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
persons whom they cannot in their hearts afford a place of residencie and aboad upon the face of the earth z Psal 83. 4. Psal 83. 4. Observe therefore that the whole scope of this Treatise declines the setting of the crown and dignity in the matters of God upon the head of that brother who beautifies and enricheth himself with the things of man such excellencies which man by his skil and industry may attain unto who will not only murmure at the glory of another a Luke 15. 28. Luke 15. 2. Matt. 20. but shed the blood of his innocent brother in case he once get power and authority into his hand if he can but draw him aside into the field where his own superiority according to the things of man appeares and the face of our heavenly Father shines not which is alwayes in such a field where the fruit of the ground is offered in sacrifice namely earthly momentany corruptble and fading things b Gen. 4. 8. Gen. 4. 3. Gen. 4. 1 4 Col. 2. 20 21 22 23. But the drift of this Treatise is to set the Diadem upon the head of that contemned and dispised one in the eyes of all flesh c Isa 53. 3. in all the wayes of their carnal worships contracts and practises which are spotted with the flesh d Jude 23. but the chiefest of ten thousand in the eyes of the Father the onely begotten of the Father yea his delight and solace for ever e Cant. 5. 10 John 1. 14. 18. John 3. 16. 18. Prov. 8. 30. 31. Secondly in perusing of this Book walk by it as by a river or fountain running in what poynt it pitcheth upon and comprehend and gather up together in thy mind both the beginning and conclusion of the matter it treateth of as a silfull Mathematician brings the Heaven and the earth together when he useth his Art to know the height and latitude he is then in by his observation for it is not Bucketted up in such particulars as the Art of man useth to bring things into to take with the naturall and artificiall spirit of the reader and auditor which no doubt hath been a great reason of dividing of Histories prophesies Epistles in the word of God into so many chapters whereas indeed the whole matter of the History Prophesies or Epistle ought to be gathered up and looked upon together else the scope and drift root and branch doe not appeare unto us as a true and infallible vision and so wee become not Seers with the Prophet Samuel f 1 Sam. 9. 9. 11. 18 19. and the rest of the holy men of God g 1 Chron. 33. 18. 19. Isai 30. 2 Pet. 1. 20. 21. But rather utter that Spirit of Saul in that condition when vision faileth when he saith Seek me a woman that hath a familiar Spirit h 1 Sam. 28. 7. The words translated woman having a familiar Spirit are in the Originall Baal Oboth as if hee should say bring me hither Baal Oboth that is bring me hither the Lord in a Bottle or the Lord bottled up that is such a Ministery as is not as a fountaine of life i Psal 6. 9. or as a well springing up unto or in or by an everlasting life k John 4. 14. declaring hereby what that Ministry of the Law is or that artificiall worship that is acquired by that art and ability the principles whereof man naturaly hath implanted in himself which always buckets or bottles up the things of God so as he can bring them forth at his pleasure and so stores up Sermons and prayers to fitt persons times and seasons so as to please and give content to naturall understanding and reason l Isai 5. 20. 21 22. 23. Mich. 3. 11. which alwayes hath an high estimation of the Traditions of its fathers m Mat. 15. 3. 6 Col. 2. 8. Mark 7. 8. 9 Gal. 11. 14. and vilifies the command streams and riveret of the Citie of God n Psal 46. 4. and from this bottled up spirit or bottled up she Lord for the word is of the feminine gender noting the wayes and workes of the flesh and hence ariseth all your pocketed up Sermons and composed treasured up Academical Comodies and Tragedies which can be kept in store to bring out at their pleasure as though they could Lord it over the holy word and Spirit of God in its incommings and out-goings in the revelation of the mind of the Father o 1 Ioh. 5. 7. 2 Tim. 2. 9. Mat. 10. 19. 20. through Jesus Christ Whereas the Saints of God changed from the Spirit of Saul p Acts 9. 4. to the spirit of Paul q Gal. 1. 11. 12 15 16 17. which alwayes forgets the things that are behind and reacheth out to those things which are before q Phil. 3. 13. that is the things that have passed through my heart and hand in way of the ministery of the Gospel they are forgotten that is they are to me as though they had never been in regard of any skill or ability that is in me to gather them up call them in and bring them into use again either for my own profit and comfort or for the fruit and benefit of the Church but am wholly at the good will and pleasure of him that gave them in at the first to bring them again and to give them their proper measure weight operation and glory in their return according as they have their being in that way of Christ without which they are as things forgotten and as though they had never been r Phil. 2. 12. 13. Iames 1. 18. Heb. 2. 4. Heb. 2. 4. Iohn 5. 30. further then he as a continued fountain of life feedeth them Å¿ Psal 36. 9. They also reach out or stretch out themselves to those things that are before or stand on tip-toe to look at the furthest distance that possibly can be for that which is their present help and supply yea so far as God and man are by nature separated one from the other t Psal 346. 1 who are in that way of Christ become one u Ephes 2. 13 14 15. 16. and they know that no more then they can fetch things out of the bosome of the father at such a distance which never yet appeared unto them no more can they of themselves call again any thing into present use which hath formerly passed their hands Whence it is that the comforter hath that two-fold office not onely to teach and lead forth into all truth but also to bring to our remembrance the things that have been taught unto us x Ioh 14 26. which the common Ministery of the world is ignorant of and loves that so it should be y Ierem. 5. 31. Thirdly observe diligently in this Treatise that as it gives all power and dominion unto the Son of God both in heaven and in earth so
breake forth that preferre any in the Kingdome of God before another for they must either professe Christ not compleat or else themselves so set up superfluous branches 1 Pet. 2. 1. Col. 2. 10. So the Apostle James after he hath concluded that every good and perfect gift is from above and comming down from the Father of lights in whom is no varying no not so much as a shadow of change but is the same in one that he is in another or else no gift nor light of his nor is it from above but from below onely presently inferres a laying aside of all filthinesse and superfluity of naughtinesse which is that lust conceived in man to advance him selfe in the things of God as that chapter and the whole Epistle declareth Iam. 1. 21. wherefore he presently addes receiving with meeknesse or lowninesse the ingrafted word the word ingrafted signifies an artificiall setting of one thing in another which by nature are foreigners and strangers as the holy word of the Lord and all mens nature are but wee know that difference of persons offices places and degrees in the Churches are no strangers nor forreiners unto mans nature witnesse the practice of all peoples and Nations that are or ever have been who have had onely nature to set them a worke as at this day we see in these Natives amongst whom wee live Avoid therefore these things as filthy and unclean in the things of God that you cannot touch but be defiled and lop and out them off as superfluous branches not beseeming the Vineyard of God nor any plant that is of our heavenly Fathers planting if ever you intend to utter a Psalm of David or sing an acceptable Song or Hymne unto Almighty God who hath made himselfe perfect and durable in all things by Christ so wil remain abide the same when these changeable fleeting deceitfull and hypocriticall things of that man of sinne and Son of perdition shall vanish and in shame and ignominie goe down unto Sheoll or that corrupting pit for ever Amen So much for the Title The summe and scope of the Psalm containes a description of that transcendent and co-equality of dignity that is in the Kingly and the Priestly offices of the Son of God Jesus Christ our Lord even Jehovah our righteousnesse Je. 23. 6. By which it evidently appeares that the Pharisees of our dayes are more ignorantly audacious then those were in the dayes of Christ For when they professe him to be the Son of David Christ knowing the blindnesse of their minds in that poynt in respect of the spirit and life of it asked them from this Psalm Matth. 22. If Christ be Davids sonne how doth David in spirit call him Lord saying The Lord said to my Lord Sit thou at my right hand untill I make thy enemies thy Foot-stoole which our Pharises can presently answer and say He is Davids Lord according to his Divinity and Davids sonne according to his Humanity But those Pharisees knew well enough it was not an answer to Christ his question nor could it be the intent of that phrase in the Psalem therefore they have so much modesty as not to answer though they could not be ignorant of that answer which our Interpreters give for it was the thing they still looked for yet they saw his question so farre beyond them that they durst not ask him another question after that For they saw very well his question was how he could be Davids Lord as he was his sonne and descended out of his loynes as well as he was his Lord as he made him to be that which he was namely a Lord and King himselfe For they perceived his question about his Son-ship to be spiritual in that he saith How doth David in Spirit call him Lord For Christ as he is Davids son is his Lord for he is begotten produced and brought forth by David or else he could not be according to his death which death of his hath Lordship and Domination over all flesh in the glory of it to bring it to nought destroy and discomfit it for ever For the Son of God could not die but in and by becomming the seed of David by which death he overcomes him that had the power of death that is the Devill Heb. 2. 14 If therefore the Pharisaicall Teachers of our times doe as farre surpasse those in cruelty hardnesse of heart and hypocrisie as they doe in blindnesse audacious boldnesse and constancy therein Let those onely that are ignorant of the Lord Jesus look for comfort and benefit by their society and ministery for to others it yeeldeth none at all but onely laying of snares and practising of treachery against the anointed of the Lord. Vers 1. The Lord sayd unto my Lord c. In these words of the Psalm for order sake note these particulars 1. The manner of the Speech or Phrase The Lord said or assuredly said 2. Observe a two-fold Lordship or an interchangeable Domination The Lord said to my Lord. 3. The matter of the Speech or Sentence in these words Sit thou 4. The place condition or state to sit in noted in these words At my right hand 5. The time how long this Royalty shall remain Till I have made thine enemies thy foot-stoole For the first noted in these words The Lord said or the Lord avouched or faithfully and assuredly said It is a word peculiar to the Oracle or Speech of God 1 Tim. 1. 15 the like phrase is used and it is proper unto God onely to utter himselfe in such an affirmation because the thing uttered cannot comply with any earthly state or condition whatsoever That the Authority and Lordship of a King and the Lordly estate and condition of a Priest should both consist in one and the same person or subsistence in such an extent as each of them takes the right hand of allthings what so ever in heaven or in earth For Christ is Lord as he is Davids sonne descending out of his loynes and so becoming one with the nature of man in all points by which descension the humiliation of his Priestly office is such that it takes the right hand of all for it being the humiliation of the sonne of God it must needs be of an infinite worth and value and there is but One Infinite therefore it alone is set aloft and reigneth So that he is a Kingly Priest as Melchisedec was Hebr. 7. 1. and thence it is that the Saints are a Kingdome of Priests or a Priesthoods of Kings 1 Pet. 2. For there is not any thing that can get beynod that which is infinite and therefore his humiliation is eternized and perpetuated which the men of this world cannot endure to heare of But that which is of an eternall value must also be eternall in respect of time and such is the Priesthood and humiliation of Jesus Christ and that on this wise Christ in taking our nature upon him takes not unto himselfe
appearing is his Tabernacle d Exod. 16. 21. Psal 19. 4 5 6. be cannot participate in these offering either he must be with the first or not at all in the things of this kingdom If there be a Sonship before that by which he becomes is made a Son he caÌ„not receive a childhood in this house nor be kinded or aly'd unto God e Rom. 8 6 17. If there be a righteousnesse before that whereby he is made righteous it is not the righteousnesse of God by faith in Christ Jesus he is yet in his sin f 2 Cor. 5. 21. If there be a Spirit before that by which he is illuminated it is not the Spirit of God received by the hearing of faith g Gal. 3. 2. but a spirit of delusion arising from the works of the Law if there be a Church to be found before that whereof we acknowledge our selves to be members it is not the Church of Christ nor the Assembly of the Sons of the living God But the Synagogue of Sathan and the Congregating of that Sonne of perdition to plot and contrive how to strengthen himselfe against the Sonne of God h Psa 2. 1 2. 3 Rev. 20. 7 8 9. Ier. 5. 7. Making melody unto themselves from the workes of their own hands i Hab. 1. 15. 16. Iob 31. 26 27 28. Triumphing and dancing about a Calfe of their owne device and framing k Exo. 32. 3 4 5 6. 1 Cor. 10. 7. For the Starrs of the Morning that sing together in that one and alone bright Morning Starr Jesus Christ and those Sonnes of God that shout for joy at the laying of that first Corner Stone of this new Creation or Building are not onely of the Off-spring but of that roote of David also who takes his being from the Womb of this early Morning So as eternity becomes time in us and time in us becomes eternity in him l Rev. 22. 16. Iob. 36. 4 5 6 7. Zack 4. 7. Therefore it is that the Poole of Bethesda or house of efusion heavenly washing m Iohn 5. 1 7. never puts forth vertue but only upon him that steppeth first in when the waters are moved So that if ever God open our eyes through the Revelation of Iesus Christ we shall see ourselves first in that Poole of heavenly washing or effusion of his grace through his beloved Son the first in Church fellowship and Communion through that Unity we have in our Head n Ephes 4. 15 16. The first in espousall through that mutuall Contract that is in Christ for we are betrothed in that Righteousnesse that hath the same glory in respect of beginning that it hath in respect of ending For as impossible as it is for it to have an end alike impossibility there is that ever it should have beginning o Hosea 2. 19 20. And that man that cannot acknowledge himself to be eternized through that spirit that is in Christ Iesus proceeding from the Father p Ephes 12. 18 19 20. 21 22. he can never acknowledge the Son of God to be made momentany and subjâ—ct unto death in time through that flesh assumed in the womb of the Uirgin q 1 Cor. 12. 12 13. Iohn 1. 14. For such as the death of the Son of God is such is the true life of a Christian or of the Sonne of man they hold correspondencie in in all Points in way of antithesis or diameter-wise r 1 Pet. 3. 18. to deny the one therefore is to deny the other in the true intent and meaning thereof and in this point the hippocrites of our dayes in their preaching and professing doe nothing else but take up Armes and all their Religion is but a continued Act of striving against their maker s Esa 45 9. If the death of Christ Jesus therefore have an end the life and state of a Christian is come to nought and vanisheth Woe unto the World then for their falsifying of this point For the dew of this early Morning and of this Youth or Youngling is such that if it should not descend and that continually it could never ascend or be exhausted and drawne up into heaven by that Sun of righteousnesse perpetually and if it should be exhausted and drawn up onely it could never descend nor fall upon the things below t Ephes 4. 9 10. But joyntly in the one and in the other the earth is made abundantly fruitfull and serviceable in all the store and plentious varieties thereof u Devt 11 14 15. and the Heavens become glorious and full of Dominion and Lordship in all their severall aspects and opperations thereupon x Hosea 2. 21. 22 Psa 19. 1 to 6. Yea who ever he be that can find a Priesthood receiving power and taking its Dominion before that by vertue of which he himself ministers in the things of God that party so officiated is no Minister of the most high God in the holy things of God and House of the Lord y Heb. 7 16 17. but a Priest of Baal exercised in an Idoles Temple for unto him the people bow and not unto Christ z Rom. 11. 4. For that Congregation cannot be orderly in their owne estimation unlesse they give honour unto him or unto them so officiated a Iohn 5. 44. that can neither uphold nor continue their Office nor their owne lives to minister therein b Heb. 7. 23. nor is the comfort and salvation of all those that depend upon them of any more stabilitie or certainty c Psa 97. 7. Psa 110. 4 5. 6 7 8. Therefore it is that our high Priest onely is consecrated by an Oath d Heb. 7. 28. all other are after or according to the Law of works signified and taught in opposing the Priesthood of Aaron unto the Priesthood of Christ e Heb. 7. 6. By which Law of works salvation cannot be And hence it is that our Prophet saith ver 4. The Lord hath sworn and will not repent thou art a Priest for ever after the Order of MELCHISEDEC Wherein observe for Order sake First the manner of Confirmation it is by Oath the Lord hath sworne Secondly the unchangeable state and course of it in these words and will not repent Thirdly the disposition and Order of it that is in these words after the Order of Melchisedâ—c Fourthly the continuation or duration of it in these words thou art a Priest for ever For the first two things are to be observed in the Oath of God first because God cannot sweare by a greater he swears by Himself for men verrily sweare by the greater g Heb. 6. 13 16. Therefore God must of necessity sweate by Himselfe h Esa 49. 18. because there is nto a greater The Lord hath sworne That is by Himselfe that is to say that he is not nor will be God but with respect unto this Priesthood if his
being cannot faile no more can the Priesthood faile for he cannot be the Father of all nor the Father of glory but with respect unto a Son nor can the Son be a Saviour but with respect unto his death i Eph. 4. 6. nor can it be the death of the Son of God but with respect unto this Priesthood For it being of an infinite and an eternall value cannot find place in the Leviticall Priesthood that vanisheth and passeth away k 1 Ioh 1. 7. Rom. 5. 10. Heb. 2. 9 to 15. 16 17. For a Lamb slaine from the Beginning in Sacrifice l Heb. 7. 15 16 17. and a Priest or Sacrificer raised up and obtained in time can never comply and agree together in the Temple of God no not if all the hands in the world were laid upon him in his ordination or a thousand Rivers of Oyle brought in for his Vnction m Rev. 13. 8. For the same antiquitie that is in the Sacrifice must also be in the Priest the Sacrificer else it cannot be an acceptable worke before the Lord n Mica 6. 7 So that all those that ordain a temporary Priest they also depend upon temporary Services and Sacrifices and as certainely as the Priest failes in his Office by death so shall the Sacrifice loose its vertue when they come to stand in most need of it o Prov. 1. 26. 27 28 29 30. Our High Priest therefore and Sacrifice are of the same dignity and of like time for he is not a Priest but with respect unto such a Sacrifice nor is it a Sacrifice but with respect to such a Priest or Sacrificer which do joyntly make and give being to this Priesthood which can in no case be but with respect unto the Sonne of God nor can the Sonne of God have being but with respect unto this Priesthood Therefore it is Heb. 7. 21. that the Lord hath sworne by himselfe for if he bee then it is also and ever shall bee p Iohn 17. Iohn 14. so that whatsoever is in this ministration springeth from the Sonne of God who is not but with respect unto the Father neither is the Father but with respect unto the Sonne q Psal 81. 5. and upon this Base standeth the whole administration of the Gospel so that if any thing be propounded in the House of God that can have its being without God in Christ it is not of this Priesthood nor can it standwith the administration of this oath in any thing whatsoever we come before God for acceptation in if we propose any thing in God that hath being without respect unto the office of this Priesthood it is not the realaction of him that administred this oath in that way of salvation by Jesus Christ but the immaginations and notions of the Heathenish Nations whom the holy Isralite knowes not r Mica 6. 7. 1 Kings 18. 26. so that whatsoever is propounded unto us in point of divine worship if God in Christ can have his being without it it is an earthly and carnall Priesthood not an holy administration but of an earthly carnall Priesthood and sensuall Sacrifice be it offered with never so great decencie and zeale in the eyes of the Sonnes of men s Ephes 2. 12. If therefore you propound a Church in the way of the Gospel that the constitution and being thereof is such and at such time that God can have his being in Christ without it that Church in its constitution and being is without God in the world t 1 Cor. 11. 24. 25. if you propound water to wash in in the Church that God may have his being in Christ without such washing that water in its use in so doing is without God in the world If you will have Bread and wine in the Church as holy signes and Seales of the body and blood of Christ that God can have his being in Christ without any such body and blood those signes and seales so used are without God in their use and service u Esa 5 8. 5 6 7. if you will conclude a fast to be a holy thing without which abstinance God can have his being in Christ that fast so held is kept without the true knowledge of God in the world x Ephes 2. 11. 12. and if you conclude a Sabboth to be such in the truth and extent of it as God may have his being in Christ without any such rest that Sabboth is silibrated with out God in the world y Heb. 4. 3. to 12. and is not the rest of God z Col. 16. to 23. but is together with the rest of these things and such like a meer deluding and deceiving of the Sonnes of men by meates and drinkes new moones Sabboths and holy dayes being vainly puft up with a fleshly minde which all vanish in their use but the body is Christ a Heb. 6. 17. The second thing considerable in an oath is that which our Apostle notes b Heb. 7. 16. where it is said that God interposeth himselfe by an oath the Lords swearing therefore which gives being unto this priestly office is the interposition of himself betwixt it viz. this Priestly Office any or all things whatsoever that may come out or rise up to oppose it make a nullitie of it or take away the glory effect and operation of it c Heb. 7. 21. so that what ever stands in contention against it must first make an assault upon the Lord and also overcome the Almighty before it can enter the lists in the ruine and overthrow of it d Heb. 2. 10. againe he enterposeth this office betwixt him and his own being for he takes not his being as a Saviour in the way of his Sonne Jesus Christ but through this Priestly Office e Rom. 11. 15. for he lives not but through death f Heb. 7. 24. 25. therefore the Lord himselfe is not maintained nor stood for in the world further then this Priestly Office and dignity is testified and witnessed unto by us g 1 Sam. 8. 6 7 10. 19. so farre therefore as the Office place dignity and glory of man is an acceptable thing unto us in the House of God so farre is the Lord himselfe rejected and villified by us h Iudg. 6. 30 31 32. and the House of Baall maintained and set up i for he is not that annointed but through this Office which consumeth and burneth up all the glory of the creature that the glory of the Creator may appeare to be that onely acceptable thing for ever i Isa 60. 1. Which is of that extent that it filleth all things yea it is all in all k Ephes 1. 23. 1 Cor. 15. 28. So that he that assumeth a place or dignity in the Church above or before others or any of his brethren he is so far from exalting that he vilifies and disgraceth this Priestly Office
but as it is congruous and stands with the present subsistance and being power work authority wisdom honour and peace of the Son of God for that which iâ— no wayes inferiour unto God is in the Lord Jesus Christ yea he is God blessed for ever * Ephes 1. 17. Heb. 11. 1. Rom. 9. 5. Iohn 1. 14. Revel 22. 13. and that beares sway and prevailes in a Christian in all his actions and consultations and that not without respect unto humane frailty and infirmity So also the other lookes upon the same thing and sees by the light of a Creature according to humane reason are science edicts and abilities acquited and gamed by the power of nature and therefore argueth concludeth enterpriseth and undertaketh nothing but according to the instinct reason authority and abillity of a momentany vaine and changeable Creature that cannot promise it selfe to be the next moment that which it is at present l Prov. 27. 1. Iames 4. 13 14 15 16. and that with respect unto an eternall and infinite God and therefore ingenders wrath in that it can never judge it selfe to be equall agreeable correspondant or sutable unto him in any thing m Esa 55. 8. 9. Esa 46. 5. 6. Ezek. 18. 25 but fales short and is contrary to him in all things n Levit. 26. 40. 41. Gal. 5. 17. Rom. 8. 7. and from that the motions of the flesh bearing sway in him he terrifies and destroyes himselfe yea becomes an adversary unto himselfe seeking all advantages from that holinesse righteousnesse power Truth and justice that it in God to torment disquiet and vex himselfe therefore the word in the Hebrew somtimes translated Divell o Deut. 32. 17 is Seighnirim that is roughnesse or horrour and feare and in the Caldean tongue Shedin that is a destroyer such is man unto himselfe in his own proper light and ability in all that he can attaine unto as he is simply a Creature * Iob. 5. 13. 1 Cor. 3. 19 and therefore it is said of Israel thy destruction is of thy selfe p Hos 13. 9. and whosoever he is that ascribes any thing unto God as being a cause of sin or of the distruction of the Creature he also ascribes somthing unto man as a cause of righteousnesse and salvation and so gives somwhat into the hands of flesh to boast q Iob. 24. to 28. 1 Cor. 1. 29. which is not onely deragatory but also contradictory unto the faith of Gods Elect r Ephes 2. 8 9 10. Rom. 11. 5 6 7. Note here that wide difference that is between the oath of the blessing which is this oath of interposition binding over and uniting together in one God and man in that way of Christ so that humane nature is a party in this oath or Covenant for it must concerne more then one or else it cannot be taken or made for a contract cannot be of one but it makes one so that here is two natures in one subsistance or being and yet notwithstanding the compleat power of the oath and the whole mannaging of the work depends solely upon the divine nature for the humanity can no more be any concurrant cause herein then the earth at the first could rise up to heaven and put upon and cloath it selfe with the Image of God and make it selfe higher then the Heavens * Gen. 2. 7. Heb. 7. 26. which we know by its own naturall propensity it hasts from it as forcibly and as farre as possible it can pressing unto the Center to make it selfe at the utmost distance from all points of the heavens that may be attained nay it cannot be any cause of this Contract and agreement no more then the womb of a silly virgin in time could fetch downe the word of eternity and frame or make in her selfe that which is the maker and framer of her and of all Creatures s John 2. 3. Col. 1. 16. even so the oath of the cursse is that great divorse and separation of God and man to that infinite distance from and opposition against one another to stand upon termes of wrath emnity and irreconsiliation for ever Therefore he saith to those Rebels that put off the rest from themselves in the wildernesse judging God to be one in Canaan and another in the wildernesse even as all those do that think the glory can never appeare till the woman come out of the Wildernesse unto whom he sware yea still as a continued act sweares in his wrath if he shall enter into my rest t Psa 95. 11 Heb. 43. a short phrase if they shall enter into my rest signifying then will I cease to be God laying an utter impossibility upon it and in this devorse emnity and wrath the divine power is a party for it is God and man that are separated and stand upon termes of discord for ever and yet it is as impossible that God should be any cause of this emnity and wrath as a Fountaine from whence it flowes or proper subject wherein it consists or subsists as it is impossible for God to remove himselfe from his worke and not to be omnipresent with it u 1 Kings 8. 27. Ier. 12. 2. Psal 139. 7. 10 12. or to be wrath with or hate his own workmanship device when he had made all things very good w Gen. 1 31 or vehemently good as the word signifies for the Creation of man in the Image of goodnesse * Mat. 19. 17. as also his restoration in the same ingraven form of his subsistance * Heb. 1. 3. is a work vehemently good or goodnesse in the utmost extent and most forcible height of excellency that ever was and wee look not upon the works of God with a spirituall eye or light no further then we know how to center them all in Jesus Christ and know how all things are made reconciled together and brought into one in him y Col. 1. 19. 20. things in heaven and things in earth and things under the earth z Phil. 2. 10. Therefore utterly impossible that God should be wrath with or hate so glorious a worke so that however it is true and undenyable that God is a party in this breach or devorse yet it is as true that the whole worke or rather the nullity of the work for God is the maker of all things but anihilates nothing nor can this breach or devorse be called a work in any other sense but onely a work of darknesse which cannot come to the light or spring out of light a Ioh. 3. 20. 1 Iohn 3. 5. John 8. 12. nor can that which is light it selfe have any such operation Therefore how ever God is a party in the breach yet the whole disolving of the Contract in gendring of wrath and exercise of emnity ariseth onely out of the nature of man as the proper root cause and fountain thereof looking after and judging of
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
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
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
2 but hee having taken it upon himselfe who is infinite and eternall must of necessity reach unto and take in the utmost bounds of it in every point and tittle thereof otherwise there would not be a place sufficient for that infinite love and garment of salvation b Isa 61. 10 to reside in and put it self upon us and take up an habitation for it selfe with us for ever c Psal 68. 16 18. Rom. 8. 9 11. 2 Cor. 6. 16 Eph. 3. 17 therefore to preach any jot of the penalty of the Cross as in griefe sorrow or perturbation arising hence to be the proper portion of any creature or at any time to have the soule oppressed with the displeasure and angry face of God so much as for a moment such persons offer no less indignity to the Son of God then to teach the proper terrours of Satan to be the Cross of our Lord Christ and so do nullifie and make void the Cross of Christ unto the soules of men teaching or apprehending it to be a quite contrary thing to that which indeed it is and if the Cross have not its right forme given unto it in the preaching of the Gospell it hath never its right and proper operations and workings in us and so is the vaile never rent in our hearts but we are still kept out of the holy place having the vaile upon our hearts when Moses is read unto this day d 2 Cor. 3. 14 15. Mat. 27. 51 so that the sorrowes of soule that men undergo in this mortall flesh conceived to be the Cross of Christ are the very King of Shyner e Gen. 10. 8 9 10. or of Babylon f Gen. 14. 1. Ier. 20. 4. with his Associates and Confederates that are as many as there are kinds of anguish of soule and trouble and every one is a head or beginning of his Kingdome whether it be Babell Erech Accad or Calney they are all in the Land of Shyner g Gen. 10. 10 who is at perpetuall emnity with our holy King of Israel on the hill of Sion h Psal 2. 1. to 6. labouring to demolish that spirituall house and Temple not made by the hands devise or skill of man i Acts 4. 11 Psal 118. 22. but is of an eternall and heavenly frame in Christ k 2 Cor. 5. 1. and to lay it wast of all its boules office ornaments and instruments unto this day as ever it was with those Kings of old l Ier. 52. 17 18 19. as the excellencies therefore of the creature so also the deformities and miseries of the creature are both alike enemies unto the Kingdome of Jesus Christ and yet strive one against another and would faine rid and lay wast the world one of another and yet both alike against the Cross and Crowne of Christ and are both alike prevalent and Kingly to captivate the soule and to keep under one another according as either of them doth prevail and bear sway wherever they come 1 King 21. 25. 26. 27. so that the great humiliations of the world for feare of the wrath of God m Isa 58. 4. Ier. 14. 12. Zech. 7. 5. Ier. 7. 6. and the great exaltations and executions of it to put away abate or keep back wrath n Mark 6. 21. to 28. are both alike Kingly which the Lord will strike through or wound in the day of his wrath and so much for the allusion unto the story in Genesis which our Prophet brings up and gives it a being in his owne times prophecying of the life and being of it also in times and ages to come Now for the order and method of the words of this fift Verse For God is a God of order and not of confusion o 1 Cor. 14. 33. yea is composed in the Lord Christ of nothing else but the order of God in and about the things of man exercised in his word works and waies ever springs from such Principles as hold correspodency and are compatible to the nature and being of the Son of God and all tend to his exaltation but the order of man or of the world in and about the things of God ever springs from principles seated naturally in the creature and hold correspondency with its nature and being and therefore ever tends to the exaltation and lifting up of man and this distinction is warily to be had in remembrance in all our orderly courses propounded unto the sons of men in and about the things of God Now the sum of these words Verse 5. is a noble act of God executed and done upon the fore-named mighties of nobles of the world in which we may observe First his title the Lord Secondly the place where it is done in these words at the right hand Thirdly the worke it selfe on thing done shall strike through Kings Fourthly the time when that is in the day of his wrath For the first his name or title the Lord or Jehovah the wond hath in it the force of that title given to Christ p Rev. 1. 4. Rev. 4. 8. that was that is that is to come or will bee the same for ever and signifies unto us that the Lord was at the right hand of Abraham in those slaughters and victories in the rescue of Lot in his day of and over those great ones of the earth before-mentioned the Lord is also at the right hand of David in his victories whereupon this Psalme was penned for the use and benefit of the Church q Psal 109. 31. and the Lord will also be at the right hand of the poore for ever as in the Verse going immediately before this Psalme to save him from those fore-named Kings that would condemne his soule so that he was he is and ever will be at the right hand of the poore for his deliverance therefore the Psalmist prophecying of Christ saith according to the words as they are truly rendred r Psal 41. 1 O blessed is that man that prudently considereth the poor weakling who is ever poore and weake in respect of any thing of the help of man for the Lord is ever and altogether his help of and safety as there it is expressed Å¿ Psal 41. 2 3. which being prudently looked upon according to the wisdome of the Word of God it is plainely seen that the weakness of man is of no other use but the very in-let of the almighty power and authority of the Son of God t 2 Cor. 12. 10. Rom. 8. 35 36 37. who is that onely blessed man indeed and happy state and condition where-ever it is prudently seen and perceived the word Lord therefore in this place is interchangeably to bee taken and understood as in the first Verse of this Psalme is declared for this Lordly Priest stands at the right hand of the King who is that poore one who without this Priestly sacrifice and death had never appeared in his
glory nor could hee have been made manifest by being shaped or made in the lowermost parts of the earth u Psal 139. 15. Ephes 4. 9. nor had hee brought forth those Riches and Treasures of his love onely made manifest in his Saints through death but by this Priestly Sacrifice Even so also this Lordly King stands at the right hand of the Priest who is that poore weakling also who being found in death x 1 Cor. 5. 7 1 Cor. 15. 3 and sacrificed could never raise up himselfe from under such a curse y Gal. 3. 13. Deut. 21. 23 and out of such destruction z Psal 88. 11. Psal 90. 3. Psal 103. 4 but onely through that Spirit and Power life and authority of such a royal and potent King a Psa 47 1. Psa 48. 2. Psa 95. 3. Rev 17. 14 and in the one of these and in the other there is full and sufficiency of supply for the Lord is inriched in that it is made manifest what a glorious use himself can make of such an accursed thing or condition whereby he appears to be God alone which otherwise had lien hid as it doth to all other creatures b 1 Cor 2. 9. 1 Cor 2 14. and man also is inriched in that that in the death and absence of all his own glory and excellencies that are humane and proper to a creature the dignity and power of God becomes his c 2 Cor 4. 6 to 11. and thus is the word Lord interchangeably taken as also the poor one is at whose right hand he stands Now to be at the right hand hath divers significations as first it signifies power dignity and authority d Psa 118 15 16. therefore is the word by the Evangelists and Apostles so varyed as at the right hand of God e Mark 16. 19. Acts 5 31. so also at the right hand of majesty f Heb 1 3. the right hand of the power and the like g Mark 14 62 and sometimes it signifies skil and cunning usually exercised in arts made manifest and brought forth by the right hand as the proper instrument therefore it is said If I forget thee O Jerusalem then let my right hand forget her cunning that is in all musical and artificial administrations in the house of the Sanctuary h Psae 137. 5. Again It sometimes signifies ratification and confirmation of what passeth from one to another and so it is taken when the Lord swears by his right hand i Isa 62. 8. and in that he saith If Jeconiah were as the signet on my right hand yet would I pluck him thence k Jer 22. 24. as if he should say though it be so neer unto me that I pass nothing under seal or perform any thing without it and many the like But these may serve to manifest what is meant by being at the right hand in this place when it is said the Lord at thy right hand that is the Lord as King is the power and authority of the Priest the Lord also as King is the wisdom and skil of the Priest the Lord as King is the ratification and confirmation of the Priest in the rescue and deliverance of him from all humane frailties and infirmities a Rom 1. 1 2 3 4 5. Again translatively the Lord as Priest is the power and authority of the King the Lord as Priest also is the wisdom and skil of the King the Lord as Priest is the ratification and confirmation of the King in sacrificing all human abilities and excellencies that the Princely power and excellency of God only may appear So as that without the one the other is not nor can be known or found according to the way of the faith of Jesus Christ insomuch that whatsoever the King doth in his regal authority he doth it by the Priest that is by that power and authority wisdom and curious device and skil as also by that seal and confirmation that is in that death and suffering of the Son of God b Heb. 2 14 2 Cor. 1. 5. 1 Pet. 1 2. Col. 2. 14 15. Again whatsoever the Priest doth in his office and ministry he doth it by the King that is by the power and authority wisdom curiosity and skil yea and by that seal and confirmation that is in the life and resurrection of that Son of man the Lord Jesus Christ c Rom 8 33. 34 Iohn 11 25 26 1 Pet. 1. 3. 1 Pet. 3. 21. So that if the Word of God be opened to set forth the life of Christ it sets it forth in and through his death d Isa 26. 19. Ephes 2. 1 5 1 Pet. 3. 18 19 and also if it be opened to set forth the death of Christ it sets it forth only in his life e Rom. 6 9. 10. 11. Rom. 6. 1 to 8. For the one is not nor can be made known out of the other f Rom. 8. 34. 2 Cor. 13. 4. and they that go about to work any other way concerning the Kingdom and Priesthood of Christ in the Church they can never effect nor perform that work that is here foretold namely to wound or strike through these forenamed and forementioned Kings namely a carnal prosperity and also adversity either of which being taken as the proper Cross or Crown of Christ Jesus become therby meerly Idolatrous and Diabolical The word translated in the future tense shal wound may also be read in the preter hath wounded or in the present tense doth wound to denote an act of continuation We are here then to mind the action performed as a work extending to all times for God is never out of the like operation his work being one even as his will is but one so that whereever he as King and Lord sets forth his Lordship and Principality in his life and resurrection he doth it in and by the death and sacrifice of the Priest that man of his right hand g Psal â—0 17. that is according to the multitudes of the operations and ways of the workings of death hel and sin in the natural heart of man are manifesting and bringing in his sorrow and wretchedness on every side h Gen. 6. 4. Gal. 4. 24. Rom. 2 5. which the Son of God having taken upon himself i Mat. 8. 17. must needs be without number reckoning or account k Psal 40 12. and therefore for weight intolerable l Psal 98 4. Ioh 6 2 being none could stand under them but he who is God himself m Rom. 9 5 Acts 20 28. even such are those supplies fulfilments revivals and operations that are in the life and resurrection of the Lord Jesus Christ which do fulfil and replenish all and every of those ways and workings of death whatsoever for if all this wretchedness and misery were contracted into one as it was and laid upon that one and only Son of the
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
Redeemer doth turne away So that the breaking downe of the partition wall x Eph. 2. 13 14. which separated Jew and Gentile is that abolishing of that enmity in our flesh by Iesus Christ y Eph. 2 15 16 even that Law of carnall Commandements and Ordinances and reconciled both unto God in one body by his Cross z Eph. 2 15 16. making in himselfe of twaine one new man so making peace a Eph. 2. 15 16 between Jew and Gentile that is between that holy one of God and our nature which in it selfe is estranged from and at enmity with him but being one in him we bear the name of Israel even of one that as a Prince prevailes with God b Gen. 32 28. as Jacob beares the name of all iniquity which the Redeemer turnes away yea even at that time when the Apostle is in the declaration of the holiness of the Jew and prophaneness of the Gentile all which amounts unto this sum namely to declare what the Son of God is made in us and what we are made in him for he is made sinne in us as we are made righteousness in him c 2 Cor 5 21 they hold correspondency in all points and being declared accordingly it is the making of two to become one in all things whatsoever yea even the greatest stranger to become the neerest home-born euen the onely begotten of the father and son of his love d Ioh 1 14 Mat 3 17 So that whilest we are looking with stretched-out necks into the peoples of the world expecting some great worke and Reformation to appeare we doe in the mean time neglect and reject those kind offers of mercy and solicitations of our soules which God in that way of Christ offers unto us onely through the knowledge and faith of him the ignorance of whom deprives us of all his comforts and operations e Eph. 4. 18. but we must wander unto looke after the calling of Jewes and coming in of a fulness of Gentiles to the fall of the Pope and Christ his raigne upon the earth as a great Monarch when as all these are in our hearts and in our mouths f Rom. 10. 8. and yet through that unbeleefe which is in us we see them not but are climbing up to seek Christ as though Elia was to come againe g Mark 9. 11. as also descending downe into the deep as though Moses and Jonah were to appeare in like forme to the outward senses againe h Ionaâ—â—… 17. when as God shewes the same workes yet as differing in the manner of them to carnall reason as far as there was difference between Jonah in the Whales belly and the Son of God in the heart of the earth and yet that was the signe of the Prophet Jonah i Mat. 12. 40. and as there was in the peoples coming from Bashan and out of the depth of the Sea with Moses k Psal 68. 22. and the peoples carrying of the Ark out of the house of Obed-Edom up into Jerusalem in Davids dayes which he memorizeth as the same thing being then done againe l Psal 68. 1 2. if they had stood gazing after the same acts to bedone in the view of a natural and carnall eye in the same manner and forme they had before been manifested and made known in or else to acknowledge no divine power or heavenly evidence of the operation of God therein in the present dispensation then had they never acknowledged God aright in his wonderfull workes but had denyed his power and handy-worke amongst them even as the Jewes did in the dayes of our Lord so in like manner if we stand gazing after an old people of the Jewes to bring us truth and the fulnesse of the Gentiles to bring us peace in calling of the Nations so as to settle an earthly and temporary peace and in the meane time neglect the mystery of the one and of the other yea the very truth and substance of them all though secret and hidden from the world in that way of Christ as all our life and light is m Col. 3. 3 4. Iohn 1. 4. to 9. we shall prove such as upon whom the vertue and power of that Son of God doth not appear nor make it selfe manifest but shall be opposers of his gracious and spirituall presence when ever he is truly revealed and opened among us though in the meane time we are puffed up by a fleshly minde n Col. 2. 18. through carnall speculations of things that are past and vaine hopes and expectations of things to come which serve to no other use but meerly to flatter our selves in a loose and licentious liberty bearing our selves and others in hand with such things as shall never in that forme which we propound them unto our selves in nor in that sense which we understand and take them in appeare nor manifest themselves neither unto our selves nor unto others therefore it is that God hath so varied the outward forme of the expressing of himselfe in his Word from first to last till at the length he hath so propounded himself unto us that all the men in the world cannot give the outward forme of it to resemble it in the least but a meer carnall eye can see it is deceit and cannot be the same as in that Booke of the Revelations it doth so evidently appeare or else we had had by the deceivers of this world all the seven Trumpets sounded long ago as also that new Jerusalem erected and set up which now wee fall short of and according to their understanding of the Word of God ever must and so must ever drive it some certaine yeares before them as so long they have done to the deceiving and deluding of so many that are gone downe in the meane time into Hades nor shall these persons or Spectators looking after things at such a distance of time from them attaine their hopes no more then the Jewes did in having Elia appeare againe unto them in that forme or in that sense which they understood the Prophet in so that such waiters and expectors for great things in after times but lay the Saints wast of them at the present they doe ever waite with the same Spirit which the Jewes did and whilst they are looking for other Jews are performing that ancient office of the Jewe themselves and of the Gentiles also o Psal 2. 1 2 3. Acts 4. 23. to 27. who both of them went in that hot pursuit of the hinde of the morning when he appeared p Psal 22. see the title even as so many dogs compassing him to pierce his hands and his feet q Psal 22. 16. So that in this point of Gods Government Dominion and Rule in his Saints which are said here to be the Heathen or the Aliens there is that which in it selfe is death darknesse slavery and subjection unto the least and worst things
Leviathan is broken then is Israel Gods first-borne even his onely son called out of Egypt c Hos 11. 1. for then Herod is dead d Mat. 2. 19 20. who gloriously and victoriously cometh up out of the red Sea or as the word is rightly rendred according to the Hebrew phrase out of Edomes Sea that is out of all blood and wrathfull displeasure or Esau that first-borne after the flesh whatsoever e Exod. 15. 4 22. who then appeared and plaid his part in Pharoah and after had the same name given unto him that is given to this raging Sea * Gen. 25. 30. Gen. 36. 1. which swallowed up Pharoah and all his host but delivered Israel Selah Yea when the curse appeares signified by those customes of the Law when Christ was brought into the Temple to have them performed upon him f Luke 2. 27 to 32. shewing thereby that he was made a curse for us even then doth the promised seed the child Jesus appear also and then sing old Simeon and Hanna the Prophetesse with great satisfaction and consolation g Luk. 2. 34 to 38. yea the Angells and all those heavenly Armies sing and rejoyce exceedingly when the curse and the blessing sin and righteousnesse meet and are brought together in that Child Jesus that only begotten of God in the world h Luke 2. 13 14. Iohn 3. 16. for then is sin devoured and swallowed up i 1 Cor. 15. 54 55 56 57. and righteousnesse sheweth forth her pleasant face from on high k Psal 85. 10 11 12 13 yea then is the curse turned into blessednesse it selfe which looseth and setteth at liberty all hearts and tongues to rejoyce and sing l Luke 4. 18 19. but the wisdome of man not reaching the nature and extent of the curse can never finde out nor tast of the blessing not knowing the way of sin he can never know the way of righteousnesse these two then namely the wisdome of the flesh and the wisdome of the spirit are those two great roots from which all the severall branches of life as also of death do spring even those two great parents that bring forth all the world divided into two sorts namely the seed of the woman and the seed of the Serpent m Gen. 3. 15 and yet neither produceth his generation but with respect unto both for the wisdome of God bringing sin and righteousnesse together there is nothing but righteousnesse and peace kissing each other n Psal 85. 10. Rom. 2. 10. rejoycing the heart of him in whom they are o Psal 32. 11. but the wisdome of man bringing sinne and righteousnesse together there is nothing but sin and death at an utter variance troubling and tormenting the heart of him in whom they are p Tit. 1. 15. Rom. 2. 8 9. Gen. 4. 6 13 14. and according to these two roots and generations is the act of our Lord in his way of Judgement and Government exercised in that it is said that he fills up with ruines for there is a fulnesse of sin in that man of sin q Gen. 15. 16. who is composed of nothing else which filling up is by nothing else but by the ruine and destruction of the Son of God in that man in whom no life nor spirit nor power of Christ appeareth for his filling up is the desolation and laying of himselfe wast of all heavenly vertues and excellencies that come from God and are of him r Heb. 6. 6. Gen. 6. 5. there is also a filling up or fulnesse of righteousnesse in that Son of God which is by the ruine and destruction of all sinne and wickednesse in that man of God or righteous man Jesus Christ Å¿ Col. 1. 19. Col. 2. 9. Eph. 2. 15. 16. who cleanseth and purifieth himselfe of all guilt stain pollution or filthinesse of the flesh whatsoever that is and cometh of the Devill in whom Satan finds nothing of himselfe t Heb. 9. 14 1 Pet. 1. 19. Ioh. 14. 30. and therefore can lay no claime nor title to him at all for he never found any thing in him nor ever shall so that here is a fulnesse also or filling up by an utter ruine and desolation of the Devill the world sin the workes of the flesh and all carnall Commandements whatsoever u Col. 2. 14 15 16. Col. 2. 20 21 22 23. Observe here therefore that sinne and righteousnesse are manifested in their fulnesse no other way but in the utter ruin and destruction of each other in whomsoever the one or the other dwelleth and that out of that one act or great worke of God in the creation of mankind the one in that way of the fall made manifest in that first man the other in the way of the resurrection declared and made manifest in Jesus Christ we are to consider therefore that sinne and righteousnesse are neither of them any created thing yet both of them made manifest by generation in which generation that which is eternal in it selfe becomes temporary through or in another and that which is temporary in it selfe becomes eternall in or by another sin is no created thing for God made all things good yea vehemently good as the word is and even so was that workmanship of mankind created in Adam in whom was both the wisdome of a creature being made of the earth x Gen. 2. 7. as also the wisdome of God in whose Image he was likewise made y Gen 1. 27. Now this worke of God in the wisdome and understanding of a creature was able to judge of and find out the nature of any creature over whom hee was set as Lord z Gen. 2. 19 20 23. and therefore their names were as the man called them who knew the nature of them and for whom they were created a Gen. 1. 29 30. but amonst them all he finds not a help proportionable unto himselfe b Gen. 2. 20. and therefore consulting with God in this temporary and created wisdome and measuring himselfe with God as he had done with all the workes of Gods hand besides that workmanship of himselfe in whom the woman was c Gen. 2. 21. 22. Gen. 5. 1 2. falls infinitely short of holding proportion with God even as the rest of the creatures fell short of holding proportion with himselfe and hereby degenerating from God propagates and begets sin wrath death and hell in his soule and thereby becomes a sonne of death and perdition d Ioh. 17. 12 1 Tim. 6. 9. 2 Thes 2 3. made and filled up by the ruine and destruction of that Image of God in himselfe in which he was so happily made and generates and begets sinne in himselfe as he is a creature no other way but through that righteousnesse and holinesse that is in his Creator that being the occasion as hath been said but no proper cause at all no not in the least so that