints are free from at tributing unto themselves any jot of that great work of redemption but ascribe it wholly to that wisdome and power of God v 1 Cor. 1. 27. 28. 29. 8. 3. Iob. 30. 11 even as the proper cause of the springing up and growth of a rush is the mire for can a rush grow without mire saith the holy man w Iob. 8. 11. yet is the heate of the Sun the occasion of it without which it groweth not all so also the raine falles downe from heaven it s own weight being the proper cause of its fall But the Sunne is the occasion that it falles from thence for had not it exhausted and drawn it up into the ayre it could never have fallen from thence The sum of all is this the Sonne of God became a curse and yet was and is the blessed of the Father from everlasting to everlasting x Rom. 9. 5. he was made sin and yet never knew sin y Psal 90. 2. but is the Saint or holy one of Israel z 1 Cor. 5. 21. the holy one of God a Psal 71. 22. yea God blessed for ever amen b Luk. 4. 34 even so the dust or slime of the earth yea the very spaune of all budding blossoming fading and dying things vanishing and becoming vaine as the flower of grasse which withereth in a moment c Rom. 9. 5. this was made in the Image holinesse and righteousnesse of God and yet knew no holinesse nor righteousnesse at all no more then the Sonne of God knew sin but in the very act of so being made in the Image of God or earth becoming heaven the wisdome of man transformes unto it selfe holinesse into
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
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
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
Father n Psal 42 7 Heb 7 27 Iohn 3 16. which was indeed his death o Isa 53 5 6 then must it of necessity be such a death as is never vacant of life so that the life spirit and power of God is in the very same act for if it were not so then should the life of the Son of God admit of a cessation for some time which can in no wise be granted no not so much as for a moment p Iames 1 17 Psal 90 1 2 therefore his life and death are both of them compleat in the same act and thus doth the Lord through the death of the Son that man at his right hand bring life to light expelling all the ways of darkness and death whatsoever q Ephes 5 8 Mat 6 22 Psal 97 11 that they cannot fasten themselves nor take hold of that Saint of Israel who is our life and light and by whom our darkness and death is done away r 1 Ioh 5 11 Mal 4 2 Isa 60 1 2 And thus doth our Lord wound or strike through that King or those Kings of the miseries and wretched condition of mankind which through infidelity do prevail and reign over so many in this world having captivated them under themselves Å¿ Isa 61 1 Luk 4 18 which our Lord in all that are his strikes through which word strikes through hath affinity with that translated blaspheme that is to pierce or strike through so as to make liveless and voyd of operation that they cannot take hold operate nor have the least power over him so are the sins and sorrows which man by nature is subject unto slain unto that Saint or holy One of Israel in all that are his even as the blasphemer is said to pierce or strike through the Lord t Levit 24 11 that is makes him liveless and voyd of all operations of his grace in and upon himself and so is no other but a dead man in sins and trespasses signified by his being stoned to death even as the Saints are dead to the sins and miseries of man u Rom 6. 1 2 3 4. but alive to grace peace and righteousness in the blessing or bessedness of the Son of God x Rom 9 5 Psa 115 15. Psa 1 1. Psa 32 1 2. and thereby is that other King or Kings in the plural number pierced blasphemed or struck through by our Lord in that man of his right hand which is the pride prosperity ostentation and arrogancy of the sonnes of men attributing unto themselves that which is the right and due of the Son of God in the house and kingdom of God and that is on this wise our high Priest or Sacrificer makes manifest his death in the slaying and sacrificing of all the fat and the sweet that is in the beauty glory excellency and goodliness of man no otherwise but in the King that son of his right hand namely in that life and resurrection of that Son of man unto whom all power in heaven and in earth is given because he is the Son of man y Iohn 5 27. else could it not be given for as he is God he hath it or is it from everlasting and therefore is he over all God blessed for ever z Rom. 9 5. So that according to that variety of life spirit principality supereminency excellency that is in the Son of man even such is the death shame and dejection of the excellency and glory of man therefore as the excellency and glory of him that is the Son of God must needs be infinite and boundless even so must it necessarily follow that the pride glory and goodliness of man must be in all points and at all times dryed up and altogether expunged that it appear not in this way of life and resurrection of our King Christ Therefore it is said That all flesh is grass and the goodliness of man as the flower of the field the grass is withered and the flower faded because the Spirit of the Lord hath blown or breathed upon it a Isa 40. 6 7. Pet 1. 23 24 So that the death and humiliation of our high Priest in all that are his is curiously wrought out and made manifest no other way but in the life authority and exaltation of the King and according to the curiosity of that Regiment and Government such is that noble death and sacrifice of our high Priest So that the death and life are one and the same acts and must needs be so else had the Son of God injoyed life for a time without death which if once he had done so he had then ever done so for the Lord our righteousness changeth not b Jer 23 6 Mal. 3. 6. and then had he never dyed for our sins we had yet remained in them c 1 Cor 15. 16 17. which far be it from us or as it is translated God forbid d Rom 6 15 that we should ever think and thus doth our Lord strike through pierce or blaspheme the pride prosperity that the earthly excellency and goodliness of man leaving it altogether liveless and voyd of any power to lay hold or to operate upon him who is the Son of God as to move him in the least to speak great things in himself according to the arm of flesh therefore it is that our Saviour repelled all those temptations suggested by that great enemy of our salvation e Luke 4 13. so that none of them could in the least take hold of him in which power and victory we only stand and this is the work of our Lord and high Father Abraham in the slaughter of the Kings together with our good Melchisedech who hath the truth of all and it is a work that is done and is ever in doing for the work of God is ever the same as truly as Christ both was and is and is to come f Exod 3 14. Rev 1 4. and howsoever unto a natural eye and ear it seems to lay waste the house of God of any actions or operations of the Saints at all because it denies man his natural excellencies and abilities of the flesh according to natural and humane wisdom to work by yet it is nothing else but an exchange of the things of man for the things and operations of the Son of God in case we do but know how to put our talent into the bankery or to the exchangers g Mat 25 27. and not do as that unprofitable servant did to hide it in a napkin for the talent given is the mind wisdom or will of the Son of God unto mankind and so is a gift which man by art and natural wisdom finely wraps up even as in a napkin hiding it or keeping it apart by it self in those earthly thoughts and counsels of his own mind and understanding and puts it not into the bankery which is that unity of God and
and you hath he quickened who were dead in trespasses and sinnes q Eph. 2. 1. and ye were darknesse but now ye are light in the Lord r Eph. 5. 8. and now therefore ye are no more strangers and forraigners but fellow-citizens with the Saints or with that Holy One evon of that houshold of God s Ep. 2. 19. so that God reigneth over the heathen and in them he sits upon the throne of his holinesse t Psal 47. 7 8. the Princes of the people or of the Nations or Strangers are gathered together yea it is they that are become the people of the God of Abraham u Psal 47. 9 for the shields of the earth or fortresse and guard of it is onely in God x Psal 47 9 For no government and protection of the world is proper to the house and kingdome of God but onely in the Lord of which all other governments are but characters drawne out by severall wayes of administration according to principles founded in nature therefore in his rule government and judgement is he vehemently to be exalted y Psal 47. 9 for he alone it is that judgeth ruleth and governeth in the heathen even in such as are estranged and alienated and none else z Rev. 2. 26 27. Rev. 3. 21 And here we may not neglect to speak a word of that great mistake that is in the world in looking for some time of reformation in the Church of God which is such as for the present is not nor may be thought to be yet time to build in so glorious and excellent manner as afterward it may be which is ever the spirit of such as love to dwell in seiled houses in Babylon a Hag. 1. 3 4 5 6 rather then to returne for the re-edifying of the Temple b Nehem. 2. 5. and that time they say is at the calling of the Jewes and the coming in of the fulnesse of the Gentiles when all Israel shall be saved c Rom. 11. 25 26 in which place is taught this alienated and Ancestour wee have here spoken of But this they gather with no little confidence of the fulfilment thereof according to their way understanding onely according to the letter all the writings of the Apostles who allude frequently unto those ancient distinctions and separations of other Nations from Israel of old declaring the state and condition of peoples to be so divers and opposite as those ancient records of the carriage nature and dispositions and separations in former times by the ancient histories of Scripture are set forth d Deut. 7. 1 2 3 Deut. 2. 25. Deut. 4. 6. 27 Deut. 18. 9 Zech. 7. 14 Zech. 12. 9 10 which being a doctrine in those dayes by the differences of peoples and nations to teach the mystery of Christ even as in differences of meats drinks washings leprosies outward impurities and the like which are innumerable the Apostles in their writings allude unto them for the opening of them as to the Arke e Heb. 9. 4 Mat. 24. 38 Rev. 11. 19 Tabernacle f Heb. 8. 2 Cloud in the Wildernesse g 1 Cor. 10. 1 2. Heb. 12. 1. Temple h 1 Cor. 3. 16 17 2 Cor. 6. 16 and all outward formes and figures set up and used in former ages that the glory of the Son of God might appeare i Iohn 3. 14 15 and shew it selfe to be the glory and substance of them all k Iohn 6. 31 32 33 34 35 so that to looke againe for the Jewes and Gentiles as a differing people kept both intire unto this day as that people properly by whom then God taught the world as in that outward figure of cleane and uncleane separated or united and that they must come to build re-edifie and set up that holy Worship before we can looke for it in the perfect purity and glory thereof we may as well conclude that all things according to the Letter and Histories of the Scriptures alluded unto by Christ and his Apostles must againe appeare in that worke for the Apostle affirmes in as plaine termes as of any other of these ancient things that are already past and seem to bee at present laid aside that Christ came to build up the Tabernacle of David l Act. 15. 15. 16. but this is alwaies that ancient errour of the piercing and persecuting Jew that because Elia must come before that great and dreadfull day of the Lord m Mal. 4 5. Mat. 11. 14. they looke for the same man to come againe that had lived in former times n Luk. 9. 11. or else they thinke no great work can be looked for or seen even as at this day som look for Christ to come to raign as a great Monarch upon the earth before they can injoy or find peace and true Religion together which declares that it is a carnall peace and an earthly Religion and Kingdome they so much adore and looke after but we know that Christ told them that Elias was then present according to the mind and sense of the Prophet if they could have received it o Mar. 9. 13 Mat. 11. 14. but it was a Mysterie hid from them because the God of this world had blinded their eyes least they should believe the glorious Gospell and the light of it should shine unto them p 2 Cor 4 4 Such is the History carriage and practice of the Jew and Gentile in the true sense and scope of holy Scriptures as that it is a Doctrine containing such a mystery as is ever present and evidently appeares where ever Christ that holy one of God is declared set forth and opened what he is in our nature which is from its first Originall in him alienated and estranged from what naturally it is therefore the Apostle teaching the very same Doctrine of the Jew and the Gentile tels us he would in no case have us ignorant of this Mystery q Rom. 11. 24 25. least we be proud and arrogate somewhat unto our selves r Rom. 11. 25. so that the Doctrine of the Jew and the Gentile is a mystery or hidden thing which is onely truely opened in the Revelation of Jesus Christ and not in seeing people with a bodily eye to travell from one part of the world into another in whom they are reconciled and made one even God and man who by nature are at the greatest distance and separation yea in him all are Israel and saved ones s Rom. 11 26. who by nature are all concluded under sin and children of wrath and of destruction t Eph. 2. 1. 2 Rom. 3 9. therefore he saith that the Redeemer comes out of Sion and turnes away ungodliness not onely from the Gentiles and not from the holy people but it is said from Jacob u Rom. 11. 26. Isa 59. 20. mentioning the Father of the twelve Tribes as the fountain of that iniquity that the