the depth also of that love of God in us through Jesus Christ u Rom. 5. 5. Rom. 8. 39. 1 Iohn 2. 5. Mans misery therefore by Christ our King is wounded or caused to wither both in root and branch and that in many or in all Countreyes or Continents that is even in all things wherein the misery of man is contained or can any way appeare for he being that wherein the creature hath its subsistance who is infinite in himselfe in all excellencies and glory must needs gather it up and fetch it out of all its infirmities and frailties for being infinite he cannot but extend himselfe unto them and accordingly exercise his Power Kingdome headship and domination in the deliverance and release of that which is become himselfe from them all mans nature having no other being or subsistance but what it hath in him alone x Acts 17. 28. neither hath the Son of God any motin or operation either in respect of ascention or descention but what he hath in mans nature alone and hence is the manner of his repast brought in by our Prophet in his pursuit of and exercise of authority over his enemies laid downe in these words He shall drinke of the brooke in the way as also the issue and event the sum and result of all in these words therefore shall he lift up his head or therefore shall he lift up heads for the word is plurall and answers to those heads that are spoken of before which are wounded or killed or withered But this or these are revived or lifted up these words therefore by atrim or elegant allusion unto Gideon and his Souldiers going out against that great Army of the Midianites y Iudges 7. the whole chapt doe set Forth and declare the way of the humiliation and exaltation of Jesus Christ the Son of God that Judge of Israel z Psal 72. 1 2 3 4. yea that high Priest and Captaine of our salvation a Heb. 2. 10. in his vanquishing and destruction of all the enemies thereof in Gideon and his souldiers set out plurally as in many even in three hundred and here set out as in that one only begotten of the Father the Son of God who treads the wine-presse alone and none but he to help b Iohn 3. 16 Iohn 1. 14. Isa 63. 3. Gideons souldiers drinke of the water to declare the weaknesse of that whereby they are tried or of that wherein their triall lies as they descend downe into the valley where the Army of the Midianites lay even as grashoppers c Iudges 6. 5 Iudges 7. 12 not onely in a low descent as in a valley but fortified with the hills and mountaines of this present world against Israel as the word valley signifies not onely a low place but fortification also even as a valley is fortified with hills Now we know that water is weake in it selfe d Ezek. 7. 17 Lam. 2. 19. and therefore our Apostle adviseth Timothy to drinke no longer water but a little wine because of his stomacks often infirmities e 1 Tim. 5. 23. shewing thereby by an allusion unto water and a weake stomack what he ought to doe in the course of his Ministery that is that weaknesse and infirmity is not to be applyed unto weaknesse and infirmity but strength signified by wine is to be applied unto infirmity and so comes the cure of it that is the weake things of man are not to be applied unto man but unto the Son of God whereby they receive strength and cure So saith the Baptist I indeed baptize with water that is my Baptisme hath no life nor spirit in it at all teaching what our nature is that the Word of God comes downe into but the life spirit and power is in the Baptisme of him that comes after me that is greater then I whose shooe latchet I am not worthy to loose f Iohn 1. 26 27. teaching thereby the authority power and strength that our nature is taken into and ascendeth up unto in that Word and Spirit descending upon it and uttering it selfe unto it g Mat. 3. 16 17. so also the Prophet Ezekiel telling of the weaknesse of all flesh saith that all knees shall be feeble or faile as water h Ezek. 7. 17 So that Gideons Souldiers are to drinke of weaknesse for their triall in that their descent to destroy the Adversary so is our Lord Christ also said to drinke of the brooke in his descent in wounding the heads of all Continents yea all Adversaries in whatever they may be made manifest By brook here signifying the same thing that those waters doe which Gideons souldiers drinke of onely the word used here for brook signifies a streame that runs swift and abundantly occasioned by some great fall of snow or raine from an high even so as the brook of our infirmities arising from our fall from that happy condition man was made in at the first In this point three sorts of Gideons souldiers are to be noted First such as out of feare turned backe and of them were two and twenty thousand these were such as conceived their owne weaknesses would be their fall and ruine i Iudges 7. 3 for the adversaries had nothing but the arme of flesh to come against them with so that in their owne feares they exalted and set up the arme of flesh which power their adversaries onely had and no more which to feare is a like sinne as to trust in it and so equally shares in the curse k Ier. 17. 5. Rev. 21. 8. The second sort were such as would go on but they conceived and concluded that weaknesse in themselves intimated in those waters was a defect and hindrance unto them in that worke of the pursuit and overcoming of the adversary and so they make use of it bowing and kneeling downe to it to make use of it as in its naturall place as it runs in the river and must of necessity breake that method and order in march which our Gideon had and hath set his souldiers in and by that were discarded seven thousand The third sort were such as lapt up the water with their hands as they passed along as no breach of ranks nor any hindrance in their march at all that is they took or doe take up this water or weaknesse out of its naturall place lapping it up with their hands even as a dog doth water with his tongue that is they take it up into unity according to that art skill device or Ministery signified by the hand l Psal 77. 20. Psal 137. 5. Isa 53. 10. wherein or whereby the Son of God hath taken our infirmities into unity with himselfe even so as by taking it hee devoures and destroyes it as these souldiers devouring the water by their hand taking it out of its naturall place so as it becomes no hindrance but a refreshment and an incouragement in their pursuit
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
persons whom they cannot in their hearts afford a place of residencie and aboad upon the face of the earth z Psal 83. 4. Psal 83. 4. Observe therefore that the whole scope of this Treatise declines the setting of the crown and dignity in the matters of God upon the head of that brother who beautifies and enricheth himself with the things of man such excellencies which man by his skil and industry may attain unto who will not only murmure at the glory of another a Luke 15. 28. Luke 15. 2. Matt. 20. but shed the blood of his innocent brother in case he once get power and authority into his hand if he can but draw him aside into the field where his own superiority according to the things of man appeares and the face of our heavenly Father shines not which is alwayes in such a field where the fruit of the ground is offered in sacrifice namely earthly momentany corruptble and fading things b Gen. 4. 8. Gen. 4. 3. Gen. 4. 1 4 Col. 2. 20 21 22 23. But the drift of this Treatise is to set the Diadem upon the head of that contemned and dispised one in the eyes of all flesh c Isa 53. 3. in all the wayes of their carnal worships contracts and practises which are spotted with the flesh d Jude 23. but the chiefest of ten thousand in the eyes of the Father the onely begotten of the Father yea his delight and solace for ever e Cant. 5. 10 John 1. 14. 18. John 3. 16. 18. Prov. 8. 30. 31. Secondly in perusing of this Book walk by it as by a river or fountain running in what poynt it pitcheth upon and comprehend and gather up together in thy mind both the beginning and conclusion of the matter it treateth of as a silfull Mathematician brings the Heaven and the earth together when he useth his Art to know the height and latitude he is then in by his observation for it is not Bucketted up in such particulars as the Art of man useth to bring things into to take with the naturall and artificiall spirit of the reader and auditor which no doubt hath been a great reason of dividing of Histories prophesies Epistles in the word of God into so many chapters whereas indeed the whole matter of the History Prophesies or Epistle ought to be gathered up and looked upon together else the scope and drift root and branch doe not appeare unto us as a true and infallible vision and so wee become not Seers with the Prophet Samuel f 1 Sam. 9. 9. 11. 18 19. and the rest of the holy men of God g 1 Chron. 33. 18. 19. Isai 30. 2 Pet. 1. 20. 21. But rather utter that Spirit of Saul in that condition when vision faileth when he saith Seek me a woman that hath a familiar Spirit h 1 Sam. 28. 7. The words translated woman having a familiar Spirit are in the Originall Baal Oboth as if hee should say bring me hither Baal Oboth that is bring me hither the Lord in a Bottle or the Lord bottled up that is such a Ministery as is not as a fountaine of life i Psal 6. 9. or as a well springing up unto or in or by an everlasting life k John 4. 14. declaring hereby what that Ministry of the Law is or that artificiall worship that is acquired by that art and ability the principles whereof man naturaly hath implanted in himself which always buckets or bottles up the things of God so as he can bring them forth at his pleasure and so stores up Sermons and prayers to fitt persons times and seasons so as to please and give content to naturall understanding and reason l Isai 5. 20. 21 22. 23. Mich. 3. 11. which alwayes hath an high estimation of the Traditions of its fathers m Mat. 15. 3. 6 Col. 2. 8. Mark 7. 8. 9 Gal. 11. 14. and vilifies the command streams and riveret of the Citie of God n Psal 46. 4. and from this bottled up spirit or bottled up she Lord for the word is of the feminine gender noting the wayes and workes of the flesh and hence ariseth all your pocketed up Sermons and composed treasured up Academical Comodies and Tragedies which can be kept in store to bring out at their pleasure as though they could Lord it over the holy word and Spirit of God in its incommings and out-goings in the revelation of the mind of the Father o 1 Ioh. 5. 7. 2 Tim. 2. 9. Mat. 10. 19. 20. through Jesus Christ Whereas the Saints of God changed from the Spirit of Saul p Acts 9. 4. to the spirit of Paul q Gal. 1. 11. 12 15 16 17. which alwayes forgets the things that are behind and reacheth out to those things which are before q Phil. 3. 13. that is the things that have passed through my heart and hand in way of the ministery of the Gospel they are forgotten that is they are to me as though they had never been in regard of any skill or ability that is in me to gather them up call them in and bring them into use again either for my own profit and comfort or for the fruit and benefit of the Church but am wholly at the good will and pleasure of him that gave them in at the first to bring them again and to give them their proper measure weight operation and glory in their return according as they have their being in that way of Christ without which they are as things forgotten and as though they had never been r Phil. 2. 12. 13. Iames 1. 18. Heb. 2. 4. Heb. 2. 4. Iohn 5. 30. further then he as a continued fountain of life feedeth them Å¿ Psal 36. 9. They also reach out or stretch out themselves to those things that are before or stand on tip-toe to look at the furthest distance that possibly can be for that which is their present help and supply yea so far as God and man are by nature separated one from the other t Psal 346. 1 who are in that way of Christ become one u Ephes 2. 13 14 15. 16. and they know that no more then they can fetch things out of the bosome of the father at such a distance which never yet appeared unto them no more can they of themselves call again any thing into present use which hath formerly passed their hands Whence it is that the comforter hath that two-fold office not onely to teach and lead forth into all truth but also to bring to our remembrance the things that have been taught unto us x Ioh 14 26. which the common Ministery of the world is ignorant of and loves that so it should be y Ierem. 5. 31. Thirdly observe diligently in this Treatise that as it gives all power and dominion unto the Son of God both in heaven and in earth so
no further is the Mercy-seat of Jesus Christ set up amongst us for they are made and beaten out of it and of no other matter both the one and the other of the same pure gold beaten so with the hammer as to leave neither excellencie of a creature nor misery of a creature to be found in them nor can the lively Oracle or that word of life be uttered so as to give life but only from between them r Exod. 25. 21 22. that is from between the life and death or from within the Priestly Kingdome Numb 7. 89. and the Kingly Priesthood of our Lord Jesus the one consuming all the glory of the creature by the brightnesse and splendent glory of that pure word of God descending into it the other destroying all the misery and frailty of the creature by taking it into the dignity and blessing of that word of God and out of that infirmity to magnifie its power and Princely authority for ever And this honour have all his Saints Praise yee the Lord s Psal 149. whole Psalm Therefore it is That the Rod is sent out of Zion the Hebrew word Shebet signifies Rod Staffe Scepter or Tribe The signification of the word Zion is in this place to be noted also which is by interpretation Dust or Drinesse noting the infirmity of mans nature and impossibility in respect of any thing that is in man to be fruitfull multiply or increase in the things of God yet even out of that doth our Lord spring and exercise his Scepter and power of his Kingdome t Isa 53. 2. so that when the Kingdome and Dominion of Christ is prosiphesied of u Isa 11. 10. he is said to be a Root of Jesse not mentioning the House of David a King but the Family of Jesse out of which it was so unlike that ever a King should come when as he of whom he came was but a follower of the Ewes in it x Psa 78. 70 71. yea the Ewes great with young whereby hee is subjected to such Offices in their bringing forth which are below the spirit of a man from such a condition is he raised up to be the feeder of his people Israel yea to be the head of the Heathen and Lord of all the earth y Psal 18. 43 44. Psa 2. 8 9. Ier. 10. 7. And in the exaltation of his Kingdome when the songs of Salvation are heard in all the earth it is said Cry out and shout thou inhabitant of Sion for great is the holy One of Israel in the midst of thee z Isa 12. 6. The word Inhabitant there used is in the Feminine Gender Inhabitresse as being in regard of our nature but a weak and fraile woman even then when the Lord appeares so mighty in it and dwelles in the midst of her even as a man when he is at home in his own dwelling-place manifests all his power wisdome and authority which he doth not amongst strangers The Rod or Scepter therefore of Gods Princely power authority springs only out of mans weaknesse and insufficiency yea this Staffe or Rod that buddeth a Num. 17. 8. and this Stock or Tribe that multiplies it selfe as fishes mulitiply without diminution b Gen. 49. 22. hath no other predecessor or progenitor but onely mans basenesse and infirmity to bring him forth insomuch that the Honour Riches Gen. 48. 16. or Power of Man shall never bring it forth But arising out of mans debility and infirmity so it becomes a sent Rod being there is no power nor ability in the creature to produce it God must needs be the Authour of it And it is sent from as great a distance as is between heaven and earth c Isa 55. 8. to 13. So as God is the Author of it onely and doth authorize it in its work therefore it is said to be Thy Rod implying that he is the owner of it and will acknowledge it in its work to be of and from him alone yea it is said to bee The Rod or Government of his Power And therefore though many may strive against it yet none can be able to prevaile yea though many Archers shoot at him yet shall his Bow abide in strength and the Armes of his hands are made strong by the hands of the mighty God of Iacob And thence is the Feeder or Shepheard the Stone of Israel d Gen. 49. 23 24. Therefore he saith in adding the next words Rule thou in the midst of thine enemies What then are the onely enemies of the Throne Dominion Dignity and Glory of a King But weaknesse being void of strength shame being yeid of honour and respect poverty being void of wealth and riches and folly being void of wisdome and Councell and in the midst of these or as the word signifies in the heart of these doth our Lord and King Christ Rule and Reigne for he becomes or makes himselfe powerfull and able to save to the uttermost through our weaknesse e Heb. 7. 25 in which we come unto God else can never be joyned to the Lord to be one spirit with him f 1 Cor. 6. 17. for he being a God that heareth Prayer that is hath all sufficiencie in himself to supply therefore all flesh comes unto him the meaning is we bring nothing but weaknesse to him that he may be all in all g Psal 65. 2 1 Cor. 15. 28. yea he is made honourable and renowned through our shame and nakednesse he is rich in Salvation through our poverty and is made wisdome and Councel through our ignorance and folly yea he is made puts on immortality through our mortality h 1 Cor. 15. 53. 54. becomes incorruptible through our Corruptible condition for whatsoever the Sonne of God is he is made to be such a one i 1 Cor. 1. 30. which cannot bee Gal. 4. 4. but with respect unto man and that onely as he in himselfe is miserable and wretched in all points whasoever otherwise Christ should be made excellent by the glory of a Creature which the Sonne of God cannot admit that the Creature should ad unto his Excellency in the least degree k Iob. 22. 2. 3. 4. The Creature therefore in this way of Christ onely gives demention unto emencities which otherwise could not appeare yea it seemes height depth length and breadth unto that which without it cannot admit of any such thing and so could not be knowne admired or worshipped by the creature at all l Rom. 11. 32. to 36. Ephes 3. 16 17 18 19. and hence he is made manifest to be the Sonne of God by being life from death becoming the Lord our righteous m Ier. 23. 6. by being made sin in us n 2 Cor. 5. 21. yea the blessednesse of the Father to us by being made a curse in us or wee the blessed of God in him by his becoming a curse in us
l Jam. 2. 9. and in so doing he doth it to the Lord himself m 1 Sam. 8. 7. who is not in any account or esteeme with us but in and through it n Heb. 7. 1. 2. For he hath interposed it betwixt himself and his own being in Christ So that all that are beloved of him and washed from their sins in his blood they are made Kings and Priests o Rev. 1. 5. 6. Whosoever therefore excludes any of the Saints from Rule and Priesthood in the House of God they doe in like manner exclude them from the love of God and from the washing away of sin by the blood of Christ p Rev. 5. 9. 10. Yea they deny them to have part in that first Resurrection or any freedom from the power of that second death q Rev. 20. 6. So that in seting up men and ordaining Officers to make themselves glorious they thrust down themselves into the nethermost hell Goeing on as a foole to the stocks r Pro. 7. 22. glorying in their own shame minding earthly things s Phil. 3. 19. But through this Oath or interposission wherein it is impossible that God should lye we have strong consolation and that by two imutable things t Heb. 6. 18. That is the Sonne of God is become man The word was made flesh v Iohn 1. 14. Yea a man of sorrowes and acquainted with infirmitie x Isa 50. 33. And in this God cannot lye counterfeit or desemble a thing that is not really so as the word imports to counterfit writing So that the realitie of all the impressions of mans naturall infirmity were upon him who is the Son of God and these being the frailties and infirmities of the Son of God they must of necessity be immutable and unchangeable even as the vertue of his death and suffering is For in him is not a shaddow of change y Iam. 1. 17. Mal. 3. 6. and in him is mans nature which is the same whereever or upon whomsoever it is found simply considered in itself z Eph. 2. 3. John 5. 17. 20. 36. And this fraile and weake nature is also made and become the Son of God and hath upon it the true nature and properties of God by vertue of its unity with him in Christ a Iohn 4 7 8 9 10. And in this also God cannot lye desemble or counterfeit a thing that is not really so and therefore there is in it all that power glory vertue and excellency that is in the Lord himself a Col. 2. 2 3. 9. This also must of necessity be immutable and unchangeable So that the Sonne of God is become weake and fraile yea dead to the counsel and devices of mans naturall heart for ever b Gen. 6. 6. So also the Son of man is become strong and potent yea alive unto God in the wisdome and Counsells of his Law and Spirit for ever c Gal. 2. 19. 20. Rom. 8. 2. 11. The Consolation therefore of a Christian ariseth onely from this Oath of interposition for God hath interposed this frailty and infirmity of man betwixt himselfe and his owne being in Christ For he is not Jesus the Sonne of God but through death For by his death he saves So that all the Wisdome Power and Goodnesse of God is onely made manifest and exerciseth it selfe through mans weaknesse and infirmity d Heb. 2 14 and otherwise it hath not the use exercise and injoyment of it self no more then the Father injoyes himself without his beloved Sonne e 2 Cor. 11. 9. 10. Secondly God hath interposed himselfe betwixt sorry and weake man and all those frailties and imperfections that naturally we are subjected unto So that no misery can come unto us in point of salvation and our comfort and Faith in God but it first encounters with God himself before it can take hold of him that is in Christ And what impossibility there is to overcome and vanquish the Sonne of God the Almighty yea God blessed for ever f Pro. 8. 21 to 31. the same impossibility there is that a Christian should be vanquished or overcome of such security and safety is this Oath of interposition in the ordination of our Kingly Priest For as the frailties and infirmities of man through that wonderfull and unspeakable Wisdome of God in Christ serve for no other end nor are of other use but to give Being unto the humiliation and descension of the Sonne of God in us g Rom. 9. 5. Psalm 119. 122. so also his power and dignity is of no other use in this salvation and Priesthood but to give Being unto the Resurrection and Assention of the Son of man in him h Rom. 8. 3. 4. i Ioh. 3. 13. Ephes 4. 8. 10. for Christ can neither descend nor ascend as hee is simply God any possibility of that in either respect may not bee admitted in any case For as he is God he can neither be lower nor higher then God for so he is not Nor can he be subject to motion mutation or change i Mal. 3. 6. But his humiliation is a motion or change from height to depth k Ephes 4. 8 9. From blessednesse to a curse in the abstract l Gal. 3. 13. And so God becomes low in us or in our nature m Ephes 2. 8. His resurrection or ascension is a change or motion also from the depths into the heights from being a curs to become the blessed yea the Son of the living God n Ephes 2. 9 10. Luke 1. 35. And so we or our nature is exalted or lifted up in the power and dignity of the Word of God which made all things in the beginning and without it is nothing made o Iohn 1. 1 2 3. Indeed nothing in this Kingdome Priesthood takes its true forme or retaines its being aright but only as it hath its rise forme vertue operation and glory in this unity and communication of and between God and Man in the way of Jesus Christ p Iohn 1. 4 5. Psalm 139. 15 16. Therefore in him only doe all things consist q Col. 1. 17. Col. 1. 16 20. are reconciled harmonized and become one and that one is become all thingsr So that without faith in him wee have not the forme and substance of things but a meere Shadow and rude heape in whatsoever concernes the glory and being of this Kingdome and Priesthood Å¿ Heb. 11. 1â— So that the Word of God that gives forme to all things in this Kingdome is but a riddle unto us if we be unbeleevers in whatsoever it expresseth t Mat. 13. 34 35. So also the work of God receiving forme and being by it in Christ is also an uncomely darke doubtfull and dangerous thing in the esteeme and value of the men of this world that are ignorant of Christ v Act. 5. 11 12
light but it must be manifest d Ioh. 3. 20 21. nor can he be made manifest but in his Son and the Son is not manifest to bee of God but by his resurrection from the dead e Rom. 1. 4. for by death he overcame him who had the power of death f Heb. 2. 14. which is a worke of none but of God alone for by dying in himselfe to all humane excellencies the glory and pompe of this present world g Mat. 8. 20 Psal 22. 6 7 he lives in himselfe through humane frailtie unto God in the life and power of the world to come h 1 Cor. 13. 4. h 1 Cor. 13. 4. So that by death of the excellencies and wisdome of the flesh he slayes the enmity in himselfe i Ephes 2. 15 16. which is indeed the spirit of that wicked one the wisdome of the Serpent which hath ever come out and contended with God k Gen. 3. 1 2 3 4 5. Rev. â— 12. 7. 17. Gal. 4. 29. From the beginning even untill now to give that unto Man which God cannot give to another no not to any besides himselfe l Isai 42. 8. Sathan would have glory given to another that is to another individuall Subsistance Therefore he saith Ye shall be as Gods knowing good and evill m Gen. 3. 5. But God in his way onely gives to another nature in that way of Christ but the same individuall subsistance in and with himselfe So then Christ slayes the emnity that is the vitious desires pride and ambition of the flesh at no further distance from himselfe then a wicked man slayes crucifies and kills that Spirit of the Lord of Glory unto himselfe n Heb. 6. 4 5 6. For however he kills it in unto himself yet it lives workes effectually in the chosen and beloved of God so also however Christ kills crucifies in himself the flesh with all the lusts affections of it o Gal 5. 24. that is in all that are made one with him by Faith yet doth that spirit of uncleannesse worke effectually in the Children of disobedience and ever shall p Ephes 2. 2. God therefore hath bound himself ever unto man by no lesse a tye and obligation then that great work of the death and humiliation of Jesus Christ doth consist of which is impossible to be knowne or heard of but only in the nature and wretched condition of Mankind q Heb. 2. 16 17. the ground of it is this the humiliation of Jesus Christ is of the same extent that his exaltation is they holds correspondencie in all points else it could not be the humiliation of the Son of God for that cannot admit of any bounds or limitation whatsoever For Christ as he is Man is exalted through his unity with the Word of God above the state and condition of any created nature whatsoever r Rom. 9. 5. So is the Word or that Son of God Å¿ Iohn 1. 14. Heb. 1. 5. being made flesh vilified and abased below the state condition of any thing that is simply a creature whatsoever for all Creatures are by nature good t Gen. 1. 31 as the work of that one onely and good God Now the work of God cannot be perfected but in man who is an abridgement or an epittomy of all the Creatures who are therefore said to be good in the Creation production or bringing forth of them being said to be so as they had refrence unto man v Gen. 2. 18. Psal 8. 6 7 8. Being made for his use benefit and honour and suiting with his nature and disposition all being made before him to declare that all-tended and had respect unto him he being the Fulnesse and whole accomplisence of them all For in him onely is the Worke of God perfect without which no rest nor Sabbath can be found w Gen. â— 1 2 3. For as God and his Word are one and so alike infinite and perfect the one as the other so the Word and his Work are one and alike infinite and perfect the one as the other and such a worke can be found in none but onely in man alone And therefore the humiliation of Christ must of necessity have its being in man or rather the anihiliation of the Son of God is only in that Enosh that is in sorry man as the word signifies Now the work of God only in the Creation of Man is an infinite work which in any other or in all other Creatures it cannot be for however they be the worke of an infinite God yet the work is but a Creature and therefore finit for a Creature simply considered is a finit thing but Man was not nor had his being for a moment but in the Image of God x Gen. 1. 26 27. For in that Image be was created and had his being at the first and that is the proper image similitude and likenesse of man Therefore Adam is said to beget a Son in his owne Image not when he begets Cain but when he begets Seth y Gen. 5. 3. Or that stable and set one who is the Father of our Lord z Luk. 3. 38 in whom this glorious Image is preserved and kept alive for ever a Heb. 1. 3. Now that this work of God namely the Creation frame and being of Man is onely an infinite work it is evident and plaine for as certainly as the dust or slime of the earth b Gen. 2. 7. that is that Spaun or Seed of the Earth that hath all earthly transitory corruptible fading and vanishing things in it was made in the Image Wisdome or Word of the eternall God So certainly was that Image Wisdome or Word of God which is the perfection and fulnesse of all divine and heavenly excellencies made of or in the dust or slime of the Earth So that it is not the proper work of God looked upon in man but as it consists of the unity of the Creator and the Creature being become one c Ephes 2. 14. 15 16 Iohn 17. 21 22. So that this work hath in it not only that which is truly and really a creature but also the Image and Dignity of the Creator therefore must be a worke of an infinite and unfathomed extent being the Image of the Creatour is considered in it that cannot admit of any bounds or limits d 1 Bing 8. 27. Psalm 78. 41. Therefore it is that God saith Let us make man in our own Image which is not a Consultation of the Trinity properly as some would have it but properly a confirmation of this great work in the sommoning and bringing together of Heaven and earth e Gen. 1. 1 Dev. 30. 19. Gal. 4 4. the dust and the Image of God to be one intire and glorious workmanship So that Adam in this respect is truly called the Son of God f Luk. 3. 38. not
the liberty of the creature and in the other the power of God for in the one the creature is brought into the state and condition of the Sonne of God which is its liberty and freedome indeed a Ioh. 8. 36. in all excellencies whatsoever and in the other consists the power of God which is brought into a particular creature action and poynt of time gathering it selfe together into so narrow a compasse in us which in it self is incomprehēsible so that it works most effectually even as the vast beames of the sunne contracted into one narrow poynt in a Sun-glasse burnes most fervently which cannot be seen felt or known so in any other way so that the true liberty or freedome of Christians and the powerfull and effectuall operation of God are never dis-joyned separated dispersed or scattered the one from the other b 2 Cor. 3. 17. 2 Cor. 12. 9. Observe therefore that as these Keyes of the Kingdome c Mat. 16. 19. or this Key of David d Rev. 3. 7. openeth unto eternity and also shutteth into one poynt of time so also it openeth from the first unto the last which is the greatest distance that can be and shutteth in uniting the first and the last into one present being which is the neerest that possibly can be e Isai 44. 6 Isai 41. 4. For this wonderfull and speedy change is made in the sound of the last Trumpet f Rev. 1. 17. 18. which cannot be known but by the first that ever sounded or uttered it selfe which is an opening unto the utmost distance For it is the manner of Gods explicating and opening of his Word and Workes to declare the last things from the beginning or from the first or the least things from the chiefest and things of old or the most ancient and honourable from things that are not yet done or in themselves have not any being g Isai 46. 9. 10. nor are in any account or reckoning with man at all h 1 Cor. 1. 28. The first Trumpet then that ever sounded as an Alarum of this change was this And hee breathed into his nostrils the breath of lives for so the word is plurall and man became a living soule or soulie soule or animall soule or life that is the Word Spirit Breath Wisedome or Image of God became such a thing or nature that could not support it selfe as of or by it selfe in that image breath or life given unto it no not for a moment so that if our nature be not animated quickned and revived every moment it is not possible to live that life or breath which at the first was given unto it Hence ariseth that sudden change in the twinkling of an eye both in the way of the sonne of perdition and also in the way of the Sonne of God For God and Man being one not by any change of nature or property that the nature of God becomes the nature of Man or the nature of man is become the nature of God nor is the nature of man infinite omnipotent or omniscient or the like no more then the nature of God can be finit impotent or defective in the least for then he were not God g Exod. 3. 14 15. But there is a unity of the two natures in this wonderfull workmanship of Man so that the Image of God is not but with respect to the dust or our nature nor is the dust or our nature in this work but with respect to the image breath or life and spirit of God Therefore it is said of those two Let Vs make Man h Gen. 1. 26. even as it is said of the Man and the Woman in the Image of God created hee Him singularly Male and Female created he Them expressing it in the plurall number and called their name Adam i Gen. 5. 2. they have both one name in that place given unto them to declare their unity and are also expressed by a word plurall to note the difference in Sex Even so are these two natures in this wonderfull Composition of God and Man comprised under this Name Adam or the Sonne of God k Luk. 3. 38 So that if wee cannot proceed in the Genealogie of Christ from Jesus to Adam in the way of Sonship and finde all Sons in one Sonship yea lengthen it to the utmost point of so many Ages and Generations as the Spirit of God by Luke doth l Luke 3. 22 to 38. and also bring them into that unity as to be one we are unskilfull in the Word of Righteousnesse m Heb. 5 12 13 14. for without Adam Jesus is not for hee saves by his death n Heb. 2. 14 Heb 9. 22. but no death can be found for the Son of God but in us or in our nature in that way of Adam So that the sinne of Man doth not onely give denomination but being and demension unto the death of the Son of God o Mat. 8. 16 17. 2 Cor. 5. 21. Isa 53. 4 5 6. for the wisdome of God knowes how to bring glory out of shame and unity out of that vast distance that is in nature betweene God and Man which is no lesse then sinne and righteousnesse each in the abstract even as the Serpent knew or knowes how to bring shame out of that glory and that vast distance between God and Man which sinne hath made out of that unity that was in that first act of Creation So that all are made Sons in one Sonship if they be Sons of God even as all the Elect are chosen or choice ones in that one only Elect and choice one of God p Isa 42. 1. Mat. 3. 17. our Apostle sounding that first yea and last Trumpet also q 1 Thes 4. 16. 1 Cor. 15. 51 52. saith the first Man Adam was made a living soule and the last Man Adam was made a quickning Spirit Hee doth not onely here extend his speech from the first Man that was made unto Christ borne of the Virgin but he also unites contracts and compleates Christ in each of them otherwise the Trumpet gives an uncertain sound and then who can prepare himselfe to the Battell 1 Cor. 14. 7 8. q and who dares to handle the Trumpe of God to give a false alarum his meaning then is by the first Man Adam that is the first the chiefe the most excellent that ever was for the Word sometimes given for Man signifies Nobility or Dignitie So that he meanes the chiefest yea the beginning and author of all things is made and becomes a Creature yea is made a souly Soul or annimall life such a thing as cannot live that proper life that is given unto it for a moment but as it is animated enlightned and inlivened by him that is the Creatour yea light and life it self for the proper life of Man Acts. 17. 25 26 27 28. is the life of the Son of God
s Gal. 2. 20. Col. 3. 3 4. to live after the Spirit For to live to the flesh or to be carnally minded about the things of God is death t Rom. 8. 6. as all men by nature are and in the sound of this first trumpet is the death of Christ compleated in that the wisdome or word of God that makes all things is made that which by nature is such a thing as man is in himself which is altogether vanity u Phil. 2. 7. 8 Psalm 39. 5. Psalm 22. 6. And therefore the sound of the least Trumpet saith the last man Adam was made or is made a quickening Spirit that is that which is least the last or lowest of all things as man by nature is that cannot preserve himselfe as of himselfe in the life of the Spirit or breath of the Almighty for a moment this is made a quickening or a livemaking Spirit yea is made a Spirit that gives life or makes alive others w Psal 39. 5. and in this is the life of the Lord Jesus compleated so that however he sustaine a nature that by nature is subject to that infirmity that no other Creature is or can bee and so is called the last or the least man that is the basest man as the word given for man sometimes signifies base or sorry man as is before noted yet this is made such in the word of God as gives life yea is the very Fountaine of life to others y Psal 36. 9 68 26 Rev. 1. 11. 17. and 2. 8. Mat. 11. 11 thus like unto the key of David is the Trumpet of the campe of God which sounds so shrill to reach from the first unto the last from the greatest to the least in this Host of Israel and yet collects and summons both into one body or being and perfecteth one in and by another that death and life are of like length and latitude for if the Host of Israel have not alwayes the slain before him z Exod. 14. 30 31. Exod. 15. 1. 10 21. he cannot alwayes tryumph as in the only day of victory But if this Key of David bee mistaken in its office or the sellerity of this charge upon the sound of the trumpet not understood in the roote then doe men groape for the doore of Lot a Gen. 19. 11. Gen. 19. 4 10. 9. in going about to open the Scriptures with like corrupt and carnall mindes as the men of Sodome had but find it not but rather climbe up to the window to rob and steale in the house of God b Iohn 9. 10 that is to gaine some glory excellency or profit unto themselves in their exercises and give not unto that one and alone shepheard and Feeder of Israel c Psalm 23. 1 2 3. Gen. 49. 24. the whole glory and praise of all things in the house which of right belongs and appertaines unto him alone d Psal 115. 1. 2 Cor. 4. 7. and also in sounding of the trumpet they cannot avoid to give a false alarum unto the Campe of God e Rev. 1. 11. Reve. 22. 13. if it extend not from the first unto the last from the front even unto the reare of Israel and in each of them bring both into one individuall subsistance or being in such sort that it is more possible to divide the least thing yea a more in the Sun than to separate or divide these twaine the one from the other no more then Christ can be divided in or separated from himself f 1 Cor. 1. 13 2 Tim. 2. 13 Psalm 139. 7. to 13. For he is both the one and the other that alpha and that omega that first and that last g Rev. 22. 13. 1 Cor. 15. 47. Therefore saith our Apostle the first or the chiefest as the word is is of the earth earthie that is becomes the basest in us and so hee unites both in one and the second or the last or lowest as the word will beare which is this Earth is the Lord from Heaven that is is made the chiefe supreame and ruler over all and so in that also unites them in one againe h Ephes 2. 13 14 15 yea observe this that that which is first or chiefe is not spirituall but naturall that is the Son of God as he is God is not made spiritual for so he is in himselfe from everlasting but naturall or that which in it selfe is corruptible by taking our infirmities which are reckoned and accounted onely upon that first and chiefest one or being then afterward as our Apostle saith i 1 Cor. 15. 46. Ephes 3. 7. Ephes 4. 16. or that which followeth and inevitably succeedeth hereupon that which is spirituall that is the spirit and power of God is reckoned upon and becomes one with our nature and so we that are naturall and corruptible in our selves in him are made life spirit and power in all Christian operations k Ephes 2. 1 Col. 2. 13. Phil. 4. 12 13 1 Thes 2. 13. And hence it is that there are celestiall bodies or in the singular number as the word will also beare a celestiall body l 1 Cor. 15. 40. and a body terrestriall yet these two are one there is a celestiall body as our nature is made one with the word of God and there is a terrestriall body as the word was made flesh and tabernacles in us or in our nature m Iohn 1. 14. Yet the glory of the celestiall is one and the glory of the terrestriall is another n 1 Cor. 15. 40. that is the glory of the celestiall is the glory of the resurrection of Christ and the glory of the terrestriall is the glory of the humiliation of Christ and these cannot bee devided for they are one for Christ was ever dead unto sinne never living unto the lust of the flesh and is ever alive unto the spirit and alwayes lives unto the motion and operation thereof o 1 Cor. 15. 35 36 1 Pet. 3. 18 19. Rom. 6. 11. Rev. 1. 18. Rev. 2. 8. So that the life and death of Jesus Christ must in the root and Rice of things of necessity be one intire act as our Apostle concludes them when he declares what that glorious end of this unity is namely That the Sonne of God may live unto the Father through that death that is naturally in us and that we may dye unto our selves through that life that is naturally in the Sonne of God p Rom. 6. 11 Gal. 2. 20. Col. 3. 3 4 by which life power and authority is given unto the Sonne to overcome and destroy all enemies q 1 Cor. 15. 24 25. being hee hath the power and authority of him that puts them under his feet r 1 Cor. 15. 27. and by which death unto the flesh in all the desires thereof he submits unto the Father as he is Man and yeelds over all power and
as the oracle or word of God in the Courts of the Lords house r Heb. 7. 1. Heb. 13. 10. but onely such as give evidence and beare witnesse in matters that concerne the right ordering Government therof for the honour of their Lord but under the power and upon the certainty of this oath for that which was from the begining which we have heard which we have seen with our eyes which we have looked upon our hands have handled of the word of life s 1 Pet. 4. 11 Psal 116. 18. 19. Psal 135. 1 2 3. such things and upon grounds of no lesse certainty are the witnesses of Jesus Christ to speake in the audience of such as waite and attend in the house of the Lord or at the gates of wisdome t 1 Iohn 1. 1 2 3. for no Scripture is of any private interpretation but holy men of God spake as they were moved by the holy Ghost u Psal 123. 1. 2. Psal 130. 5 6 7. Prov. 5. 1. Prov. 7. 24. Prov. 8. 33. 34. so that by the same spirit and therefore upon like certainty that the word was spoken from the begining it is also to be interpreted and opened for ever for prophesies of old or prophesies at any time as the word will beare and may be read came not by the will of man for the will of man is a private spirit yea if all the men in the world should consent and agree in one thing it were a private spirit in case they spoke not by the Spirit of God for the spirit of man and so by the Law of nature corrupted the spirit of all men ever aimes at it selfe w 2 Pet. 1. 20. 21. in all its Councells and actions x Phil. 2. 21 Psal 4. 6. and therefore a private spirit though trained up in the greatest schoole the world affords or furnished with the greatest consent of library but the spirit of God ever aimes at and propounds another in all its Councels and consultations therefore it is a publike spirit though in one holy man of God else had the Sonne of God never appeared in our nature if he had not propounded the good of another y Iohn 17. 19. Iohn 10. 1 Rom. 5. 6 to 10. nor could we ever give glory to God in all things if the spirit it selfe helped not our infirmities z Rom. 8. 26. Ephes 5. 18. 19. 20. who onely inables us thereunto and by vertue of that we propound the honour of our Lord and not our selves in all our Councells and wayes a 1 Cor. 10. 31. Col. 3. 17. 1 Cor. 10. 24 and therein have a publick spirit and all other spirits are private self-seekers and not interpreters of the word of God at all b Iohn 2. 16 2 Pet. 2. 3. 2 Cor. 11. 13 2 Cor. 4. 2. Mat. 23. 13 14 15. 2 Cor. 2. 17. But we see upon what termes of certainty the Apostle affirmes this that in the true way of the Gospel life is a continued act of death in that authority and Lordship we have in Christ we dye unto that basenesse and subjection that naturally is in every man whether it appeare in tirannicall rule or dejected slavery all is but the same spirit namely a living unto the lusts of the flesh for there is the same spirit in that which the woman saith in the beginning we must not eate least we dye that there is in that which the Serpent saith if ye eate ye shall be as Gods they both use the word of truth but in a false sence and so turne it into alye unto themselves the one in way of false feare the other in way of false courage and confidence c Gen. 3. 3 4 5. even as Sathan used the words of Truth in tempting of Christ but in a false sence d Mat. 4. 6. as our Saviour well perceived although it consist not in the altering of some phrases in the places alleiged as the world vainly thinks for there is no Scripture uttered that is brought in againe by the spirit of God upon any occasion that is alledged precisely in the same termes phrases or circumstances that it was before But Sathans falsity stands in this that he takes these words ye shall be like unto God in a wrong sence e Gen. 3. 5. or this word to live and the womans falsity stands in this that she takes dying in a wrong sense and so the one and the other become evill and are expressions which are included in the way of the falle and the way of the falle in them for Sathan is a lyer from the beginning and the Father thereof f Ioh. 8. 44. For it is possible to eat of or communicate in that Tree in the midst of the garden and live for ever g Gen. 3. 22. 23. and also to eat of and communicate in that Tree in the midst of the Garden and dye for ever h Gen. 2. 17. yea death and life are in the one and in the other yet in the one life onely appeares and no death at all for they are both said to be in the midst of the Garden i Revel 22. 2 3 4. which must be made good precisely according to the Truth of that unerring rule of Gods circumference and senter not to faile so much as in a tittle in the one or in the other and therefore must teach us one and the same thing which is the true state of mankind represented unto us therein according to that glorious device of Gods workmanship who is the very midst hart spirit or life of all his workes who was made as a Tree of righteousnesse k Gen. 2 9. consisting of roote and branch even as that Sonne of David doth l Psal 1. 3. Esa 61. 3. whom he taught and represented unto us a roote as he is the Image of God m Revel 22 16. Gen. 1. 27. who is the Fountaine of all things and so gives being unto the man as the roote gives being unto the Tree he is also a branch as he is made of the dust of the earth n Gen. 2. 7. and so springs up into the glory of God o 2 Cor. 3. 18. to communicate therefore in this worke or to eat of this Tree according to the mind and wisdome of God is to be dead unto the flesh but alive unto God which is life indeed and abides for ever in them that eat of that Tree of life in the midst of the Paradice of God * Revel 2. 7. that is to conclude the one and the other to be as really present as they are to come and to be in present being and use as they shall for ever be as a living Fountaine still to spring up in us and to us p Iohn 4. 14. which is nothing else but to believe the record that God hath given unto us of his Sonne q 1 Iohn
5. 10. 11. and put our seale unto it that he is come and to communicate in the work of God or eat of the Tree in the midst of the Garden as it is the Tree of the knowledge of good and evill or acknowledgment of pleasing and displeasing as the word signifies is to communicate in it according to the will of the flesh or the wisdome and reasonings of a Creature seene in the minde of the woman and spirit of the Serpent which is to turre the glory of God into shime q Psal 4. 2. Psal 106. 20. the truth of God into a lye r Rom. 1. 25. Concluding that wee are not so yet as God hath said we are in regard of our life in him But if we eate in a pleasing or good way we shall be such as he hath said and also that we are not so bad in respect of death or in being base and vile in our selves as hee hath said But if we eate exercise or communicate in displeasing or bad wayes we shall be s Gen. 3. 3. the one of these hath beere the way of unbeliefe a lye and falling away from God in Christ from the beginning even untill now and the other is the way of faith truth and life uniting us unto God in that way of Jesus Christ even untill now The world hath still something to eate to please or displease God before it enjoy or be possessed either with life or death according to the word and speech of God that is it hath still some Fast to keepe some Sabbath to sanctifie some Sermon to preach or here some Battell to fight some Church to constitute some Officers to raise up or Orders to reforme and re-edifie before it can take God upon his word that we are compleate in Christ t Col. 2. 10. Ephes 5. 27. And if it will eate of none of these yet it must comunicate with time that is yet some more time and reformation will be made yet some more time and the state will alter yet some more time and Jewes and Gentiles will be called yet some more time and Antichrist will be overthrown yet some more time and then Christ will come to raigne upon the Earth for a thousand yeares yet some time must be eaten up either in way of pleasing or displeasing of God and then naturall death will either put us into life or death eternall this hath been the way of the fall and drawing backe of the soule from God unto pardition u Heb. 10. 39. from the beginning to this day in all those in whom God takes no pleasure w Heb. 10. 38. even as the other is the way of Faith comming unto God and being made one with him in all those in whom his soule delighteth x 4 Esa 2. 1. as in his Elect or choice Ones the one hath life and death in it In such sort as they are both considered in the Son of God And therefore the glory of them both is given to him alone z Rom. 8. 33. 34. and in that death is swallowed up in victory a 1 Cor. 15. 54. so as nothing but life and peace appeares b 1 Cor. 15. 57. 1 Iohn 5. 4 5. the other hath life and death in it as considered in the sonne of perdition who will needes have them in himself and therefore must needs expect them in a humane or conjectured way where there is no life nor spirit of God at all but only a living unto the flesh which is nothing else at all but only death c Rom. 8. 13 and as these two trees declare unto us one estate that man is made in and yet issues out into such differing and distant operations So this state of God and Man being made one declares also our first Parents what they are in respect of spirituall and mysticall operations in the world even as the Man and the Woman who were one at the first d Gen. 2. 20 21 22. are the originall and fountaine of all naturall Birthes and Posterities in the world For out of this condition of Man being made in the Image of God judged of embraced and acknowledged according to the spirit and wisdome of God proceeds the Generation and Off-spring of the Sonne of God e Gen. 3. 15. Acts 17. 28. Esa 53. 10. who is God over all blessed for ever Amen * Rom. 9. 5 or so be it as the word imports or so it shall be having the vertue of this oath of interposission in it that ever concludes vpon tearmes of certainty and present being For according to the judgment or wisdome of God it cannot be otherwise in him So also out of the same composition or condition judged of looked upon and acknowledged according to the wisedome reasoning and conjectures of a Creature which is found also in this composition * Gen. 2. 7. as truly as is the Image and wisdome of God Out of this doth also arise that Man of sinne and Sonne of perdition that Antichrist whom God destroyes with the breath of his mouth and abolisheth with the brightnesse of his comming * 2 Thes 2. 3. 8. and as surely as that wicked Caine and righteous Abel came of the Man and the Woman who were at the first made good yea vehemently good f Gen. 1. 31. So also doe these contrary though both mysticall and spirituall Generations spring out of that composition and wonderful workmanship of God And if we understand not our first Parents according to the bringing forth of these severall and contrary Seedes of Posterities namely the Seed of the Woman and the Seed of the Serpent * Gen. 3. 15 3. Iude 10 as well as we understand them namely the Man and the Woman to be the first originall of our naturall being wee understand and them to 〈◊〉 fruit nor profit at all but rather like bruit beasts made to be taken and destroyed for ever g 2. Pet. 2. 12. For there is a being under the Oath of the Curse of that Man of sinne h 2 Thes 2. 3. Psal 119. 21. Dewt. 27. 15. as well as a being in or under the Oath of the blessing of that Melchiâ—adeck i Gen. 14. 18 19 20 Heb. 7. 21. under which the resurrection and death are the same act or thing And so it is in the way of sinne and the curse the resurrection or lifting up of the flesh k 2 Pet. 2. 10. Rom. 8 13. Col. 2. 18. is the death of the Spirit the operation and raising of wrath is the cessation and disanulling of peace for ever And this great distance and contrariety comes to passe by that differing light which one and the same thing is beheld and looked upon withall the one sees by the light and revelation of the Spirit * according to that wisdome that is in the Son of God And therefore reasons or argues not nor concludeth upon any thing
the things of God according to the dictate argumentation and consultation of the light and spirit of a creature which in it selfe is good but the more curiously and diligently it searcheth after the Creator by its own light the more difference it finds and the greater distance disproportion between it selfe and that infinite and blessed Being of the Creator b Gen. 3. 6. to 10. and is so farre from ability and skill to make it selfe one with and correspondent unto him in all things that he thereby ingenders wrath breeds emnity and makes a greater discord betwixt himselfe and his Maker c Gal. 4. 24. 25. drawing out and enlarging the bounds or rather boundlesse estate of his destruction and misery according to that unfadomed and illimited nature of the Creator both in point of weight and duration d Isai 5. 14. Iob. 6. 2. 3. Gen. 4. 13. 14. Iob 4. 19. 20. Iob. 14. 19. 20 Deut. 23. 2. 3 as also the various changeable operation and executions thereof according to that manifest Truth Holinesse Justice and Equity that is in God and must of necessity work towards his Creator through the wisdome of the flesh to his downfall and ruine by reason of that first act of his Being and of that first form given unto him in his creation even as the Spirit of Christ must of necessity work towards or in and by the infirmities of man through the wisdome of the Father in that advancement of himself in the Kingdom of God e Heb. 2. 9. to 15. Heb. 2. 7. 8 and if the Lord do not open our eyes to see into the nature of this oath in the confirmation and certainty of it in the elect by Jesus Christ as also in the disanulling and breach of it in the wicked through that way of Antichrist wee cannot have sound knowledge in the word of God but our reasonings consultations and conclusions thereabout and therefrom are meerely of and from man and not of and from the Spirit of God And it is handled by us as the word of Man and not as it is indeed the the word of that ever-living ever-being God f 1 Thess 2. 13. 2 Cor. 2. 17. 2 Cor. 4. 2. And wheras in any thing men have learned by the tradition of their Fathers things that the wisdome of a creature reacheth not as the incarnation of the Sonne of God that he that is God should be made a creature or that the creature should be made that which is God or that one should bee made righteous to hold weight in the sight of God by that which is not in himselfe but in another or that the soule of man is immortall whereas there can be no more immortals then there is infinite for the creature can as well bee infinite as immortall When men seem to go into these or the like points that are so necessary for a Christian to know as that they give being unto Christianity they walk or rather wander and groap in the dark speaking from Tradition as they have taken it at the second hand from others which tradition ever doth and hath not any thing immediatly from God according to that way of the Son receiving all things immediatly from his Father g John 10. John 17. 7. 8. John 13. 20. 1 Cor. 11. 23 but meerly conjecturall as false Prophets use to doe h Deut. 13. to 5 Jerem. 27. 9. 10. Jude 8. wandring they know not whither i Jude 13. neither did they ever learn from the Lord whosoever they be that are such Schollers and accountants as cannot bring life and death into one and the same act yea the contract and the divorce to be the same thing For if ever we see our sinnes to bee that which indeed they are yea the divorce in its owne nature and distance then must wee of necessity reckon and account our sinnes upon the Sonne of God who is the Lord our righteousnesse k Ierem. 23. 6. Ier. 33. 16. For the divorce is of an infinite distance because he that is infinite is a party in the contract and there can be but one infinite therefore our sinnes must of necssity be reckoned and accounted upon that one onely and infinite sonne of God and so are done away l Esa 63. 9. Esa 53. 10. 11. Lev. 16. 7. to 22. Heb. 8. 12. Heb. 8. 11. 1 Thes 4. 9. Nay further without the true knowledge of this poynt which none can teach but God alone m Iohn 21. 25. Let men use study experience Learning in tongues or arts reading of bookes if it were possible that the whole world could not containe as it cannot the things that concern or might bee written of Christ n Exod. 7. 11 12 13. 2 Tim. 3. 8. Acts 8. 17. to 21. Yea observe the changes of States times and things as men use to do for their helpe in opening those wonderfull Revelations of Jesus Christ which is much like your men that vse spells and cast figures to bring out some strange thing to affect others withall o Revel 12. 14. that so their hire or reward may not be grudged but come off the more easie whether it be profit pleasure preferrment or shelter under some great man or State out of base and servile feare of man as commonly accompanies such spirits yet can they never calculate or make manifest the time of the womans being in the Wildernesse p Mat. 17. 10 11 12. 13 which some so earnestly seeme to gape after even as the Jewes in antient time did after the Messiah and that Eliah that was to come when as both the one and the other was conversing with them q Mat. 11. 14. nor can they indeed bring forth the truth of any other part of the word of God no more then they can do that and such like which their own consciences must of necessity speake in the behalfe of God against them for they know they cannot prefix any certaine time of it and if the Trumpat give an uncertaine sound who can prepare himselfe to Battel r 1 Cor. 14. 7. 8. for indeed that uncertaine sounding is the chiefe cause of all the Slaine and wounded both in soule and body in our native Countrey at this day for if the roote and rice of things be not seen but lye hid and are not known the body and branch can never been delineated nor brought forth neither in substance nor true circumstance whatsoever And therefore not in this of the time of the Womans being brought out of the Wildernesse which is affirmed to be for a time times and half a time s Rev. 12. 14 So that they know not the Church no not in respect of this circumstance of time if wee may call any thing circumstantiall in the Church of Christ For the truth is there is nothing in the Church which is not substantiall and fundamentall without which the Church cannot
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
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
Pilate and the Apostle unto the Hebrewes l Heb. 7. Comments both upon the History in Genesis and upon the Prophecy in this Psalme applying all to live and to be extant in his own daies times and Ministrie describing and setting out the true Ministry of Christ from the condition or manner of his Person or being which he saith is without father without mother and without descent having neither beginning of daies nor end of life but made like unto the Son of God abideth a Priest for ever or continually so that according to the times ages and generations that the Son of God abides or remaines whether past present or to come of such duration hath this Priesthood been and ever shall for never was nor shal be any other acceptable unto the Father whatever men according to their owne naturall reason and wisdome of the flesh seem to thinke and embolden themselves in to speake of the changes and alterations of it which God himselfe by our Apostle affirmes as well as by this Prophet to be perpetuall or without any intermission at all as the word signifies so that such as the person or being of Christ is such also is his Office and Ministery but the Person or being of Christ our Melchizedek is without father and mother so also is his office and Ministery now the person or subsistance of Christ is without father on this wise for the holy and pure God never begot or produced any thing of the flesh which the Word was made m Ioh. 1. 14 and tooke it into unity with it solfe without which Christ is not that is the father never produced or propagated any weaknesse infirmity or frailty which is properly that flesh that the word tooke into unity for he bare our sins and carried our sorrowes n Isa 53. 4. and was made subject to our frailties and infirmities which are not without but in these materiall souls and bodies of ours o Mat. 26 38 Luke 24. 39 40. Psal 22. 16 which heart-sores sicknesses and sorrowes p Mat. 8. 17 God could never produce who is the fountaine of life q Psal 36. 9 Jer. 2. 13. no more then a pure fountaine can send out uncleane and corrupt waters r Iam. 11. 12. therefore as he sustained our infirmities and weaknesses he was without father for he was never produced propagated or generated after the flesh nor received the least spirit or livelihood according to the flesh but altogether according to the spirit For he was borne not of blood nor of the flesh nor of the will of man but of God s Iohn 3 6. Iohn 1. 13. Iohn 1. 14. and therfore in regard of the flesh which indeed he became he was without father for he never lived after it nor was begotten nor brought forth according to the lusts and desires thereof Now such as he is such also is his Office and Ministerie for any thing that may receive forme and being preservation and continuation amongst men by study art humane learning tradition or the like it can be nothing of this Office and Ministerie it is a higher seed or generative vertue that must produce and bring it forth x Iam. 1. 18 or els no Office nor Ministery of our high Priest at all y Luk. 1. 35 He is also without mother for he was made flesh and yet that which he truly was never did nor eve can conceive cherish or bring forth the Son of the living God For the flesh or the naturall man conceives not the things that are of God for they are spiritually to bee conceived discerneall and brought forth * 1 Cor. 2. 14 which the flesh is not neither can it doe it so that the word of God ministreth nothing in the being or subsistance of Christ to add any thing unto the flesh or unto that weaknesse which hee tooke upon him for then weaknesse should naturally flow out of strength as out of its proper fountain which it cannot do nor doth the flesh minister any thing unto the Word of God in this bringing forth of Christ in the conception or cherishing thereof for then should it be a fountaine and cause of that which is the fountaine and cause of all things God then in the begetting of his Sonne adds nothing at all in ministring unto the flesh nor the Spouse in conceiving of Christ addeth nothing in ministring unto the spirit nor in the diminution or annihilating of the flesh so that the great skill of the work is to bring forth the one and the other in direct opposition in all points and that is the true forme of that infinite and eternall Sonne of God which can never be done but by the light of the Spirit for nature cannot conceive the Creator to bee at an infinite distance and disproportion with his owne work nor can this be seen but the unity of them both is concluded for the condition of the one having lost the image of God is of infinite emptinesse and vastnesse because the losse is of an infinite nature and value and that royall perfection of the other that ever abides the same and knows how to bring gain and profit out of all things a 1 Tim. 6. 6 is of infinite fulnesse and validity so that these two become the very proper centers receptacles dwelling and abiding places of one another for ever b Iohn 17. 21 23. which is the swallowing up of mortality by life c 2 Cor. 5. 4 and that victory of faith that overcomes the world d 1 Ioh. 5. 4 and that wherein death is swallowed up for ever e 1 Cor. 15 54. 55 56 57. and of such nature is the office and ministery of Christ in the house of God otherwise it is not of the nature of this Priesthood that is after the order of Melchizedek for Christ and his Priesthood Christ and his Ministery Christ and his worship and Christ and his Gospell are of such neare affinity and alliance that if we take away the one the other ceaseth and therefore it is said that he is without descent also so f Heb. 7. 3. or without pedegree kindred stock or race because one can describe a Priest Office or Ministery of the Gospell but it is properly a description of Christ himselfe nor can any describe or delineate Christ Jesus but in so doing he describes the Priesthood Office and Ministry of the Gospell they being inseparably involved each in another therefore the Apostle describing the grace or Ministery of the Gospell saith It is Christ in you the hope of glory g Col. 1. 27. so that we cannot describe another of the same kin stock or pedegree but we describe the same grace in case we speak according to the faith of Gods Elect h Titus 1. 1. therefore he is without stock or kindred in regard it is not any other but one and the same that is ever even in all ages
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
Leviathan is broken then is Israel Gods first-borne even his onely son called out of Egypt c Hos 11. 1. for then Herod is dead d Mat. 2. 19 20. who gloriously and victoriously cometh up out of the red Sea or as the word is rightly rendred according to the Hebrew phrase out of Edomes Sea that is out of all blood and wrathfull displeasure or Esau that first-borne after the flesh whatsoever e Exod. 15. 4 22. who then appeared and plaid his part in Pharoah and after had the same name given unto him that is given to this raging Sea * Gen. 25. 30. Gen. 36. 1. which swallowed up Pharoah and all his host but delivered Israel Selah Yea when the curse appeares signified by those customes of the Law when Christ was brought into the Temple to have them performed upon him f Luke 2. 27 to 32. shewing thereby that he was made a curse for us even then doth the promised seed the child Jesus appear also and then sing old Simeon and Hanna the Prophetesse with great satisfaction and consolation g Luk. 2. 34 to 38. yea the Angells and all those heavenly Armies sing and rejoyce exceedingly when the curse and the blessing sin and righteousnesse meet and are brought together in that Child Jesus that only begotten of God in the world h Luke 2. 13 14. Iohn 3. 16. for then is sin devoured and swallowed up i 1 Cor. 15. 54 55 56 57. and righteousnesse sheweth forth her pleasant face from on high k Psal 85. 10 11 12 13 yea then is the curse turned into blessednesse it selfe which looseth and setteth at liberty all hearts and tongues to rejoyce and sing l Luke 4. 18 19. but the wisdome of man not reaching the nature and extent of the curse can never finde out nor tast of the blessing not knowing the way of sin he can never know the way of righteousnesse these two then namely the wisdome of the flesh and the wisdome of the spirit are those two great roots from which all the severall branches of life as also of death do spring even those two great parents that bring forth all the world divided into two sorts namely the seed of the woman and the seed of the Serpent m Gen. 3. 15 and yet neither produceth his generation but with respect unto both for the wisdome of God bringing sin and righteousnesse together there is nothing but righteousnesse and peace kissing each other n Psal 85. 10. Rom. 2. 10. rejoycing the heart of him in whom they are o Psal 32. 11. but the wisdome of man bringing sinne and righteousnesse together there is nothing but sin and death at an utter variance troubling and tormenting the heart of him in whom they are p Tit. 1. 15. Rom. 2. 8 9. Gen. 4. 6 13 14. and according to these two roots and generations is the act of our Lord in his way of Judgement and Government exercised in that it is said that he fills up with ruines for there is a fulnesse of sin in that man of sin q Gen. 15. 16. who is composed of nothing else which filling up is by nothing else but by the ruine and destruction of the Son of God in that man in whom no life nor spirit nor power of Christ appeareth for his filling up is the desolation and laying of himselfe wast of all heavenly vertues and excellencies that come from God and are of him r Heb. 6. 6. Gen. 6. 5. there is also a filling up or fulnesse of righteousnesse in that Son of God which is by the ruine and destruction of all sinne and wickednesse in that man of God or righteous man Jesus Christ Å¿ Col. 1. 19. Col. 2. 9. Eph. 2. 15. 16. who cleanseth and purifieth himselfe of all guilt stain pollution or filthinesse of the flesh whatsoever that is and cometh of the Devill in whom Satan finds nothing of himselfe t Heb. 9. 14 1 Pet. 1. 19. Ioh. 14. 30. and therefore can lay no claime nor title to him at all for he never found any thing in him nor ever shall so that here is a fulnesse also or filling up by an utter ruine and desolation of the Devill the world sin the workes of the flesh and all carnall Commandements whatsoever u Col. 2. 14 15 16. Col. 2. 20 21 22 23. Observe here therefore that sinne and righteousnesse are manifested in their fulnesse no other way but in the utter ruin and destruction of each other in whomsoever the one or the other dwelleth and that out of that one act or great worke of God in the creation of mankind the one in that way of the fall made manifest in that first man the other in the way of the resurrection declared and made manifest in Jesus Christ we are to consider therefore that sinne and righteousnesse are neither of them any created thing yet both of them made manifest by generation in which generation that which is eternal in it selfe becomes temporary through or in another and that which is temporary in it selfe becomes eternall in or by another sin is no created thing for God made all things good yea vehemently good as the word is and even so was that workmanship of mankind created in Adam in whom was both the wisdome of a creature being made of the earth x Gen. 2. 7. as also the wisdome of God in whose Image he was likewise made y Gen 1. 27. Now this worke of God in the wisdome and understanding of a creature was able to judge of and find out the nature of any creature over whom hee was set as Lord z Gen. 2. 19 20 23. and therefore their names were as the man called them who knew the nature of them and for whom they were created a Gen. 1. 29 30. but amonst them all he finds not a help proportionable unto himselfe b Gen. 2. 20. and therefore consulting with God in this temporary and created wisdome and measuring himselfe with God as he had done with all the workes of Gods hand besides that workmanship of himselfe in whom the woman was c Gen. 2. 21. 22. Gen. 5. 1 2. falls infinitely short of holding proportion with God even as the rest of the creatures fell short of holding proportion with himselfe and hereby degenerating from God propagates and begets sin wrath death and hell in his soule and thereby becomes a sonne of death and perdition d Ioh. 17. 12 1 Tim. 6. 9. 2 Thes 2 3. made and filled up by the ruine and destruction of that Image of God in himselfe in which he was so happily made and generates and begets sinne in himselfe as he is a creature no other way but through that righteousnesse and holinesse that is in his Creator that being the occasion as hath been said but no proper cause at all no not in the least so that
of the adversary yea so as it gives them intelligence of the certainty of the overthrow of them even as that dreame of that poore and weake barley cake discovered unto them the spirit of feare and terror that was in that mighty host of the Midianites m Iudg. 7. 13 14. even so doth the frailty and infirmity of mans nature taken away by Christ discover the strength or rather the weaknesse feares and troubles that are in all such be they never so many who have not the strength courage and consolations of the God of Israel amongst them n Psal 29. 11. Psal 68 34. Psal 46. 1 Psal 8â— 5 for hee onely knowes how to carry his people out against all adversaries so as they shall never faile in successe o Isa 41. 1. to 14. Isa 43. 1 2 3. but are like unto Joseph who though the archers have sorely grieved him and shot at him and hated him yet his how abides in strength and the arms of his hands are made strong by the hands of the mighty God of Jacob from thence is the Shepheard or feeder the stone of Israel p Gen. 49. 23 24. Thus doth our Prophet here in looking back at an act formerly done in the view of men declare and fore-tell what is and shall come to passe as that which is the very life and spirit of that former act concerning our Lord Jesus how he drinkes of the brooke in the way that is the Son of God descending into our nature takes our weaknesses and infirmities upon himselfe even out of that stream and currant and from that proper place wherein by nature they run so taking them up in his hand that is by his wisdome skill ordination office and Ministery as he is a Priest for ever for that purpose as that they become the infirmities of the Son of God even as truly and really as his power and righteousnesse is made ours and becomes the righteousnesse and power of the Saints and therefore of necessity must be devoured destroyed and caused to vanish away for ever for no frailty or infirmity can possibly abide upon that holy and harmlesse one but are disposed of for the benefit and incouragement of all his in the pursuit of the adversary for by death he overcomes him that hath the power of death q Heb. 2. 14 and by sin condemnes sin in the flesh r Rom. 8. 3. casting it so in its cause by its owne arguments that it can never implead against us any more Å¿ Rom. 8. 33 34. â— Cor. 15. 55 56. Rom. 6. 17 18. Rom. 6. 14. and this is as naturall and proper for that hand laid on in his ordination and Ministery as it is for the tongue of a dog to lap or take up water out of its proper place unto himselfe and this is done in the way that is in the way of his humiliation without any stay stop or hindrance of his exaltation at all in the destruction of his enemies The word translated way signifies such a way wherein is order and method as to march in rank so that the Son of God our high Priest in this his way of humiliation keeps his ranke order and method with the Father not failing to hold correspondency with him in wisdome power glory eternity emensity and all manner of dignities no not for a moment for then he should cease to be God and so to be a Saviour for salvation belongs onely to the Lord t Psal 3. 8. Psal 68. 19 20. Psal 144. â—0 so as to save and the creature is only the saved of him once and for ever u Heb. 10. 10. Heb. 7. 27. Heb. 9. 25 26. 27. 28. the way then of the humiliation of the Son of God is his descent into our nature which is the going downe of our spirituall Gideon into the valley to vanquish all Israels adversaries in which hee drinks of that great brook or streame of our weaknesses and infirmities whereby he refresheth himselfe in the devouring and taking of them away for he destroyes and takes them away as he is and hath the power and vertue of the Son of God upon whom they cannot tarry nor against whom prevaile so alse is he refreshed as he is and hath the infirmities and weaknesses of the son of man from which nature these are taken and carried away x Isa 53. 4. Ier. 50. 20. in the abolishing of them y Eph. 2. 15. removing them z Psal 103. 3. and purgation of our nature a Heb. 1. 3. from all sin and uncleannesse putrifaction and corruption whatsoever b Eph. 5. 27 and that at once in one offering of himselfe for ever c Heb 10. 10 and hence it is that he sits downe at the right hand of God d Heb. 10. 12 13. which is the lifting up of his head in this place or in the plurall number heads noting hereby that various and multiplied way of exercise of his authority and headship in all the world both in the subduing of his enemies and wonderfull advancement of his Saints and thus the humiliation of our Lord Christ becomes no lesse then his exaltation and lifting up for ever for in the very same act of the Son of God his descention into our nature and becoming a poore and fraile man yea a creature in us who in himselfe is the Creator in that very act reciprocally and interchangeably is the nature of poor silly and weak man advanced and raised up into the state and dignity of that holy and eternall Son of God therefore the Prophet saith he was taken from prison and from judgement e Isa 53. 8. or as the word is in the Hebrew from a narrow strait or to an narrow strait for the word min signifies either to or from therefore that which the Prophet reads to the Apostle reads From the Redeemer shall come to Sion saith our Prophet f Isa 59. 20 and to them that turne from iniquity in Jacob which our Apostle alledging saith the redeemer shall come from Sion and turne ungodlinesse from Jacob g Rom. 11. 26. so that to a narrow strait of infringement from all dignity and glory is he taken as he assumeth our nature and condition but in this is he also taken to judgement or into a large place of dominion or of discerning of all things as our nature is made one with that potent and all-seing eye of the Word of God and so our Apostle expounds that place of the Prophet saying in his humiliation his judgement is exalted h Acts 8. 33 or in this strait and narrow place is the place of his freedome and inlargement or in his humiliation is his exaltation for as hee makes himselfe strong through our weaknesse so doth he inlarge himselfe through our narrow and straight condition and exalts himselfe through our basenesse and in that shewes himselfe to be the Son of God for man cannot
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