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
then any wayes cleared and brought forth in the Church We intreat you therefore that as the Lord gave us no little satisfaction and comfort in your opening of the Scriptures unto us both by word and writing whilst he was pleased to keep you here amongst us so you will now be pleased to take the paines to write unto us with what speed you can what your thoughts may be of that Psalme as God shall manifest unto you the sense and meaning thereof in the meane time we waite in a continued expectation earnestly desiring our hopes in this particular may not be deferred blessing the Lord that his good hand of providence brought you amongst us though men propounded other ends unto themselves which God hath prevented in the issue and beautified you through deliverance blesse we the Lord Amen Your unfeigned friends much indeered Their names are concealed of purpose to quench or at the least keep under heart-burnings which otherwise might break out for the divisions of Ruben that elder brother after the flesh that alwaies goes up unto his fathers bed and defiles his couch are great thoughts of heart * Iug. 5. 15 16. Gen. 49. 3. 4 When ever Deborah and Barack doe appeare * Judg. 4. 6. that is according to the signification of their names when ever that VVord that comes as lightning * Mat. 24. 26 27. is revealed and made manifest in the world Upon the reading of the Letter above said the Authour took pen and paper and immediately went about to answer the desires and expectations of his friends and when it was writ it was much desired to be put in print for ease in reading and view of all in those parts who had so lately proceeded against the Authour in point of conscience and worship of God and laid things to his charge which never man heard from him * Psal 5. 11. Psal 56. 5. but in many things directly contrarie to that which they affirmed and therefore was perswaded beyond his own thoughts in the writing of it to let it go to the presse being that he never desires to write any thing privately to any in the matters of God that he would not freely publish before any in the world knowing that the Word of God is as free supereminent and void of all danger to take hold of everie heart in the world as the Sun in the firmament is in its course to take hold of every creature here below on the earth and manifest its operation upon the same a Psal 19 4 5 6. Rom. 10. 18 Rom. 13. 1 2 therefore the Apostle saith let every soule bee subject to the supereminent power for so the word is rightly rendred implying a power that depends upon nothing for support but hath prerogative and priviledge over and above all which is proper to that Word or Son of God whom that Scripture teacheth as all others do though applyed according to the Letter * 2 Cor. 3 6 to the Civill Magistrate yet according to the life and spirit of the Scripture it cannot have its proper scope and end in him for Christ is the end of all Law of relations in point of that righteousnesse that indures for ever which is in every one that believes b Rom. 10. 4 so that the translators sometimes wrong the Text in that word translated Magistrate as in Titus the 3. Chap. Ver. 1. Put them in mind to be subject to principalities and powers to obey Magistrates the word there translated Magistrate is truly read the Ruler in submission which is properly appliable unto Christ of whose Kingdome and Rule there shall be no end c Dan. 4 3. in way of supereminency and submission for as he is God he ruleth over all things d Psal 8 6 7 8 9. and as he is man he submits unto the will of the Father in all things e Luke 22. 42. so that rule and submission is founded in one and the same substance and being and shall continue and abide so for ever in Christ So that where ever the Word of God is revealed there is not onely submission in the messenger unto the will of God in whatever befalls him for the name of Christ f Luk. 622 23. but there is also in the Word of God a supereminency and authority to rule succeed well and have dominion in whatsoever he submits and subjects himselfe unto the Will of the Father g Prov. 17 8. Psal 1. 3. Psal 122. 6 7 8. so that the worke of the men of this world in dealing with the people of God in matters of the Worship of God is nothing els but to knock themselves in pieces and the faster they strive to stand the more they stumble and fall upon that stone of stumbling and rock of offence h Esa 8. 14 15. Rom. 9. 33. 1 Pet. 2. 7 8. for whosoever takes upon him to redresse things between God and the conscience any otherwise but by revealing of that light of the knowledge of God in the face of Jesus Christ i 2 Cor. 4. 6 7. even as the Sun lendeth his beames unto the earth for the well ordering and growth of all things here below he may as well interpose his owne wisdome power and authority between the humane nature and divine in Christ and ascribe unto himselfe the glory of the worke in the unity of them both which glory God will not give unto another k Esa 42. 8. Esa 48. 11. therefore must it be irreligious and Antichristian once to attribute it unto the Sons of men so long then as we know and hold the supereminency and subjection in the things of God yea that ruler in submission to be one so long we feare not to publish and proclaime unto the world what ever is revealed unto us in the Word of God which is according to godlinesse and carries in it the mind of the Lord who knowes how to maintaine his owne cause and justifie wisdomes words in whomsoever spoken and made knowne l Mat. 11. 19 The occasion then of penning of this Treatise was M. John Cotton his preaching not giving satisfaction to all that heard him upon this Psalme the ground of the printing of it is an indifferent eye in the Authour unto all men in the things of God who desires to manifest God to be true and every man a lyar m Rom. 3. 4. not having mens persons in admiration for advantage n Iud. 16. knowing that there is not one that doth good no not one o Rom. 3. 8. nor fearing any that is not a lover of truth for it is God that justifies who then shall condemne p Rom. 8. 33 For truth makes free in the publication of it q Ioh. 8. 32 34. for when the Sonship is declared it makes free and if the Son makes us free then are we free indeed r Ioh. 8. 36. Therefore doth this present it selfe
Christ his true forme according to the holy Scriptures there appears an utter impossibility of finding such kind of grace in him as the men of the world or your most refined Priests in the eyes of the world form unto themselves and such as heare them For take away the body of the Sun from any part of the world or from any horison and the beams and raies of it cease to be in that place and are not found at all to give either heat or light but the place is in death and grosse darknesse Moreover if Christ should bt have a sparke as they call it beame or ray or certain influence of the spirit or divine nature that being shed forth or infused into the humane and not the reallity and essentiality thereof then he were not God as well as man and then no Saviour for salvation is of the Lord z Isdi 12. 2. and there is no other name given whereby men shall be saved but our Lord Iesus Christ a Acts 4 12. But to forme a grace in a Christian otherwise or besides that which is in Christ is to set up another name or authority to be saved by then him alone and that is the Antichrist which hath ever been found conversant amongst those Jewish Pharasaicall builders who alwaies set at naught and refuse the truth and verity of the chiefe corner stone b Psal 118. 22. Acts 4. 11. which notwithstanding the malice of you builders as our Apostle speakes will be the head stone in the building of that house not made after the device and handicraft of man but whose builder is the Lord that will maintain and uphold it for ever c 2 Cor. 5. 1. Heb. 11. 2. Psal 134. 13 14. though you have alwaies laboured to pull down and to demolish Gods building because it hath another foundation then you can approve of by haleing through your doctrine and hipocriticall and selfe-seeking clamours the Saints of God before your Elders Synods and judgement seats for the confession of that rich grace of God and working that great worke of God in curing the lame and impotent at the beautifull Gate of the Temple d Acts 3. 6. by speaking a word in such away as your selves can never find out nor purchase the glory of such a cure unto your selves for Christ you cannot indure to have the credit of it e Phil. 2. 21 and that is the reason why Tobya and Snaballat play their partes and bring out the same spirit unto this day f Nehem. 4. 1 2 3. wee conclude then of this point in opposition to the doctrine of all false and pernicious builders That there is nothing in Christ Jesus that is created which is simply divine nor is there any thing in him that is increate which is simply humane the unity and conjunction therefore of these twain in one is that workmanship of God created in Christ Iesus unto good workes g Eph. 2. 10. or as the word will beare in a good work that is in that good work of God that remaines and abides firme and stable for ever being that one eternall and good grace of God and also that one eternall and good worke of God which twain can stand agree together for ever without confounding but gloriously harmonizing the one with the other so as faith or grace shall ever be made manifest in this good worke and this good worke shall ever appeare in that faith of Gods Elect in whom so ever it is the deniall whereof doth sufficiently declare a man to be vain empty of any thing that is of God for faith without works is dead h Iam. 2. 20. and this one worke in which consists all saith or this one grace in which consists all good workes and opperations of God Hath as many distinct favoures or grace in it as also workes and opperations as there are varieties of workes and distinct favours beauties and splendant glories in that infinite and unsearchable word or mind of God manifested in Christ If this be the created gift or these the created graces which the world intends then let them discribe and delineate the Lord Jesus in whatsoever they speak of or in what respect they hold him forth unto the souls of men that is in what term of relation soever they propound him unto the world let them do it so that the grace proposed may appear to be such as is ever accompanied with this great work creation and making that is with the true spirituall and misticall forming of the Sonne of God i Gal. 4. 19. who is made of a woman made under the Law and so under the curse k Gal. 4. 4. Gal. 3. 13. that so he might exalt our nature in the blessing and glory of a Sonne and man of God l Acts 5. 30. 31. and this is that created gift or those created graces and only worke of God in Jesus Christ which the world denies by teaching gifts and graces of another nature or kind Yea furthermore those that hold and teach a created gift that is of and from the spirit and yet not the spirit neither dare they affirme that it is humane lest the bed prove too short and the covering too narrow m Isai 28. 20. to rest upon and to wrap themselves in therefore they are driven to affirme it is a sparke of divinity a beame or ray of the nature divine but not the divinity it selfe which they say is in the Saints But yet wil affirme by their traditions that the reality of it is in Christ for otherwise in the truth of the thing they know not how it is in him but education in another way would have brought them to have spoken other things especially if preferment had been intailed or annexed thereunto these are so faithfull in their doctrine that they must inevitably hold also and that by that undeniable law rule of contraries according to the way of the first Adam and the second n Rom. 5. 18 19. 1 Cor. 15. 22. that all men save only the first man that fell have but some beame ray or certain spark of corruption in them and that onely Adam the first man he had the whole body of sinne death and corruption in him so that all other men much lesse any particular of them are not so ingaged unto God for the revelation and manifestation of such an infinite and unspeakable portion of his grace and vertue of that blood of sprinkling as the first man was and by this meanes they deny the plain testimony of the word of God which affirmes that by nature we all a like o Eph. 2. 1 2 3. So that if the first man had sinne both in the root and branch so have wee and if the second Adam had both the root and branch of righteousnesse in him so have wee p Rev. 22. 16. 1 Joh. 4. 17. for what wee are unto God
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
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
present life z Gen. 46. 33. for there are two things necessary in the patronage defence or Protection of any thing First that the Patron be wise and able to judge of the state and condition of the thing patronized to give it its due respect worth and usefulnesse according to its nature and relation Secondly he must be furnished with ability to answer all objections that may bee made to invalid weaken or innervate that which is committed unto him to bee patronaged defended and spoken for in both which respects it is joyfully presented unto you being very sensible and willingly acknowledging that God hath made you instruments not onely to consent unto and conclude upon but also to teach and instruct mee in these or such like principles from the Word of the Lord unto my edification and comfort therefore cannot but bee able through God to discerne the nature benefit and use of them And for the answering of objections that might be made by any Adversarie I doubt not knowing very well that when you have been in your solemne exercises gaine-sayers being present and when you have beene brought to answer before worldly Governours Church-Assemblies and Jewish Senedrions there hath not appeared a spirit able to resist or gaine-say that wisdome and spirit by which you have spoken * Act. 6. 10 which spirit uttereth it selfe freely without respect of Persons a Rom. 2. 11. Acts 10. 34 35. in all the Congregations and Assemblies of Saints giving words for edification and comfort of the Church sometimes in one and sometimes in another that all flesh may bee silent before him b Zach. 2. 12 13. and onely listen unto the Oracle of God by whom bee is pleased to utter it c 1 Pet. 4. 11. for yee may all prophecy one by one for the edification of the Church but if any thing bee revealed to another that sits by let the first hold his peace d 1 Cor. 14. 29 30 31. and that is the order of the Churches of the Saints or of that great Saint or holy one of Israel for God is not of confusion like that way of Babel * To speak everie one a several language but of peace or as the word signifies of unity for every Saint is one with and hath a like share in every particular grace uttered or exercised in the Church in case the lamps in the Temple be trimed e Exod. 27. 20. and the boules of the golden candlesticks rightly filled by those two pipes that empty themselves into them f Zech. 4. 11 12 13 14. otherwise if we find the Ministery of the Word so monopolized that it is tyed unto one in the Church more then to any other or all the rest which one cannot be justified to be the head of the Church which is the prerogative royall of the Son of God that great heards-man shepheard and feeder of Israel g Psal 80. 1. Psal 23. 1. Ioh. 10. 11 12 13 14. Gen. 49. 24. then may we know that in that place vision failes h Isa 28. 7. Ezek. 7. 26. Ezek. 13. 6 7. yea the light of the Sanctuary is gone out for they have hewen out unto themselves a Ministery divination and vision by the art wisdome and will of man prostrating themselves thereunto depending upon man and not on the Son of God who utters himselfe in whom he pleaseth choosing the foolish things of the world to confound the wise i 1 Cor. 1. 27 28 so that we may plainely discerne that in such waies of Ministery the people sits in darknesse and under the shadow and regiment of death k Ier. 6. 4. Mat. 4. 15. 16. Isa 9. 1 2. and are in that condition the Prophet speakes of behold the people borrow much but they never pay againe whereas the righteous is mercifull and giveth liberally l Psal 37. 21. like unto the two daughters of the Horse-leech they cry give give m Prov. 30. 15. are alwaies in want and necessity of hearing but never bring forth any thing to give againe in publishing the riches of the Gospell to their brethren they never pay againe as though the word were not to bee put forth unto the exchangers n Mat. 25. 27 28 29 and binds them over to returne it with increase and advantage Of that sort are these that tie the Ministration of the Gospell to any particular man in the Congregation which our Apostle speakes of that are ever learning and never come to the knowledge of the truth o 2 Tim. 3. 6 7 8. ever borrowing but never found paying again p Psal 37. 21. These think and boast they receive the Word with great joy and cheerfulnesse and with no small ingagements for the maintenance of him that brings it that he may live upon the Gospell that preacheth it but if it should bee brought by such as looke to live on it indeed q 1 Cor. 9. 13 14. that is when they preach unto a people they expect that fruit crop and harvest of the grace of God to arise amongst them and appeare in that glorious manifestation of that abundant and rich grace of God in Christ in every of the Saints which is the very life comfort and sole satisfaction of him that speakes it and the onely tie and cause of his abode and stay amongst them if the Gospell from a spirit that looks only for livelihood in such things in the matters of God appeare then will these carnall framers and erecters of Ministers and Ministries prove Jannes and Jambres to resist the truth for then is the time to manifest and shew themselves r 2 Tim. 3. 8 9. as of old men of the same mind did in AEgypt and also in the wildernesse s Exod. 7. 11 12 13. Numb 16. 1 2 3 4. in their wresting of it But Oh how happie a thing it is as you know for I appeale unto you herein for brethren to live together in unity t Psal 13 3. 1. for so the word is that is to see themselves so united in the Sonship of God as to have an equall share right and interest in every particular grace of the Gospell be it what it is or may be otherwise they can never acknowledge themselves to be equall sharers of death and in every particular misery thereof through the fall which is to deny that by nature we are all alike u Eph. 2. 1 2 3. and so overthrowes the grace and blessing of the Gospell for the one sets forth the truth of Christs death and the other the glory of his resurrection and if we give not each of these its due we spoile the Sonship that is of God both unto our selves and those that heare us x 1 Cor. 8 11. Rom. 14. 15 But the unity of the Saints is through that holy unction upon the head even our spirituall Aaron y Psal 45. 7 and also upon his
beard z Psal 133. 1. 2. that is it multiplies its self as the haires upon the head * Psal 40. 12. Mat. 10. 30. yea upon the border or coller of the garment viz. strongly binding and uniting the whole vestment together that no rent nor schism can befall it or he found in it else do we not hold the head which by joynts and bonds tieth and coupleth the whole body together to bee one and so it increaseth with the augmentations of God a Col. 2. 19. that word translated increase or augmentation signifies to advance or to grow together so that we are increased or advanced together with the Son of God and according to that fulnesse growth or advancement of the Son of God such doth our Apostle reckon and account ours to be for according to the advancement and fulnesse of his death such is ours b 2 Cor. 1. 5 and we know that hee was lifted up and triumphed upon the Crosse c Ioh. 3. 14. Col. 2. 15. which death admits of no increase or diminution for it is full according to the fulnesse of him that filleth all things d Eph. 1. 2. 3 so also according to the fulnesse of the advancement of his resurrection and ascention such is ours e Rom. 8. 17 and wee know that our Mediatour is made higher then the heavens f Heb. 7 26 so that they that teach degrees in the house of God and in the grace of the Gospell from such Scriptures as these they teach perfection by the Law by which no flesh can be justified g Gal. 2. 16. for if righteousnesse were by the Law then Christ died in vain h Gal. 2. 21. such kind of Ministers neither know how sin is taken away by the Son of God nor how the righteousnesse of the Son of God is made that righteousnesse that justifies sorry man for he takes away our sin by becoming that in us that is miserable unto the uttermost i Heb. 7 25. and not in way of any gradation at all and we are blessed in him by becoming one with that righteousnesse that is perfection in the height thereof k Heb. 7. 26 which knowes nor can admit of any graduall distinction at all being the righteousnesse of him who is God over all blessed from eternity to eternity l Rom. 9. 5. and such righteousnesse and perfection can onely give the spirit of man content for if he can comprehend it and go beyond either in looking forward or backward he makes an and of his happinesse and is at a losse in himselfe So that the weights and measures of the Sanctuary m Deut. 25. 13 14 15 16. Exod. 16 36 Prov. 20. 10 namely of that Sanctuarie the Lord pitcheth and not man n Heb. 8. 2. are upon termes of certainty for the truth of them as also of fulnesse for the perfection of them o Joh. 1. 14. 16. Col. 1. 19. Col. 2. 9 10 for there is in the house of God stone and stone Epha and Epha as the words are in the places quoted that is one bigger and heavier then another and one lesse and lighter then another for there is not a greater measure of humiliation and a lesser in this house for there is but one humiliation of one Son of God so also there is not a greater and a lesser exaltation in this house for there is but one exaltation of that one Son of sorry man there is not a greater and lesser sanctity and holinesse in this house for it is but one sanctity or holinesse of that one Saint or holy one of Israel p Psal 71. 22. Psal 89. 18 there is not a larger and more specious wisdome and one of a narrower scantling to be mentioned in this house for it is that one onely wisdome of him that is onely wise q 1 Tim. 1. 17. that is to be the only word * 1 Cor. 12. 8. and only to be justified in the house of the Lord r Mat. 11. 19. there is not a more famous redemption and deliverance and one of a lesser and more inferiour nature to be heard of in this Assembly for it is a ransome not by any corruptible thing but by the precious blood of that undefiled Son of God s 1 Pet. 1. 18 19 20. for it is hee who of God is made unto us or as the word is in us all these things t 1 Cor. 1. 30. that according as it is written he that rejoyceth let him rejoyce in the Lord or as the words are hee that praiseth himselfe let him praise himselfe in the Lord u 1 Cor. 1. 31. that so the glory may be given to him and not unto our selves x Psal 115. 1. if then the vision doe appeare unto us as to our spirituall Jacob we see it extended from heaven to earth and from earth to heaven from the highest excellency of the Son of God to the lowest and deepest misery of the Sons of men and from the lowest misery of the sons of men to the highest glory and dignity of that Son of God y Gen. 28. 12 13. such is the z Ioh. 1. 51. ascention and descention of the Angells upon that son of man that is the message or Ministery of the Gospell is such in all the Revelation and Embassage thereof as descends from the highest to the lowest and ascends from the lowest unto the highest and then onely doe wee anoint the head stone as a pillar or stable and firme state and condition of holinesse unto the Lord * Gen. 28. 18 and give it the name of Bethell even the house and dwelling place of the Lord for ever a Gen. 28. 19. of such substance and certainty as to become pillars in the house of God b Revel 3. 12. and to be made an habitation for God for ever c Eph. 2. 21. 22. are the matters of this Kingdome d Rom. 14. 17. And in this point is the world much deceived in our seeming high-flown Professors or Phanaticks of these times who think the Revelation of Christ stands in some strange apparition which is such a new thing unto the Spirit of God in that man that others that have the Spirit e Rom. 8. 9. may not attaine thereunto But whatsoever is revealed unto the Saints of the true knowledge of Jesus Christ it is a thing familiarly knowne unto the Spirit who is acquainted with the deep things of God f 1 Cor. 2. 10. Rom. 8. 27. and in that respect all things in the Word of God are old Commandements given unto us which we have knowne from the beginning and so there is no newnesse in it at all g 1 Ioh. 2. 7. neither is there any thing in the Word of God but to the spirit of man h Rom. 8. 16 is a new thing strange and wonderfull as though it had never appeared before
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
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
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
any thing of excellency whatsoever For he in no case taketh hold on Angels in way of our redemption Heb. 2. 16. that is on any excellency or dignity for then he could not be the Son of God infinite in glory if any excellency were added unto him But on the seed of Abraham he taketh hold that is of a poore and mean condition one that had not the bredth of a foot in the holy land Acts 7. 5. So that Christ in communicating with our Nature takes unto himselfe onely basenesse ignominy and reproach and can no more receive any jot of glory in us then we can possibly receive any the least stain or blemish by him onely that which man counts his honour and is of highest esteem in his own eyes is that which is truly base and abominable before God Luke 16. 15. and in that doth the humiliation of the Sonne of God consist For the greatest basenesse before God is when man goeth about to make himselfe excellent and honourable by transitory and corruptible things as by offices places gifts riches and relations to this present world who by this meanes preferres and brings in the excellencies of the Creature above and in stead of the glory and dignity of the Creator wherewith man was blessed at the first and through the same vitious desire to exalt the creature vilifies and so falls from his Creator for the dignity and glory of the creature and the glory of God the Creator cannot subsist nor stand together For that which is infinite in it selfe admits not of any other in co-partnership or fellowship with it selfe that is with any other in way of the same kind or respect as if it be glory it is but one glory or the glory of one if it be shame it is but one shame or the shame of one So that of necessity the Sonne of God assuming our nature must burn up waste cause to wither destroy and consume all the glory and goodlinesse of man Isai 40. So that as dust and ashes it falls into the ash-pans of the Altar for ever and by consuming of that to wit all the fat the sweet the firstlings chiefe and livelihood of the creature for ever He brings in that first begotten of the Father yea the Chiefty and Excellency of the Son of God as a Sacrifice perfumatory a sweet Savour and of an eternall acceptation with God so long therefore as this one onely sacrifice findes acceptation with God so long is his humliation and discention before God for if he be exalted in the power and dignity of God as he is the Sunne of man a Joh. 5. 27. so is he also humbled and debased in regard of all excellency of man as he is the Sonne of God b Phil. 26. 7. and so long as the one lasteth so long shall the other for as Gods excellencies shall for ever be exalted and set aloft so shall the arme of flesh which is mans excellency c Jer. 17. 5. 6. for ever be abased and kept under Eze. 30. 21. 22. which is most acceptable and well pleasing unto faith to have this glorious exchange change ratified and confirmed unto and in the Saints for ever that Gods glory may appeare and be made manifest in man d Col. 1. 27. and the things of man may be hid and covered in God e Psal 32. 1. Zep. 2. 3. hence is that interchangeable translative and relative sentence uttered viz. The Lord said unto my Lord or as the word will beare The Lord said in my Lord that is the Kingly Lordship and authority of Christ speakes and uttereth it selfe in the Priestly and the Priestly Lordship authority of Christ speakes and utters it self in the Kingly so that each of them hath prehemenence and is at the right hand of the other for the Kingly Office and dignity speakes not nor acts but in and by the Lordship and authoty of the Priesthood and the priestly office and dignity speaks not nor acts but in and by the Lordship and authority of the Kingdome or of the Kingly office for they are the right hand of each other by which and not otherwise they mutually and interchangeably worke and make themselves manifest to be that which indeed they are and ever will for he lives for ever to make intercession for the Saints f Heb 7. 25. This twofold Lordship and dignity then is the very summe substance and matter of the Gospell even of all that good newes that comes from Heaven as out of a farre Country into our nature in that way of Christ g Pro. 25. 25. And therefore must needs be the whole scope and drift of this Psalme Yea the very life and marrow of all the holy Scriptures so that all the rest of this psalme is wrapped up in this first verse even as the sap and life of the Tree in the root and as the Blossom and fruit in the Bud which Bud hath vertue in it to produce and bring forth thousands and ten thousands of Trees of the same kind which when our Sun of righteousnesse shineth upon it who hath health and vertue in his wings h Mal. 4. drawes out brings forth and causeth it to appeare in such a royall Kingdome and Priesthood as is here made manifest in the rest of the Psalme which is perpetuated and eternized both in the one and in the other for the Kingdom and Priesthood of the Sonne of God are co-existent in there rise â—race and duration yea co-opperate and co-apparant also so that the one is not nor ever can be without the other for as he is King of Salem Prince of peace and so rules in righteousnesse for ever i Heb. 7. 2. Isay 32. 1. that of his Kingdome and Doâ—inion there is no end k Dan. 4. 3. So also as he is Priest of the most high God l Heb. 7. being made not after the carnall commandement but according to the power of an endlesse life abideth a Priest for ever after the order of Melchisedec m Heb. 7. 16 17 21 24. For this man because he continueth ever hath an unchangeable Priesthood and therefore remaines and abides the same for ever And this is that also that the men of our dayes and unbeleevers in these times as well as in the times that are past cry out against and cannot endure it as a doctrine most pernitious and abominable that the humiliation or death of Christ should be eternall they would not have that word to be made good which saith He was a Lamb slain from the beginning n Rev. 13. 8. nor that he should in his death and Priesthood as well as in any part of his Mediatorship be Jesus Christ the same yesterday and to day and for ever o Heb. 13. 8. For if his death should appeare unto them so as to dye to the power wisdome riches preferments of this world otherwise they cannot
no further is the Mercy-seat of Jesus Christ set up amongst us for they are made and beaten out of it and of no other matter both the one and the other of the same pure gold beaten so with the hammer as to leave neither excellencie of a creature nor misery of a creature to be found in them nor can the lively Oracle or that word of life be uttered so as to give life but only from between them r Exod. 25. 21 22. that is from between the life and death or from within the Priestly Kingdome Numb 7. 89. and the Kingly Priesthood of our Lord Jesus the one consuming all the glory of the creature by the brightnesse and splendent glory of that pure word of God descending into it the other destroying all the misery and frailty of the creature by taking it into the dignity and blessing of that word of God and out of that infirmity to magnifie its power and Princely authority for ever And this honour have all his Saints Praise yee the Lord s Psal 149. whole Psalm Therefore it is That the Rod is sent out of Zion the Hebrew word Shebet signifies Rod Staffe Scepter or Tribe The signification of the word Zion is in this place to be noted also which is by interpretation Dust or Drinesse noting the infirmity of mans nature and impossibility in respect of any thing that is in man to be fruitfull multiply or increase in the things of God yet even out of that doth our Lord spring and exercise his Scepter and power of his Kingdome t Isa 53. 2. so that when the Kingdome and Dominion of Christ is prosiphesied of u Isa 11. 10. he is said to be a Root of Jesse not mentioning the House of David a King but the Family of Jesse out of which it was so unlike that ever a King should come when as he of whom he came was but a follower of the Ewes in it x Psa 78. 70 71. yea the Ewes great with young whereby hee is subjected to such Offices in their bringing forth which are below the spirit of a man from such a condition is he raised up to be the feeder of his people Israel yea to be the head of the Heathen and Lord of all the earth y Psal 18. 43 44. Psa 2. 8 9. Ier. 10. 7. And in the exaltation of his Kingdome when the songs of Salvation are heard in all the earth it is said Cry out and shout thou inhabitant of Sion for great is the holy One of Israel in the midst of thee z Isa 12. 6. The word Inhabitant there used is in the Feminine Gender Inhabitresse as being in regard of our nature but a weak and fraile woman even then when the Lord appeares so mighty in it and dwelles in the midst of her even as a man when he is at home in his own dwelling-place manifests all his power wisdome and authority which he doth not amongst strangers The Rod or Scepter therefore of Gods Princely power authority springs only out of mans weaknesse and insufficiency yea this Staffe or Rod that buddeth a Num. 17. 8. and this Stock or Tribe that multiplies it selfe as fishes mulitiply without diminution b Gen. 49. 22. hath no other predecessor or progenitor but onely mans basenesse and infirmity to bring him forth insomuch that the Honour Riches Gen. 48. 16. or Power of Man shall never bring it forth But arising out of mans debility and infirmity so it becomes a sent Rod being there is no power nor ability in the creature to produce it God must needs be the Authour of it And it is sent from as great a distance as is between heaven and earth c Isa 55. 8. to 13. So as God is the Author of it onely and doth authorize it in its work therefore it is said to be Thy Rod implying that he is the owner of it and will acknowledge it in its work to be of and from him alone yea it is said to bee The Rod or Government of his Power And therefore though many may strive against it yet none can be able to prevaile yea though many Archers shoot at him yet shall his Bow abide in strength and the Armes of his hands are made strong by the hands of the mighty God of Iacob And thence is the Feeder or Shepheard the Stone of Israel d Gen. 49. 23 24. Therefore he saith in adding the next words Rule thou in the midst of thine enemies What then are the onely enemies of the Throne Dominion Dignity and Glory of a King But weaknesse being void of strength shame being yeid of honour and respect poverty being void of wealth and riches and folly being void of wisdome and Councell and in the midst of these or as the word signifies in the heart of these doth our Lord and King Christ Rule and Reigne for he becomes or makes himselfe powerfull and able to save to the uttermost through our weaknesse e Heb. 7. 25 in which we come unto God else can never be joyned to the Lord to be one spirit with him f 1 Cor. 6. 17. for he being a God that heareth Prayer that is hath all sufficiencie in himself to supply therefore all flesh comes unto him the meaning is we bring nothing but weaknesse to him that he may be all in all g Psal 65. 2 1 Cor. 15. 28. yea he is made honourable and renowned through our shame and nakednesse he is rich in Salvation through our poverty and is made wisdome and Councel through our ignorance and folly yea he is made puts on immortality through our mortality h 1 Cor. 15. 53. 54. becomes incorruptible through our Corruptible condition for whatsoever the Sonne of God is he is made to be such a one i 1 Cor. 1. 30. which cannot bee Gal. 4. 4. but with respect unto man and that onely as he in himselfe is miserable and wretched in all points whasoever otherwise Christ should be made excellent by the glory of a Creature which the Sonne of God cannot admit that the Creature should ad unto his Excellency in the least degree k Iob. 22. 2. 3. 4. The Creature therefore in this way of Christ onely gives demention unto emencities which otherwise could not appeare yea it seemes height depth length and breadth unto that which without it cannot admit of any such thing and so could not be knowne admired or worshipped by the creature at all l Rom. 11. 32. to 36. Ephes 3. 16 17 18 19. and hence he is made manifest to be the Sonne of God by being life from death becoming the Lord our righteous m Ier. 23. 6. by being made sin in us n 2 Cor. 5. 21. yea the blessednesse of the Father to us by being made a curse in us or wee the blessed of God in him by his becoming a curse in us
Conjuration Sooth-saing diveing Necromancie and Witchcrafts that are now in the world so condemned by the Law of God in all places of those writings of Moses which are properly meant of those spirituall juglings to deceive delude and destroy the soules of men m Deus 18. 11. Deut. 2 27. Deut. 4. 7. Deut. 5. 7. Josu 13. 22. Esa 2. 6. Exod. 22. 18. according to that deceit wherewith themselves are deceiv ed leading unstable soules downe to the pitt of corruption by art and humane learning exercised in and about the word of God after the manner of the entising words of mans wisdom being void and destitute of that wisdome and power of God n 1 Cor. 2. 4. to 9. For the wisdome of God doth so elegantly translate our sins unto himselfe his righteousnes unto us in this way of Christ o 2 Cor. 5. 21. revealing and declaring it unto the world by such phrases and manner of operations as are frequently conversant in every mans mouth and heart p Rom. 10. 6 7 8. through which things those dazzle the eyes of their understanding and by their own subtile sleights doe change and turn the things God exppresseth into the proper intent and operation of their own naturall and bruitish apprehension q Iude 10 11 12 13. directly contrary to the truth mind and meaning of the Lord. So that they become the onely Wizards and Juglers in the world and the more seemingly spirituall the more dangerous and aborninable For when our Lord speakes of the power and glory place and office of the Sonne of God they translate and transferre it to the Sonnes of mortall and vain man So as when God speaks of sinne which Christ was made and yet knew no sinne r 2 Cor. 5. 21. and therefore must needs cleanse them from it They find such curiositie about this point in their naturall and artificiall understanding that their art wit and invention is exercised to find out sinne what it is in its nature agravations and graduall operations according to its proper and due demensions and accordingly to measure out punishments proportionable even unto death it self And that in such devised waies for the terrour of it as though they had undertaken to cleanse the World of sin themselves and that in a most curious fit and proportionable way as though the death of the Sonne of God were of no force nor vertue s Dan. 3. 19. 20. Dan. 6. 7. Acts 7. 59. Heb. 11. 35. 36. 37. Great art and skill is to be used herein by the Divines Soothsayers or Deviners of this World else man could never have a heart to thrust down into Sheol his brother made in the Image of God together with himself as also both alike and the same in that act of apostasie t 1 Cor. 15. Rom. 5. 17. 18 19. nor could he have a head tolook for Gods approbation and acceptation in such acts as our Saviour Christ fore-tels he will if it were not for this divination u Ioh. 16. 2. And as the persecuters of Steven when they stoned him prayed for the acceptation of their souls in so doing For if the words be wel scanned it will prove to be their prayer made for themselves not his for his prayer is declared to be for them that God would not lay it to their charge x Act. 7. 59 which was answered by God and made effectuall in bringing Saul to become a Paul y Act. 22. 20. Nor could he adventure to transfer unto himself those things that are proper unto the Sonne of God as to be a cleanser of the world from sinne were it not for this Art wherein great and secret slight is used in this kind of close conveyance So that when the Lord speakes of the Crosse of Christ in that humbled and dejected estate of the word of God z Ioh. 1. 14. Isa 53. 2. to 8. they well perceive there is great curiosity and skill therein but they cannot find it out to be in any place but where there is an estate and condition for the present incumbred with heavinesse and sorrow and therefore their Art is used to see how to find out Religion in defending the oppressed fatherlesse and widow relieving comforting and lifting such up in their outward estates and condition and so by this carnall apprehension judging the Kingdome of God to consist in these transitory things a Rom. 14. 17. Iohn 18. 36. and hereby they alwayes keep Christianity beneath under and below themselves and make Christ to stand in need of their help and reliefe though he be spirituall and themselves never so carnall and therefore cannot be ministred unto by them For he that gives to a Disciple must doe it in the name or authority of a Disciple that is in the place and office of a Learner and then he shall not lose the reward or as the word is the end of a Disciple which is to be made a Teacher himselfe as our Lord ever doth without whom a Disciple is nothing b Mat. 10. 42. nor is the Lord without a Disciple And this requires the same curiosity and skill in Sooâ—hsaying or else they could never make men to beleeve that they were the defence and protection the reliefe and raisers up of the Sonne of God as though he were held of death till sorry man puts forth the hand for his help In this conveyance or change their eyes are dazzled also for the Crosse of Christ consists not nor can it possibly have a Being but in the Crown c Act. 8 33 Heb. 2. 7. to 11. though they know it not But thus their art and carnall skill is exercised in this poynt in finding out multitudes of sinnes though they know nor one in truth to be plagued and punished according to the way they understand it and persons in misery to be relieved and delivered onely in the way of temporary reliefe and redemption and by this meanes keep the power and vertue of that resurrection of the Sonne of God that it cannot be heard of nor known in the world by their metamorphosing and changing it into transitory and momentany things which hath indeed vanquished overcome and put an end to all these things so as if so be it doth but appeare and be made manifest these can in no case captivate or keep us under d 2 Cor. 16. 7 8 9 10 Rom. 8. 35. 36. 37. but we triumph and are victors over them all e 1 Cor. 15. 55 56 57. Again when the word of God speakes of the power place office and operations of the Sonne of God they perceive no little art and cunning skill exercised thereabout and therefore they exercise all mans wit and abilities with respect to the word of God without which they cannot bewitch to destruction f Exo. 7. 9 10 11 12. no more then the Spirit of Christ can Evangelize to salvation but
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
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
13. Mat. 41. 26. Mat. 27. 54 Let us remember then that strong consolation stands in those two Immutable things which not being seen and kept intire and distinct we wander and are unstable as a Wave of the Sea tossed too and fro with every winde of doctrine or operation in the world w Iam. 1. 6 7 8. For the Son of God cannot become one of no reputation but in our nature x Phil. 2. 6 7 that is as the word signifies vaine empty nothing he cannot be debased and annihilated but in us nor can our nature be dignified filled with ability to do all things but in the Word of God y Phil. 4. 12. 13. the nature of Man is Immutable in that it is ever debased and humbled in the power and glory of the Word of God the Word of God is Immutable in that it is for ever exalted in the weaknesse and infirmity of Man z Cor. 12. 9. 10. So that without the weaknesse and infirmity of man the Word of God is not that being the humiliation of Jesus Christ and without the power and authority of God the nature of man is not that being the lifting up and exaltation of the same Lord Jesus Christ ignorance therefore of this Oath of interposition standing in these two immutable things wherein it is impossible for God to lye is the grand discouragement and discomfort of all the world For it consists of the Kingdome and Priesthood of Jesus Christ his exaltation and humiliation his strength and his weaknesse his immortality and his mortality his life and his death his riches and his poverty his supereminencie and his subjection his eternity and being in time his wisedome and his foolishnesse a 1 Cor. 1. 25 26 27 28. 1 Cor. 15. 42 43 44. all which being skilfully couched and concluded in one individuall subsistance is the joy peace and quiet of all that beleeve For so the Oath of God is made one though it consists of two natures alike immutable and hath a like power to affiance and bind over in the conscience of man as it hath in the Bosome of the Almighty and can no sooner faile in the one then in the other for it is of the same possibility and certainty for strength to be constant firme and immoveable in weaknesse b Prov. 8. 30. 31. as weaknesse to be constant firme and immoveable in strength c Psal 102. 11. 12. so that the nature of this oath bindeth each un other perpetually in Christ who is King of Salem Prince of Peace and Priest of the most high God d Heb. 7. 1. in whom we have peace though in the world we find trouble e Iohn 16. 33. which trouble and tumult of the world ariseth from this that they seeke these things in divers and severall persons or subsistances to find the life glory and power to appear in that way viz. one to be rich in himselfe but another not only distinct but diverse from himselfe to bee poore one noble but another severall and devided from himselfe ignoble f Jam. 2. 1. to 10. This hath beene the toyle trouble and travell of the world from the beginning thereof g 1 Iohn 3. 12. to get rest and peace but could never gaine it to this day nor ever shall attain its end herein but when it lookes for peace behold trouble h 1 Sam. 17. 28. and when it stands in most need of help then shall all stayes shrink and start aside and leave him destitute as one having lost his God i Ier. 14. 19. Esa 8. 22. whom hee had cunningly framed and fashioned unto himselfe k Iudg. 18. 24. being ignorant of this Oath and Covenant of God by which only the Lord Jesus is made a Minister of holy things the World having onely the Oath or Covenant of Man upon them l Esa 44. 10. 11 12 13. not the Bond of the Spirit which is by the hearing of Faith m 1 Iohn 5. 9. but the Spirit of Bondage which is by the workes of the Law and therefore ingendreth unto Bondage in all the Conceptions Formes and Productions thereof n Acts 20. 22. Gal. 3. 2. But this Oath of interposition which never interposeth the Curse betwixt God and Man but only betwixt God and his being a Saviour in his Sonne whereby the Curse is devoured and brought to nought o Rom. 8. 15. Gal. 4. 24. 25. for the curse cannot tarry on the Son of God no more then Iniquity can stay upon him p Gal. 3. 13. or guile bee found in his mouth q Psal 5 4. so that Death is swallowed up in victory r Esa 53. 9. yea the curse is made a blessing in him Å¿ 1 Cor. 15. 54. So that this Oath that is according to the Religion and Worship of God is the Oath of God and God cannot sweare by a greater then himselfe therefore his Oath cannot go beyond or above himselfe that is cannot have its forme and being out of that subsistance of Jesus Christ so that as certainly as he remaines to be himselfe and abides a God of Truth so certainly shall this oath be performed and kept in all ages in his Elect and chosen in Christ t Gal. 3. 13. 14. But the oath of Man that is all swearing or covenanting according to u Psal 89. 33 34 35 36 37. Esa 53. 10. the wisedome art and skill of the Creature alwayes interposeth the Curse betwixt God and himselfe for the naturall and guilty Conscience of a man ever propounds God unto it selfe in a way out of and besides its owne being and subsistance as at the first so is it now v Gen. 3. 5. which is alwayes out of the way of Jesus Christ for the humane nature of Christ had never being or for a moment could subsist out of the Word of God x Mat. 1. 20 Luke 1. 35. So that a naturall conscience binds it self over unto God by interposing a Curse betweene God and it selfe and according to the motions and operations of and in himselfe lookes for the application or the abolishion thereof y Gen. 20. 8. Rom. 2. 14 15. Gen. 4. 14. But the Conscience of a Christian interposeth the Son of God between it selfe and the Curse and according to the motion and operation of that Wisedome Spirit and power that is in Christ translates the Curse unto the Son of God z Deut. 21. 23. Gal 3. 13. who takes it away at once and for ever a Heb. 9. 12. and also translates the blessing or blessednesse upon the nature of man wherein it rests abides and exerciseth it selfe for ever b Gen. 22. 16 17 18. 1 Pet. 2. 9. This Oath of interposition therefore infallibly bindeth over God unto man as also Man over unto God for God is not but as he is light c Iam. 1. 17. 1 Iohn 1. 5. and light cannot bee
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
remember this for the clearing of that is said of late that however the Word of God unites it selfe to the whole nature state or condition of man so that the whole and compleat nature in all poynts and in all respects is perfected sanctified and saved else the salvation of our Lord Christ were not full s Heb. 7. 25. Psal 130. 7. 8. nor could the Sonne of God be found a compleat Saviour lik unto himselfe who is fulnesse it self to save them from all sin and wretchednesse whatsoever t Psal 34. 18. 19 20. Col. 1. 13. 14. yet notwithstanding it followes not that every particular and distinct person to speak after the manner of men must then be saved no more then it can be sayd that in regard the nature of man fell from the perfect and compleat image wisdome grace and favour of God and so from all the holinesse and perfection of God u that therefore every particular and distinct creature that hath alike share in this Apostasie x must for ever be excluded and debarred from the presence and perfections of that nature u Col. 1. 15. Heb. 1. 3. Rom. 3. 10 11. 12 Psal 14. 1. 2. 3. Rom. 3. 23. from which he hath made such a defection x Eph. 2. 3. and yet the whole nature of man in all poynts and tearmes of relation states and conditions whatsoever is condemned perisheth and comes to utter perdition for ever For there is as truly a whole world of that wicked one as the word is truly read y 1 Iohn 5. 19. as there is a world of the elect and chosen of God z Iohn 1. 29. Mark 10. 30. Therefore it is that the Apostle brings in worlds in the plurall number a Heb. 1. 2. Otherwise the state of destruction and death could not be full to stand in direct opposition diameter-wise in tearmes of antipothy to the Sonne and salvation of God for ever For there is a fulnesse of the sinnes of the Amorites b Gen. 15. 16 as well as of the righteousnesse that is of the Israel of God c Eph. 1. 22. 23. Gal. 6. 16. In the one is the mystery of God manifested in the flesh d 1 Tim. 3. â— 16. but never lived unto or after the flesh but after the Spirit which is life and peace e Rom. 8. 1. 2. 6. and in the other is the mystery of iniquity manifest in the Spirit or through that spirituall estate wherein man at the first was made f Gen. 1. 27. Eccles 7. 29. and yet never lived unto the spirit but unto the flesh which if a man doth he dyes for ever g Rom. 8. 6. Gen. 2. 17. if we be ignorant of the nature rice and manner of workings of these two we are unskilfull in the weights and measures of the Sanctuary and whatsoever we speake from the word of God we cannot give it its due weight nor set it upon its right Base or proper principle and so at the last shall be weighed in the Ballance our selves and be found too light in our doctrine and whole course of life h Dan. 5. 27. Ier. 10. 8 Math. t. 15. 7 8 9. But our Apostle yea our great Apostle by the mouth of Paul concludes the distinct and particular Saints in one and that upon this point of joy and tryumph as the word signifies i 1 Cor. 15. 31. saying by your rejoycing speaking as to all the Saints which I have speaking as of one or by our joy that I have in Christ Iesus our Lord implying that the joy or tryumph of all the Saints is the joy and tryumph of one and rhe joy and tryumph of one is the very rejoycing and tryumph of all otherwise it could not spring out of one Saint or holy one of Israel and defuse it selfe into all the Saints of God nor could it in all the Saints of God gather and contract it selfe in one Lord Jesus So that Christ is not only all but he is all in all k 1 Cor. 12. 6 1 Cor. 15. 28. and therefore is both the branch yea and root of David also l Revel 22. 16. So that the victory joy and tryumph of one is the victory joy and tryumph of all and the victory joy and tryumph of all is the victory joy and tryumph of every one and they can no more be without the rejoycing and tryumph of one another in regard of the nature and manner of this victory and Lordship in Christ then the Sonne of God could bee without the infirmities of us all in becoming our salvation m Esa 53. 6 11. Mat. 1. 21. for as he was a man of sorrowes and acquainted with griefe by all the infirmities that are naturally in us so are we Saints or men of God rejoycing and triumphing in and by all those excellencies and vertues that are in him n 1 Pet. 2. 9. 1 Cor. 12. 25 26 27. Phil. 2. 17. 18. 1 Thes 2. 19. 20. and hence he urgeth that argument that the resurrection is death to show that our nature never departs from the word of God in any condition no not for a moment for by or in this mutuall rejoycing victory triumph yea dignity authority and dominion we have in our Lord I dye daily or we dye daily * 1 Cor. 15. 31. that is this our Lordship and triumph in Christ is a continued act of death in us unto all servile feare base flattery or slavish subjection even in the midst of the corrupt wills caridges courses and behaviours of men in this world the victory and triumph of our Lordship by Christ is a continued act of death in us unto them all so that the afflictions of this present time o Rom. 8. 18. cannot take hold on us to make us lament and bewaile as a people miserable indeed though in the eye of the world we appeare so no more then perills dangers and feares can take hold of a dead man such is our condition with respect unto the troubles and molestations of this life by vertue of that rejoycing triumph and lordly Authority we have in our Lord Christ which the Apostle bindes upon himselfe together with all the Saints in Christ upon no weaker ground nor lesse certainty then the verity and authority of an oath yea the vertue of this oath of interposition binding the things of God over unto man and the things of man over unto God in Christ in which holy tie it runnes through the whole Scriptures Nor is this Priestly Office aâ— any time or in any Ministry exercised but under the authority and by vertue of the instalment of this oath for if we be not consecrated hereby p our hands are never filled as Priests of the most high God to serve at that Alter whereunto they have no right that serve in the way of an earthly Tabernacle q Heb. 7. 12. to 25. for none can speake
as the oracle or word of God in the Courts of the Lords house r Heb. 7. 1. Heb. 13. 10. but onely such as give evidence and beare witnesse in matters that concerne the right ordering Government therof for the honour of their Lord but under the power and upon the certainty of this oath for that which was from the begining which we have heard which we have seen with our eyes which we have looked upon our hands have handled of the word of life s 1 Pet. 4. 11 Psal 116. 18. 19. Psal 135. 1 2 3. such things and upon grounds of no lesse certainty are the witnesses of Jesus Christ to speake in the audience of such as waite and attend in the house of the Lord or at the gates of wisdome t 1 Iohn 1. 1 2 3. for no Scripture is of any private interpretation but holy men of God spake as they were moved by the holy Ghost u Psal 123. 1. 2. Psal 130. 5 6 7. Prov. 5. 1. Prov. 7. 24. Prov. 8. 33. 34. so that by the same spirit and therefore upon like certainty that the word was spoken from the begining it is also to be interpreted and opened for ever for prophesies of old or prophesies at any time as the word will beare and may be read came not by the will of man for the will of man is a private spirit yea if all the men in the world should consent and agree in one thing it were a private spirit in case they spoke not by the Spirit of God for the spirit of man and so by the Law of nature corrupted the spirit of all men ever aimes at it selfe w 2 Pet. 1. 20. 21. in all its Councells and actions x Phil. 2. 21 Psal 4. 6. and therefore a private spirit though trained up in the greatest schoole the world affords or furnished with the greatest consent of library but the spirit of God ever aimes at and propounds another in all its Councels and consultations therefore it is a publike spirit though in one holy man of God else had the Sonne of God never appeared in our nature if he had not propounded the good of another y Iohn 17. 19. Iohn 10. 1 Rom. 5. 6 to 10. nor could we ever give glory to God in all things if the spirit it selfe helped not our infirmities z Rom. 8. 26. Ephes 5. 18. 19. 20. who onely inables us thereunto and by vertue of that we propound the honour of our Lord and not our selves in all our Councells and wayes a 1 Cor. 10. 31. Col. 3. 17. 1 Cor. 10. 24 and therein have a publick spirit and all other spirits are private self-seekers and not interpreters of the word of God at all b Iohn 2. 16 2 Pet. 2. 3. 2 Cor. 11. 13 2 Cor. 4. 2. Mat. 23. 13 14 15. 2 Cor. 2. 17. But we see upon what termes of certainty the Apostle affirmes this that in the true way of the Gospel life is a continued act of death in that authority and Lordship we have in Christ we dye unto that basenesse and subjection that naturally is in every man whether it appeare in tirannicall rule or dejected slavery all is but the same spirit namely a living unto the lusts of the flesh for there is the same spirit in that which the woman saith in the beginning we must not eate least we dye that there is in that which the Serpent saith if ye eate ye shall be as Gods they both use the word of truth but in a false sence and so turne it into alye unto themselves the one in way of false feare the other in way of false courage and confidence c Gen. 3. 3 4 5. even as Sathan used the words of Truth in tempting of Christ but in a false sence d Mat. 4. 6. as our Saviour well perceived although it consist not in the altering of some phrases in the places alleiged as the world vainly thinks for there is no Scripture uttered that is brought in againe by the spirit of God upon any occasion that is alledged precisely in the same termes phrases or circumstances that it was before But Sathans falsity stands in this that he takes these words ye shall be like unto God in a wrong sence e Gen. 3. 5. or this word to live and the womans falsity stands in this that she takes dying in a wrong sense and so the one and the other become evill and are expressions which are included in the way of the falle and the way of the falle in them for Sathan is a lyer from the beginning and the Father thereof f Ioh. 8. 44. For it is possible to eat of or communicate in that Tree in the midst of the garden and live for ever g Gen. 3. 22. 23. and also to eat of and communicate in that Tree in the midst of the Garden and dye for ever h Gen. 2. 17. yea death and life are in the one and in the other yet in the one life onely appeares and no death at all for they are both said to be in the midst of the Garden i Revel 22. 2 3 4. which must be made good precisely according to the Truth of that unerring rule of Gods circumference and senter not to faile so much as in a tittle in the one or in the other and therefore must teach us one and the same thing which is the true state of mankind represented unto us therein according to that glorious device of Gods workmanship who is the very midst hart spirit or life of all his workes who was made as a Tree of righteousnesse k Gen. 2 9. consisting of roote and branch even as that Sonne of David doth l Psal 1. 3. Esa 61. 3. whom he taught and represented unto us a roote as he is the Image of God m Revel 22 16. Gen. 1. 27. who is the Fountaine of all things and so gives being unto the man as the roote gives being unto the Tree he is also a branch as he is made of the dust of the earth n Gen. 2. 7. and so springs up into the glory of God o 2 Cor. 3. 18. to communicate therefore in this worke or to eat of this Tree according to the mind and wisdome of God is to be dead unto the flesh but alive unto God which is life indeed and abides for ever in them that eat of that Tree of life in the midst of the Paradice of God * Revel 2. 7. that is to conclude the one and the other to be as really present as they are to come and to be in present being and use as they shall for ever be as a living Fountaine still to spring up in us and to us p Iohn 4. 14. which is nothing else but to believe the record that God hath given unto us of his Sonne q 1 Iohn
have a being we speak what we know t 2 Tim. 2 7 Ioh. 4. 21 22 23 24. 2 King 17. 29. For if we have learned the truth as it is in Iesus u Ephes 4 21 then we know that as the truth is in Jesus so also it is in the Church and no otherwise For the Church is nothing in any respect as acceptable to God but only as it is in Jesus Christ x and Christ we know hath nothing in him that is not substantiall and fundamentall without which hee is not a perfect and compleat Saviour For take away any thing that is in Christ and you make an Idoll or a nullity of Him unto the soules of men for an Idoll wee know is nothing in the world x 1 Cor. 12. 12 27. Ephes 1. 5. 6. So also it is in the Church of Christ for take away any thing that is of the Church or in the Church and you make an Idoll y 1 Cor. 8. 4 and a nullity of it if wee know Christ in substance then wee know Him to bee God and Man z 1 Tim. 3. 16. Iohn 1. 14. Rom. 9. 5. Act. 20. 28. Iohn 8. 58. Iohn 8. 58. compared with Luke 24. 37 38 39 40 or else he is no Christ So that take away his God-head and he is no Christ though acknowledged the Son of Man Take away his Man-hood and he is no Christ though acknowledged to be the Son of God So is it also in regard of those things we call circumstantiall as time place and person Take away any of these from Christ and he is denyed to be that annointed for take away person from Christ and hee cannot bee Christ without having person or subsistence Take away his being annihilated and made nothing or such a thing as hath no subsistence at all in it selfe from Christ and he is denyed to be Christ Take away his being circumscribed within a place from him and he is no Christ for then his humanity is denyed Take from him his incomprehensiblenesse and his not being contained in any place and then wee deny him to be GOD and so to bee the Saviour of the world Take away Eternity from Him and Christ is made of none effect Take away His being in time and wee disanull His coming in our nature which cannot but be in time Even so it is in regard of a true Church as it is in regard of a true Christ for the same tearme or title given to the one is also given to the other a 1 Cor. 12. 12. So that as there are many false Christs b Mat. 24. 5. Mat 24. 24 22. Marke 13. 22 23. so also there are many false Churches and if wee take away any thing from Christ that is in him wee propound a false Christ unto the world So also if we take away from the Church any thing that is to be sound in the Church we propound a false Church yea set up the Synagogue of Sathan in the world c Rev. 2. 9. Revel 3. 9. And as for that distinction of being well-being of a Church as if the Church might have a being yet want a well-being it is meerly devised and humane in the things of God and no arguing according to godlinesse For as the Sonne of God never had being without well being also for the humane nature never had being but in the divine So the Church of God never hath being without a well-being For what it is in any respect whatsoever it is that in Christ and Christ cannot be divided for of his fulnesse we all receive and grace for grace d Col. 1. 19. Col. 2. 9. compared with Iohn 1. 16. So that if we know not how to give the woman her due time of being in the wildernesse we know not the Chruch of Christ for it concernes her being and her well-being also Yea this circumstance of time is fundamentall for we know not how the Church hath her being without it that is without that her being in the wildernesse for the womans flight into the wildernesse instructs us in the weak fraile and brittle vessell of our earthly nature and the Man-child caught up to GOD and His Throne to rule the Nations e Rev. 12. 5 6. instructs us in that power and authority of the Word of God in such sort as the Man is not without the Woman nor the Woman without the Man in the Lord c 1 Cor. 11. 11. no more then the divine nature is without the humane or humane nature without the divine in that way of Jesus Christ So that in the Womans appearing in Heaven having in her a Man-child is taught the descension of the word in our nature and the ascension of our nature in the Word of God even as it was taught in the making of the first man having the woman taken out of him the one declaring the way of death and subjection of our nature unto sinne when the woman is brought forth and prevailes with her arguments and reasonings according to humane frailty in those suggestions of the Serpent or wisdome of the flesh g Gen 3. 4 5 6. And the other declares the ascension of our nature when the Man is brought forth of the Woman and taken up into the Throne to rule over all the wayes and arguments of the Heathen or devises suggested by the flesh h Rev. 12. 5. Mat. 4. 10. 11. So then the Woman in the Wildernesse is the Word of God descended into our nature that waylesse and vast Wildernesse utterly void wast and destitute of the foot steps of God through the panges paines and travels whereof it brings forth it self i Rev. 12. 2. in that glorious descension and humiliation of the Son of God and the Man child caught up to God and to his Throne k Rev. 12. 5. is our nature taken up into the Unity of that Word of God ruling the Nations in and by the authority of God in whose seat or throne it is set l Heb. 1. 3. So that if wee look into the Wildernesse there is Christ compleat in his humiliation and if wee look into Heaven there is Christ compleat in his exaltation and these two can never be the one without the other for they are one as Christ is one Hear O Israel the Lord thy God is one Lord m Deut. 4. 6 The Woman then is in the Wildernesse for a time that is Eternity is become that which is contained in a point or period of time and one period or point of time is become that which is eternall Eternity is become time and time is become eternity in that act of the creation or incarnation of the Word of God and without communication with time in this respect thus extended and thus abridged the Church of God cannot subsist nor have a being She is also said to be there for times in the plurall number for it is multiplyed
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
be looked upon held rofessed maintained to be as absolute in the unity thereof as it is in its multiplication for as it doubletly redoubleth it self in way of multiplication of words action ordinances relations things So also all these words actions ordinances relations things are obreviated into one so that there is but one expression of the mind of the Father only in him who is called the Word of God d Rev. 19. 13 there is but one act or operation the incarnation of the Son of God at once for ever but one ordinance or distribution the giving or dispensation of that one good thing the Spirit of God * Mat. 7. 11 â—empared with Luk. 11 13. but one relation which is that bond of faith between Gob and Man in Christ comprehending that common salvation was at once given unto the Saints e Jude 3. v. But one thing which is that glorious composition of the heaven earth in Jesus Christi f Joh. 1. 14. 2 Cor. 15. 44 to 49. So that the multiplication visititude changes of things is but as the circumference spatious act of all rhe workmanship glorious fabrick of that wonderfull device of God in our salvation by Christ that ebreviary or abridgment of all into one is as that center or pricke in the middle in which all the lines from all parts of the circumference meet together in one for our support sustentation edification comfort Therefore our Apostle saith which he takes from the Psalmâ—st that one day with the Lord is as a thousand yeares and a thousand yeares are as one day g 2 Pet. 3. 8. Psal 90. 4. that is one word action or ordinance of God is multiplyed into thousands ten thousands yea ad infinitum looking unto time past present to come that infinite and spatious multiplication likewise of his words workes and grace by Christ is united contracted into one h Joh. 17. 21 22 23. Rom. 13. 8 9 10. Thus it is with our Lord as our Apostle there speaks who is that prick or point of eternity in whom all things consist are reconciled and made one i Col. 1. 17 18 19 20 who is at an equall distance to all times places or persons things in Christ with whom if we be made one by faith k Ephes 4. 13. Ephes 4. 3. Psal 133. 1. then doe all things in him meet together and present themselves for our use benefit fruit and profit all having received comission to be wayes meanes and instruments l Psal 119. 89 90 91 Psal 87. 6 7 Eccles 3. 11. of the conveyance of the consolations of God unto us m Isa 12. 2 3. Isa 66. 11. Job 15. 11. yea into every unite that is a Saint by calling n Rom. 1. 7. 1 Cor. 1. 2. Col. 2. 2. of the most high and also makes inables every such a one to be an instrument recipprocally to declare set forth and divulge the high praises of God in all points and parts of the Circumference in things that have been are or ever shall For if we dwell in Christ and he in us by faith * Ephes 3. 17 2 Cor. 6. 16. Rom. 8. 9 11 Col. 3. 16. then of neaessity as all grace meetes and centers in us through him so also must all vertue praise by him proceed and break forth from us o Act. 13. 31 32. Act 17. 23. Act 20. 27. 1 Cor. 15 1. 1 Pet. 2. 9. For as in case of an oath amongst men the witnesse brings that to be present he being an eye or ear-witnesse of it that was done long since in regard of time and far remote in regard of place yet is it so made present as the Judge scruples not to give sentence accordingly even so it is much more true and certain in this oath concerning our Priesthood and Kingdome in Christ that the witnesse and testimony of the spirit if we see with the eye and heare with the eare of the revelation thereof that it brings things that by nature are as far remote distant as heaven earth to be present in such sort as we are not afraid to conclude and give sentence accordingly whether it concern the power all-sufficiency of God or our own weaknesse deficiency without both the one the other of these twaine the spirit of GOD never witnesseth unto the soule and conscience of any For there is no use of witnesse where distance of actions and operations are not Therefore the spirit ever testifies an infinite distance betwixt our operations by nature and the operations of the Son of God sentence being given accordingly to condemn and silence the guilty and cleere and open the mouth of that innocent one sinne is taken away from our gate it is our salvation that this distance is made one in Christ p Ephes 2. 12 13 14 in whom we rejoyce with joy unspeakable and full of glory q 1 Pet. 1. 8. and have no confidence in the flesh r Phil. 3. 3. But in this point let us not forget that large spatious Commentary also that short abreviary of things contained in that holy Word of God and that in all points particularly and distinctly that governes our salvation When the Scripture speakes of death it makes a large Comment thereof in such a multitude of persons wayes degrees and severall kinds of death all setting forth those particular crosses or deaths that man by nature is subjected unto all which it is impossible to find upon any one particular person or subsistence that is made meerly simply a mortall and momentary Creature Now if God enlighten our minds extend them unto that large Comment and Volume of the Crosse or of death according to that spatious continent expressed in his Word Then doth he equaly instruct us how to abreviate bring them all into one and to know how one crosse or one act of death comprehends compriseth them all And so it can be found upon none but only upon him that is the Son of God s Act. 20. 28. Ioh. 3. 16. Rom. 8. 33 34. Rev. 13. 8. 1 Pet. 1. 18 19 20 that one crosse or one act of death should contain all crosses kinds of the terrors of death t Psal 40. 12 Psalm 69. 4 Psalm 38. 4 Psalm 42. 7 Isa 53. 6. Amos 2. 13. that are expressed in the Scriptures that the sons of men by nature are lyable subject unto and if death be so contracted that it can be found upon none but only upon him that is the Son of God for he only can comprehend comprize and beare away all the terrors thereof then are the sons of men freed delivered from death in all the terrors of it onely in the way of faith whereby we are made one with him so communicate in that one
be said of the faithfull and holy ones of God in their imbracing this Bishopprick or Ministry w as it is said of the Fathers in their imbracing of the promises viz. all these dyed in Faith and received not the promises but saw them farre off or remit x Heb. 11. 13. and received them thankefully which is a contradiction in the things of men but made good and a holy order in the things of God according to the Ministery and order of the Gospel so it may be said of the Saints in their imbracing of this Eldership and Ministry for all the wayes of it are dead unto them through Faith as well as any one way wherein it hath been revealed and made knowne and they themselves also are dead by Faith unto them all that is they are dead one unto the other and removed a farr off one from another in regard of the letter of them in all the wayes of administration and ordination and that outward and perfunctory Immitation which the world takes up to deceive it selfe which is nothingelse but the mistery of the letter that kills and puts the spirit to death Wherever it comes for this we are ever to observe that those that cast godlinesse into a forme they ever denye the power of it from which the Saints and true Ministers of the Gospel ever turne away y â— Tim. 3. 5. for they professe themselves by their workes that they are leaders of the spirit of God and not the spirit of them z Rom. 8. 1. Rom. 8. 14. 〈◊〉 5. 18. as it ought to be whilst they appoint him his times and seasons persons actions and instruments when and by whom as also in what way and manner he shall worke operate and appeare amongst them unto such things are the Saints dead and by faith kept from the imbracing of them but they receive and imbrace most thankfully through faith all these wayes of ordination and administration according to the Ministery of the spirit a Cor. 3. 6. Cor. 14. 29 30 31. 1 Pet. 4. 11. which gives life unto them all amongst the Saints who are through the same spirit and power of faith exercised in and about them all in the house of God being well content that he shall appoint the time and place make choyce of the instruments meanes and manner how where when and by whom he shall please to make himselfe manifest amongst them b â—om 12. 6 7. 8. according to the diverse wayes and infinit variety of the dispensation of his grace by Jesus Christ c Psal 65. 1. Psal 23 1. for the publike and solemn solemnization whereof praise silently wayteth for God continually in Sion d 〈◊〉 77. 19. 20. and in him is the vow or Covenant in this ministration performed according to that bond or obligation or various relations wherein soever he pleaseth to exercise them or leade them forth e if as a Lambe before the shearer they are dumb and open not their mouth f Esa 5 3. 7. if as a Lyon of the Tribe of Judah they roare in Sion to the astonishment of the Nations g Psal 24. 11. 22. Rom. 8. 36. if as a … perd they leade forth to greene pastures to make fat and florishing in the house of God and cause to returne by the waters of quietnesse h Gen. 49. 9. Ioel. 3. 16. where those waves and surges of a troubled conscience are alayd and abated i Psal 23. 1. 2. Psal 92. 12. 13. yea they are more ready to lay downe their lives to feede and confirme the flock of God then to ingage them to part with any of their fleece to obtaine their residence and aboade amongst them k Psal 23. for as freely as they have received so freely they give l Psal 40. 7. Gen. 8. 3. 8. 11 even as those that preach for hire unto a people expecting somwhat for their paines they ever bring somwhat in their hand in their performances to give unto God in exchange for their abilities as some fastings prayers readings learning observation studies and the like m 1 Iohn 3 16 2 Cor. 12. 14. 15. whereby they thinke they ingage God even as they do the people to be benificiall unto them not knowing the meaning of that speech freely have you received freely do you give n Mat. 10. 8 if he leade them forth as Fathers o Rom. 11. 39 Esa 13. to they have in store layd up for their Children p Mat. 10. and with the care compassion dilligence tendernesse and love of a Father minister unto them cheerefully not looking for ought againe q 1 Cor. 4. 15 more then the prosperity successe and thriving condition of the Children if God leade them out as husbands they have words therewith to edifie and comfort the Spouse r 2 Cor. 1 1 and are enabled to walke before her as men of knowledge s Luk. 6. 3. 3 that is as men composed of knowledge never to be exhausted or drawne drye in the things of God by Christ for they are become the wells of the Saviour as Esay calles them t 2 Cor. 2. Esa 40. 1. for so the word ought to be translated if he leade them forth as a bride they know how with all comlinesse in that honourable ornament of modesty to submit unto their Lord u 2 Pet. 3. in all the wayes of his administrations and expressing of himselfe unto them by eithers without other wantonnesse or gain saying at all w Esa Iohn 3. 29. Revel 21. 1 Pet. 3. 1. 5. 1 Pet. 3. but we may not go into particulars in these things in a word it is so with the Saints in all those relations wherein God hath set them to himselfe and one towards another by faith in Christ which are infinitly expressed and made manifest in the word of God and for all those thred bare compositions institutions and overworne tracts of men following one another by tradition like the horse in a mill faith cannot but contemne and reject them all for the Commandement given by our Lord is ever new x Ioh 2. 8. so that we must either extend the ministry of the Gospel the Priestly Office of Jesus Christ unto all those unto whom God vouchsafeth the spirit of Faith or else we diminish and vilifie that great and wonderfull grace for as it was in dayes of old with our spirituall David taught in his figure he beleeved and therefore he spake y Psal 116. 10. that is he subsisted in the bosome of the Father and therefore could not but divulge and declare the minde of his Father unto his Brethren so will it be in the present time if we also believe we cannot but also speake * 2 Cor. 4. 13. that is if we have our subsistance and being in Christ we cannot but declare and set forth the minde of Christ * 1 Cor. 2. 16. and we know that
humiliation also of infinite and illimited shame and infamy and if so then the worst estate and condition or the worst creature and greatest enmity can in no wise bee exempted from being the way of the death of the Son of God so that that ayrie doctrine of the fall of Angells not knowing how it and they namely the fall and the creature is comprised in man is nothing else but meerly vain speculation and carnall and empty conceits and reasoning tending to nothing else but to make void the salvation wrought by the Sonne of God holding mens minds in admiration in things they know not x Col. 2. 18. neither will they understand y Acts 13. 40 41. Hâ—b 1. 5. For in the way of salvation in all the elect and choice ones God â—â—â—selfe is all in all which must presuppose an infinite vacuâ—â—â— and emptinesse in themselves in case that infinite and divine grace be their fulnesse in Christ z Iohn 1. 16. and in the way of the wicked also sin and enmity hath its fulnesse a Gen. 15. 16 which must presuppose a vacnity and emptinesse of that alone and divine grace and Majesty which is infinite and the state of the one is in all points as vast as the other For as the Sonne of God is the Saviour of the world without limitation or restraint even so doth the whole world lie in wickednesse or as the word is is of that wicked one meaning that sonne of perdition without limitation or restraint b 1 Ioh. 5. 19 so that by the Sonne of God the worlds are made in the plurall number the worlds c Heb. 1. 2. so as that world of righteousnesse is made by the Sonne of God d 2 Pet. 3 13 where all things are filled with his blessing and presence e Psal 16. 11. yea all things even death it selfe becomes life unto us in him so that life and peace spring up in all things and the blood of sprinkling utters it selfe in the voice of purity f Heb. 12. 24. and reconciliation of all things g Col. 1. 20 21. Againe the world of death and of sin is also made by the Son of God that is occasionally or accidentally for if he had not come and spoken unto the world it had not had sin but now there is no cloake nor covering for it h John 15. 22 and this is done by his being slaine and expelled the world by the wicked even as Abel was at the beginning i Gen. 4. 8. 1 Iohn 3. 12 and this bloud so spilt by that wicked one and all of his generation k Mat. 23. 34 35 36. speaks from the ground unto this day l Gen. 4. 10. Heb. 11. 4. even from those earthly carnall and cruell reasonings of men who will have the first-borne after the flesh and not of God to reigne which speaks nothing but guilt and horrour m Gen. 4. 14 from such an act done in so neare a fraternity n Gen. 4. 13 and hence ariseth nothing but horrour and feare yea all things even life it selfe which is the Sonne of God becomes death and destruction unto them o Rev. 6. 15 16 17. and here is a world of horrour and feare for the expulsion of the Sonne of God admits not of any bounds no more then his presence doth p Eph. 4. 9 10. Psal 139. 7 to 12. yea that vast distance that is between God and man in that way of Antichrist for ever springs from as neare a unity between God and man in the beginning as that vast distance that is between God and man by sinne and wickednesse comes into unity in that way and onenesse that is between God and man in Jesus Christ q Luk. 3. 38 which if wee see not our sin appeares not neither doth our Saviour appeare and make manifest himselfe unto us unto life and godlinesse r Eph. 2. 13. to 16. Whatever wee professe in words our deeds shall deny him s Titus 1. 16 wee seeking our owne things and not the things that are his t Phil. 2. 21. and out of this fountaine spring those expressions of the Word of Truth that cannot lie saying I have said ye are Gods and the children of the most high u Psal 82. 6 7. which is not spoken onely of Princes and Rulers of this world but of all that wicked race of mankinde that goeth on in the waies of Antichrist therefore he adds but ye shall die as Adam for so the word is that is in seeking to bee excellent you corrupt your selves for ever and in the way yee expect life nothing but death ensues and overtakes you for that word as is not alwaies to be taken comparatively as somwhat like but somtimes in Scripture it signifies verily or the very same thing as in that place in John x Iohn 1. 14 And wee saw his glory as the glory of the onely begotten Son of God that is the very same glory of that onely begotten Son of God full of grace and truth so it is here you shall die as Adam that is the very same manner and kind of death that he died therefore he addes that they shall fal like Kings that sought after great things yea made war to take into possession the faire houses of God * Psal 83. 12. like Zeb and Oreb Jabin and Sisara Zeba and Zalmunna the Princes of Midian y Psal 83. 11. so that as it may truly be said of the saved of the Lord yee were dead in sins and trespasses but now ye are alive unto God through Jesus Christ a Rom. 6. 11 so it may as truly be said of the wicked of the world you were alive unto God b Rom. 7. 9. in righteousnesse and holinesse of truth c Eph. 4. 24 but ye are now dead in sins and wickednesse through that spirit of the old Man and Antichrist that spirit of the Prince of the power of the ayre that now workes effectually in the children of disobedience or unbeleefe as the word is d Eph. 2. 2. in that place againe it is said that there shall be false Teachers even denying the Lord that bought them and shall bring upon themselves swift destruction e 2 Pet. 2. 1 which none can open to satisfie the consciences unlesse he enter into the Word by this doore to declare how they can be bought by our Lord Christ and yet be destroyed for it is also said as truly by that Word of truth that some read under foot the blood of the new Covenant whereby they were sanctified and count it an unholy thing So that it is no lesse true and certain that those which are destroyed and prove contemners of the grace of God in the Gospell are sanctified and bought by the bloud of Jesus Christ and yet partake in no salvation nor in any jot of sanctity at all then it
it that the Lordship and dominion of the Son of God is another thing then for the present he is conversant in and about and this negation or deniall of the headship of Christ sets him in direct opposition against Christ seeking by all meanes to exalt himselfe in the power and waies of the flesh which is according to the letter that kills e 2 Cor. 3. 6. written in all mens hearts which is the very print of the foot-sole of Christ declaring the extent and depth of his humiliation the form whereof Satan crusheth and bringeth to nought in himselfe by deminishing of it in himselfe making it of lesse extent then indeed it is and so maketh the headship of Christ of no other use unto himselfe but to give dimension unto his sin which kindleth wrath in himselfe for ever f Rom. 2. 4 5 6. Gal. 4. 24. for he that confesseth himself to be really and indeed that only bottomless gulf of Christ his humiliation cannot but acknowledge Christ to be really and indeed that onely and alone height of his exaltation and therefore it is that Christ crusheth the Serpents head that is extends the flesh unto its height and headship which cannot rest unlesse by eating it may bee like God g Gen. 3. 6. which disposition or condition Christ takes into unity with himselfe in us which is the very depth and state of his humiliation and hereby destroyes it which act is his great victory and exaltation for ever h Acts 8. 33 making it to bee of no other use but meerly to give dimension unto his exaltation and glory for ever that it may appeare unto the creature of what eminency height and dignity it is which otherwise could not appeare But some will say what though things be thus in Jesus Christ which we willingly acknowledge yet what is that to mee for my present comfort and peace how may I know that these things belong to my selfe Let me in love answer in the words of the Apostle in case of the resurrection Thou foole i 1 Cor. 15. 36. canst thou give Christ a true forme and being in mans nature and yet there is but one nature of man which thou hast and art for by nature wee are all alike k Ephes 2. 3 Rom. 3. 10. 11. 12. and yet canst not give him a forme in thy selfe it is impossible so to be So that the forming of Christ without us being in our selves destitute of his life love spirit and power is meerly imaginary historicall traditionall and and that will vanish in time of need and not reall according to the dictate of the spirit in the power of faith through which the Saints are kept unto or in salvation l 1 Pet. 1. 5. for hee hath a name given unto him that none can know but himselfe m Rev. 19. 12. and to affirme that we are able to give Christ a true forme and being out of our selves doctrinally and yet that he is not in our selves operating and working effectually is as much as to affirme we can give Christ a true forme and being without mans nature which the word of God knowes not nor ever did for he is that onely and alone way unto the Father n John 14. 6. yea he had never the relation of a Sonne unto the Father but through death for if ever he had closed with the Father in any other way he had never tasted death for us o Heb. 2. 9. for the Lord our righteousnesse cannot change p Ier. 23. 6. Mal. 3. 6. in any thing then not in his relation unto the Father so that it was ever through death and he never had death but in us which once granted is the very in-let of life unto us for ever Nay to conclude we give Christ a true forme and being as he was framed in our nature in the wombe of the Virgin q Luk. 1. 35 and yet are destitute of his being framed and fashioned in our hearts and conversations r Gal. 4. 19. by faith to our comfort in the edification of others is all one as if a man should affirm himself to be able to frame a place for the safety of a man in a rock impregnable and yet himselfe could not be in safety thereby for Christ is that rocke of ages s Deut. 32. 18. 31. where ever faith gives him his true proportion further to give Christ his true forme without us and yet to bee without the comfort and fruit of his dwelling and being resident in us by his grace and that apparently is as if a man should affirm that the eye is of use and onely sees for it selfe but not for the body in which it is nor is of that use as to be the light of it t Mat. 6. 22 Luke 11. 34 for the eyes sees properly for the body rather then for it selfe for If the eye be single the whole body is light yea the hand sees to work and the foot to walk as apparently as if such a member were the eye it selfe because it is in the body Now Christ is that eye and that fountaine of life and light and in his light onely it is that wee see light u Psal 36. 9 even as in this naturall Sun we cannot see it but by its own light and if we see it so we cannot but see it for and upon our selves so that if we see Christ in any respect in his own light we cannot but see him for our owne consolation even in that respect whatever it may be yea and that in and upon our selves for the eye sees not nor hath that life and sense of sight but as it hath confluence with the body even so our Lord never manifested that life and spirit of his which is the light and revelation of himselfe but as hee hath confluence with that body given unto him or eare bored thorough x Psal 40. 6 Heb. 10. 5. by which he lives through death and becomes light out of darknesse which none but the Sonne of God himselfe can either be or performe and thence it is that darknesse covering the face of the deep in that great morning and early day in the beginning of the world y Gen. 1. 2. Iob 38. 4. to 15. teacheth us what it is for the Spirit of God to brood upon those vast waters of our nature being in our selves no lesse then that deep mystery of iniquity so that as that word of command at the first brought out light even out of that darknesse saying Let there be light and it was so or rather by that oath of interposition which is taught therein even from the beginning which giveth light in our Lord for ever for the word translated let signifies so be it or so it is or shall be or amon or verily it is so having in it the vertue of an oath binding over the creature in the vertue and power of
the word of God to be obedient and subject thereunto for ever even so that spirit that gives life by Jesus Christ broods upon our nature which in it selfe is corruptible and in the depth of death through our fall brooding therein and bringing forth that light of life that is by Iesus Christ z 2 Cor. 4. 6 Ioh. 1. 4 5 wherby we are given to understand how to judge of that unity and of those distinctions that are proper to that new creation of God whereof Christ is the beginning or head a Rev. 3. 14 even as light gives ability to judge rightly of the forme and figure of all things in this present world therefore the Apostle elegantly alludes unto that first worke in the creation of the world in teaching of this doctrine saying God who commanded the light to shine out of darknesse hath shined in our hearts the light of the knowledge of the glory of God in the face of Jesus Christ b 2 Cor. 4. 6 So that the confluence of darknesse is the very production or propagation of light the Sonne of God becoming that in us which according to our light is nothing but darknesse wee become that in him that is nothing but light therefore the Apostle saith Ye were darknesse or as the word will beare ye are darknesse but ye are made light in the Lord walke therefore as children of light c Ephes 5. 8. Yea this questioning whether Christ be ours or no at present is nothing else but that grand question propounded in the beginning whether we have the image of God making us correspondent unto his will in all things or no but must seek out some tree and fruit to make us wise that we may attaine it yet our Apostle affirmes our Lord Iesus to bee the image of God d Col. 1. 15 and that he was made so in our nature yea in and for us e Col. 3. 10. 2 Cor. 3. 18. therefore the question is the same that ever it was and also the demurres and debates about it and how to attaine it are those proper reasonings of the woman and the serpent even to this day f Gen. 3. 1. 6 2 Cor. 11. 3 as also the issues thereof are the same g Gen. 3. 7 8. Rev. 3. 17 18. and that is always the subject matter of his doctrine the way of his instruction and counsell when the woman the weaker vessell h 1 Pet. 3. 7 yea that wisdome of man and not of God * 1 Cor. 2. 4 5. 13. 2 Cor. 1. 12 holds dispute and discourse in point of religion but when the manchild is brought forth so as the woman holds no dispute with the Serpent no more then a woman can hold dispute with any whether her travell be neare or no but apply her selfe to the present work in the height and greatest pang of her labour i Rev. 12. 2. then that instructing and teaching though shie and subtill serpent k 2 Cor. 11. 3. becomes a fierce bloody red persecuting Dragon l Rev. 12. 3 4. to her and her seed wheresover they go m Rev. 12. 17. and so his doctrine is changed into discipline seeking by that meanes to regulate and make perfect the world see this point for the conclusion of it in the similitude of the operation of the minde of a wife to her husband that is faithfull and true unto him and also of one that hath broken the marriage bond in case wee conceive wee think we conceive and esteeme highly of Christ but question whether his dignity and excellency be ours yea or no for a faithfull wife hearing the praises of her husband and his prowesse and vertues set forth she rejoyceth and it pleaseth her better then if she were commended her selfe because his praises are hers which in her selfe could not possibly be so eminent she being the weaker vessell as also true love ever gives honour unto the party beloved and not to it selfe which shewes that matrimoniall and conjugall tie and bond to be upon her even so it is in the spouse in every particular believing soule when Christ is praised in the Church set forth and commended to be the chiefest of ten thousand n Cant. 5. 10 that onely and alone interpreter that declares unto man his righteousnese o Iob 33. 23 that King of Saints p Deu. 3. 2 Prince of peace q Heb. 7. 2. Bishop of our soules r 1 Pet 2. 25 that joy of the Lord or that joy the Lord as the word is Å¿ Neh. 2. 10 which is our strength that beloved and delighted in of the father t Pro. 8. 30 31. that Lord our righteousnesse u Ier. 23. 6. that captaine and high Priest of our profession x Heb. 3. 1. yea the Lord hosts or armies y Psal 46. 7 11. When these things are given and ascribed unto the Sonne of God alone in the Church and unto none else whatsoever then doth the heart of the Spouse delight it self in him and it is more quickening and reviving to her the if it had been possible these things might have been ascribed and attributed unto her selfe for the very nature of this contract faith or conjugall love is such that if Iohn Baptist be but yet in the wombe of Elizabeth an alliance or consin unto the Virgin hee cannot but spring in the wombe at the voice of the mother of our Lord z Luke 1. 41. 44 speaking in commendation of that Son of God conceived in her womb yea this conjugall love takes not delight but in the praises of the party beloved a Can. 4. Can. 5. 10. 16. so that it is onely the work of the Spouse to set forth the practises of Christ in her owne weaknesse imbecility and submission unto him in all things and it is that part and worke that the Son of God hath taken upon himselfe to give testimony of his owne glory workes and operations of himselfe in her in all the waies wherein hee leads her * Isa 43. 1 2 3. therefore it is that our Lord affirmeth they that honour me I will honour them b 1 Sam. 2. 30. but the hearts of such as have broke the Covenant of God c Pro. 2. 16 17. and the faith of Marriage whatever may be said of her husband it doth her no good unlesse some commendation be given to her selfe or to her harlot thence it is that the titles offices vertues and operations that are in Jesus Christ are nothing unto us according to our owne naturall and carnall thoughts unlesse we can have them of our owne creation forming fashioning pollishing and setting up in our selves and others besides himselfe and when we have adulterated and given that to another which is peculiar unto himselfe alone then we can delight in and make merry with them and never thinke too much of their praises as the spirit of
q Heb. 7. 26 and dignity of heaven r Iohn 1. 14 yea the glory of the onely begotten Sonne of God full of grace and truth Å¿ 2 Cor. 7. 10 and this turning and change is also as absolute reall and true and is that change or repentance never to bee repented of yea it is the very oath and covenant that instals into this office and Priesthood which can never bee altered changed or turned from and therefore the forme of this oath is uttered in these words Thou art a Priest for ever Wherein are two things considerable First the manner of installment Thou art a Priest Secondly the continuation or duration of it that is for ever In the first note the peculiarity of the phrase Thou art a Priest which is as peculiar as this the only begotten of the Father t Iohn 1. 14. the first-borne u Rom. 8. 29 the heire of all things x Col. 1. 18. Heb. 1. 2. or the like and therefore can be given unto none but unto the Sonne of God alone Againe note the universality of it also for it hath a like scope and universality in it that such phrases have as these viz. Thou shalt have none other Gods before me Thou shalt not make a graven image Thou shalt not take the name of God in vaine y Exod. 20 3. to 17. and the like which phrase implies every one that will worship God aright so is it here in this phrase Thou art a Priest for it is peculiar and proper onely to Christ alone and can be given to no other no more then the keeping of every Law of God can bee given to any but him alone it is also common and universally to be given to him in whomsoever the faith of the Sonne of God is found without any restriction exception or limitation more then the Commandement hath to take hold of all that will be true worshippers wherein wee may admit of none at all upon paine of prevarication of the Law of God so that the whole office of Priesthood that is not according to the carnall Comamndement but according to the power of an endlesse life * Heb. 7. 16 dependeth solely upon the faith of the Son of God And as none can take this Office upon himselfe but he that is called of God as Aaron a Heb. 5. 4. even so none can reject nor put this office from himselfe that hath the faith subsistance or calling of the Sonne of God wherein hee himselfe commerceth or is of the same calling which is b 2 Tim. 1. 9 Heb. 3. 1. ever found in whomsoever Jesus is found as a Saviour therefore the Apostle by an holy and trimme allusion unto David noting thereby our spirituall David in his loynes declares what the proper ground of the Ministery of the Gospell is and how the sonne of man subject to death infirmities and sore troubles as David was comes to make manifest that word of life and minde of the Father of eternity which is onely by faith or subsistance in the word of God whereby that which is temporary makes known the minde and will of Eternity and therefore hee saith as it is written c 2 Cor. 4. 13. He believed and therefore he spake that is as it is translated for so much the word written signifies to translate a thing from one to another that is Eternity is translated and made over unto that which is temporary and that which is temporary is translated and made over unto that which is eternall so as the Son of Man believed or had his being or subsistance in the word of God by vertue whereof hee spake in such sort as being truly temporary and in time yet did he publish and make knowne the minde of eternity unto the world which is before and after all time whereupon our Apostle gathereth and concludeth assuming the same prerogative and priviledge unto himself and the rest of the Apostles or Leaders of Christ in his members we also beleeve speaking in the plurall number and therefore we speake so that the singularity and also plurality that is in the faith of the Son of God is one and the same in whomsoever it is d Iude 3. Eph. 4 5 6. and therefore must necessarily worke into the same office operation dignity and revelation of the same Son of God e Heb. 13. 8. for we must either have the office operation dignity and revellation of that which is in Christ Jesus the Son of God or else we cannot be subjects and injoyers of the Kingdome blessednesse and happinesse of God no more then he could undergo the curse without taking unto himselfe and being possessed of all that evill and misery that naturally is in us in which act of taking our evills he overcomes and destroyes for ever what naturally is in us and in our being possessed of his blessednesse wee deny our selves and live unto whatsoever is in him so that there is one thing overcome in this Priesthood that is our selves and one thing revived and lived unto which is God which must of necessity be effected wherever Christ appears and therefore the Priesthood is the same in every particular that it is in any one that is of the faith of Jesus in whom he makes himselfe manifest and so much for the peculiarity and generality of this office noted in that phrase Thou art a Priest The second is the duration and continuation of it noted in these words a Priest for ever or a sacrificer for ages generations as the words will bear noting in the word the nature of his office that is to sacrifice and slay the flesh in all the lusts and affections thereof f Gal. 5. 24. that so the Spirit may be saved in that day of the Lord Jesus g 1 Cor. 5. 5 namely that that spirituall frame and fabricke of the house of God may bee preserved and maintained not after the lusts of men but according to the good will of God h 1 Pet. 4. 1 2. and this is upon oath to endure for ever or in all ages and generations for this manner of Sacrifice and Priesthood hath ever had the preheminence in the house of God and amongst the Sons of God in whomsoever have been of the race and generation age or pilgrimage of that beloved of the Father in this world through faith in his blood i Psal 24. the whole Psalme and therefore it is that he brings in the orderly course and disposition of it to be according to the order of Melchizedeck noted in these words After the order of Melchizedeck Which words are taken out of the booke of Genesis k Gen. 14. 18 or Generations of the world to declare that the same Priest and Priestood was in the daies of Abraham which our Prophet applies to his owne times prophecying also of the dayes of Jesus Christ living upon the earth in the daies of Herod and Pontius
in these words 5. Vers The Lord at thy right hand shall wound or strike through Kings in the day of his wrath The Kingly power to execute vengeance and the Priestly office sacrificing to procure mercy are never separated nor put asunder of which we have an embleme in all naturall states and Ministeries for the King is not willing to execute wrath without the counsell and advice of the Ministery and the Priest is not willing nor free to Minister to procure mercy in what way soever hee takes mercy to be attained in without the defence maintenance and protection of the Magistrate and this place the Psalmist takes also out of the fourteenth of Genesis a Gen. 14. 1. and here we must remember that as there is a Kingly Priest and a Priestly King sitting at the right hand of each other in honour as in the beginning of this Psalme although in a diverse acceptation so also there are Kings in the plurall number that are subjected unto wrath though in a diverse manner being the Objects or Subjects of it which are to be wounded or struck through in the day thereof as we see in that fore-named place in Genesis for there is Amraphel King of Shiner which is Babylon or that confusion as the word signifies which is the proper seat or base of all wickedness b Zech. 5. 9 10 11. and he is not without great Associates and Confederates c Gen. 14. 1. 2 Rev. 12. 7. and there is also Bera King of Sodome that pleasant plaine fruitfull and commodious in situation d Gen. 13. 10 of all delights and pleasures which naturally the minde of man is taken up withall in this life which is like the Garden of Eden before it is destroyed e Ezek. 28. 13 17 18. and this King of Sodome is not without great allies and Confederates also and these make warre one against another sometimes one being servant and in subjection and sometimes the other yea even to the captivating of Lot so near an allie to Abraham f Gen. 13. 8. and indeed are all against the father of the faithfull or that high Father as his name signifies or Prince of many Nations or Peoples as also to that good Melchizedek Priest of the most high God that King of Salem or Prince of peace g Gen. 14. 18 Heb. 7. 1. 2. who rules in righteousness and of his Kingdome there is no end h Dan. 4. 3. who meeteth Abraham coming from the slaughter of the forenamed Kings refreshing him with bread and wine and blesseth him unto whom Abraham gives tythes of all that he possesseth shewing themselves to be equall sharers in the glory of the slaughter and rescue now made i Gen. 14. 18 19 20. Heb. 7. 1 2. therefore Melchizedek refresheth recovereth and reneweth Abrahams strength which was weakned and lost in the Battell and blesseth him with the blessing or blessedness of the most high God k Gen. 14. 18. 19. possessor of heaven and earth yea with the same blessing wherewith God himselfe is blessed therefore saith Melchizedek as one that substaines the person and office of them both blessed Abraham and blessed God l Gen. 14. 19 20. teaching that the state and condition of twaine are made one blessing or blessed condition in Christ therefore as God hath delivered into Abrahams hand so Abraham also gives Tythes of all that ever he possesseth namely the tenth of every ten m Gen. 14. 20. Heb. 7. 2. that is to say all in all and for ever is given unto the Lord n Col. 3. 11. for so the word ten is taken in Scripture as when the Lord will visit a people by famine he saith that ten women shall bake their bread in one oven that is all the women in that City o Levit. 26. 26. it is taken for ever also as when a bastard is not to enter into the Congregation of Israel unto the tenth generation p Deu. 23. 2 it is immediately expounded that he shall not enter for ever q Deu. 23. 3 so that God gives all unto Abraham in and by that good Melchizedek by whose strength the enemies are given into his hand in that rescue of that lost portion or inheritance of God r Ps 16 5 6 and Abraham also gives all unto God in the same Melchizedek Priest of the most high God and Prince of peace in whom he acknowledgeth God to bee all in all in the victory and so is said to give him the tenth of all or gives him to be all in all in the worke for ever Å¿ Eph. 1. 23. Our Prophet here declaring the Kingly and Priestly office of Christ from this History doth also allude unto it to make it manifest by these fore-named Kings warring one against another namely foure Kings against five and all against the Lord and against his annointed t Psal 2. 2. declares hereby that there is a two-fold condition and state of mankind upon the earth which is in continuall opposition in it selfe making continuall warre one against the other with all their force and confederacy each of them having a Kingly and Princely power or rather many being joyned together in one on both sides which are all Kingly and yet both of them or altogether in each party stand in direct opposition against the Kingdome and Priesthood of our Lord Jesus Christ exercised amongst the Saints or those trained and armed Souldiers who have the armour of God put upon them u Gen. 14. 14. Eph. 6. 11. to 18. or that Catechized and instructed people which are home borne and brought up in the house or family of that one father of all the faithfull x Eph. 3. 14. 15. and these two adversaries which our Prophet tells us that the Lord strikes through are the prosperity and adversity that man is subject to attain unto liable to undergo in this present life together with all those severall heads or headships proper unto them both which are at war in themselves in the men of this world for somtimes a wicked prosperity gets the upper-hand with its confederates and severall headships therein combined together in one y Gen. 14. 3 4. and sometimes also a wicked wretched low and miserable state and condition with its confederates and headships all conspiring together in one to make the condition full z Gen. 14. 4 5. which things are Historically taught unto us in that twelve yeares subjection unto Chederlaomer and in that thirteenth years rebellion and his going out in the fourteenth yeer and smiting so many of them insomuch that they do not only make one another prosperous proud as also wretched and miserable but the very slime-pits a Ge. 14. 10 yea and the taking of Lot also b Gen. 14. 2 13 14. conspire together for such purposes with Abrahams refusing and rejecting the receit of the spoiles of the King of Sodom
glory nor could hee have been made manifest by being shaped or made in the lowermost parts of the earth u Psal 139. 15. Ephes 4. 9. nor had hee brought forth those Riches and Treasures of his love onely made manifest in his Saints through death but by this Priestly Sacrifice Even so also this Lordly King stands at the right hand of the Priest who is that poore weakling also who being found in death x 1 Cor. 5. 7 1 Cor. 15. 3 and sacrificed could never raise up himselfe from under such a curse y Gal. 3. 13. Deut. 21. 23 and out of such destruction z Psal 88. 11. Psal 90. 3. Psal 103. 4 but onely through that Spirit and Power life and authority of such a royal and potent King a Psa 47 1. Psa 48. 2. Psa 95. 3. Rev 17. 14 and in the one of these and in the other there is full and sufficiency of supply for the Lord is inriched in that it is made manifest what a glorious use himself can make of such an accursed thing or condition whereby he appears to be God alone which otherwise had lien hid as it doth to all other creatures b 1 Cor 2. 9. 1 Cor 2 14. and man also is inriched in that that in the death and absence of all his own glory and excellencies that are humane and proper to a creature the dignity and power of God becomes his c 2 Cor 4. 6 to 11. and thus is the word Lord interchangeably taken as also the poor one is at whose right hand he stands Now to be at the right hand hath divers significations as first it signifies power dignity and authority d Psa 118 15 16. therefore is the word by the Evangelists and Apostles so varyed as at the right hand of God e Mark 16. 19. Acts 5 31. so also at the right hand of majesty f Heb 1 3. the right hand of the power and the like g Mark 14 62 and sometimes it signifies skil and cunning usually exercised in arts made manifest and brought forth by the right hand as the proper instrument therefore it is said If I forget thee O Jerusalem then let my right hand forget her cunning that is in all musical and artificial administrations in the house of the Sanctuary h Psae 137. 5. Again It sometimes signifies ratification and confirmation of what passeth from one to another and so it is taken when the Lord swears by his right hand i Isa 62. 8. and in that he saith If Jeconiah were as the signet on my right hand yet would I pluck him thence k Jer 22. 24. as if he should say though it be so neer unto me that I pass nothing under seal or perform any thing without it and many the like But these may serve to manifest what is meant by being at the right hand in this place when it is said the Lord at thy right hand that is the Lord as King is the power and authority of the Priest the Lord also as King is the wisdom and skil of the Priest the Lord as King is the ratification and confirmation of the Priest in the rescue and deliverance of him from all humane frailties and infirmities a Rom 1. 1 2 3 4 5. Again translatively the Lord as Priest is the power and authority of the King the Lord as Priest also is the wisdom and skil of the King the Lord as Priest is the ratification and confirmation of the King in sacrificing all human abilities and excellencies that the Princely power and excellency of God only may appear So as that without the one the other is not nor can be known or found according to the way of the faith of Jesus Christ insomuch that whatsoever the King doth in his regal authority he doth it by the Priest that is by that power and authority wisdom and curious device and skil as also by that seal and confirmation that is in that death and suffering of the Son of God b Heb. 2 14 2 Cor. 1. 5. 1 Pet. 1 2. Col. 2. 14 15. Again whatsoever the Priest doth in his office and ministry he doth it by the King that is by the power and authority wisdom curiosity and skil yea and by that seal and confirmation that is in the life and resurrection of that Son of man the Lord Jesus Christ c Rom 8 33. 34 Iohn 11 25 26 1 Pet. 1. 3. 1 Pet. 3. 21. So that if the Word of God be opened to set forth the life of Christ it sets it forth in and through his death d Isa 26. 19. Ephes 2. 1 5 1 Pet. 3. 18 19 and also if it be opened to set forth the death of Christ it sets it forth only in his life e Rom. 6 9. 10. 11. Rom. 6. 1 to 8. For the one is not nor can be made known out of the other f Rom. 8. 34. 2 Cor. 13. 4. and they that go about to work any other way concerning the Kingdom and Priesthood of Christ in the Church they can never effect nor perform that work that is here foretold namely to wound or strike through these forenamed and forementioned Kings namely a carnal prosperity and also adversity either of which being taken as the proper Cross or Crown of Christ Jesus become therby meerly Idolatrous and Diabolical The word translated in the future tense shal wound may also be read in the preter hath wounded or in the present tense doth wound to denote an act of continuation We are here then to mind the action performed as a work extending to all times for God is never out of the like operation his work being one even as his will is but one so that whereever he as King and Lord sets forth his Lordship and Principality in his life and resurrection he doth it in and by the death and sacrifice of the Priest that man of his right hand g Psal â—0 17. that is according to the multitudes of the operations and ways of the workings of death hel and sin in the natural heart of man are manifesting and bringing in his sorrow and wretchedness on every side h Gen. 6. 4. Gal. 4. 24. Rom. 2 5. which the Son of God having taken upon himself i Mat. 8. 17. must needs be without number reckoning or account k Psal 40 12. and therefore for weight intolerable l Psal 98 4. Ioh 6 2 being none could stand under them but he who is God himself m Rom. 9 5 Acts 20 28. even such are those supplies fulfilments revivals and operations that are in the life and resurrection of the Lord Jesus Christ which do fulfil and replenish all and every of those ways and workings of death whatsoever for if all this wretchedness and misery were contracted into one as it was and laid upon that one and only Son of the
such so is the whole lump and Administration of it also l Rom. 10. 15. Rom. 11. 16 for it hath not onely an Angelicall Message or Embassage in it as coming from another m Mal. 3. 1. but it hath also in it a Lordly edict and principality as from the Spirit and Person Royall himselfe n Ioh. 3. 31 32 33 34 35. Heb. 1 Chap. unto all others and of this Argument in that first Chapter of the Epistle to the Hebrewes our Apostle doth wholly insist proving that Christ is not onely an Angell or Messenger of the Covenant but also the Lord and giver of it So that as truly as Christ is a true Lord and giver of that Law of the Spirit o Isa 33. 22 Iam. 4. 12. so is he also a true Messenger or Minister of the Spirit p Luk. 4. 17 18 19. Isa 61. 1 2 3. so that if we will ever measure the Temple House or City of God with the true measuring line or that golden reed appointed and given by the Angell for that purpose so as to give every thing its due proportion then as it is true that if we will give the Man of God his due proportion in the House of the Lord q Rev. 11. 1. Rev. 21. 15. we must not finde it else-where but in that Son of man Jesus Christ r Ioh. 5. 27. Ezek. 2. 1. 3 for further then wee hold proportion with him we are not of God for what we are to God we are in him for he is that patterne revealed onely in the Mount s Ezek. 42. 10. 11. Heb. 8. 5. Exod. 25. 9. even so also if we will describe an Angell of God by the same golden reed we must have them hold proportion with that onely Angell of the Covenant and further then we can declare how they do agree we set forth no Angell or Messenger of God for hee is the true patterne in that also so that if we give the good Angells a nature Ministery and office besides or otherwise then is found in the Angell of the Covenant we wander from the rule we have not the golden reed given unto us nor have we been with Moses in that Mount of God to see nor can we doe according to that patterne there given t Heb. 8. 5. Numb 8. 4. for without the knowledge and faith of this point of the Angells we can never understand and beleeve what it is for Michael and his Angels to fight against the Dragon and his Angels u Rev. 12. 7. nor indeed can the rest of the holy Scriptures be knowne or beleeved by us for indeed the very forming of good Angells and bad and their very appearance and bringing forth is the very root of the holy Scriptures whereof if wee bee darke we erre not knowing our way in any of those severall branches that spring up and are to be found written in the volumne of the the book or Word of God x Psal 40. 7 Heb. 10. 5 6 7. What ever men may think or seem to profess they know of that good Word of God y 2 Kin. 20. 19. Isa 39. 8. we know what we say and the Lord give us understanding in all things * 2 Tim. 2. 7 Again our Lord raigneth and governeth also in the Heathen in that way of his grace and favour which is peculiar unto his people z Psal 47. 8 9. Psal 93. 1. Psal 97. 1. for they also are alienated estranged and cut off from their proper Ancestor even as Ruth was estranged and cut off from her Ancestors the Moabites and became the Mother of our Lord a Psal 83. 8. Mat. 1. 5. Ruth 1. 4. and as it is said of Pharoah's daughter in the person of the whole Church the Spouse of our spirituall Solomon that she was to forget her kindred and her fathers house and so the King delights greatly in her beauty b Psal 45. 10 11. For as it is true that there was of the sons of men that were true and reall Progenitors of that body of Christ who is the Son of God c Rom. 9. 4. 5 and therefore the Psalmist saith in the person of Christ our Fathers trusted in thee and they were delivered d Psal 22. 4 even so there is in man that which is a true Progenitor and Ancestor to the Son of God that gives him his beginning even from the beginning of the world from which time he is said to be a Lamb slain e Rev. 13. 8. not as a transient act but as an act of eternity that reacheth and continueth even untill now without the which Christ is not nor can he take place in the soule of any without it and that is the frailty infirmity and weakness of man which onely gives being or realty unto his death and suffering without which he is not Jesus Christ f 2 Cor. 13. 3. 4. which death he vanquisheth even in the very encounter and is alienated estranged and cut off from being any such thing as death is g Iohn 1. 4 1 Ioh. 1. 2. to 5. even as farre as the life of God is separated from being dead in sins and sorrowes betwixt which there is an infinite distance and disproportion And as the Sonne of God reignes and governes by estranging himselfe from all the desires and inclinations of the flesh h Gal. 5. 24. Iohn 1. 12 13. which by nature the whole lump of mankinde is subjected unto For We have all sinned and are deprived of the glory of God i Rom. 3. 23. in our selves and there is not one that doth good no not one k Rom. 3. 12. so also in the doing of it away triumphing over it mortifying and killing it he turnes it to a use quite contrary to the nature of it raising up righteousnesse from sin love out of enmity yea joy out of sorrow strength out of weaknesse wisdome out of foolishnesse glory out of shame immortality out of mortality and life out of death this is that government rule authority judgement and discerning that our Lord exerciseth amongst all that are his which is that everlasting righteousnesse which he hath brought into the world to be made manifest onely in his holy temple l Dan. 9. 24. which the Lord builds and not man m 1 Cor. 3. 9. 2 Cor. 5. 1 for the Saints by nature being all of that common parent and ancestor the corruption and lust of the flesh n Isa 64. 6 7. they through this grace of God are alienated and estranged there from as farre as the wayes of that holy Spirit are from the lusts and desires thereof o Gal. 5. 17 18 22 23. 1 Pet. 1. 2. and of such subjects and none but such consisteth the Kingdome and regiment of our Lord Christ therefore it is said Ye who were somtimes afarre off are made neere by the blood of Christ p Eph. 2. 13
creatures as to be a type or image of God in their operations and excellencies as they have respect unto each other so as that we are prevented by grace from the pursuit of them in climbing up unto that which the minde of man naturally leads unto then by a Christian and enlightened mind they are brought into competition with that which is the truth and durable substance it selfe else they doe not appeare as a type or shadow x 1 Pet. 1. 23. 24. Rom. 14. 17 and if so wee behold them then doth their glory and beauty fade even as the flower of the field yea they wither like grasse and perish in the Kingdome of our God is and prove vaine yea lighter then vanity only the word of the Lord that abides for ever y 1 Pet. 1. 25. taking its forme and figure yea raising up it selfe in its owne image and operatitions out of nothing in our nature but onely from that which in it selfe is in direct opposition unto that Image and durable Word of God that so the Kingdome power and glory may be of him z Mat. 6. 13. and through him and to him for ever Amen a Rom. 11. 33 34 35 36. Therefore the proper types figures and characters that are found in our nature in the way of the Kingdome of God are no better then such as were found in those Fathers after the flesh who fell in the wildernesse b 1 Cor. 10. 1. to 11. which our Apostle tells us that they are written for our admonition or instruction upon whom the ends or finishings or dyings of the world that is in all its glory are come The word come signifies to come from high to low yea to fall downe as a thing brought to nought when ever the glory of God appeares in his Saints hence it is that our Prophet David sees an end of all perfection whatsoever proper unto the nature of a creature c Psal 119. 96. onely the Commandement or that Law of the Spirit that is in Jesus Christ d Rom. 8. 2. is exceeding broad e Psal 119. 96. large and extensive in all its dimentions reaching unto all times and places which the mind of a creature not being able to comprehend that glory and extent that is in the word of God alwayes propounds God unto it selfe as another thing then that which inded he is in that way of Christ and so falls short in all things of that which is the proper being of the creature and thence he makes himselfe miserable and restlesse even as a thing that hath no stay or substance to rest upon and in it selfe is ponderous even like unto a man upon a steep and high place proposeth a thing unto himselfe to stand upon as a substance adventuring his whole waight thereon and it proves but a meere shadow so that it comes to passe hee tumbleth himselfe downe in such sort as he is ever falling and this is the branch that springeth out of the above named root in this miserable state and condition of man namely a defection fall or motion from God even unto the utmost point of despaire and that irrecoverably in or with respect unto any thing that is in or of himselfe or in any or in all the creatures which makes his misery to bee such as being ever in the terror of the fall so as he never comes unto any bottome for it is become a bottomelesse pit which onely the Angell that descendeth downe from heaven having a key in his hand can open or shut f Rev. 9. 1 2. Rev. 20. 1. yea he can open it so as that wicked one ye a all the wicked of the world shall goe downe into it even all Nations that forget God g Psal 9. 16 17. and he can so shut it that they can never come out againe neither can any of the sons of God enter thereinto who are redeemed by the bloud of the Lamb h Luke 16 23 24 25 26. who hath overcome it i 1 Cor. 15. 55. This miserable state and condition of man in the head or in the root and branch our King Christ withereth and vanquisheth when he appeareth yea when that princely Champion k Psal 19. 4 5 6. or son of righteousnesse ariseth who hath healings in his wings or in all his motions in us l Mal. 4. 2 3 communicating his light with us m Iohn 1. 4. Psal 36. 9. then do we behold things as he beholds them that is we see them then to be such as they are and as he hath made them to be and then must we behold the glory of mans subsistance or being to be in his Creator in that way of Christ and not to be in himself as abstracted from God as the rest of the creatures who were never made in that image of his nor had their proper being and subsistance in him so as to be but one intire work n Ephes 2. 10. Rev. 3. 14. and thus we see the root of this misery withered and blasted yea dried up like unto that great river Euphrates o Rev. 16. 12. when we perceive our selves to be set in that heavenly and stedfast place or places in our God through Christ p Eph. 1. 3. Eph. 2. 6. so that as our life is hid with Christ in God even so are all things in and of a Christian which he may be said to have or to be from the eyes of the world for hereby our King Christ gathereth us up into unity and community with himself which is the onely glory of this Kingdome namely to loose the prisoners and let the oppressed and captives go free to feed the hungry and refresh and comfort the feeble and mournefull soule q Isa 61. 1 2 3. Luke 4. 18 19. and herein is that branch of our misery also withered and dried up as well as the root for out of our defection and depth of such a fall we grow up into perfection in that glory dignity and perfection of the Son of God or of Sons of God r Gal. 4. 5 6 Heb. 2. 10. so that our glory Resurrection and exaltation in the things of God can never be fathmed or found out s Rom. 11. 31 32 33 34 35. but are of like extent with the fall into that bottomelesse pit for this exaltation of the Son of God is a making of him higher then the heavens t Heb. 7. 26. which could not be but from this ground for the heavens are highnesse or heights in themselves but he is made height out of a bottomelesse gulfe to the praise of the riches of his grace for ever even as the state of the wicked is made or becomes a bottomelesse pit by falling from such a height of majesty and infinite glory which by his creation he was made in so that we can cry out with admiration Rom. 11. 33. oh the height yea and