communicate in any grace of God p Matth. 6. 24. James 4. 4. then is their heaven gone their God is taken away from them q Judg. 17. 5. so that they cannot but cry out against such doctrine r Heb. 12. 24 and are necessitated either to hold the death of Christ to be momentany and so past as that for the present it is not and so the blood of sprinkling speakes not at all s Luke 17. 21. 2 Cor. 1. 5. but onely a-farre off as they phantastically and vainly imagine through their traditions for the Kingdome of God and the sufferings of Christ are ever at a like distance to us t 1 Pet. 1. 24 or else all their glory and power exercised in religion must prove Antichristian being they consist of such things which as the grasse shall fade wither and come to nought u Luke 16. 15. For the death of Christ as it concernes the elect of God and the livelihood operations and exaltations of men in the things of God cannot possibly stand together being in direct opposition the one to the other And hence it is that our Prophet addeth these words Vntill I have made thine enemies the foot stoole of thy feet Who then are the onely enemies of that Princely dignity that is in the Priesthood of Jesus Christ by vertue of which Priesthood he entreth within the veile into the Holy of Hoest or into the Holinesse of Holinesses as the word is x Exod. 26. 33. yea into heaven it self z Heb. 1. 3. 6. 19. 20. And sits down on the right hand of the Majesty on high So that none can take place of him a Heb. 8. 1. Now the utter and sole enemies of the dignity of this Royall Priesthood of the Son of God are all manner of vertues and excellencies whatsoever attainable by man b Gal. 1. 11. 12. that have not in them the rise and continuance of Melchisedec c Heb. 1. 7. 15 16 17. For such things beseem not the Royalty of this Priesthood d 1 Pet. 2. 9. that bringeth nothing unto God for acceptation but what holdeth correspondencie with him in all points e Heb. 1. 3. The adversaries therefore of this grace are all things brought into the worship of God as things acceptable to God that are temporary momentany and of a fading condition f Col. 2. 21 22 23. In a a word what ever had beginning or shall come to an end is an enemy to this Priesthood g Heb. 7. 3. For it is not the humane Nature in Christ that is the acceptable thing or offering h Act. 20. 28. but it is the glorious state and condition of the unity of both Natures consisting in one eternall Being which no Man or Angell can ever find out a time of their conjunction and unity no more then a time of their dis-uniting and separation can be found i Mark 10. 6 7 8 9. For if a time of conjunction can be found without eternity which hath no beginning then may a time of their dis-junction be found without eternity that hath no end at all For Gods account and reckoning admits not so of time in the way of Christ as to permit a dis-junction in that one pure simple single and eternall act in that workmanship of Christ And therefore it is that when the mystery of God is finished or perfected that is when the perfection of it is revealed and made known unto us then is this given in upon oath by the Angel that Time shall be no more k Rev. 10. 6. 7. Then doe we reckon and account according to God with whom all times are present because he is the fulnesse thereof in us For if he be all in all then is he all in time as well as any other thing l Eph. 1. 23. 1 Cor. 15. 28. So that we must reckon and keep the Records of the House of God according to his account and not according to the shallow register of a creature m Isai 55. 8. 9. With whom things are past that shall not return again and also to come that never yet were But the account of God is Yesterday and to day and the same for ever n Heb. 13. 8. And one day with the Lord is as a thousand yeares and a thousand yeares as one day o 2 Pet. 3. 8. So are we to account if we keep Records according to his wisdome and not after the wisdome of vain man in any thing no more then we are to speak or preach in the enticing words of mans wisdome but according to the wisdome and power of God o 1. Cor. 1 17. 1 Cor. 2. 4 5 6 7. The enemies therefore of Christs Priesthood that keep without the veile and so from sitting down or abiding at the right hand of Majesty hindering our Ministery that it taketh not place of all and hath not effect in all either as a savour of life or as a savour of death p 2 Cor. 2. 15 16 17 18. are all temporary things brought into the House of God as things acceptable to God as places offices gifts of learning in Arts in Tongues yea the worlds created gifts of grace which it propoundeth to it selfe in point of salvation bearing it selfe in hand that there are created gifts of grace in a Christian which are neither humane nor yet divine so as to be properly the holy Spirit of God which indeed is to annihilate the Sonne of God by destroying and bringing to nought the grace of his Kingdome in setting another form upon it then ever the Father of Lights did q James 1. 17. That gives a true forme to every thing r Job 38. 22 13 14. For Christ is the onely paterne and platforme of all Christianity Å¿ Heb. 8. 5. And to hold and teach something to bee in Christ beyond or besides the reality of God and Man Humane nature and Divine in one individuall subsistance is no better then to Idolize the Son of God and to set him up as a vain and empty thing in the world and as our Apostle saith We know that an Idoll is nothing in the world t 1 Cor. 8. 4. or to make him to be Belial For there can be nothing but humane nature and divine in the way of Christ nor can there be any thing but humane nature and sin in the way of Antichrist So that to bring in a middle thing in the way of Christ is to bring in sinne into that holy One of God and to bring in a middle thing in that way of Antichrist is to make him to hold some correspondency with the Son of God whereas the Scripture concludes there is no agreement at all between Christ and Belial u 1 Cor. 6. 1â— But stand in direct termes of opposisition Antichrist being that wicked One x 1 John 7. 1 18. So that if we give
o 1 Cor. 15. 23. Esa 61. 3. 4. it is sowne in dishonour it is raised in glory it is sowne inweaknesse but it is raised in power it is sowne a naturall body it riseth a spirituall body so that without the unity of two there can be no resurrection for the wheate Corne must dye before it rise to multiplycation so that however bare Graine be sowne it riseth againe with a multiplyed body yea and God gives to every seede it s own body whether it be wheate or any other Graine q 1 Cor. 15. 36 37 38. So that the word of God sowne in our nature if in our mortality it is raised in immortality for these two become one body or subsistance they consist in one even as the seede sowne in the earth and the earth become one body else it cannot grow For as that one graine multiplies it selfe in the earth in so many severall small conveyances in its taking roote so doth the earth multiply it selfe in the eare and full Corne in the eare * Marke 4. 28. else it were impossible that so many should come of one so also if it be sowne in that dishonourable condition of our nature it is raised in glory for dishonour and honour become one body the one is the descention of the divine nature the other is the exaltation of the humane The descension of the divine nature is into our estate and condition q Iohn 1. 14. 1 Tim. 3. 16. which is humane and fraile The exaltation of the humane nature is into the state condition and authority of the word r Phil. 2 8 9 10. Iohn 5. 26 27. Ioh. 17. 2. which is divine and potent and these two become one And as impossible as it is for that pure and honorable Word or Son of the Father to be mortall or dishonorable in himselfe but solely and wholly in us hee is made mortall and dishonourable So also it is impossible that wee should be immortall or glorious in our selves but solely and wholly in that word we are made immortall and glorious So that his becomming mortall and subject to death is our becomming immortall and living for ever or else the seed of life is not sowne in death the Son of GOD hath not suffered and dyed for our sins and his being dishonourable and being debased is our becomming honourable and being exalted or else the Sonne of Man is not exalted and risen again wee are yet in our sins and nakednesse s 1 Cor. 15. 17 Xev. 16. 15. So that Christ his humiliation is not without our exaltation nor is our exaltation without his humiliation for they are one So that if we separate or divide these we make a nullity of Jesus Christ for the Word cannot be lowern it self then naturally it is in it self for then it should cease to be GOD in whom is not so much as a shaddow of change or alteration t Iames 1. 17 So that his humiliation as also his exaltation must both be in us u Rom. 8. 4. 2 Cor. 1. 5. And therefore to deny either of these in our selves is to deny that Christ is dead yea rather that he is risen again from the dead x Rom. 8. 34 For if we deny these things in the nature of any we deny them in the nature of all men y 1 Cor. 15. 21 22. For every man sustains the whole and compleat nature of man Therefore it is that by nature we are all alike z Ephes 2. 1 2 3. And thence it is that as the seed of the Virgin became one with the whole and compleat divine nature and being of the Word even so did the Word become one with the whole nature and disposition state or condition of Mankind without any limitation or restrict on at all a Heb. 2. 9. Rom. 5. 19 20 21. else had not his humiliation beene absolute and perfect such as becomes and is compatible to the Son of an infinite God such is the authority and force of the oath of interposition whereby our High-Priest is installed into his Office and Ministry as so to tye unite God and Man together in such relation that without the one the other is not nor can be expressed or made knowne If this point were understood it would bring to naught that grosse sensuall and more then Heathenish Opinion that we heare is now so audaciously broached in our native Countrey concerning the mortality of mans soule affirming that it dyes with the body and sleepeth or corrupteth together with it in the grave and for the time of the bodies being there ceaseth together with it in all its motions and operation and in that they deny the death and resurrection on of our Lord Iesus Christ and ascribe unto man no higher nor better estate and condition than that of a bruit Beast upon the face of the Earth For Christ did become mortall as the soule of Man become immortal and the one is as possible eyther to be so or to be known to be so as is the other For as the Word cannot be mortall but only in us so we cannot be immortall but only in it So that if the eternall Word the Sonne of God may cease to dye unto the flesh unto which he cannot dye unlesse he continue and abide to be one with it then may the sonne of sorry man cease to live to the spirit which he cannot doe unlesse he cease to be one with it and to affirme the one or the other is to make voyd that unity that is in Christ and to disanull that Covenant and Contract between God and Man and make of none effect that oath of interposition whereby our High Priest is installed into his Office and by vertue whereof he is made a minister of the Sanctuary b Heb. 7. 21 Heb. 8. 1 2. and ever liveth to make intercession for us c Heb. 7. 25. Yea if that eternall word should cease to be that which is in time so much as for a moment which it must doe if the soule dye with the body at such time as the body of Christ lay dead in the grave then must the Sonne of God cease to be Christ And for so long layes aside the sweet savour of his oyntment d Psalm 45. 7 8. Acts 10. 38. Acts 4. 27. 1 Ioh. 2. 27 And so there must be an intermission of his being Jesus a Saviour yea and for so long is swallowed up of Death and then is his death void we are yet in our sinne e Act. 2. 24. 1 Cor. 15. 17 For if the eternall cease to be that which is in time hee cannot be Christ for eternity and time must ever bee in Christ else he ceaseth to be God Man that Emanuel * Isa 7. 14. Mat. 1. 23. and so is not that beginning and ending which is in that Christ of God f Rev. 22. 23 Luke 9. 20. So
God and that in the most acute and sublime manner that possibly art may bring forth and yet debate upon him as a thing abstracted from humane nature and do not declare distinctly in all points how this God was made man and dwelt or tabernacled amongst us or in us as the word is that is in our nature So also if we speak of him in his humane nature if we had the skil of all Philosophers or the most curious naturalists that ever were to delineate and lay out the nature and constitution of that nature which the word was made d Iohn 1 14. or became in us and yet not declare in all points how it is made one with or becomes the Son of the living God we speak not spiritually of Jesus Christ for nature doth afford most curious apprehensions and distinctions of attributes and operations so be it they may be kept a part separated and divided from the creature so as to have his subsistance and being as that which is another thing apart from humane nature so also man may attain to excellent knowledg of the creature to apprehend and freely consent unto the nature of man disposition parts faculties properties and operations so be it he may center the proper subsistance and being of them in the creature and not in the Son of God but this is not the wounding of Kings here spoken of but to pierce the spiritual and holy composition that is in Jesus Christ for the divine nature is never spoken of according to that spirit of faith e 2 Cor 4 13. 1 Cor 6 17 Rom 10 8. 1 Cor 12 3. but as it hath respect unto our nature comprehended in that Son of man so as that whatsoever it is it is it in that our nature nor is humanity ever spoken of according to that life of faith but as it hath respect in all things to that divine nature comprehended or considered in that Son of God in whom it is whatsoever it is that is good and acceptable unto God therefore to preach the way of the Gospel the Cross of Christ is a piercing striking through and leaving destitute of life all the things that seem glorious in the eyes of man naturally in the ways of God f 1 Pet 23 24 25. 1 Cor 29 30 31. whether they be things that according to the judgment of man recommend us unto God in making us conformable unto him g Gen 3 5 6. or things of penalty vexation and sorrow that according to humane apprehension serve to fit and prepare us and make way for that which wil be approved of by him for the Gospel leaves not any thing of the one nor of the other for man to shroud himself under or to boast of or to terrifie or torment himself about for the miseries of man being the humiliation of the Son of God must needs be done away nor can the excellency or the goodliness of man take place because the glory of the Son of God in his exaltation must and doth appear h 2 Thes 2 â— Iohn 1 14. 2 Cor 3 18 Isa 4. 5. and therefore the more distinct a Pharisee is in the letter of the law the more he thinks his God is blasphemed when ever the Cross of Christ is preached i Mark 14 61 62 63 64 Joh. 10 32 33. Mark 2 6 7. Luke 5 21. not understanding the spirituality of it for when mens doings and sufferings are nullified in point of salvation by the doings and sufferings of the Son of God they hold themselves undone yea the god whom they serve is pierced which is the lord Baal k Rom 11 4. 1 Kings 19 18. 1 Kings 18 26 27 28. and not the Lord Jehovah l Deut 6 4. And hence it is that those men that have attained to greatest human learning exercising it in the way of the Scriptures not understanding the spirit and life of them but are only Ministers of the Letter but not of the Spirit which ministry of the Letter kills and worketh death and wrath in the souls of men so also do they kill and work the death of mens bodies whenever they get power into their hands and become the greatest persecutors in matter of conscience and worship of God that are in the world yea it is they that in killing the Disciples and Apostles of our Lord think they do God good service m John 16 1 2 for all principles in nature and art that human learning attaineth unto is to give God and man not only a nature diverse but also each of them a several subsistance and being and what it may profess more is meerly had by tradition not being acquainted with the true grounds and principles thereof in the least but are as a house built upon the sand in whatever they say n Mat 7 26 27. for flesh and blood cannot revail the things of the Kingdom unto them o Mat 16 17. so that the unity through his blood of God and man in the preaching of the Cross is piercing or wounding unto them and doth indeed incur wrath therefore the time of the execution of this noble act is noted to be In the day of his wrath Now the day of Gods wrath unto the world is the day of his love unto his Saints p 2 Cor. 2 15 16 17 Luk 2â— 25 26 27 28 and that is the day of the revelation and manifestation of Jesus Christ and it must needs be so for the proper subject of wrath is man and not God q Psa 76 10. James 1 20 Isa 27 4. Eccl 7 9. as also the proper subject of the love and peace of the Elect is God and not man r Joh. 16 33. Eph 2. 14. Yet neither the one nor the other can be said to be without its relative in this way of salvation as also in the way of destruction for man is included and not excluded in this famous work of wounding of Kings yet not any thing can be attributed unto man s Eph 2 9. Rom 3 27. 1 Cor 1 29 30 31. but all unto God in that noble work so also God is included and not excluded in this point of wrath and yet nothing of the nature of wrath or anger can be attributed unto God t Isa 27 4. but all the displeasure and wrath is properly in man who is the proper fountain seat and original of it u Eccles 7 9. for as the love of God in our salvation is defused shed abroad and springing up in our nature through that his Son though in our selves we have nothing of Gods love in us which love taketh hold and kindleth it self upon no other thing then only our baseness low estate and infirmity x Ezek 16 3 to 8. which we behold in the day of the publication of the Cross of Christ y Iob 40 4. Iob 42 5 6. Mat 24 14 15 when as he communicates his
which thing the world is not aware of neither will it know and understand and therefore can never give Christ the honour of his death nor confesse the excellency glory fruit profit and comfort of the crosse of our Lord c Gal 6. 14 Iam. 1. 2 3 4. 2 Cor. 12 9 10. Rom. 8. 35 36 37. The exaltation then of the Son of God is the beholding of himselfe from the depth of that low estate of his humiliation which he hath onely in man which gives dimension unto it in its height for ever and the humiliation of the Son of man is the beholding of himselfe in or from the height and dignity which he hath in God and that gives dimension to his low estate out of which he riseth and silenceth the flesh from uttering or conceiving of the least cause of boasting for ever d 1 Cor. 1. 27. to 31. Therefore the Psalmist when he beholds the heavens the worke of the finger of God the moone and the starres which thou hast created e Psal 8. 3. from the consideration of the heavenly bodies and works of God for him or in him thence doth arise his humiliation and abasements therefore he saith what is man or what is it man in way of admiration that thou considerest him or remembrest him f Psal 8. 4. For the word signifies to memorize or begin againe as if he should say dost thou that art so high and glorious yea so full of varieties of excellencies and glory even as the Moone and the Starres are in themselves g 1 Cor. 15. 41. Dost thou remember or take thy beginning in man for as the Son of God is eternall and so without beginning or time as he is God so is he also in time and takes a beginning as he is man and this puts man to silence for ever opening his mouth in any excellencies of the creature in the things of God when once he sees how the Eternall takes a beginning in him h Psal 8. 4. and so as the word will beare memorizeth and eternizeth himselfe in such a fraile and momentany thing as man is even as the heavens are monumentized in the earth without which their vertue glory and operation could never be seene nor made knowne i Hos 2. 21 22. Psal 65. 9. to 13. therefore he adds those words visitest him or makest him the object of thy constant act of sight and aspect even as the Sun looks forth upon the earth for the continuall revivall refreshment fruitfulnesse and glory of it without which it were altogether barren and undone Yea the Apostle adds further He hath put all things under his feet k Heb. 2. 8. Now if all things be put under him it is evident that he is excepted that did subject them and put them under yea he must be such a one that doth subject them who is over all so that all things in that lost estate by mankinde are infinitely below and beneath Christ as he is God and all things as they are in God are infinitely above Christ Jesus as he is man and so sustaines the nature of that lost condition and therefore both the humiliation and exaltation are complete and perfect in him alone For when all things are made subject unto and subdued under him as he is man by another which is God blessed for ever l Rom. 9. 5. that is by another in nature not in subsistence and being Now he that subjects and brings all things under must needs in himselfe be above all things and so above him unto whom they are subjected as he is man and therefore cannot in the least as he is man subject or subdue no more then God himselfe can be brought low or under in respect of himselfe or his owne nature no more can the nature of man subdue the enemies of our salvation by any thing that is in or of himselfe that is in or of his own nature As a creature therefore must needs be subject in himselfe unto him that subdues all things and so the Son himselfe as he is man is subject unto the Father as he is God m 1 Cor. 17 27 28. and yet the submission or subjection of the Son is not but in the Father nor is the authority and rule of the Father but onely in the Son so that the submission and authority are not found elswhere but onely in one and the same subsistance and being and hence it is that God is all in all in every one of the Saints and they onely passive in themselves or in their owne nature n Isa 30. 7. Phil. 2. 13. but powerfull and operative in their Lord or in and through that nature divine for ever even as he is only active in himselfe and his owne nature but became passive in them or in their nature and subject to death which in himselfe could never be and yet is the one and the other reall and true the operation life and resurrection that is in that Word and Son of the Father is as really and truly ours and we worke and live and rise from the dead by it o Col. 2. 13. Rom. 8. 11. Rom. 4. 17. as or weaknesse death and low estate is really his so as he suffered death and descended in and by it and therefore our Apostle affirmes that he that ascends is the same that descends into the lowermost parts of the earth p Ephes 4. 9 and this is the humiliation and exaltation of our Lord made one no lesse absolute and true then that the divine and humane nature are one Christ or one subsistance and Son of God the Saviour of the world and therefore the Apostle saith else what shall they do or as the word may be read what shall he do that is baptized for dead if the dead rise not q 1 Cor. 15 29. or as the meaning is if death be not life the descention the resurrection what shall he doe or how can he be the Son of God for if death be not made life in the very act of it in that way of Christ otherwise the Son could never be baptized with the baptisme of death r Luke 12. 50. if that death were not in that very act transformed into life he could not be the Son of God for he cannot be held of death no not for a moment s Acts 2. 24 for then he were not God therefore doth our spirituall Gideon and all his souldiers in him or with him yea our King Christ as in this Text and all that he hath made Kings to God the Father with him t Rev. 1. 5 6 or in him doe drink of this brook in the way of the humiliation and in that very act is his exaltation yea the lifting up of his head or of their heads for ever in the sight and knowledge of which shall all sing Halalujah u Psal 15 1 6. that is being interpreted praise ye Jah or praise we the Lord. AMEN FINIS
bosome of our Father Abraham m Heb. 9. 42. So that what ever Christ was furnished with when he entred into the holynesse of holinesses as the word is n Luk. 16. 22. 23. through our nature or the vaile of his flesh o Heb. 10. 20. which is the very way of that wonderfull multiplication of that one onely and intire holinesse that is in God for he is one p Dew 6. 4. and yet doth as truly multiply and make himselfe many in us though he be one as we are vnited and made one in him though we in our selves be many q 1 Cor. 10. 16. 17. Joh. 17. 11. 21. so that with the very same things wherewithall himselfe is adorned are the people of this assembly every one in particular furnished and adorned with all in like manner r Joh. 1. 16. Joh. 17. 22. Rom. 8. 11 For Iohn and Christ are forerunners and as Iohn is his forerunner on the Earth declaring what entertainment Christ hath ever in the world s 1 Joh. 15. 18 9. 23. 24. 25 which is epitomized in that act of Herods taking off his head t Psal 22. 11. to 18. Mat. 14 8. 9 10 11. and that for denying of Herod liberty to satisfy himselfe in the workes of the flesh though Herod pretends faithfulnesse to himselfe and others in so doing being in Covenant yea under oath with it as the world ever is unto its own waies v Isay 28. 15. even so as it is with Iohn in shewing what entertainment Christ hath with the men of this world so is Christ our forerunner declaring what entertainment we have with the Father in his Kingdome x Heb. 4. 14. which is also summed up and epitomized in the cariage of the Father unto him in that he hath stated and plased him at his right hand commiting his whole power authority and glory anto him y Mat. 26. 64. Mat 18. 18. such are the honourable ornaments of holinesse wherewith every one of this Assembly or Army are adorned and blessed with all z Rev. 2. 26. 27. 28. Rev. 19. 11. 14. in this way of the Kingdome and Priesthood of Christ therefore the natvre of their offerings and oblations are set forth and described in the next words Verse 3. Of the womb of the early morning in thee the dew of thy youth or of thy youngling as the word will beare The word used here translated womb is a relative phrase and therefore cannot be looked upon or understood but with respect unto seed no more then we can nominate or know any husk or hull of corne or of any seed without having respect unto the grain or seed that is naturally contained in it therefore the barren or the miscarrying womb is said to be accursed a Hos 9. 14. because it is the disstruction of seed which is taken for granted to be communicated with it by early morning is ment that spring of day that is from on high b Lu. 1. 78. and is of the same rise alike rare and of none other antiquitie then that morning and early dayes which is specified by the Lord himselfe for the convincing of all flesh for assuming unto it selfe any ability to be an assistant unto him in any of his works c Ioh. 38. 7. which by the scope and circomstances of the place must be ment the morning of eternity compare therewith ver the 4. for explication hereof The youth or the youngling here spoken of is that momentany fraile and brittle estate of mans naturall condition for all flesh is grasse h Esa 40. 6. and the word was made flesh i Iohn 1. 14. and this fleeting condition of mankind never received being but in this womb of eternity for the word of eternity in giving man his forme assumed the nature and in assuming the nature it gives man his forme so that man in that way of Christ hath no being but in the word of God for if the humane nature of the Sonne of God had at any time subsisted out of the divine it had ever been so for our Lord changeth not k Mal. 3. 6. nay if our nature should subsist out of the word Christ then should have two beings and then he could not be a Saviour for God cannot give his glory to another l Esa 42. 8. therefore all that communicate therein or participate thereof must become one with him in that glorious way of unit in Christ otherwise it descendeth not upon them m Iohn 16 13 14 15. for the grace of God can no more descend upon any that are not of the faith of Christ or of this subsistance as the Apostle interprets faith to be the hupostasis or subsistance n Heb. 11. 1. then the sins of a wicked man can be transferred or turned over unto God whil'st the man himselfe is not in unity with him or the hand or any part of the body can be light without unity with the eye o Mat. 22. 23. Nay man in his first creation was not but as he was made and sprung up out of this womb of eternity for he was made in the Image of God p Gen. 1. 26. 27. and there is no Image of God but onely the wisdom of God in that way of Christ for he is the expresse Image of his subsistance q Col. 1. 15. 2 Cor. 4. 4. Heb. 1. 3. Therefore the yongling youth or momentany nature of man as fraile and fruitlesse as the dust r Gen. 2. 7. and 3. 19. cannot be found to have a being but of or in the womb of this early morning hence it is that the wrath of God kindleth it selfe upon wicked men burning down to the nethermost hell for this their naturall condition being made alive unto God in that first act of their Creation as they were made in that Image and righteousnesse of God which is found no where else but in the Sonne of God Jesus Christ Å¿ Heb. 1. 3. is an occasion of their horrour and vexation for ever when they see themselves fallen so infinite short of it and have made themselves so contrary and opposite unto it t Rom. 8. 6 7 8. Esa 55. 7 8 9. Even as the joy and salvation of the godly springeth up v Ephes 2. 1. and ariseth out of this that naturally they are dead in sinnes and trespasses q Eph. 2. 1 For if it were not for our sinnes and trespasses the Sonne of God had never dyed r 1 Tim. 1 15. Matth. 9. 13. And if it were not for that righteousnes and life that is in the Sonne of God the sonne of Earth or Adam had never made such a forfeiture and brought forth such a death upon himself and his posterity s Isai 24. 5 6. Iohn 15 24 24. The womb of the early morning then and the youth or youngling are one time and eternity mortallity and
particular out of Christ then are we out of that way which he hath founded or appoynted to come unto him either in the theorick or practicall course of Religion or Christianity For as he is the Truth and the Life so is he and he onely the way also f Ioh. 14. 6. into the light knowledge and bosome of the Father the power and authority of this Key or Keyes for if we cannot bring it either to be singular or plurall we know it not and so can neither open nor shut by it in the things of God So that his authority in shutting is to bring eternity into one poynt of time the Almighty and immense power to become that which is weaknesse in it selfe for he became death in us and so subject unto all things as also lesse then any thing g Phil. 2. 7. Isai 52. 14. Isai 53. 8. Psal 22. 6. For of such nature is the Being and subsistance of Christ as to take his Being in that which of it selfe hath no Being for the humane Nature subsists not but in the word such also are his operations and effectuall workings as to raise up his power and authority out of the poore weakling as the Word is truly rendred h Psal 41. 1. Blessed is the man that prudently considereth the poore weakling Such is the time or manner of his life that he prolongs and preserves it in that which in it selfe hath no time nor life at all Hence it is that the Angel proclaiming and publishing this oath of interposition affirmes That time shall be no more i Rev. 10. 6. that is no time of the things of man k Rom. 14. 17. Mat. 22. 29. 30. nor according to the account and reckoning of man but all things shal be of God in that Kingdom according to his judgement and account l 1 Cor. 6. 2. 3. Psal 8. 9. 14. Rom. 2. 1. 2. For as the Son of God hath nothing in account and reckoning in poynt of his death and humiliation but what he hath in us m Heb. 2. 14. 1 Pet. 3. 18. so also the Sonne of Man hath nothing in account reckoning but what is in the divine power and grace of an eternall God n Col. 3. 3. 11. Ephes 1. 23. Rom. 11. 35. 36. No time therefore in the House and Kingdome of God according to the creature which are nothing but vain genealogies so reckoned rested in o 1 Tim. 1. 4. Titus 3. 9. But according to the account of the Creator who accounts of things that are not to bring to nought things that are p 1 Cor. 1. 28. that is things that are not in mans account and esteeme to bring to nought things that are the onely excellent and weighty things in his estimation and judgement according to this account and record We are light in the Lord q Eph. 5. 8. and our life is hid with Christ in God r Col. 3. 3. so that he is our light and our life so also our salvation is in him or he is our salvation s Psal 68. 18 19 30. and it is onely to be reckoned for ever in him and not in the creature Even so is our time also in him and therefore as wee are light life health and salvation in the Lord and not in our selves no more then he was death darknesse sorrow sicknesse destruction and a curse in himselfe t Gal. 3. 13. but soly in us even so also is our time in him and so is man eternized and lives for ever even as certainly as the Sonne of God was made time and subject to death in us which in himself as God he could not be Therefore time in the creatures account is no more in this House and Kingdome or upon that Sea and Land whereupon this Angell standeth of such closure and shutting is this Key of David to bring eternity into one point of time into a moment and twinkling of an eye for such is the nature of the operation and glory of God that it composeth it selfe into that which is as a moment or twinkling of an eye For such is man whose breath is in his Nostrils for hee is not a man according to Gods workmanship but as he sustaines the image of God and lives the life of the Son of God which he cannot preserve himselfe in no not for a momennt of time but it wholly depends upon God to doe it u Psal 39 5 Psal 94. 11. Psal 49 12. Job 7. 6. no more then the Sonne of God can be held of death or be a sinner for a moment of time The shortnesse of mans life therefore is such as is the time he can preserve himself in that life and image wherein he was made which is no longer then the Sonne of God can permit himselfe to be a sinner which is not for a moment for he knew no sinne x 2 Cor 5. 21. The change then of the Sonne of God from sinne unto righteousnesse and the change of the sonne of perdition from righteousnesse unto sinne are of like time and eternity that is in the twinkling of an eye it is done and for eternity it abides and remaines for the Sonne of God is made sinne but changed into righteousnesse in the twinkling of an eye and the sonne of perdition is made righteous but changed into sinne in a moment even in the twinkling of an eye and we know that the time of the twinkling of an eye is such as the eye never loseth its object So is the time of the Sonne of God being made sinne and death that hee never loseth the fight-and being of righteousnesse and life and the time of the sonne of perdition being made righteousnesse is such as hee never loseth the sight and being of that man of sin and death into such a narrow poynt in the power of shutting doth this Key bring that immense and unfadomed power and glory of God into in that way of Christ for of such nature as this opening and shutting are all the actions of the Sonne of God for in him eternity becomes a moment of time for of further extent then a moment of time the life and glory of man cannot be extended and a poynt of time is opened into eternity and into a narower compasse then that none can abridge nor contract the Sonne of God y Isai 9. 6. John 1. 1. 23. Joh. 8. 53. Prov. 8. 22. to 31. So that as they are actions performed in a creature they are momentany transient and passe away in the twinkling of an eye But as they have their rice originall and fountain in the word of God they are of an eternall vertue weight and value and remain and abide for ever So that however he tabernacles in time in our nature yet his time and age abides for ever z Ioh. 1. 14. Heb. 7. 17 21. Heb. 7. 3. Psal 102. 11 12. For in the one consists
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
have a being we speak what we know t 2 Tim. 2 7 Ioh. 4. 21 22 23 24. 2 King 17. 29. For if we have learned the truth as it is in Iesus u Ephes 4 21 then we know that as the truth is in Jesus so also it is in the Church and no otherwise For the Church is nothing in any respect as acceptable to God but only as it is in Jesus Christ x and Christ we know hath nothing in him that is not substantiall and fundamentall without which hee is not a perfect and compleat Saviour For take away any thing that is in Christ and you make an Idoll or a nullity of Him unto the soules of men for an Idoll wee know is nothing in the world x 1 Cor. 12. 12 27. Ephes 1. 5. 6. So also it is in the Church of Christ for take away any thing that is of the Church or in the Church and you make an Idoll y 1 Cor. 8. 4 and a nullity of it if wee know Christ in substance then wee know Him to bee God and Man z 1 Tim. 3. 16. Iohn 1. 14. Rom. 9. 5. Act. 20. 28. Iohn 8. 58. Iohn 8. 58. compared with Luke 24. 37 38 39 40 or else he is no Christ So that take away his God-head and he is no Christ though acknowledged the Son of Man Take away his Man-hood and he is no Christ though acknowledged to be the Son of God So is it also in regard of those things we call circumstantiall as time place and person Take away any of these from Christ and he is denyed to be that annointed for take away person from Christ and hee cannot bee Christ without having person or subsistence Take away his being annihilated and made nothing or such a thing as hath no subsistence at all in it selfe from Christ and he is denyed to be Christ Take away his being circumscribed within a place from him and he is no Christ for then his humanity is denyed Take from him his incomprehensiblenesse and his not being contained in any place and then wee deny him to be GOD and so to bee the Saviour of the world Take away Eternity from Him and Christ is made of none effect Take away His being in time and wee disanull His coming in our nature which cannot but be in time Even so it is in regard of a true Church as it is in regard of a true Christ for the same tearme or title given to the one is also given to the other a 1 Cor. 12. 12. So that as there are many false Christs b Mat. 24. 5. Mat 24. 24 22. Marke 13. 22 23. so also there are many false Churches and if wee take away any thing from Christ that is in him wee propound a false Christ unto the world So also if we take away from the Church any thing that is to be sound in the Church we propound a false Church yea set up the Synagogue of Sathan in the world c Rev. 2. 9. Revel 3. 9. And as for that distinction of being well-being of a Church as if the Church might have a being yet want a well-being it is meerly devised and humane in the things of God and no arguing according to godlinesse For as the Sonne of God never had being without well being also for the humane nature never had being but in the divine So the Church of God never hath being without a well-being For what it is in any respect whatsoever it is that in Christ and Christ cannot be divided for of his fulnesse we all receive and grace for grace d Col. 1. 19. Col. 2. 9. compared with Iohn 1. 16. So that if we know not how to give the woman her due time of being in the wildernesse we know not the Chruch of Christ for it concernes her being and her well-being also Yea this circumstance of time is fundamentall for we know not how the Church hath her being without it that is without that her being in the wildernesse for the womans flight into the wildernesse instructs us in the weak fraile and brittle vessell of our earthly nature and the Man-child caught up to GOD and His Throne to rule the Nations e Rev. 12. 5 6. instructs us in that power and authority of the Word of God in such sort as the Man is not without the Woman nor the Woman without the Man in the Lord c 1 Cor. 11. 11. no more then the divine nature is without the humane or humane nature without the divine in that way of Jesus Christ So that in the Womans appearing in Heaven having in her a Man-child is taught the descension of the word in our nature and the ascension of our nature in the Word of God even as it was taught in the making of the first man having the woman taken out of him the one declaring the way of death and subjection of our nature unto sinne when the woman is brought forth and prevailes with her arguments and reasonings according to humane frailty in those suggestions of the Serpent or wisdome of the flesh g Gen 3. 4 5 6. And the other declares the ascension of our nature when the Man is brought forth of the Woman and taken up into the Throne to rule over all the wayes and arguments of the Heathen or devises suggested by the flesh h Rev. 12. 5. Mat. 4. 10. 11. So then the Woman in the Wildernesse is the Word of God descended into our nature that waylesse and vast Wildernesse utterly void wast and destitute of the foot steps of God through the panges paines and travels whereof it brings forth it self i Rev. 12. 2. in that glorious descension and humiliation of the Son of God and the Man child caught up to God and to his Throne k Rev. 12. 5. is our nature taken up into the Unity of that Word of God ruling the Nations in and by the authority of God in whose seat or throne it is set l Heb. 1. 3. So that if wee look into the Wildernesse there is Christ compleat in his humiliation and if wee look into Heaven there is Christ compleat in his exaltation and these two can never be the one without the other for they are one as Christ is one Hear O Israel the Lord thy God is one Lord m Deut. 4. 6 The Woman then is in the Wildernesse for a time that is Eternity is become that which is contained in a point or period of time and one period or point of time is become that which is eternall Eternity is become time and time is become eternity in that act of the creation or incarnation of the Word of God and without communication with time in this respect thus extended and thus abridged the Church of God cannot subsist nor have a being She is also said to be there for times in the plurall number for it is multiplyed
Pet. 1. 20. which is a spirit surpassing the spirit of a meere creature for it is the Spirit of God for holy men spake as they were moved by the holy Ghost r 2 Pet. 1. 21 and in such onely it is savour of life unto life s 2 Cor. 2. 16 and such onely are the distributers and dispensers of it as goe forth to preach in and by that Spirit which raised up Jesus from the dead and in which hee was quickned and went and preached also to the spirits that are in prison who were disobedient when once the long-suffering of God abode in the dayes of Noah t 1 Pet. 3. 18 19 20. so that the object of the Ministery of the Gospell in those to whom it is a savour of death unto death u 2 Cor. 2. 16. upon whom it also worketh effectually though not naturally as from it selfe as a proper cause but accidentally or occasionally the true and proper cause of death being in and from themselves x Hos 13. 9 Mat. 15. 11 Mar. 7. 21 22 23. unto whom it becometh such and not in the Gospell so that it doth also discover a spirit in such that is as far below a creature as the spirit of the Saint and holy one of God is above a creature y Mar. 13. 11 Luke 11. 13 that being the spirit of God z 1 Cor. 3. 16 and the other the spirit of Satan a 2 Cor. 4. 4 the one the spirit of Christ b Rom. 8. 9. the other the spirit of Antichrist c Eph. 2. 2. the one the wisdome of God d 1 Iohn 4. 3. 1 Cor. 2. 7. the other the wisdome of the Serpent e 2 Cor. 11. 3. for the wisdome art and skill of man in looking upon and judging of the things of God in its owne light is so subtill and guilefull that it turnes truth into a lie unto it selfe f Rom. 1. 25 righteousnesse into sin g Rom. 7. 8. to 14. and so is not onely a Serpent to beguile it selfe and others h 2 Cor. 11. 3 but also a Dragon to destroy and devoure both it selfe and others i Rev. 12. 3 4. 1 Pet. 5. 8. for it was never the ordination and appointment of God in the way of Christ that man should behold and judge of the matters of God by the light and wisdome of a creature but by the light and wisdome of the Creatour k Isa 64. 4. 1 Cor. 2. 9 10. no more then Iohn was appointed or sent of God to be the light of the world but came onely to beare witnesse of that light l Iohn 1. 6 7 8 9. or then the hand was appointed to see for the body and yet it is of the body m 1 Cor. 12 15 16. or for it selfe by vertue of any thing that is in it selfe but onely by that vertue that is in the eye with which it hath union and by which it perfectly seeth though in it felfe it is not an eye nor hath any light at all but onely by vertue of the confluence of that which is properly in the eye it selfe n Mat. 6. 22. The Son of God thererefore descending into this low estate yea lower then simply to be made a creature for he was made a curse o Gal. 3. 13. which no creature in its creation is p Gen. 1. 31. hereby overcomes and takes away the curse else could it never have been taken away from us no more then we can bee blessed but onely by having unity with him through faith q Heb. 10. 39. Heb. 11. 2. who is blessednesse it selfe r Rom. 9. 5. and in this act of humiliation he saith thou wilt not leave my soule in hell or in Sheol that corrupting pit s Psal 16. 10 neither wilt thou suffer thy holy one to see corruption but wilt teach me the way of life that is death or this humbled condition could not hold him no not for a moment of time but in that very way or act wherein he becomes subject to be taught as under a tutor or governour t Gal. 4. 1 2 he sees life and is set at the right hand of God where are pleasures for ever more u Psal 16. 11 and so doth he drink of the brook in the way and in that he doth lift up his head or is exalted for ever farre above all principalities and powers and hath a name or authority given unto him in or at the which every knee shall bow x Phil. 2. 9 10. both of things in heaven and in the earth yea and under the earth yea even such as are made lower then properly the earthly or naturall condition of a creature is y Iude 10. verse 2 Pet. 2. 12. and hence it is that our Apostle reason from that eighth Psalm thou hast put all things in subjection under his feet * Psal 8. 6. now in that he saith all things are put under he left nothing or nothing was exempted that was not put under him a Heb. 2. 7 8 so that the exaltation of Christ is that wherewith the Son of man or the humane nature is dignified otherwise it could not be a putting of things under him if in case they were so by nature for all things are under him by nature as he is God b Iohn 1. 1 2 3. Rom. 9. 5. Gen. 1. 1. and therefore in that respect cannot admit of an action of putting them or making them to be so for it is impossible that the Creator should be otherwise in himselfe but above the workes of his hand c Isa 45. 11 12. as our Apostle reasons from Moses and Christ that as he that builds the house is greater and more honourable then that which is built d Heb. 3. 3 4 so is it in this case for nothing can be said to be put under Christ as he is God seeing all things are so without gain saying by nature therefore the exaltation is properly of the humanity and not of the Divinity which indeed is height it selfe e Heb. 7. 26. though it be exalted onely in and by the Divinity even as the humiliation is properly of the divine nature and not of the humane for the humane nature cannot be lower then it is by nature in it selfe being in the fall become a curse f Gal. 3. 13. 2 Cor. 15. 22. but the divine nature is onely humbled and made low in and by the humane nature for in it selfe it can admit of no such thing g Mal. 3. 6. and therefore the humiliation is of an infinite value and extent which makes our Apostle to adde those words and yet we see not all things put under him h Heb. 2. 8. which to a naturall eye or eare seems a plaine contradiction the words are we see not all things or we see not any particular thing whatsoever under
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
light but it must be manifest d Ioh. 3. 20 21. nor can he be made manifest but in his Son and the Son is not manifest to bee of God but by his resurrection from the dead e Rom. 1. 4. for by death he overcame him who had the power of death f Heb. 2. 14. which is a worke of none but of God alone for by dying in himselfe to all humane excellencies the glory and pompe of this present world g Mat. 8. 20 Psal 22. 6 7 he lives in himselfe through humane frailtie unto God in the life and power of the world to come h 1 Cor. 13. 4. h 1 Cor. 13. 4. So that by death of the excellencies and wisdome of the flesh he slayes the enmity in himselfe i Ephes 2. 15 16. which is indeed the spirit of that wicked one the wisdome of the Serpent which hath ever come out and contended with God k Gen. 3. 1 2 3 4 5. Rev. â— 12. 7. 17. Gal. 4. 29. From the beginning even untill now to give that unto Man which God cannot give to another no not to any besides himselfe l Isai 42. 8. Sathan would have glory given to another that is to another individuall Subsistance Therefore he saith Ye shall be as Gods knowing good and evill m Gen. 3. 5. But God in his way onely gives to another nature in that way of Christ but the same individuall subsistance in and with himselfe So then Christ slayes the emnity that is the vitious desires pride and ambition of the flesh at no further distance from himselfe then a wicked man slayes crucifies and kills that Spirit of the Lord of Glory unto himselfe n Heb. 6. 4 5 6. For however he kills it in unto himself yet it lives workes effectually in the chosen and beloved of God so also however Christ kills crucifies in himself the flesh with all the lusts affections of it o Gal 5. 24. that is in all that are made one with him by Faith yet doth that spirit of uncleannesse worke effectually in the Children of disobedience and ever shall p Ephes 2. 2. God therefore hath bound himself ever unto man by no lesse a tye and obligation then that great work of the death and humiliation of Jesus Christ doth consist of which is impossible to be knowne or heard of but only in the nature and wretched condition of Mankind q Heb. 2. 16 17. the ground of it is this the humiliation of Jesus Christ is of the same extent that his exaltation is they holds correspondencie in all points else it could not be the humiliation of the Son of God for that cannot admit of any bounds or limitation whatsoever For Christ as he is Man is exalted through his unity with the Word of God above the state and condition of any created nature whatsoever r Rom. 9. 5. So is the Word or that Son of God Å¿ Iohn 1. 14. Heb. 1. 5. being made flesh vilified and abased below the state condition of any thing that is simply a creature whatsoever for all Creatures are by nature good t Gen. 1. 31 as the work of that one onely and good God Now the work of God cannot be perfected but in man who is an abridgement or an epittomy of all the Creatures who are therefore said to be good in the Creation production or bringing forth of them being said to be so as they had refrence unto man v Gen. 2. 18. Psal 8. 6 7 8. Being made for his use benefit and honour and suiting with his nature and disposition all being made before him to declare that all-tended and had respect unto him he being the Fulnesse and whole accomplisence of them all For in him onely is the Worke of God perfect without which no rest nor Sabbath can be found w Gen. â— 1 2 3. For as God and his Word are one and so alike infinite and perfect the one as the other so the Word and his Work are one and alike infinite and perfect the one as the other and such a worke can be found in none but onely in man alone And therefore the humiliation of Christ must of necessity have its being in man or rather the anihiliation of the Son of God is only in that Enosh that is in sorry man as the word signifies Now the work of God only in the Creation of Man is an infinite work which in any other or in all other Creatures it cannot be for however they be the worke of an infinite God yet the work is but a Creature and therefore finit for a Creature simply considered is a finit thing but Man was not nor had his being for a moment but in the Image of God x Gen. 1. 26 27. For in that Image be was created and had his being at the first and that is the proper image similitude and likenesse of man Therefore Adam is said to beget a Son in his owne Image not when he begets Cain but when he begets Seth y Gen. 5. 3. Or that stable and set one who is the Father of our Lord z Luk. 3. 38 in whom this glorious Image is preserved and kept alive for ever a Heb. 1. 3. Now that this work of God namely the Creation frame and being of Man is onely an infinite work it is evident and plaine for as certainly as the dust or slime of the earth b Gen. 2. 7. that is that Spaun or Seed of the Earth that hath all earthly transitory corruptible fading and vanishing things in it was made in the Image Wisdome or Word of the eternall God So certainly was that Image Wisdome or Word of God which is the perfection and fulnesse of all divine and heavenly excellencies made of or in the dust or slime of the Earth So that it is not the proper work of God looked upon in man but as it consists of the unity of the Creator and the Creature being become one c Ephes 2. 14. 15 16 Iohn 17. 21 22. So that this work hath in it not only that which is truly and really a creature but also the Image and Dignity of the Creator therefore must be a worke of an infinite and unfathomed extent being the Image of the Creatour is considered in it that cannot admit of any bounds or limits d 1 Bing 8. 27. Psalm 78. 41. Therefore it is that God saith Let us make man in our own Image which is not a Consultation of the Trinity properly as some would have it but properly a confirmation of this great work in the sommoning and bringing together of Heaven and earth e Gen. 1. 1 Dev. 30. 19. Gal. 4 4. the dust and the Image of God to be one intire and glorious workmanship So that Adam in this respect is truly called the Son of God f Luk. 3. 38. not
only by Creation as men think but by Adoption also yea and the Son of God by nature For he is the Sonne of God by nature because the Image of God which is the Wisdom of God and God himself are of the same nature and so is he the Son of God by nature He is also a Son by Adoption or taken out of the house of a stranger for as he is earth and so bears the Image of the earthly g 1 Cor 1. 5. he is a stranger and forreyner from that heavenly glory and excelency that is in God and so is he the Sonne of God by Adoption And he is also a Sonne by Creation and that is the making and framing of these two together in one glorious work which is indeed the New Creature or the Creation of God h Rev. 3. 14. and so is he the Sonne of God by Creation which work is not nor can be truly considered without God himself being brought into it without any interposission of time place action demeanour or comportment of the Creature whatsoever For the interposission of any thing between God and the Creature was the fall and is the sin of man unto this day i Gen. 3. 5. Heb. 10. 39. 39. for as the operation of our hearts work for the interposing of somwhat betwixt our selves and our full satisfaction happines in God through Christ by so much do our hearts work to put somewhat between the happines of the human nature of Christ in the divine so destroy the faith or subsistance of Christ unto our selves For as God said let there be light it was so so did he say of the dust himself let us make man in our own Image it was so But man through that serpenten like subtility in that way of the woma or of that wâ—aker earthen vessel namely the wisdom of a Creature working towards about the things of the Creator which is not admire to spark in the Church k 1 Tim. 2 12 said no but if we ear We shal be turning that truth which God had spoken into a lye l Rom. 1. 25 which sin and fall from his Creatour m Gen. 3. 6. even so God saith that he hath made us heires first borne and Coheares with Christ Kings Priests able to do all things through Christ that strenghtens us n Rom. 8. 16. 17. Rev. 5. 10. Phil. 4. 13. But earthly man saith no but if we do this or that or come to this or that period or point of time if we suffer if we waite if we reform and conform then we shall be so this is that apostate backslyder and faller of from the living God namely of those that draw back unto perdition and not of them that believe to the saving of the soule o Heb. 10. 38. 39. Now the breach of this Oath Bond Covenant Contract or unity that is betwixt God and man in which God is a party must needs be of an infinite nature and therefore that and that onely gives length and latitude to the death and humiliation of Jesus Christ Now whereas we say that God is a party in this bond it is so to be understood as a party in the Oath or Contract but no party in the breach for the breach and forfeiture ariseth onely from man and is his sole and proper worke even as man also is a party or one nature in the keeping of the Oath and Covenant and fulfilling of the whole Law of God p Rom. 8. 3. 4. But the whole and intire work thereof dependeth solely upon God and nothing can be attributed or ascribed unto man at all q 1 Cor. 17 28 29. 1 Cor. 4. 7. So then mans breach of oath and Covenant in his defection and failing from God being of an infinite nature and extent God being a party in the Oath worke or Covenant that and that onely can sufficiently extend the death and humiliation of Jesus Christ to be such as is compatable and agreeable to the Sonne of God Therefore we must either deny the death and humiliation of Jesus Christ to be such as becomes the Sonne of God or else confâ—sse man to be a consociate with united unto and become one with the Sonne of God who can depart from or be deprived of his death no more then he can depart from or be deprived of his life for in that he dyed unto the things of this present world he can never live unto them againe and in that he liveth unto God and the things of God he can never dye unto them againe and these do not onely stand together to make him compleate but are comprised in one and the same for he dyed according to the flesh and never lived unto the lusts of it for a moment and was quickoned in the Spirit and never dyed unto the Father and the things of him no not for a moment r Esa 53. 9. Therefore as the Sonne off-spring or nature of man is exaulted infinitely above a Creature and so made higher then the heavens s 1 Pet. 3. 18. Psal 5. 4. for heavens in their own nature are high or heights but to be made heaven through hell yea the heights in the depthes t Aeb 7. 26. that is to be higher then heaven so also the Sonne of God is made infinitely lower then a Creature for the humiliation of Christ is through death sin the curse of the Law v Psal 16. 10. which is lower then hell it selfe for the corrupting pit may be low and miserable by nature in it selfe but to become low wretched and miserable through height happinesse and blessednesse that is lower then hell it selfe for that is hell inlarged w Psal 34 6. Ephes 4. 9. 10. so as it can never be satisfied nor say I have enough so then the breach of Covenant Contract or Oath in point of Creation by the sin of man is of the same extent with that keeping of Covenant Oath Contract which is through the faith righteousnes of Jesus Christ for this is to be observed that the difference disparrity Antipothy between the first Adam the second stands not in one being nearer to God then the other in point of Creation and incarnation for as God set himselfe at the first or in one intire act of relation to man so he standes for ever else the holy one should change which is a thing impossible x 2 Cor. 5. 21. Rom. 8. 34. Gal. 3. 13. for the first Adam cannot be knowne but with respect unto the second nor can the second be known but with respect unto the first for as the second cannot be known or acknowledged to be a Saviour without respect unto sin from which he saves y Esa 5 14. Prov. 27. 20. no more can the first Adam be knowne or acknowledged but with respect unto that reall righteousnesse Image and blessednesse from which
spirit and of that unfained faith w Ephes 1. 17. 1. Tim. 1. 5. 2 Tim. 1. 5. but those men that know not the word of God in the mistery of it but onely according to the letter x 2 Cor. 3. 6. they cannot know how this can be for the letter is the very way and Caractour of all flesh as it makes use of the favour grace or worke of God according to its own naturall principles and abillities changing it into another thing unto himself then by nature it is or ever can be y Rom. 1 18. 25. Rom. 2. 1 2 3. Rom. 2 17. to 23. and the mistery is the very way and true Caracter of that ingraven forme of the subsistance of the Sonne of God as he makes use of our infirmities to change them into another thing in himselfe then by nature in themselves they are or ever could be z 2 Cor. 5. 21. 1 Crr. 26. to 31. Rom. 3. 5 6 7. 8. And therefore it is that man being meerly naturall can better desire to be transformed into the basest Creature that is on the earth or in the waters under the earth then to be transformed into the Image of the Sonne of God and accordingly desires to transforme the Sonne of God into the likenesse of any Creature foorefooted beast or creeping thing on the earth a Rom. 1. 23. rather then to take him according to that Caractor of the Father and ingraven forme of his subsistance b Heb. 1. 3. Such is mans living unto the flesh and being dead unto the spirit c Rom. 8. 5. 6. so that all that ever he doth in eating and drinking that is in communicating with any Creature it is to preserve his own life for the present and thereby put off death till after time therefore he saith let us eat and drink for to morrow we shall dyed that is the conflict and strift of man c Esa 22. 13. 1 Cor. 15. 32. in the whole progresse of his fighting after the manner of men which our Apostle denies to be the manner of his fight for that fight or warrfare that is according to the Sonne of God is that death may have a reall and present being in all things for that is the true resurrection of life and in whatsoever we communicate within the death of the flesh all conduceth unto the life and resurrection of Jesus Christ that howsoever the life is one even as he is one yet is it as variously multiplyed as the death is Therefore our Apostle saith all flesh is not the same flesh but there is one flesh of men another flesh of beasta another of fishes and another of birds e 1 Cor. 15. 39. Esa 31. 3. that is all weaknesse and death is not the same weaknesse for flesh somtimes in Scripture signifies weaknesse so saith the Prophet the Egiptions horses are flesh and not spirit f Gen. 32. 28 Psal 84. 5. Psal 138. 3. that is they are weaknesse and have not the strength of Israel so all weaknesse is not the same weaknesse for there is one weaknesse of the flesh which is indeed flesh in our Apostles acceptation and truth of interpretation in that it is subject unto corruption not able to sustaine it selfe there is another weaknesse in that it is impotent not able to conceive of or to performe the things of God g 1 Cor. 2. 14. Another weaknesse of dishonour because that in it is not the dignity of that blood royall in that Generation and off-spring of the most high h Acts 17. 28 29. Revel 22. 16. Another weaknesse in that it is naturall carnall or sensuall because the very bent end and scope of all the operations of the flesh tend unto that which is earthly momentany and of a fadeing and vanishing nature and condition And so are the wayes and motions of the flesh multiplyed into that vast and illimited gulfe of mans infirmities and imperfections which amount unto that account and reckoning that can never be numbred no more then we can number the severall kindes of grasse graine seede flowers herbes plants and Trees that are upon the face of the Earth Therefore it is said as was noted before that man was made of the dust slime or seede of the earth i Gen. 2. 7. to note unto us that infinit variety and illimited multiplicity of earthly and corruptible fruit that naturally of himselfe he yeelds and brings forth for there is a body terrestriall that is compleate unto which no addition can be made no more then the influence of the heavens add unto the Creation of things on the earth which God made at the first to increase the kindes of them onely the influence of the heavens doth generate and bring them forth So also there is a body celestiall which is absolute and compleate that no addition can be admitted of in it no more then the motion and operation of things here below can either add or deminish those heavenly bodies that are above onely in their changes operations and generations they shew forth and make manifest the severall vertues and powers which are in those heavenly bodies yet each hath his propper and distinct glory for the one is the way and glory of the humiliation of Jesus Christ unto which nothing can be added or deminished and the other is the way and glory of his resurrection and exaltation which admits not of a jot lesse impossibility of any addition or deminution but as the weaknesses and frailties are multiplyed in the one respect so also are the glories and perfections multiplyed in the other respect Therefore it is said there is one Glory of the Sonne another Glory of the Moone another of the Starres yea Starre differeth from Starre in Glory so also is the Resurrection * 1 Cor. 15. 41 42 43. that is according to the various infirmity of the body terrestriall and the infinit and heavenly perfection of that Body celestiall so is the resurrection that is in Jesus Christ The Lord hath wonderfully proportioned those infinit and heavenly excellencies perfections that are in himself unto that world of infirmity and frailty that is in us k Iam. 3. 6. and of the one and the other doth that death and resurrection consist that is by Jesus Christ and that is the pattern and Platforme that Moses saw in the Mount. l Numb 8. 4. Heb. 8. 5. Without the knowledge of which no direction can in the least be given how that Tabernacle of David should be reared rectified us set up though it be the onely errant that Christ had in the world to performe and do that worke m Amos 9. 11. and so it is of them that are Christs at his comming n Acts 15. 16. The worke therefore neglected or unskilfully handled Christ is not come unto us this body therefore graine or seede of Immortality is sowne in Corruption but it riseth in Incorruption
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
with their fore-warned or forestalled opinion t Mat. 3. 7. Luke 3. 7. that such a dipping or washing should save them from wrath to come as hee performed it being that all that he did was but to shew what a turbulent Jordan and Deluge of wrath the Son of God descended into which was already in their hearts and for no other end but that we might in him ascend into that fountaine and overflowing streame of Gods grace compassion and tender mercy for ever in the vertuous and glorious actions of the Son of God for Johns Ministry and dipping sheweth what Christ hath in our nature and the Ministry of Christ in his coming up or ascending out of the waters with the Spirit of God lighting residing or abiding upon him declares what we are in that divine nature of the Word or Son of God Now these Jewes would be playing the part and presuming to performe the Office of the Son of God who descends downe into the depth of the wrath of his Father hoping thereby to escape wrath even as our first Parents entred into the way of death in hope to escape it and to attaine life thereby and in the meane time neglect contemne and despise that glory of the Son which he in that dipping or descention of his doth so freely tender and offer unto them for it is onely his part to descend and be dipped in the waters of our weaknesse that have by nature no life nor Spirit of God in us at all or into that troubled Jordan of Gods wrath which naturally burneth in every mans soule and it is onely our priviledge to ascend and come out of that wrath and weaknesse in that descending and residing of that life and Dove-like Spirit of God upon us for ever u Mat. 3. 16 the first of these is naturall and incident unto all men to dip to dive to sprinckle and wash with materiall water or to plunge themselves into some infirmity or weaknesse of the flesh as fasting mourning afflicting of themselves or the like hoping thereby to please God for the appeasing of his wrath and so do undertake the Office of the Son of God to undergoe the Crosse in themselves which is the very spirit of Antichrist and in the meane time neglect and contemne the other namely that glorious resurrection of our nature through that residency of the Spirit upon it whereby we are made able to give Satan the foyle in all his temptations even as our Lord did by the power of his might x Mat. 4. 1. 11. Col. 1. 11. Phil. 4. 13. Rev. 2. 26 27. Therefore in all Baptisms and Washings practised in the holy Scripture we must know that there is not any two performed alike all circumstances considered therefore that Church which takes up the way of any particular of them alone and of it selfe cannot practise nor performe the true Baptisme when the whole Administration thereof which the Holy Ghost hath beene pleased to declare the right of it in so many differing waies is not brought in therefore if wee will professe and practise the perfect Baptisme unto which our Apostle leads us when he saith let us goe on unto perfection y Heb. 6. 1. then we must unite and contract them all into one and so shall we finde the Ordinance of Baptisme to bee found faulty in all Churches under heaven unlesse they have learned to center them all in one and if they doe so it will not be found in any but onely in the Son of God whose dipping or washing comprehends them all and so hath in it all spirituall and holy dippings and washings whatsoever therefore if we set up another besides that which is perfected in him we make an Idoll of it and so subject our selves unto wrath z 1 Cor. 10. 1 to 7. for it is in this point of Baptisme as it is in the death of Christ if we professe another death that is spirituall besides that which Christ hath undergone we make an Idoll of it and subject our selves thereby to the undergoing of that eternall death to come by usurping and arrogating unto our selves the death of Christ which he at once for ever perfected a Heb. 7. 27 Heb. 10. 10. for the water of that Baptisme that now is saveth us even as Noah was saved in the Arke by waters b 1 Pet. 3. 20 21. that he perished not with the rest of the world even so doth the Baptisme of Christ which is his Crosse save us and lift us up from perishing in those waters or in that wrath that naturally ingenders breeds and breakes forth in every mans heart both from things below and also from things above as those waters of Noah did c Gal. 4. 24 25. Gen. 7. 11 12. for he appearing in the similitude of sinfull flesh by sin or by becoming sin in us condemned sin in the flesh d Rom. 8. 3. passed sentence upon it that it should never live in us nor have dominion over us any more e Rom. 6. 14 for he made a plaister of our sins to heal us of and save us from our sins for ever and so by death overcame him that had the power of death f Heb. 2. 14. even as the Arke by the waters overcame the waters and yet the same waters stifled and choaked the world so by being made sin Christ overcomes sin and yet the same sin destroyes and condemns the world g Psal 34. 21. For as the waters of Noah lifted up the Arke to heaven out of all danger that otherwise might have befallen it and the very same waters also drowned and destroyed the rest of the world so doth the Baptisme of Christ which is his Crosse save us and lift us up unto God and yet the very same thing which is his Crosse or Death doth also destroy and overthrow the wicked for the Son of God taking our nature into unity with himselfe is that which is properly his Crosse or Death he thereby sustaining our infirmities h Isa 53. 4. and so in one act for ever perfecteth our salvation i Heb. 10. 14 and all those things that Jesus Christ suffered upon the earth in so many acts places and by so many persons and waies is his Crosse Doctrinally and all those things doe set forth and declare what that one intire act of the Son of God is in taking our nature into unity with the Word which act indeed is the proper Baptisme Crosse or Death of Christ that saves us k 1 Pet. 3. 21. and all other Baptismes performed in the holy Scriptures at all times amongst the Saints are onely the teaching and setting forth of that one unto which they all look with an equall and indifferent eye so that if we take up one of them more or lesse then another we wrong both it and all the rest and doe nothing else but make an Idoll of it for if we goe about to
every Adultresse doth which was the ground of apostatizing Israel of old his dancing about the calfe when it was of that forme which the Leviticall Priest had set upon it d Exod. 32. 4 5 6. who was of that order of Aaron e Heb. 7. 11. and not of this order of our Melchizedeck f Heb. 5. 10. who is onely instaled by this oath of interpossition and never Ministers but by vertue of it g Heb. 7. 21 22 23 24. which doth infallibly and undeniably according to the grounds of faith binde God and man together through Christ in whomsoever it speaks according to the testimony thereof or else no judgement is passed in the house of God according to the mistery of godlinesse and thus much for the present in way of explanation of the oath of interposition the next thing noted in the Text is the unchangeable nature of his oath of interposition laid downe in these words And will not repent That is to say will never change the nature and forme of this Oath nor the manner and way of the administration of it for it is never found but onely in one namely in that unity that is between God and man in Jesus Christ therefore he swears by nothing but by himselfe that is by that which is himselfe for he cannot sweare by a greater therefore he swears by himselfe h Heb. 6. 13 14. 15. it is true also and shall never change that it is never ministred but in divers and therefore it is an Oath of Confirmation i Heb. 6. 16 which implies that to be within the bounds of it which by nature in it selfe is not sure and setled k Heb. 6. 17 as also it is an end of all strife l Heb. 6. 16. which cannot be but with respect to more then one so that it is one in subsistance in respect of the being of it and it is also divers in the composition or natures found therein in the administration of it so that whereas he is God it is not without being made man and if he be Spirit m 2 Cor. 3. 17. it is not without his being made flesh n Iohn 1. 14 if he be heavenly it is not without his becoming earthly o 1 Cor. 15 49. if he be immortall it is not without his being made mortall p 1 Cor. 15. 43 44. if he be strength it is not without his becoming weaknesse q 1 Cor. 1. 25. if he be life r Iohn 1. 4. it is not without death Å¿ Rev. 13. 8. so that it is ever one in respect of subsistance and of this hee he never repents or turnes from it and he is divers in respect of Administration for if he set forth his Kingly Authority we are all submissive and objedient Subjects if he appeare as a Lord we are all as servants if as a Priest wee all bring unto him that which is sacrificed and slaine if as a Shepherd we all heare his voice as a floke t Iohn 10. 3 4 5. if as a Prophet wee all are found sitting in silence to learne u Psal 65. 1 if as a Law-giver we meekly sit at his feet to receive the word at his mouth x Deu. 33. 3 if as one that heareth prayers then all flesh comes unto him y Psal 65. 2 for we bring unto him nothing but our own infirmities and weaknesses and this being divers in the Administration of this Priesthood he never changeth repents nor in the least turnes form it in any age in any person or in any manner of thing that concernes it z Heb. 7. 24 25. whatever he may by any or in any age take up and use for the conveyance of the knowledge and faith of this unto our souls by acting in or alluding unto things obvious and apt to take hold of these outward senses of ours and whosoever taketh upon him to Minister unto the flocke of God a Act. 20. 28 as another person thing office calling or estate then is freely given unto or put upon every one of the Saints by Jesus Christ he never ministers by vertue of this unrepentant Oath that abideth for ever but intrudes himselfe into that which is proper and peculiar to the Son of God alone according to that usurping spirit and power of Antichrist b 2 Thes 2. 4. in what place or age soever he ministers c Ioh. 38. 45 nor can he propose himselfe unto God in his private studies as a learner of him or in his prayers as one in absolute want and necessity to be onely supplyed by him or in any of his deliverances as weake and fraile in himselfe to give the glory to God alone further the in all his Administrations in the house of God he can reckon and account of himselfe the very same in all respects with any of the flock of God without which he cannto give the Son of God his due respect and glory and as it is in the breach of the Law he that transgresseth in one breakes all d Iam. 2. 10 so is it in this point of glory if we detain it in one point we detain it in all from this ground it is that our Apostle affirmes that he is all things in all men for so the word is rightly rendred e 1 Cor. 9. 22. that by all meanes or in all waies I might propose salvation so as to take hold of one or other in every thing delivered and this saith he I do for the Gospells sake that I might partake of it together with you f 1 Cor. 9. 23. so as that whatever you are or have I am and have the same with you and whatever I have or am you are and have the like for they that run in a race run all but one onely receives the price g 1 Cor. 9. 24. so that we are all runners alike in our selves by nature infinitely short of that gone but one onely hath the glory of winning the gole and that is Christ alone and deserves and hath obtained like praise in all the Saints that he hath in any one and like in any one that he hath done in all h Eph. 1. 22 23. Eph. 4. 14 15. therefore saith the Apostle so fight I not as one beating the ayre i 1 Cor. 9. 26. as though I struck at things upon uncertainties as though I knew not that it is so with you as it is as absolutely as I know what is in my selfe But saith he I beat downe not another but my body k 1 Cor. 9. 27. intimating that whatever he toucht in them he toucht also in himselfe inso much as by nature he was the same least saith he whilest I preach to others I my selfe should be a reprobate l 1 Cor. 9. 27. that is rejected from or excluded out of that grace which is propounded unto you which I must necessarily be
the depth also of that love of God in us through Jesus Christ u Rom. 5. 5. Rom. 8. 39. 1 Iohn 2. 5. Mans misery therefore by Christ our King is wounded or caused to wither both in root and branch and that in many or in all Countreyes or Continents that is even in all things wherein the misery of man is contained or can any way appeare for he being that wherein the creature hath its subsistance who is infinite in himselfe in all excellencies and glory must needs gather it up and fetch it out of all its infirmities and frailties for being infinite he cannot but extend himselfe unto them and accordingly exercise his Power Kingdome headship and domination in the deliverance and release of that which is become himselfe from them all mans nature having no other being or subsistance but what it hath in him alone x Acts 17. 28. neither hath the Son of God any motin or operation either in respect of ascention or descention but what he hath in mans nature alone and hence is the manner of his repast brought in by our Prophet in his pursuit of and exercise of authority over his enemies laid downe in these words He shall drinke of the brooke in the way as also the issue and event the sum and result of all in these words therefore shall he lift up his head or therefore shall he lift up heads for the word is plurall and answers to those heads that are spoken of before which are wounded or killed or withered But this or these are revived or lifted up these words therefore by atrim or elegant allusion unto Gideon and his Souldiers going out against that great Army of the Midianites y Iudges 7. the whole chapt doe set Forth and declare the way of the humiliation and exaltation of Jesus Christ the Son of God that Judge of Israel z Psal 72. 1 2 3 4. yea that high Priest and Captaine of our salvation a Heb. 2. 10. in his vanquishing and destruction of all the enemies thereof in Gideon and his souldiers set out plurally as in many even in three hundred and here set out as in that one only begotten of the Father the Son of God who treads the wine-presse alone and none but he to help b Iohn 3. 16 Iohn 1. 14. Isa 63. 3. Gideons souldiers drinke of the water to declare the weaknesse of that whereby they are tried or of that wherein their triall lies as they descend downe into the valley where the Army of the Midianites lay even as grashoppers c Iudges 6. 5 Iudges 7. 12 not onely in a low descent as in a valley but fortified with the hills and mountaines of this present world against Israel as the word valley signifies not onely a low place but fortification also even as a valley is fortified with hills Now we know that water is weake in it selfe d Ezek. 7. 17 Lam. 2. 19. and therefore our Apostle adviseth Timothy to drinke no longer water but a little wine because of his stomacks often infirmities e 1 Tim. 5. 23. shewing thereby by an allusion unto water and a weake stomack what he ought to doe in the course of his Ministery that is that weaknesse and infirmity is not to be applyed unto weaknesse and infirmity but strength signified by wine is to be applied unto infirmity and so comes the cure of it that is the weake things of man are not to be applied unto man but unto the Son of God whereby they receive strength and cure So saith the Baptist I indeed baptize with water that is my Baptisme hath no life nor spirit in it at all teaching what our nature is that the Word of God comes downe into but the life spirit and power is in the Baptisme of him that comes after me that is greater then I whose shooe latchet I am not worthy to loose f Iohn 1. 26 27. teaching thereby the authority power and strength that our nature is taken into and ascendeth up unto in that Word and Spirit descending upon it and uttering it selfe unto it g Mat. 3. 16 17. so also the Prophet Ezekiel telling of the weaknesse of all flesh saith that all knees shall be feeble or faile as water h Ezek. 7. 17 So that Gideons Souldiers are to drinke of weaknesse for their triall in that their descent to destroy the Adversary so is our Lord Christ also said to drinke of the brooke in his descent in wounding the heads of all Continents yea all Adversaries in whatever they may be made manifest By brook here signifying the same thing that those waters doe which Gideons souldiers drinke of onely the word used here for brook signifies a streame that runs swift and abundantly occasioned by some great fall of snow or raine from an high even so as the brook of our infirmities arising from our fall from that happy condition man was made in at the first In this point three sorts of Gideons souldiers are to be noted First such as out of feare turned backe and of them were two and twenty thousand these were such as conceived their owne weaknesses would be their fall and ruine i Iudges 7. 3 for the adversaries had nothing but the arme of flesh to come against them with so that in their owne feares they exalted and set up the arme of flesh which power their adversaries onely had and no more which to feare is a like sinne as to trust in it and so equally shares in the curse k Ier. 17. 5. Rev. 21. 8. The second sort were such as would go on but they conceived and concluded that weaknesse in themselves intimated in those waters was a defect and hindrance unto them in that worke of the pursuit and overcoming of the adversary and so they make use of it bowing and kneeling downe to it to make use of it as in its naturall place as it runs in the river and must of necessity breake that method and order in march which our Gideon had and hath set his souldiers in and by that were discarded seven thousand The third sort were such as lapt up the water with their hands as they passed along as no breach of ranks nor any hindrance in their march at all that is they took or doe take up this water or weaknesse out of its naturall place lapping it up with their hands even as a dog doth water with his tongue that is they take it up into unity according to that art skill device or Ministery signified by the hand l Psal 77. 20. Psal 137. 5. Isa 53. 10. wherein or whereby the Son of God hath taken our infirmities into unity with himselfe even so as by taking it hee devoures and destroyes it as these souldiers devouring the water by their hand taking it out of its naturall place so as it becomes no hindrance but a refreshment and an incouragement in their pursuit