infinite account q Psal 58. 3 for the wombe of that bottomlesse pit or the Curse r Revel 9. 1. 2. is of no lesse extent then is the wombe of that blessed promise that God gave before the foundations of the world were laid s Titus 1. 1. 2. 2 Tim. 1. 9. 10. 1 Cor. 2. 7. and made it manifest in due time through preaching the Crosse therefore is to be extended unto all severall and particular misâ—ries and also contracted shut up in one out of which all glory excellency comfort and peace ariseth t Gal. 6. 14. Ephes 2. 13. to 18. Iames 1 2 3 4. Rom. 5. 3 4. 4. or else we know it not nor can we partake of the fruit benefit of it no more then the body can partake of the excellencies of the soul whilst it hath not unity or oneness with it the like may be said of all the ordinancies excellencies and wayes of dispensation of the Son of God they are to be extended to the utmost distance contracted in the nearest unity that possibly can be otherwise they carry not in them the substance strength and vertue of our salvation by Christ take any instance breefely in three things Viz. 1. In Elders ordained in the Church 2. Sacrifices offered for the Church 3. Baptismes and washings of the Church For Elders ordained in the Church eldership is to be extended according to the various dispensation revealed and exercised by the Sonne of God in holy Scripture that is 1. To such as are Elders by the priviledge and right of the first borne in the Familie as in the dayes of the Fathers u Gen. 48. 18. 2. To such as was a Priest according to the time of Melchizedeck in the dayes of Abraham w Gen. 49. 3. 3. To such as are chosen and called by God himselfe as was Aaron x Gen. 14. 18 19 20. 4. To such as are chosen by Moses upon whom the spirit of God cum as in those seventy of the senedrian y Heb. 5. 4. 5. To such as served by course in their order in the house of God in the dayes of David and Solomon z Numb 11. 24. 25. 6. To such as the Prophets annointed to be such as in the dayes of Eliah a 2 Chron. 5. 11. 1 Chron. 16. 7. Esa 3. 11. Luke 1. 5. 7. To such as Christ breathes upon and bids them receive the Holy-Ghost in the dayes of Jesus our Saviour b 1 King 19. 16. 8. To such as Christ healed of that uncleane sollitary mercilesse and multiplyed spirit in the Countrey of the Gaderons whom he sent to preach to Decapolis or unto ten Cities as the word signifies c Iohn 20. 21. 22. 9. Yea to such as upon whom one Apostle layes his handes as in the dayes of Paul d Marke 5. 19. 20. 10. Also to such as the whole Presbytery or Eldership lay their handes on e Acts 19. 6. 11. Yea unto such as are Elders by their placing about the Throne of God f 1 Tim. 4. 14. and many the like all these are written for our understanding and instruction in this one point or ordinance of Eldership in the Church upon whom the ends of the world are come g Revel 4. 4. that is all worldly and carnall spirits are shut up from any sight or ability to frame unto themselves a way of imitation of such an Eldership acceptibly to practice or exercise themselves in any one of them so that they are as truly all ended as any one of them is ended unto the abilities and practice of all the men of the world and yet do they all as truly live and abide in the house of God as any one of them in that way of the ministry of the spirit and power of God h 1 Cor. 10. 11. and are frequently to be maintained and practised in the house and Kingdome of God therefore hath our Lord over reached all naturall spirits i 2 Cor. 3. 6. and immitaters in the sight of all men in that booke of the Revelation in making Angels Ministers to sound the Trumpets power out the viails to fly through the midst of heaven preaching an everlasting Gospel k Revel 14. 6. yea he that is both a Lamb and a Lyon to open that seaven sealed book l Revel 5. 5. compared with Revel 6. 1. and foure beasts to minister before the Throne which are both in the midâ—â— of the Throne and round about the Throne m Revel 4. 6. and many the like which passeth mans skill to invent and devise a worship that may present it selfe to the eyes of carnall mindes as a like figure thereunto and as truly as God goeth beyond all the device of man in any one way of administration in his house so doth he also in all the wayes of administration wherein he hath at any time appâ—ared in it to his Saints for as we are to extend the Eldership or ministration of the Gospel to all the wayes wherein the Lord hath shewed and set forth himselfe or else we denye to give unto it that latitude that God hath given in his word so also we are to contract and involve them all in one and center them in one person or individuall subsstance and so the ministration and Eldership of the Gospel can be found in none that is a meere Creature in heaven or in earth but is onely proper unto and found in the Sonne of God he is that High Priest of our Profession n Heb. 3. 1. whose lips alons preserve knowledge and at whose mouth the Saints have saught the Law in all ages o Mal. 2. 7. and therefore he is said to be Iesus Christ yesterday and to day and the same for ever p Heb. 13. 8. for he borrowed not of these times to make himselfe perfect in the beginning for then he had not been a Lambe â—â—uine from the beginning q Revel 13. 8. nor doth he borrow of the last times to make himselfe perfect in the midst or fulnesse of time for then his death had not been compleate in the fulnesse of time r Gal. 4. 4. when it is also said he dyed for us because that one act of his death comprehends all times nor doth he borrow of the first or of the fulnesse of time to make himselfe perfect in the last dayes for then could he not be said to suffer in the end of the world s Heb. 9. 25. for he is made perfect onely through sufferings t Heb. 2. 10. so that he abides a Priest or Elder in the Church you the same for ever after the order of Melchizedeck u Heb. 7. 21. 22. 23. 24. Act. 1. 20. Psal 109. 8. and that Eldership or ministry onely that is extended and multiplyed as also so united and contracted that carries the power of God along in it and none else and it may
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
be said of the faithfull and holy ones of God in their imbracing this Bishopprick or Ministry w as it is said of the Fathers in their imbracing of the promises viz. all these dyed in Faith and received not the promises but saw them farre off or remit x Heb. 11. 13. and received them thankefully which is a contradiction in the things of men but made good and a holy order in the things of God according to the Ministery and order of the Gospel so it may be said of the Saints in their imbracing of this Eldership and Ministry for all the wayes of it are dead unto them through Faith as well as any one way wherein it hath been revealed and made knowne and they themselves also are dead by Faith unto them all that is they are dead one unto the other and removed a farr off one from another in regard of the letter of them in all the wayes of administration and ordination and that outward and perfunctory Immitation which the world takes up to deceive it selfe which is nothingelse but the mistery of the letter that kills and puts the spirit to death Wherever it comes for this we are ever to observe that those that cast godlinesse into a forme they ever denye the power of it from which the Saints and true Ministers of the Gospel ever turne away y â— Tim. 3. 5. for they professe themselves by their workes that they are leaders of the spirit of God and not the spirit of them z Rom. 8. 1. Rom. 8. 14. 〈◊〉 5. 18. as it ought to be whilst they appoint him his times and seasons persons actions and instruments when and by whom as also in what way and manner he shall worke operate and appeare amongst them unto such things are the Saints dead and by faith kept from the imbracing of them but they receive and imbrace most thankfully through faith all these wayes of ordination and administration according to the Ministery of the spirit a Cor. 3. 6. Cor. 14. 29 30 31. 1 Pet. 4. 11. which gives life unto them all amongst the Saints who are through the same spirit and power of faith exercised in and about them all in the house of God being well content that he shall appoint the time and place make choyce of the instruments meanes and manner how where when and by whom he shall please to make himselfe manifest amongst them b â—om 12. 6 7. 8. according to the diverse wayes and infinit variety of the dispensation of his grace by Jesus Christ c Psal 65. 1. Psal 23 1. for the publike and solemn solemnization whereof praise silently wayteth for God continually in Sion d 〈◊〉 77. 19. 20. and in him is the vow or Covenant in this ministration performed according to that bond or obligation or various relations wherein soever he pleaseth to exercise them or leade them forth e if as a Lambe before the shearer they are dumb and open not their mouth f Esa 5 3. 7. if as a Lyon of the Tribe of Judah they roare in Sion to the astonishment of the Nations g Psal 24. 11. 22. Rom. 8. 36. if as a … perd they leade forth to greene pastures to make fat and florishing in the house of God and cause to returne by the waters of quietnesse h Gen. 49. 9. Ioel. 3. 16. where those waves and surges of a troubled conscience are alayd and abated i Psal 23. 1. 2. Psal 92. 12. 13. yea they are more ready to lay downe their lives to feede and confirme the flock of God then to ingage them to part with any of their fleece to obtaine their residence and aboade amongst them k Psal 23. for as freely as they have received so freely they give l Psal 40. 7. Gen. 8. 3. 8. 11 even as those that preach for hire unto a people expecting somwhat for their paines they ever bring somwhat in their hand in their performances to give unto God in exchange for their abilities as some fastings prayers readings learning observation studies and the like m 1 Iohn 3 16 2 Cor. 12. 14. 15. whereby they thinke they ingage God even as they do the people to be benificiall unto them not knowing the meaning of that speech freely have you received freely do you give n Mat. 10. 8 if he leade them forth as Fathers o Rom. 11. 39 Esa 13. to they have in store layd up for their Children p Mat. 10. and with the care compassion dilligence tendernesse and love of a Father minister unto them cheerefully not looking for ought againe q 1 Cor. 4. 15 more then the prosperity successe and thriving condition of the Children if God leade them out as husbands they have words therewith to edifie and comfort the Spouse r 2 Cor. 1 1 and are enabled to walke before her as men of knowledge s Luk. 6. 3. 3 that is as men composed of knowledge never to be exhausted or drawne drye in the things of God by Christ for they are become the wells of the Saviour as Esay calles them t 2 Cor. 2. Esa 40. 1. for so the word ought to be translated if he leade them forth as a bride they know how with all comlinesse in that honourable ornament of modesty to submit unto their Lord u 2 Pet. 3. in all the wayes of his administrations and expressing of himselfe unto them by eithers without other wantonnesse or gain saying at all w Esa Iohn 3. 29. Revel 21. 1 Pet. 3. 1. 5. 1 Pet. 3. but we may not go into particulars in these things in a word it is so with the Saints in all those relations wherein God hath set them to himselfe and one towards another by faith in Christ which are infinitly expressed and made manifest in the word of God and for all those thred bare compositions institutions and overworne tracts of men following one another by tradition like the horse in a mill faith cannot but contemne and reject them all for the Commandement given by our Lord is ever new x Ioh 2. 8. so that we must either extend the ministry of the Gospel the Priestly Office of Jesus Christ unto all those unto whom God vouchsafeth the spirit of Faith or else we diminish and vilifie that great and wonderfull grace for as it was in dayes of old with our spirituall David taught in his figure he beleeved and therefore he spake y Psal 116. 10. that is he subsisted in the bosome of the Father and therefore could not but divulge and declare the minde of his Father unto his Brethren so will it be in the present time if we also believe we cannot but also speake * 2 Cor. 4. 13. that is if we have our subsistance and being in Christ we cannot but declare and set forth the minde of Christ * 1 Cor. 2. 16. and we know that
q Heb. 7. 26 and dignity of heaven r Iohn 1. 14 yea the glory of the onely begotten Sonne of God full of grace and truth Å¿ 2 Cor. 7. 10 and this turning and change is also as absolute reall and true and is that change or repentance never to bee repented of yea it is the very oath and covenant that instals into this office and Priesthood which can never bee altered changed or turned from and therefore the forme of this oath is uttered in these words Thou art a Priest for ever Wherein are two things considerable First the manner of installment Thou art a Priest Secondly the continuation or duration of it that is for ever In the first note the peculiarity of the phrase Thou art a Priest which is as peculiar as this the only begotten of the Father t Iohn 1. 14. the first-borne u Rom. 8. 29 the heire of all things x Col. 1. 18. Heb. 1. 2. or the like and therefore can be given unto none but unto the Sonne of God alone Againe note the universality of it also for it hath a like scope and universality in it that such phrases have as these viz. Thou shalt have none other Gods before me Thou shalt not make a graven image Thou shalt not take the name of God in vaine y Exod. 20 3. to 17. and the like which phrase implies every one that will worship God aright so is it here in this phrase Thou art a Priest for it is peculiar and proper onely to Christ alone and can be given to no other no more then the keeping of every Law of God can bee given to any but him alone it is also common and universally to be given to him in whomsoever the faith of the Sonne of God is found without any restriction exception or limitation more then the Commandement hath to take hold of all that will be true worshippers wherein wee may admit of none at all upon paine of prevarication of the Law of God so that the whole office of Priesthood that is not according to the carnall Comamndement but according to the power of an endlesse life * Heb. 7. 16 dependeth solely upon the faith of the Son of God And as none can take this Office upon himselfe but he that is called of God as Aaron a Heb. 5. 4. even so none can reject nor put this office from himselfe that hath the faith subsistance or calling of the Sonne of God wherein hee himselfe commerceth or is of the same calling which is b 2 Tim. 1. 9 Heb. 3. 1. ever found in whomsoever Jesus is found as a Saviour therefore the Apostle by an holy and trimme allusion unto David noting thereby our spirituall David in his loynes declares what the proper ground of the Ministery of the Gospell is and how the sonne of man subject to death infirmities and sore troubles as David was comes to make manifest that word of life and minde of the Father of eternity which is onely by faith or subsistance in the word of God whereby that which is temporary makes known the minde and will of Eternity and therefore hee saith as it is written c 2 Cor. 4. 13. He believed and therefore he spake that is as it is translated for so much the word written signifies to translate a thing from one to another that is Eternity is translated and made over unto that which is temporary and that which is temporary is translated and made over unto that which is eternall so as the Son of Man believed or had his being or subsistance in the word of God by vertue whereof hee spake in such sort as being truly temporary and in time yet did he publish and make knowne the minde of eternity unto the world which is before and after all time whereupon our Apostle gathereth and concludeth assuming the same prerogative and priviledge unto himself and the rest of the Apostles or Leaders of Christ in his members we also beleeve speaking in the plurall number and therefore we speake so that the singularity and also plurality that is in the faith of the Son of God is one and the same in whomsoever it is d Iude 3. Eph. 4 5 6. and therefore must necessarily worke into the same office operation dignity and revelation of the same Son of God e Heb. 13. 8. for we must either have the office operation dignity and revellation of that which is in Christ Jesus the Son of God or else we cannot be subjects and injoyers of the Kingdome blessednesse and happinesse of God no more then he could undergo the curse without taking unto himselfe and being possessed of all that evill and misery that naturally is in us in which act of taking our evills he overcomes and destroyes for ever what naturally is in us and in our being possessed of his blessednesse wee deny our selves and live unto whatsoever is in him so that there is one thing overcome in this Priesthood that is our selves and one thing revived and lived unto which is God which must of necessity be effected wherever Christ appears and therefore the Priesthood is the same in every particular that it is in any one that is of the faith of Jesus in whom he makes himselfe manifest and so much for the peculiarity and generality of this office noted in that phrase Thou art a Priest The second is the duration and continuation of it noted in these words a Priest for ever or a sacrificer for ages generations as the words will bear noting in the word the nature of his office that is to sacrifice and slay the flesh in all the lusts and affections thereof f Gal. 5. 24. that so the Spirit may be saved in that day of the Lord Jesus g 1 Cor. 5. 5 namely that that spirituall frame and fabricke of the house of God may bee preserved and maintained not after the lusts of men but according to the good will of God h 1 Pet. 4. 1 2. and this is upon oath to endure for ever or in all ages and generations for this manner of Sacrifice and Priesthood hath ever had the preheminence in the house of God and amongst the Sons of God in whomsoever have been of the race and generation age or pilgrimage of that beloved of the Father in this world through faith in his blood i Psal 24. the whole Psalme and therefore it is that he brings in the orderly course and disposition of it to be according to the order of Melchizedeck noted in these words After the order of Melchizedeck Which words are taken out of the booke of Genesis k Gen. 14. 18 or Generations of the world to declare that the same Priest and Priestood was in the daies of Abraham which our Prophet applies to his owne times prophecying also of the dayes of Jesus Christ living upon the earth in the daies of Herod and Pontius
c Gen. 14. 21 22 23. declaring thereby that the Saints have greater riches and treasures d Heb. 11. 24 25 26. then any or all wicked men can afford unto them These two adversaries to the Kingdome and Priesthood of Jesus Christ stand in direct opposition unto his Crowne as also unto his Cross which are never separated nor divided the one from the other in any person place or time but harmonize and lovingly consent and agree together in him who is the onely fulness and perfection both of the one and of the other in all his in whatsoever time or place But these two opposites hereunto that is to say a carnall and worldly prosperity and also adversity can never be at concord peace or any agreement at all yet both alike opposite to Christ this our Prince of peace who hath of twaine made one new man c Eph. 2. 15 slaying that enmity in himselfe hunting therefore after a worldly prosperity as riches honours pleasures carnall friends humane learning and the like as things whereby to beautifie and adorne Religion defend and preserve the faith of Christ or as after such things wherein any part of the glory and power of the Kingdome of God consisteth this stands in opposition to the Kingdome of Christ f Ioh. 18. 36 Rom. 14. 17. taking his Kingdome to be of this world or to consist of things momentany and vanishing which it doth not and therefore his Souldiers do not contend nor strive for them g Ioh. 18. 36 but only those who instead of spirituallizing the things of man in the Son of God h Mal. 4. 2 3. have carnallized the things of God into the fading and corruptible things of vain man i Rom. 1. 21 22 23. and accordingly set up themselves in temporary things to advance an eternall Kingdom labouring by as many meanes and waies of headship to take the office of Christ out of his hand as there are infinite wayes in the heart of man to lift up and advance it self against his Creator which is a depth and height of that deceit that nonë but God can know or finde out k Ier. 17. 9 10. therefore the Dragon is said to have seaven heads to declare that fulness or innumerable wayes and beginnings of gathering head against Christ l Rev. 12. 3. Rev. 16. 14. that are found in the pride and policy of man who ever is ready to looke upon the Sun in his strength and the Moone in her brightnesse m Iob 31. 24 25 26. to kiss his hand if any thing prosper in it n Iob 31. 27 to sacrifice unto his owne net and burne incense unto his yearne or drag o Hab. 1. 16 to advance himselfe and say Is not this great Babell which I have built and unto mee the honour and majesty thereof belongeth p Dan. 4. 30 Thus doth a mis-conceived glory in humane excellencies oppose the Crowne of Jesus Christ by denying him sole Power Presence Wisdome and Authority to maintaine uphold teach rectifie and order all things whatsoever pertaine unto this Kingdome which is spirituall q Iohn 4. 23 24. Iohn 18. 26 and therefore none but hee alone who spake words onely that are spirit and life r Iohn 6. 63 can put forth a hand for the help support supply comfort and edification of the same ſ 1 Cor. 14. 3. and this opposition of Christ is that Sodomiticall power that vexeth the righteous soule of Lot from day to day t 2 Pet. 2. 7 8. and raigneth in all such of what ranke quality sex age or office soever they bee that by reason of any thing that is momentany and must bee laid aside one day as either parts place office or relation whatsoever do lift up themselves thereby above others as they stand in relation to God as being nearer unto him or more acceptable to him or usefull for him because thereof and in this we rob our Priestly King of his dignity taking up us the place of the Mediator to come between God and the creature u Hos 13. 2. for if we hold our selves more acceptable to God or useful for God by the enjoyment of any human excellency then any other human creature whatsoever is then do we intrude our selves into that office and place of the Mediator who is that only usefull and acceptable one to and for the Father x Mat. 3. 17 without whom he hath not nor doth any thing y Ioh. 1. 3 4 For all things are of him and through him and for him to whom be glory for ever Amen z Rom. 11. 36. The other adversary is the adversities and miseries that man is naturally subjected unto in this present life which miseries felt heard of or understood in a naturall sensuall and carnall manner stand in direct opposition unto the crosse of our Lord Jesus Christ which is absolutely really another thing then the natural mind of man can comprehend or conceive of for we naturally conceive that those things which are penall and troublesome unto man vexations griefs perturbations and anguishes felt and painfully and burdensomly undergone are the cross of Christ yea sorrows and fears and pinching and painfull repentance we naturally extol as the only suffering that brings deliverance and joy unto us which is the worlds great mistake of the cross of Christ from the beginning ever untill now True it is that all these things and innumerably more are in repentance but repentance is ever a change wherein the Son of God is found or els it cannot be repentance never to be repented of a 1 Cor. 7. 10. and if the Son of God be in the change then doth he change and translate as our sins so also our griefs sorrows fears pains troubles doubts distrusts and anguishes whatsoever man by nature is subjected under unto himself who being the Son of God cannot but bear them all away b Mat. 8. 17 Ier. 50. 20. els should he not continue to be himself who is beeing it self and therefore cannot but remain the same but this is the portion which he takes unto himselfe for the utter destruction of it in that work of our salvation c Hos 13. 14 even so also doth he give and transfer unto us in this exchange or turning from one condition unto another his own righteousnesse peace ease life courage confidence joy freedome and liberty out of all straits difficulties servitudes and intanglements whatsoever setting us in his own wisdom authority inheritance and sonship d Rom. 8. 16. 17. Gal. 4. 6. therefore is it said As he is so are we even in this world e 1 Ioh. 4. 17 which state and condition being put upon us who are in our selves but finite creatures must of necessity fill us and replenish us with all consolations having in it the fulnesse of him who is the Son of God and therfore filleth all in
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
occasions n Mat. 3. 16. Mat. 4. 1. or else as things impossible to bee attained as that all should goe into Jordan o Mat. 5. 6. or things not agreeable unto the Countrey as to go downe with all the body into the water because of the cold p Act. 8. 38 or as things not concluded by the gravest Synods and most judicious Divines I say we may as well as to reason and practise thus in our way of Baptisme take up one of the Commandements or of those Lawes God hath given unto us to be our onely rule to walke by and lay aside all the rest for the Law of God is multiplied we see in all other points as well as in this of Baptisme for it is not onely laid downe in those ten words given unto Moses in the Mount q Exod. 34. 27. Deut. 10. 4. but infinitely in the holy Scriptures and it is also contracted and brought into one insomuch that he that breakes one Commandement is guilty of all r Iam. 2. 10 11. therefore it is said I have written unto them the great things of my Law s Hos 8. 12. but the word is I have written unto them the multitudes of my Law it is great for multitude so that the Law is multiplyed yea it is innumerable and it is also abridged into one therefore it is said and if there be any other Commandement it is all contained in this one word love thy neighbour as thy selfe and is said to be the fulfilling of the Law t Rom. 13. 8 9 10. 1 Tim. 1. 5. So that if we will have one way of Baptisme and lay aside all the rest when as God hath diffused it in his Word into so many wayes then let us also on the like ground take one of the Lawes of God to be our rule to walk by and lay aside all the rest the one of these will prove onely the spirit of a Libertine to pick out one Law which he according to the wisdome and judgement of the flesh can best suit himselfe unto and neglect and despise whatsoever crosseth his carnall appetite in all the rest and the other is that great and cruell Spirit of bondage that prepares a yoke that all mens necks must bow under and be subjected unto or else undergoe the penalty whatever it is u Mat. 23. 4. 1 King 12. 11. 14. Acts 9. 14. A like Doctrine also is that of the guifts of the Spirit attributing one guift to one man and another guift to another and may not be doubtfull of his condition estate or office in the Church if he have any one of them which they unskilfully gather from those excellent places wrested as they doe all other Scriptures to the sleighty healing of soules where the guifts of the spirit are set forth by a trim allusion unto the parts of a mans body shewing the harmonicall relations and distinct use and exercise of them concluding that if all were an eye then where were the hearing and if all were an eare then where were the smelling x 1 Cor. 12 17. from such places as these concluding that one man hath one guift and another man hath another gift wee confesse the argument to be true in nature that one man hath not every gift but as true as that is in nature so certaine and true is it in this also that such arguing in the things of God proceeds from naturall reason onely y Iude 10. for we grant in the things of men that he that is a father is not the son and she that is a wife is not the husband nor is he that is the master the servant But if men will analize spirituall things with naturall we have no such custome neither the Churches of God as the Apostle speaks in a like case z 1 Cor. 11. 16. yet this we know that the members of the body unto which our Apostle alludes in their severall and distinct offices it is presupposed that every body is indued with them all else it were not a compleat body to be alluded unto a Mat. 6. 22 23. so also is it in the gifts of the spirit every Christian that is compleat in Christ is blessed with them both in their multiplication and also in their concatenation in their harmonious relations one to another and orderly operations distinct one from another otherwise there would alwaies be strange and unknown tongues in the house of God b 1 Cor. 14. 1 2 to 19. in case that one should utter himselfe in a gift that all the rest of the Church were not indued with for that new name written in that white stone none can know but hee that hath it c Rev. 2. 17. So that if any utter the mystery of the Gospell according to any particular gift given in the Church all the rest must either have the same gift or els they cannot know what is uttered But he that speaks is unto them a Barbarian and they to him d 1 Cor. 14. 11. for what gifts offices or abilities are distributed unto the whole body of the Church are also proper unto yea the very portion of every particular member in it or els Christ were divided if hee were not that to every one that he is to any one or to all and we may as well deny all grace to any member as one grace for if one then any one as the grace of justification pardon of sin faith or the like which to be without we know makes a nullity of a Christian for he cannot be a Christian without such grace Againe if every one share not alike in all grace then Christ cannot be all in all e Col. 3. Eph. 4. 6. Eph. 5. 9. which honour the word gives unto him which he cannot be if he were part in one member and part in another therefore you have the spirit multiplied for the seven spirits of God are before the throne f Rev. 1. 4. you have it also contracted for it is but one Spirit g Eph. 4. 3 4. so that it is seven which implies the perfections of it or fulnesse of its going forth in all its operations as that number seven in Scripture signifies and it is but one to shew the unity and necessity of it in all its works to be the same h 1 Cor. 12 4. to 11. which one if any man have not the same is none of Christs i Rom. 8. 9. for if any man have not Spirit of Christ he is none of his yea that number seven in Scripture sometimes signifies weeks as where the Law appoints the feast of weeks or of sevens k Exod. 34. 22. Deut. 16. 10 16. 2 Chron. 8. 3. as the world may rightly be rendred which number is given to the Spirit of God before the throne to declare that as the word went out at the first in the framing of heaven and earth in the whole
and every particular creature and operation in the Universe within the compasse of seven dayes so also doth the Spirit of God go forth where-ever or in whomsoever it is in the whole and every particular work and operation in the new creature or in that creation of God l Rev. 3. 14 in that seven-fold operation which is given to every particular Saint as well as unto the whole body of the Church for if any man be in Christ he is a new creature m 2 Cor. 5. 17. And as there are multitudes of creatures in heaven and earth whence it is said that every creature groaneth and travelleth in paine n Rom. 8. 22 so also the whole is but one creature and therefore he saith The creature it selfe speaking as of one shall be delivered from the bondage of corruption into the glorious liberty of the sonnes of God o Rom. 8. 21 or in the singular number into the glorious liberty of the Sonne of God it is every creature in the plurall number as one creation consists of so many and it is but one as so many creatures make but one work of the creation and if God teach us not this art of multiplication and abbreviation in the word of God and in every Ordinance in the opening of it we can never attaine to that of the Apostle the duty of all skilfull and faithfull Ministers to declare unto the flock of God the whole minde and counsell of God p Acts 20. 27. for if wee preach not whole Christ out of every Scripture we open not the Scripture to run cleare unto the flock but puddle the waters and such as puddle the waters will also push with the horne at the sheepe of Christ q Ezek. 34. 18. to 25. for every word of God that is every Scripture composed into one proper head whether in way of History Prophecie Proverb Parable or the like proposeth whole Christ unto us and so also doth every Ordinance exercise or gift of the Spirit truly understood published or practised in the house of God and if we set forth Jesus Christ we declare the whole counsell of God for he is the mind and will of the Father not in part but wholly and complete in the whole as also in every part for in his incarnation whole Christ is comprised therein as also in his divulging and opening of the minde of the Father whole Christ is composing in that his preaching in his death whole Christ in his resurrection whole Christ in his intercession whole Christ in his Kingly Office whole Christ in his Priestly office whole Christ in his Propheticall Office no lesse then whole Christ in prayer whole Christ in his fasting whole Christ in his temptations whole Christ yea thus it is in every point that concernes Christ and all things in the religion wayes and worship of God have no lesse reference and respect unto Christ that word of life in their ordination consecration publication dispensation exercise and practice of them then all the creatures in heaven and earth have respect unto that word of God in their creation conservation and orderly gubernation unto this day r Psal 33. 6 7 8 9 10. Psal 119. 89 90 91. which made sustaines and upholds them all and as it is in the art of Philosophie that in the full and accurate discussing of any particular creature in its nature operation and office relations and respects we must bring in the whole creation to set it forth to perfection so is it in the things of God there is no particular in that new creature that can be discussed unto edification and comfort but whole Christ is brought in who is the perfection and brightnesse of the Fathers glory s Heb. 1. 3. els is not the mystery of God declared the word of God interpreted nor the kingdome of heaven opened unto believers and the beloved of God So also in the opening of the mystery of iniquity t 2 Thes 2. 7. every point and particular therein skilfully handled by him that hath the key of that bottomlesse pit u Rev. 9. 1 2. is the very in-let of Satan yea the proper power and kingdome of darknesse and compriseth that whole brood and generation of that man of sin and is that way of annullity vastation and emptinesse of the Sonne of God For as certainly as Satan found nothing of himselfe in Christ x Iohn 14. 30. our Saviour so is nothing of Christ found in that Sonne of perdition neither in the whole nor in any particular of him so that in every point his sin is as capitall and of no lesse headship then is the putting to death of the Sonne of God whose life in the least is no wayes found in him thence it is that the proper office of Christ assigned by God is to crush the aead of the Serpent y Gen. 3. 15 so that he never goeth out in his true office of ministerie but he strikes at the very head of Antichrist for there is no sin that reignes in any of the sonnes of men that hath not in it the headship and domination of Antichrist for it is of no lesse guilt and crime then is the putting of the Lord of heaven and of earth unto death z 1 Cor. 2. 8 So that those that strive and contend against sinnes that are not capitall yea the very force and head of Satan in that man of sin they never go forth in that Office and Ministery of the Sonne of God for the seed of the woman is onely assigned by his Father to breake or crush the head of the serpent a Isa 51 9. Psal 74. 14 and at lesse he never strikes then at the ring-leaders to death and destruction yea at such as destroy and crucifie the Sonne of the living God b Heb. 6. 6. and yet notwithstanding it cannot properly be said that Satan foiles or overcomes the Sonne of God but is foiled and overcome himselfe for Michael and his Angells overcome the Dragon and his Angells c Rev. 12. 7 to 11. therefore he is said to bruise the heele of Christ or as the word signifies to crush the print of the foot-sole that is he denies unto himselfe that headship power and authority that is peculiar and proper to the Sonne of God whose Kingdome and power is not of this world d Iohn 18. 36. and in denying that he denies all the grace of the Sonne of God for no man can any more receive or apply that righteousnesse of God in Christ by faith to his justification then he can attribute and apply the power and authority of God unto himselfe for his headship and domination and so he crusheth the print of his foot-sole that is to say he brings to nought that thing that at the first had the very print image and character of the Son of God upon it for his heart confesseth and his words and actions declare