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
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
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
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
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
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
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
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
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
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
performe works of that nature man onely can honour himselfe by things which in the esteeme of man are honourable but out of things that are base and vile he cannot doe it and upon this ground our Apostle affirmes of him saying thou madest him a little lower then the Angells crownedst or in the present tence crowning him with glory and greatnesse i Heb. 2. 7. as a continued and perpetuated act or as the word will beare without straining it thou diminishing him makest him great therefore the Prophet k Psal 8. 5. whence our Apostle takes the phrase saith thou madest him a little lower then God for the word there is Elohim so that to make the Son of God lesse then God is to diminish him and make him to bee that which in it selfe is nothing of God so that by how much the son of sorry man is made higher and above the condition of a meere creature in Christ Jesus being stated in the dignity of the Son of God in his exaltation even by so much is that glorious Son or Word of God debased below the condition of a creature in that way of his humiliation for all creatures in the act of creation are vehemently good l Gen. 1. 31. but he becomes in us sin m 2 Cor. 5. 21. sorrow n Isa 53. 3. death o Hos 13. 14 hell p Psal 16 10 and a curse q Gal. 3. 13. in his redeeming and delivering of us from that state of our degeneration and therefore that which is properly the humiliation of the Son of God must be the glory and exaltation of the Son of man the nature divine considered in the one and the nature humane in the other without unity of which two no Christ that ever was nor that ever shall therefore when ever the vertue and power of our sin takes hold on him in this unity without which unity our sinne cannot become his in that very same act and moment the vertue and power of God takes hold on us and the spirit of grace and glory rests upon us r 2 Cor. 12. 9. 1 Pet. 4. 14. or abides in our nature s Iohn 14. 16 in that his suffering without which his dignity cannot become or bee made ours t Heb. 2 9 10 11. therefore his drinking of the brook in the way is the exaltation and lifting up of his head Hence appeareth a great mistake in the Ministrations of this world in our time and age for the Gospell is not to be preached simply as to a creature which is a meer creature no more then it is to be received and accepted of as simply coming from a creature for it is the Gospell of God u 1 Thes 2. 2. which is neither received from man nor yet by man x Gal. 1. 11 12. therefore those are much mistaken in that Scripture which saith goe and preach the Gospell to every creature y Mark 16. 15. supposeth from thence that the Gospell brings every creature alike unto God in the same happy estate according to their capacity for the word is goe and preach the Gospell in every creature that is in every creature as in the life and spirit of it it centreth in man for as every creature was made for man and with respect to man so also every creature centers in man according to the scope drift aime life and spirit of it as it is eternized and shall endure and abide for ever but the drift scope life and spirit of man centreth not nor resumeth unto it selfe all no nor any of them to rest satisfied in therefore in naming of and seeing into the nature of every one of them at the creation he finds not a help amongst them all fit or meet for him z Gen. 2. 19. 20. So that the scope drift life and spirit of man onely centreth in God in whom he must have rest strength stay and stedfastnesse a Psal 27. 1 Psal 46. 1. Ioel 3. 16. Psal 140. 7. or else he wandreth in weaknesse and is unstable and full of tumult and trouble for ever b Iam. 1. 6. 7. 8. the Gospell then is preached in every creature as all of them are centered and considered in man who is the end of them all and hath in him the very nature and vertue or that which sympathizeth and holds a correspondency with them all and every particular so that as to his well being he cannot thinke of an utter anihilation of any one of them for so even in man God assumeth and uniteth himself unto his whole worke as it is considered in him alone and no other wise for in man is the perfection of all Gods worke and labour as also the cessation of it and perfection of rest for God ceaseth from his worke c Heb. 4. 10 in that he becomes poore weak and silly son of man or dust of the earth d Gen. 2. 7. Gen. 5. 1 2. which is farre from performing and doing the worke of an eternall God e Psal 30. 9 Isa 40. 6 7 8. man also ceaseth from his owne workes f Heb. 4 10. as he is made in the Image of God yea the Son of the living God g Luk. 3. 38 who can doe nothing after the will of man or frailty of the flesh h Iohn 3. 13 but according to the will and power of God worketh effectually in all manner of workes and operations suting and agreeing with the life and dignity of the Son of God i John 9. 3 4 John 10 37 38. in whom both labour and rest are fully consummated and perfected once and for ever k Heb. 9. 12. Heb. 1. 27. even as labour and rest were in the creation of the world at the beginning l Gen. 2. 1 2 therefore as the Ministery of the Gospell hath not its root and originall in any that is a meere creature but in him who is the Son of the eternall God yea God himselfe blessed for ever m Rom. 1. 6 Rom. 9. 5. and therefore is it called the Gospell of God n 1 Thes 2. 2 and is not from man but from God even so the proper object of this Ministery to whom it goeth forth is not a meere creature upon whom it worketh and hath its effect in whomsoever it becomes a Saviour unto o 2 Cor. 2. 14 16. for the object of it in the chosen of God to whom it gives intelligence and upon whom it naturally and effectually worketh are onely such as are innobled with a state and condition above a meere creature being made the Sons of God through Iesus Christ p Gal. 4. 6. Rom. 8. 15 16 17. so that it findeth and discovereth a spirit in them of reception correspondent unto yea even the same with that which doth declare and divulge it which must be the same which at the first inspired them that spake it q 2
or below him for it being the humiliation of the Son of God it was to the greatest and utmost degree of debasement so that nothing was or could be lower then that condition was which he tooke upon him for if there had then had he fallen short of a perfect and absolute overcoming and vanquishing of sin and death and then had our salvation failed therefore saith our Apostle Christ was made a little lower then the Angells and in suffering of death crowned with glory and honour i Heb. 2. 9. that he by the grace favour or mutuall imbracings of God as the word signifies might in man that is in our nature taste and feel death in all or in every particular part way or kinde of it k Heb. 2. 9. being made so low as nothing can be lower therefore he adds that the Captaine of our salvation is made perfect through sufferings l Heb. 2. 10. Such and so many and great as the glory of his exaltation is in bringing sons to glory answerable to that is his debasement in that condition out of which he fetcheth and taketh them therefore in the way of his humiliation doth he lift up his head and is exalted for ever To this comes that of the Apostle when hee saith then or henceforth the end finishing accomplishment or perfection as the word translated end signifies and denotes unto us when he shall deliver up the Kingdome to God even the father m 1 Cor. 15. 24. or when he hath given up or put into the hands put into trust or yeelded all regallity and Soveraignty to be in and onely belong unto him who is the father of all dignity excellencie and power at which time or in that very act of yeelding or giving all unto God he doth evacuate empty or make void the creature of all rule authority and power in all things whatsoever that concernes the glory and dignity of the Kingdom of God for he must or it is expedient and needfull yea he doth raigne still or n 1 Cor. 15. 25. to the end to put downe all his enemies under his feet this is the very end of his raigne to put all Gods enemies under foot now whatsoever is in man by nature is an adversary yea is in hostility as the word signifies against God therefore the reign of Christ must of necessity bring under or else he were not a perfect victor overcomer and conquerour over all and then could not he obtaine the glory of the Son of God therefore he adds that the last enemy that shall be destroyed is death o 1 Cor. 15. 26. by this word last is meant the basest or the lowest of enemies and it is the lowest and basest in that it destroyes ruinates and utterly spoiles it selfe therefore the word translated destroy signifies unthriftinesse to the undoing and losse of it selfe for the Son of God is made so low by the suffering of death as that the death comes into competition and ingagement with the life of the Son of God and so must of necessity consume waste ruinate and loose it selfe being that the Son of God must live eternally else he were not God and so death is swallowed up in victory p 1 Cor. 15. 54. hence it is that the Psalmist speakes so elegantly thou hast put all things under his feet all sheep and oxen yea and the beast of the field foules of the ayre and fish in the sea that passe through the paths of it q Psal 8. 6 7 8. this is mans Lordship and according to the naturall workings of his mind and understanding hee perceives his dominion as he is a man when hee comes into competiton with the inferiour sensuall and terrene creatures they serving to this end namely to give dimention and to manifest the nobility and excellency of that spirit which the Creator had indued him withall by which he saw that Lordship and dominion which he had over them all being they were all made in subjection unto him and farre under and beneath him therefore could he not finde a fit companion or consociate for himselfe amongst them all r Gen. 2. 20. this man can doe by that naturall and common understanding which he hath implanted in him even as he is a creature and in this death doth not properly consist therefore no speech of death whilst he is said to be conversant in and about these things that is simply to respect the creature in his thoughts words or actions but when this naturall understanding proper unto man simply as he is a creature workes upon and is conversant in and about the things of the Creator then by how much the more hee would be like his Creator which so farre transcends and is above all the creatures in the world by so much is he debased and made under and below all creatures in the world and this is that death which is destroyed s Hos 13. 14 1 Cor. 15. 54 55 56 57. for being a death of that nature when ever wee looke upon it by that light and revelation of the Spirit that comes onely from that Father of lights then is it in this as in that former way of nature so now in this way of grace for this death serves to no other end but to mete out as with a metwand or measuring line t Rev. 11. 1. to give dimension unto that life that is in the Son of God whereby by he sees the height of his Soveraignty dominion and Lordship for ever which without it could never appeare nor bee made manifest in a creature but must of necessity have been hid and lodged in himselfe for ever and then had not his goodnesse appeared u Tit. 2. 11. Psal 39. 19. 19. and if not his goodnesse then not his light x 1 Ioh. 1. 5. and that light which appeares not is darknesse y Mat. 6. 23. and if God should not be light he were no God at all z 1 Ioh. 2. 9 10 11. and thus uncontrouleable and without all controversie doubt or scruple doth God convince our hearts of that breaking forth and revelation of himselfe unto us in the face of Jesus Christ a 2 Cor. 4. 6 and hereby doth death being made so low extinguish put out vanquish and destroy it selfe for ever in that it sets out that life and light which is in that faith of the Sonne of God which otherwise could not appeare to or in the Saints and of such use is that unto the Saints and chosen of God as to lift them up unto life and light of comfort for ever through that wisdome which is in God which is nothing els but the King of terrour to all the men of the world who look upon the things of God with a naturall and carnall eye b Iob. 18. 5. to 21. for Christ by drinking of the brooke in the way is exalted as head governour and ruler over all