except we abide in Christ and he in us we have no life in uâ— z Iohn 15. 4. and if any have not the spirit of Christ the same is none of his a Rom. 8. 9. therefore the Priesthood of Christ must be extended and multiplyed according to the true latitude of it else we derogate and detract from it pulling downe it and setting up men having mens persons in admiration b Iude 16. and may as well denye any of the faithfull any other grace that comes by Jesus Christ as to denye them the grace of Eldership prophesie or administration in the house of God yea the peace of conscience remission of their sins as well as this grace of Priesthood or Eldership in the Church we must also abreviate and bring it all into one that the whole administration and every part or particular thereof dependeth solely upon the Sonne of God or else we give unto men that glory that God never gave unto them but hath made it the peculiar honour of his Sonne and so set up Idolls unto our selves in the house of God Iames 1. 6. 27. Tim. 3. 9. instead of that pure and undefiled worship of God yea that man Idolizeth himselfe that attributes unto himselfe a greater necessity to teach then to learne from others Psal 19. 9. 44. Psal 78. 41. in the house and wayes of the worship of God whatever he may thinke of himselfe in that point for he limits the holy one of Israelc tying him to speake by him and not leaving it to his own grace and wisdome who is free and ever hath bâ—en Co. 14. 26. 6 31. either to speake or heare by whom he pleaseth for the hearing care and the seeing eye are both alike of the Lord. d But concerning the second thing propounded Prov. 20. 12. that is the Sacrifices offered for the Church let us instance in one for all namely the offering of the Lambe which if we seriously and duly consider was never offered up twice in the same forme but it is differed either in respect of time place or in the subject offered in the ordering of it or in the object to whom it was offered in respect of his action and demeanure in the approbation e Gen. 22. 7 8 Exod. 12. 3 4 5. Levit. 3. 7. Levit. 4. 32. Exod. 13. 13 Exod. 29. 39 Deut. 9. 3. Levit. 14. 10. 12. 13. or else in regard of some other act or adjunct in or about the offering of it now if we will know what the offering of a Lambe is we must consider it in all the circumstances that concernes it in the variety and severall multiplications thereof as being a Lambe slaine from the beginning f Revel 13. 8. a Lambe slaine in Egipt g Exod. 12. 3. a Lambe slaine in Israel h 1 Sam. 7. 9. 10. with many other circumstances adjuncts and exercises in and about the offering thereof but in all not twice in the same manner in all and every respect all which we must bring into the sacrificing of one Lambe which can never be found in any but onely in that Lambe of God which taketh away the sinnes of the world i Iohn 1. 29. 1 Pet. 1. 19. 1 Cor. 5. 7. so that he that was about to sacrifice a Lambe in any one particular way mencioned in the Law of the sacrificing thereof he disâ—nulled the Law and makes it voide and of none effect to himselfe if it do not comprehend all the wayes of offering the Lambe and he that goeth about to sacrifice in all the wayes of offering the Lambe he disanulles the Law also unto himselfe unlesse he can bring them all into one intire act of offering up of one Lambe that comprehends all the rest of the Sacrifices and Lambes offered and of such unity and multiplication are all other Sacrifices Offerings and Oblations in that leviticall and mosaicall Law otherwise Jesus Christ is not taught in them but they are made meerly historicall and traditionall and of none effect to those that are trained up and taught in such points of doctrine as multiplies not one into many and comprehends many in one for it is the voice of the spous with respect to her unity with her Lord to say draw me in the singular number and with respect to the multiplication of her seede we will run after thee in the plurall k Cant. 1. 4 So saith the Prophet Esay of Christ he shall see his seede and they shall prolong his dâ—yes l Esa 53. 10. his life and dayes are multiplyed in them and their life and dayes are made one in him and so doth the pleasure or good will of the Lord prosper take effect or is succesfull in his hand that is in his ministry m Psal 77. for the grace of God is a bundle of life in our Lord Iesus so that he that hath right and interest in one hath right and interest in all whatever the Saints have right unto interest in from the Lord they make use of putting it to the Exchangers n Mat. 25. 27. and so many not be deburied from any way of administration in the house of God they have right but unto one grace that one salvation by Christ and so he is our strength and Salvation f they have right also Psal 18 32. 39. Psal 27. 1. Ps 84. 5. to a multitude of Salvations even as many as there are severall wayes of distruction and so he is called the God of Salvations for the word is plurall in that place of the Psalme g even so it is with our sines that the Lambe of God taketh away h there is but one sin because there is but one infinit eternall and divine act and being against which and against whom sin is committed yet this one sin is multiplyed q Psal 68. 20. Iohn 1. adinfinitum because that one sin opposeth Psal 140. 7. contradicteth all those infinite perfections that are in that one divine act and being therefore it is that we cannot acknowledge any sin to he veniall because it becomes not the strength of the Sonne of God to stoope under a small burden nor the vertue of that blood of sprinkling to utter it selfe to any little or small effect r Heb. 29 12. 24. nor can any sin as it is a sin against God possibly be without an infinit and an eternall giâ—t in it crossing and standing at enmity and indirect opposition against the minde and will of an infinite God which cannot admit of any graduall distinctions therefore the Apostle saith that sin is the transgression of the Laws or as the Greek word there sounds the withoutnesse of a rule so that every sin is the withoutnes of a rule that is it hath not one jot or tittle of the Law mind rule or of the true reason of the Almighty in it for somtimes the phrase used for word or Law
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
Redeemer doth turne away So that the breaking downe of the partition wall x Eph. 2. 13 14. which separated Jew and Gentile is that abolishing of that enmity in our flesh by Iesus Christ y Eph. 2 15 16 even that Law of carnall Commandements and Ordinances and reconciled both unto God in one body by his Cross z Eph. 2 15 16. making in himselfe of twaine one new man so making peace a Eph. 2. 15 16 between Jew and Gentile that is between that holy one of God and our nature which in it selfe is estranged from and at enmity with him but being one in him we bear the name of Israel even of one that as a Prince prevailes with God b Gen. 32 28. as Jacob beares the name of all iniquity which the Redeemer turnes away yea even at that time when the Apostle is in the declaration of the holiness of the Jew and prophaneness of the Gentile all which amounts unto this sum namely to declare what the Son of God is made in us and what we are made in him for he is made sinne in us as we are made righteousness in him c 2 Cor 5 21 they hold correspondency in all points and being declared accordingly it is the making of two to become one in all things whatsoever yea even the greatest stranger to become the neerest home-born euen the onely begotten of the father and son of his love d Ioh 1 14 Mat 3 17 So that whilest we are looking with stretched-out necks into the peoples of the world expecting some great worke and Reformation to appeare we doe in the mean time neglect and reject those kind offers of mercy and solicitations of our soules which God in that way of Christ offers unto us onely through the knowledge and faith of him the ignorance of whom deprives us of all his comforts and operations e Eph. 4. 18. but we must wander unto looke after the calling of Jewes and coming in of a fulness of Gentiles to the fall of the Pope and Christ his raigne upon the earth as a great Monarch when as all these are in our hearts and in our mouths f Rom. 10. 8. and yet through that unbeleefe which is in us we see them not but are climbing up to seek Christ as though Elia was to come againe g Mark 9. 11. as also descending downe into the deep as though Moses and Jonah were to appeare in like forme to the outward senses againe h Ionaâ—â—… 17. when as God shewes the same workes yet as differing in the manner of them to carnall reason as far as there was difference between Jonah in the Whales belly and the Son of God in the heart of the earth and yet that was the signe of the Prophet Jonah i Mat. 12. 40. and as there was in the peoples coming from Bashan and out of the depth of the Sea with Moses k Psal 68. 22. and the peoples carrying of the Ark out of the house of Obed-Edom up into Jerusalem in Davids dayes which he memorizeth as the same thing being then done againe l Psal 68. 1 2. if they had stood gazing after the same acts to bedone in the view of a natural and carnall eye in the same manner and forme they had before been manifested and made known in or else to acknowledge no divine power or heavenly evidence of the operation of God therein in the present dispensation then had they never acknowledged God aright in his wonderfull workes but had denyed his power and handy-worke amongst them even as the Jewes did in the dayes of our Lord so in like manner if we stand gazing after an old people of the Jewes to bring us truth and the fulnesse of the Gentiles to bring us peace in calling of the Nations so as to settle an earthly and temporary peace and in the meane time neglect the mystery of the one and of the other yea the very truth and substance of them all though secret and hidden from the world in that way of Christ as all our life and light is m Col. 3. 3 4. Iohn 1. 4. to 9. we shall prove such as upon whom the vertue and power of that Son of God doth not appear nor make it selfe manifest but shall be opposers of his gracious and spirituall presence when ever he is truly revealed and opened among us though in the meane time we are puffed up by a fleshly minde n Col. 2. 18. through carnall speculations of things that are past and vaine hopes and expectations of things to come which serve to no other use but meerly to flatter our selves in a loose and licentious liberty bearing our selves and others in hand with such things as shall never in that forme which we propound them unto our selves in nor in that sense which we understand and take them in appeare nor manifest themselves neither unto our selves nor unto others therefore it is that God hath so varied the outward forme of the expressing of himselfe in his Word from first to last till at the length he hath so propounded himself unto us that all the men in the world cannot give the outward forme of it to resemble it in the least but a meer carnall eye can see it is deceit and cannot be the same as in that Booke of the Revelations it doth so evidently appeare or else we had had by the deceivers of this world all the seven Trumpets sounded long ago as also that new Jerusalem erected and set up which now wee fall short of and according to their understanding of the Word of God ever must and so must ever drive it some certaine yeares before them as so long they have done to the deceiving and deluding of so many that are gone downe in the meane time into Hades nor shall these persons or Spectators looking after things at such a distance of time from them attaine their hopes no more then the Jewes did in having Elia appeare againe unto them in that forme or in that sense which they understood the Prophet in so that such waiters and expectors for great things in after times but lay the Saints wast of them at the present they doe ever waite with the same Spirit which the Jewes did and whilst they are looking for other Jews are performing that ancient office of the Jewe themselves and of the Gentiles also o Psal 2. 1 2 3. Acts 4. 23. to 27. who both of them went in that hot pursuit of the hinde of the morning when he appeared p Psal 22. see the title even as so many dogs compassing him to pierce his hands and his feet q Psal 22. 16. So that in this point of Gods Government Dominion and Rule in his Saints which are said here to be the Heathen or the Aliens there is that which in it selfe is death darknesse slavery and subjection unto the least and worst things