unto thy view and lookes upon thee with an eye that shall judge the secrets of thy heart and duly observe thy rejection or acceptation of it according to the motions of thy mind in all the out-goings and operations thereof and thus much for the occasion of penning and ground of printing of this ensuing Treatise Now for the cautions to be observed in reading of this Treatise First consider of that great mistake in the Ministery of the world in judging of the state and differing condition of mankind in this world teaching the workes of the Law for the righteousnesse of faith and imbracing the workes and operations of men in point of Religion accordingly and so preferre the first-borne after the flesh to be the onely acceptable one in their societies and Churches c. judging of all they receive and rejoyce in even as they thinke of that elder brother after the flesh in that History or rather Parable of the prodigall Å¿ Luk. 15. for they think the elder brother kept himselfe in an excellent condition in comparison of the prodigall whereas the truth is the descention and humiliation as also the ascention and exaltation of Jesus Christ are taught in the prodigall and that pharisaicall righteousnesse of the Justiciaries of this world is set forth unto us in the condition and carriage of that elder brother and the imployments of the Churches in these daies so acceptable unto many according as they have composed themselves in severall formes is nothing else but that honoured field-labour of that first-borne after the flesh which ever ends in murmuring and grudging at the bounty of the Father unto him that hath made himselfe of no reputation to returne in our nature into the wealth and glory of the father t Phil. 6. 7 8 9. which kind of Sonship that ends in the flesh alwaies keeps it selfe at home in its owne righteousnesse and performances through his vain opinionated keeping of the Commandements of the father u Luk. 15. 29. and that by his vilifying and disgracing of others x Luk. 15 30. still being upon the termes of stand by thy selfe I am holier then thou y Esa 65. 2 3 4 5 6. who cannot endure the returne of him who was dead but is alive that was lost but is found z Luk. 15. 24. Revel 1. 18 Rev. 2. 8. Mat. 18. 11. they being alwaies such as anger and fill themselves with wrath * Luk. 15. 28. from that bounty and goodnesse of the Father to him who hath so descended out of the bosome of the Father into that base and servile condition which the rich Citizens and farmers of this world put him unto a Luk. 15 15. for hee made his grave with the wicked and with the rich in his death b Esa 53 9. and therefore hath bee a portion with the great and divides the spoile with the strong c Esa 53. 12 because he powred out his soule unto death in his returne unto life in the bosome of the Father d Lu. 15. 17 18 19 20. So that the elder brother is angry when he hears of that melody and dancing in the house and habitation of the Father and the Son e Luk. 15. 15. upon that joyfull returne of the Son or happy translation of death into life not being able to behold that rich robe of righteousnesse to be put upon him that hath wasted and consumed that whole patrimony of mans owne righteousnesse which that elder brother ever delights in and depends upon f Luk. 15. 29 30. Mat. 5. 20 and thinks there is no righteousnesse that can exceed the righteousnesse of the Scribes and Pharisees g Luk. 15. 9 10 11 12. and therefore will not put on the Lord Jesus Christ h Rom. 13. 14. that righteousnesse which is by faith in the Son of God i Phil. 3. 9. onely is wrath and irefull at them that have it and takes care onely how to make provisions for the flesh k Rom. 13. 14. nor can they indure that upon that hand or Ministery of the Son l Psal 77. 20 there should appeare that Ring or ornament which is of such forme as no end thereof can be found m Luk. 15 22. Rev. 14. 6 and for those shooes put upon his feet which is the preparation of the Gospel of peace n Eph 6 15 namely that courage and fortitude of the Sons of God it is an offence unto all such as wait for superiority in the way of the flesh who are ever offended if smooth and soft words bee not spoken and much crouching and cringing to any thing that seems eminent to the flesh or in the way of mans judgement o Col. 2. 16. 17. 18. and therefore will needs set it up in the worship of their God p Col. 2. 20 21 22 23. Neither can they abide the fat Calfe which is killed the onely refreshing and mirth both of Father and Sonne q Luke 15. 23 24 25. which is killed and crucified concerning the flesh r 1 Pet. 3. 18 So that nothing of the Spirit and livelihood of that is left at all But so full lively and fat of the life spirit and power of God that it gives plenary satisfactioon fulnesse of delight mirth and consolation to all those that once have a true taste and enjoyment thereof s Joh. 1. 16. Eph. 3. 10. Col. 1. 19. Col. 2. 9. Psal 19. 10. Psal 119. 103. Now the Churches of New England with all such as stand upon the like foundation and are in like relation unto the Father as that elder brother was and ever is labouring in the field of their own home-made covenants and performances cannot endure to come into the house where such mirth melody and fulnesse is Nor can they communicate with any who keep such Festivities For it blasphemes or strikes through their Pharisaical keeping of the commandements t Luke 18. 21 Luke 15. 29 pierceing through all the glory and goodlinesse of man u Isa 40. 6. 7. That so the glory and grace of our God may spring up and appeare x Eph. 3. 19. And they can no more leave their own naturall propensity in desiring the glory of a creature to be their excellency and dignity nor desire or incline after the other then the earth can forsake its own naturall and ponderous condition to incline after or lift up it self in such sort as to become one of those glorious lights and heavenly bodies Therefore it is their proper and naturall delight to hold their feast with the leven of maliciousnesse y 2 Cor. 5. scandalizing and crying downe all those that cannot hold that unjust length and bredth together with themselves as persons not onely unworthy of their society in their hewn-out formed moulded and self-polished covenants and ordinances but also doe looke upon them and act in their utmost endeavours towards them as such
appearing is his Tabernacle d Exod. 16. 21. Psal 19. 4 5 6. be cannot participate in these offering either he must be with the first or not at all in the things of this kingdom If there be a Sonship before that by which he becomes is made a Son he caÌ„not receive a childhood in this house nor be kinded or aly'd unto God e Rom. 8 6 17. If there be a righteousnesse before that whereby he is made righteous it is not the righteousnesse of God by faith in Christ Jesus he is yet in his sin f 2 Cor. 5. 21. If there be a Spirit before that by which he is illuminated it is not the Spirit of God received by the hearing of faith g Gal. 3. 2. but a spirit of delusion arising from the works of the Law if there be a Church to be found before that whereof we acknowledge our selves to be members it is not the Church of Christ nor the Assembly of the Sons of the living God But the Synagogue of Sathan and the Congregating of that Sonne of perdition to plot and contrive how to strengthen himselfe against the Sonne of God h Psa 2. 1 2. 3 Rev. 20. 7 8 9. Ier. 5. 7. Making melody unto themselves from the workes of their own hands i Hab. 1. 15. 16. Iob 31. 26 27 28. Triumphing and dancing about a Calfe of their owne device and framing k Exo. 32. 3 4 5 6. 1 Cor. 10. 7. For the Starrs of the Morning that sing together in that one and alone bright Morning Starr Jesus Christ and those Sonnes of God that shout for joy at the laying of that first Corner Stone of this new Creation or Building are not onely of the Off-spring but of that roote of David also who takes his being from the Womb of this early Morning So as eternity becomes time in us and time in us becomes eternity in him l Rev. 22. 16. Iob. 36. 4 5 6 7. Zack 4. 7. Therefore it is that the Poole of Bethesda or house of efusion heavenly washing m Iohn 5. 1 7. never puts forth vertue but only upon him that steppeth first in when the waters are moved So that if ever God open our eyes through the Revelation of Iesus Christ we shall see ourselves first in that Poole of heavenly washing or effusion of his grace through his beloved Son the first in Church fellowship and Communion through that Unity we have in our Head n Ephes 4. 15 16. The first in espousall through that mutuall Contract that is in Christ for we are betrothed in that Righteousnesse that hath the same glory in respect of beginning that it hath in respect of ending For as impossible as it is for it to have an end alike impossibility there is that ever it should have beginning o Hosea 2. 19 20. And that man that cannot acknowledge himself to be eternized through that spirit that is in Christ Iesus proceeding from the Father p Ephes 12. 18 19 20. 21 22. he can never acknowledge the Son of God to be made momentany and subjâ—ct unto death in time through that flesh assumed in the womb of the Uirgin q 1 Cor. 12. 12 13. Iohn 1. 14. For such as the death of the Son of God is such is the true life of a Christian or of the Sonne of man they hold correspondencie in in all Points in way of antithesis or diameter-wise r 1 Pet. 3. 18. to deny the one therefore is to deny the other in the true intent and meaning thereof and in this point the hippocrites of our dayes in their preaching and professing doe nothing else but take up Armes and all their Religion is but a continued Act of striving against their maker s Esa 45 9. If the death of Christ Jesus therefore have an end the life and state of a Christian is come to nought and vanisheth Woe unto the World then for their falsifying of this point For the dew of this early Morning and of this Youth or Youngling is such that if it should not descend and that continually it could never ascend or be exhausted and drawne up into heaven by that Sun of righteousnesse perpetually and if it should be exhausted and drawn up onely it could never descend nor fall upon the things below t Ephes 4. 9 10. But joyntly in the one and in the other the earth is made abundantly fruitfull and serviceable in all the store and plentious varieties thereof u Devt 11 14 15. and the Heavens become glorious and full of Dominion and Lordship in all their severall aspects and opperations thereupon x Hosea 2. 21. 22 Psa 19. 1 to 6. Yea who ever he be that can find a Priesthood receiving power and taking its Dominion before that by vertue of which he himself ministers in the things of God that party so officiated is no Minister of the most high God in the holy things of God and House of the Lord y Heb. 7 16 17. but a Priest of Baal exercised in an Idoles Temple for unto him the people bow and not unto Christ z Rom. 11. 4. For that Congregation cannot be orderly in their owne estimation unlesse they give honour unto him or unto them so officiated a Iohn 5. 44. that can neither uphold nor continue their Office nor their owne lives to minister therein b Heb. 7. 23. nor is the comfort and salvation of all those that depend upon them of any more stabilitie or certainty c Psa 97. 7. Psa 110. 4 5. 6 7 8. Therefore it is that our high Priest onely is consecrated by an Oath d Heb. 7. 28. all other are after or according to the Law of works signified and taught in opposing the Priesthood of Aaron unto the Priesthood of Christ e Heb. 7. 6. By which Law of works salvation cannot be And hence it is that our Prophet saith ver 4. The Lord hath sworn and will not repent thou art a Priest for ever after the Order of MELCHISEDEC Wherein observe for Order sake First the manner of Confirmation it is by Oath the Lord hath sworne Secondly the unchangeable state and course of it in these words and will not repent Thirdly the disposition and Order of it that is in these words after the Order of Melchisedâ—c Fourthly the continuation or duration of it in these words thou art a Priest for ever For the first two things are to be observed in the Oath of God first because God cannot sweare by a greater he swears by Himself for men verrily sweare by the greater g Heb. 6. 13 16. Therefore God must of necessity sweate by Himselfe h Esa 49. 18. because there is nto a greater The Lord hath sworne That is by Himselfe that is to say that he is not nor will be God but with respect unto this Priesthood if his
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
breake forth that preferre any in the Kingdome of God before another for they must either professe Christ not compleat or else themselves so set up superfluous branches 1 Pet. 2. 1. Col. 2. 10. So the Apostle James after he hath concluded that every good and perfect gift is from above and comming down from the Father of lights in whom is no varying no not so much as a shadow of change but is the same in one that he is in another or else no gift nor light of his nor is it from above but from below onely presently inferres a laying aside of all filthinesse and superfluity of naughtinesse which is that lust conceived in man to advance him selfe in the things of God as that chapter and the whole Epistle declareth Iam. 1. 21. wherefore he presently addes receiving with meeknesse or lowninesse the ingrafted word the word ingrafted signifies an artificiall setting of one thing in another which by nature are foreigners and strangers as the holy word of the Lord and all mens nature are but wee know that difference of persons offices places and degrees in the Churches are no strangers nor forreiners unto mans nature witnesse the practice of all peoples and Nations that are or ever have been who have had onely nature to set them a worke as at this day we see in these Natives amongst whom wee live Avoid therefore these things as filthy and unclean in the things of God that you cannot touch but be defiled and lop and out them off as superfluous branches not beseeming the Vineyard of God nor any plant that is of our heavenly Fathers planting if ever you intend to utter a Psalm of David or sing an acceptable Song or Hymne unto Almighty God who hath made himselfe perfect and durable in all things by Christ so wil remain abide the same when these changeable fleeting deceitfull and hypocriticall things of that man of sinne and Son of perdition shall vanish and in shame and ignominie goe down unto Sheoll or that corrupting pit for ever Amen So much for the Title The summe and scope of the Psalm containes a description of that transcendent and co-equality of dignity that is in the Kingly and the Priestly offices of the Son of God Jesus Christ our Lord even Jehovah our righteousnesse Je. 23. 6. By which it evidently appeares that the Pharisees of our dayes are more ignorantly audacious then those were in the dayes of Christ For when they professe him to be the Son of David Christ knowing the blindnesse of their minds in that poynt in respect of the spirit and life of it asked them from this Psalm Matth. 22. If Christ be Davids sonne how doth David in spirit call him Lord saying The Lord said to my Lord Sit thou at my right hand untill I make thy enemies thy Foot-stoole which our Pharises can presently answer and say He is Davids Lord according to his Divinity and Davids sonne according to his Humanity But those Pharisees knew well enough it was not an answer to Christ his question nor could it be the intent of that phrase in the Psalem therefore they have so much modesty as not to answer though they could not be ignorant of that answer which our Interpreters give for it was the thing they still looked for yet they saw his question so farre beyond them that they durst not ask him another question after that For they saw very well his question was how he could be Davids Lord as he was his sonne and descended out of his loynes as well as he was his Lord as he made him to be that which he was namely a Lord and King himselfe For they perceived his question about his Son-ship to be spiritual in that he saith How doth David in Spirit call him Lord For Christ as he is Davids son is his Lord for he is begotten produced and brought forth by David or else he could not be according to his death which death of his hath Lordship and Domination over all flesh in the glory of it to bring it to nought destroy and discomfit it for ever For the Son of God could not die but in and by becomming the seed of David by which death he overcomes him that had the power of death that is the Devill Heb. 2. 14 If therefore the Pharisaicall Teachers of our times doe as farre surpasse those in cruelty hardnesse of heart and hypocrisie as they doe in blindnesse audacious boldnesse and constancy therein Let those onely that are ignorant of the Lord Jesus look for comfort and benefit by their society and ministery for to others it yeeldeth none at all but onely laying of snares and practising of treachery against the anointed of the Lord. Vers 1. The Lord sayd unto my Lord c. In these words of the Psalm for order sake note these particulars 1. The manner of the Speech or Phrase The Lord said or assuredly said 2. Observe a two-fold Lordship or an interchangeable Domination The Lord said to my Lord. 3. The matter of the Speech or Sentence in these words Sit thou 4. The place condition or state to sit in noted in these words At my right hand 5. The time how long this Royalty shall remain Till I have made thine enemies thy foot-stoole For the first noted in these words The Lord said or the Lord avouched or faithfully and assuredly said It is a word peculiar to the Oracle or Speech of God 1 Tim. 1. 15 the like phrase is used and it is proper unto God onely to utter himselfe in such an affirmation because the thing uttered cannot comply with any earthly state or condition whatsoever That the Authority and Lordship of a King and the Lordly estate and condition of a Priest should both consist in one and the same person or subsistence in such an extent as each of them takes the right hand of allthings what so ever in heaven or in earth For Christ is Lord as he is Davids sonne descending out of his loynes and so becoming one with the nature of man in all points by which descension the humiliation of his Priestly office is such that it takes the right hand of all for it being the humiliation of the sonne of God it must needs be of an infinite worth and value and there is but One Infinite therefore it alone is set aloft and reigneth So that he is a Kingly Priest as Melchisedec was Hebr. 7. 1. and thence it is that the Saints are a Kingdome of Priests or a Priesthoods of Kings 1 Pet. 2. For there is not any thing that can get beynod that which is infinite and therefore his humiliation is eternized and perpetuated which the men of this world cannot endure to heare of But that which is of an eternall value must also be eternall in respect of time and such is the Priesthood and humiliation of Jesus Christ and that on this wise Christ in taking our nature upon him takes not unto himselfe
new service or sacrifices to please God and to compose compile and contract the bulke and body of the people together to make strong the arme of flesh z in which the crosse of our Lord is never found nor doth his Kingdome consist in any such things z Ier. 17. 5. and therefore our Apostle protests by the Victory and Lordship hee hath in Christ that he is in a continued act of death unto them all a Ioh. 18. 36 Rom. 14. 17 18. Therefore it is that he addes to his protestation and affirmation if saith he I have fought with Beasts at Ephesus b 1 Cor. 15. 31. meaning such Beasts as bear up that beautified woman c 1 Cor. 15. 32. clothed in purple which he compriseth in the state of that City of Ephesus calling them Beasts in the plurall number that is if I have sought with States Policies d Rev. 17. 3 4 5. Corporations Cities Soldiers Synods Ecclesiasticall Assemblies and Jewish Synedrions yea Captaines and Troopes fighting with the arm of flesh for an earthly and carnal temple and sanctuary which all use their heads and hornes together with those severall Crowns or Authorities that are put upon them for the preservation of that woman brought forth by them and maintained upheld and born upon them * Rev. 17. 9. to 14. if saith he I have fought with such after the manner of men what advantage is it to me if the dead rise not that is if I have done it after the course custome and ordinary way of all flesh or of man that is all mankind it availeth nothing at all unto the resurrection of the dead but meerly to the setting up of the flesh which is a quenching killing or putting to death of the spirit e 1 Thes 5. 19. 1 Cor. 2 8. Heb. 6. 4 5 6. For the manner of humane fighting is this namely in the preservation of its own life to take away and destroy the life of another in the setting up of himself to pull down another in the healing of him self to putrifie another in the strengthening of himself to weaken another in the honouring of himselfe to vilifie and disgrace another For if there were none to be vilified and disgraced there were no place for the grace honour of this present world Such are the fighting combats of men who ever they incumbant but the manner of the warring of the Sonne of God and of all the Saints in him even of that Michael and his Angels that sight against the Dragon and his Angels f Revel 12. 7 which our Apostle according to that worke of faith assumeth unto himselfe Therefore saith if I have fought even as he saith according to my Gospel g Tim. 2. 8. which fight is after the manner of that Marshall and heavenly discipline taught from an high descending from this our High Priest and Captaine of our Salvation h Heb. 2. 10. which is farre otherwise yea contrary unto it standing in flat opposition to that of the world yea it is Christ and Antichrist when matter of and for Religion are ascribed and given thereunto it is Christ in that way of the sword of the Spirit and spirituall combate in his strift to save the Soules of men from a spirituall death and to instate them in a life spirituall and eternall i Iohn 2. 25. Rom. 6. 23. Rom. 5. 21. Mar. 10. 30. Iohn 3. 15. Iohn 6. 54. and it is Antichrist in that way of the Arme of flesh and strength of the reason and understanding of man who ever strives to settle men in a Church way for life and salvation in such wayes institutions and Ordinances as must of necessity leave them at the time of their death at the furthest k Heb. 7. 22 23 24. Col. 2. 20 21 22 23. Prov. 23. 4. 5 Psal 102. 26 Which Bellowes are so infident unto the Priests of our times to blow and they are no lesse diligent and frequent therein then those Paiests were in the time of the Jewes to stirr up and kindle a fire in Herod Pontious Pilate the Souldiers and the rest of the people of the Jewes to put our Lord to death l Mat. 26. 59 Marke 14 55 56. Iohn 11. 46 47 48. Mark 15. 1 2. 3. Luke 23. 1. 2. 23. 24. for the reformation honour and peace of their state m Luke 23. 2 Iohn 11. 48 49 50 51. Acts 24. 5. 6. into which they expect Christ to come according to the flesh or so as to sute their brutish and naturall apprehensions and apitites for such a Christ and Christianity the world hath ever looked for n Mat. 20. 21 22 23. Iohn 4. 11. 12. Iohn 7. 25 26 27. 47. 48. 49. And therefore judge it most meete to rid the world of him in case his doctrine be heavenly and spirituall yea if the words he speakes be spirit and life the proper act order and discipline of the world * Ioh. 6. 36. is to destroy and take away that life or spirit to preserve and maintaine its owne that walkes not in the Spirit but according to the carnall desires and immaginations of the flesh o Rom. 5 6 7 8. Gen. 6. 5. Gal. 5. 17. the fight therefore of the Sonne of God and of all Sonnes in him is on this wise namely in the taking away of his own life to begin and beget life in another p Iohn 10. 11. 15 16 17. Esa 40. 11. Iohn 6 51. in the laying downe and humbling of himselfe to raise and lift up another q 2 Cor. 8. 9. Phil. 2 5. 10 11. in the purifying of himselfe though he knowes no putrifacation r Psal 16. 10. 2 Cor. 5 21. to purifie and heale another for this seede of immortality is sowne in Corruption but it riseth in Incorruption s 1 Cor. 15. 42. in the weaknesse of himselfe to give strength and power to another for that seede of life is sown in weaknesse in us or in our nature but it riseth in power as our nature is raised in it t 1 Cor. 15. 43 yea in the dishonour and villification of himselfe he honoureth and putteth grace upon another for ever for the seede of God is sowne in dishonour but it riseth in glory u 1 Cor. 15. 43. it is sowne in that dishonourable state of silly man but it is raised in the glory and dignity of the Sonne of God who is not nor can be otherwise made manifest or appeare to be what he indeed is unto or in the Creature in any other way but through our infirmity no more then the Excellencies of the Soule of man can appeare to a naturall eye when it is separated from the body and not in union or onenesse with it fighting therefore with unreasonable men or beasts w 1 Cor. 15. 32. for all men have not faith * 2 Thes 3. 2. and then they are as
spirit and of that unfained faith w Ephes 1. 17. 1. Tim. 1. 5. 2 Tim. 1. 5. but those men that know not the word of God in the mistery of it but onely according to the letter x 2 Cor. 3. 6. they cannot know how this can be for the letter is the very way and Caractour of all flesh as it makes use of the favour grace or worke of God according to its own naturall principles and abillities changing it into another thing unto himself then by nature it is or ever can be y Rom. 1 18. 25. Rom. 2. 1 2 3. Rom. 2 17. to 23. and the mistery is the very way and true Caracter of that ingraven forme of the subsistance of the Sonne of God as he makes use of our infirmities to change them into another thing in himselfe then by nature in themselves they are or ever could be z 2 Cor. 5. 21. 1 Crr. 26. to 31. Rom. 3. 5 6 7. 8. And therefore it is that man being meerly naturall can better desire to be transformed into the basest Creature that is on the earth or in the waters under the earth then to be transformed into the Image of the Sonne of God and accordingly desires to transforme the Sonne of God into the likenesse of any Creature foorefooted beast or creeping thing on the earth a Rom. 1. 23. rather then to take him according to that Caractor of the Father and ingraven forme of his subsistance b Heb. 1. 3. Such is mans living unto the flesh and being dead unto the spirit c Rom. 8. 5. 6. so that all that ever he doth in eating and drinking that is in communicating with any Creature it is to preserve his own life for the present and thereby put off death till after time therefore he saith let us eat and drink for to morrow we shall dyed that is the conflict and strift of man c Esa 22. 13. 1 Cor. 15. 32. in the whole progresse of his fighting after the manner of men which our Apostle denies to be the manner of his fight for that fight or warrfare that is according to the Sonne of God is that death may have a reall and present being in all things for that is the true resurrection of life and in whatsoever we communicate within the death of the flesh all conduceth unto the life and resurrection of Jesus Christ that howsoever the life is one even as he is one yet is it as variously multiplyed as the death is Therefore our Apostle saith all flesh is not the same flesh but there is one flesh of men another flesh of beasta another of fishes and another of birds e 1 Cor. 15. 39. Esa 31. 3. that is all weaknesse and death is not the same weaknesse for flesh somtimes in Scripture signifies weaknesse so saith the Prophet the Egiptions horses are flesh and not spirit f Gen. 32. 28 Psal 84. 5. Psal 138. 3. that is they are weaknesse and have not the strength of Israel so all weaknesse is not the same weaknesse for there is one weaknesse of the flesh which is indeed flesh in our Apostles acceptation and truth of interpretation in that it is subject unto corruption not able to sustaine it selfe there is another weaknesse in that it is impotent not able to conceive of or to performe the things of God g 1 Cor. 2. 14. Another weaknesse of dishonour because that in it is not the dignity of that blood royall in that Generation and off-spring of the most high h Acts 17. 28 29. Revel 22. 16. Another weaknesse in that it is naturall carnall or sensuall because the very bent end and scope of all the operations of the flesh tend unto that which is earthly momentany and of a fadeing and vanishing nature and condition And so are the wayes and motions of the flesh multiplyed into that vast and illimited gulfe of mans infirmities and imperfections which amount unto that account and reckoning that can never be numbred no more then we can number the severall kindes of grasse graine seede flowers herbes plants and Trees that are upon the face of the Earth Therefore it is said as was noted before that man was made of the dust slime or seede of the earth i Gen. 2. 7. to note unto us that infinit variety and illimited multiplicity of earthly and corruptible fruit that naturally of himselfe he yeelds and brings forth for there is a body terrestriall that is compleate unto which no addition can be made no more then the influence of the heavens add unto the Creation of things on the earth which God made at the first to increase the kindes of them onely the influence of the heavens doth generate and bring them forth So also there is a body celestiall which is absolute and compleate that no addition can be admitted of in it no more then the motion and operation of things here below can either add or deminish those heavenly bodies that are above onely in their changes operations and generations they shew forth and make manifest the severall vertues and powers which are in those heavenly bodies yet each hath his propper and distinct glory for the one is the way and glory of the humiliation of Jesus Christ unto which nothing can be added or deminished and the other is the way and glory of his resurrection and exaltation which admits not of a jot lesse impossibility of any addition or deminution but as the weaknesses and frailties are multiplyed in the one respect so also are the glories and perfections multiplyed in the other respect Therefore it is said there is one Glory of the Sonne another Glory of the Moone another of the Starres yea Starre differeth from Starre in Glory so also is the Resurrection * 1 Cor. 15. 41 42 43. that is according to the various infirmity of the body terrestriall and the infinit and heavenly perfection of that Body celestiall so is the resurrection that is in Jesus Christ The Lord hath wonderfully proportioned those infinit and heavenly excellencies perfections that are in himself unto that world of infirmity and frailty that is in us k Iam. 3. 6. and of the one and the other doth that death and resurrection consist that is by Jesus Christ and that is the pattern and Platforme that Moses saw in the Mount. l Numb 8. 4. Heb. 8. 5. Without the knowledge of which no direction can in the least be given how that Tabernacle of David should be reared rectified us set up though it be the onely errant that Christ had in the world to performe and do that worke m Amos 9. 11. and so it is of them that are Christs at his comming n Acts 15. 16. The worke therefore neglected or unskilfully handled Christ is not come unto us this body therefore graine or seede of Immortality is sowne in Corruption but it riseth in Incorruption
be looked upon held rofessed maintained to be as absolute in the unity thereof as it is in its multiplication for as it doubletly redoubleth it self in way of multiplication of words action ordinances relations things So also all these words actions ordinances relations things are obreviated into one so that there is but one expression of the mind of the Father only in him who is called the Word of God d Rev. 19. 13 there is but one act or operation the incarnation of the Son of God at once for ever but one ordinance or distribution the giving or dispensation of that one good thing the Spirit of God * Mat. 7. 11 â—empared with Luk. 11 13. but one relation which is that bond of faith between Gob and Man in Christ comprehending that common salvation was at once given unto the Saints e Jude 3. v. But one thing which is that glorious composition of the heaven earth in Jesus Christi f Joh. 1. 14. 2 Cor. 15. 44 to 49. So that the multiplication visititude changes of things is but as the circumference spatious act of all rhe workmanship glorious fabrick of that wonderfull device of God in our salvation by Christ that ebreviary or abridgment of all into one is as that center or pricke in the middle in which all the lines from all parts of the circumference meet together in one for our support sustentation edification comfort Therefore our Apostle saith which he takes from the Psalmâ—st that one day with the Lord is as a thousand yeares and a thousand yeares are as one day g 2 Pet. 3. 8. Psal 90. 4. that is one word action or ordinance of God is multiplyed into thousands ten thousands yea ad infinitum looking unto time past present to come that infinite and spatious multiplication likewise of his words workes and grace by Christ is united contracted into one h Joh. 17. 21 22 23. Rom. 13. 8 9 10. Thus it is with our Lord as our Apostle there speaks who is that prick or point of eternity in whom all things consist are reconciled and made one i Col. 1. 17 18 19 20 who is at an equall distance to all times places or persons things in Christ with whom if we be made one by faith k Ephes 4. 13. Ephes 4. 3. Psal 133. 1. then doe all things in him meet together and present themselves for our use benefit fruit and profit all having received comission to be wayes meanes and instruments l Psal 119. 89 90 91 Psal 87. 6 7 Eccles 3. 11. of the conveyance of the consolations of God unto us m Isa 12. 2 3. Isa 66. 11. Job 15. 11. yea into every unite that is a Saint by calling n Rom. 1. 7. 1 Cor. 1. 2. Col. 2. 2. of the most high and also makes inables every such a one to be an instrument recipprocally to declare set forth and divulge the high praises of God in all points and parts of the Circumference in things that have been are or ever shall For if we dwell in Christ and he in us by faith * Ephes 3. 17 2 Cor. 6. 16. Rom. 8. 9 11 Col. 3. 16. then of neaessity as all grace meetes and centers in us through him so also must all vertue praise by him proceed and break forth from us o Act. 13. 31 32. Act 17. 23. Act 20. 27. 1 Cor. 15 1. 1 Pet. 2. 9. For as in case of an oath amongst men the witnesse brings that to be present he being an eye or ear-witnesse of it that was done long since in regard of time and far remote in regard of place yet is it so made present as the Judge scruples not to give sentence accordingly even so it is much more true and certain in this oath concerning our Priesthood and Kingdome in Christ that the witnesse and testimony of the spirit if we see with the eye and heare with the eare of the revelation thereof that it brings things that by nature are as far remote distant as heaven earth to be present in such sort as we are not afraid to conclude and give sentence accordingly whether it concern the power all-sufficiency of God or our own weaknesse deficiency without both the one the other of these twaine the spirit of GOD never witnesseth unto the soule and conscience of any For there is no use of witnesse where distance of actions and operations are not Therefore the spirit ever testifies an infinite distance betwixt our operations by nature and the operations of the Son of God sentence being given accordingly to condemn and silence the guilty and cleere and open the mouth of that innocent one sinne is taken away from our gate it is our salvation that this distance is made one in Christ p Ephes 2. 12 13 14 in whom we rejoyce with joy unspeakable and full of glory q 1 Pet. 1. 8. and have no confidence in the flesh r Phil. 3. 3. But in this point let us not forget that large spatious Commentary also that short abreviary of things contained in that holy Word of God and that in all points particularly and distinctly that governes our salvation When the Scripture speakes of death it makes a large Comment thereof in such a multitude of persons wayes degrees and severall kinds of death all setting forth those particular crosses or deaths that man by nature is subjected unto all which it is impossible to find upon any one particular person or subsistence that is made meerly simply a mortall and momentary Creature Now if God enlighten our minds extend them unto that large Comment and Volume of the Crosse or of death according to that spatious continent expressed in his Word Then doth he equaly instruct us how to abreviate bring them all into one and to know how one crosse or one act of death comprehends compriseth them all And so it can be found upon none but only upon him that is the Son of God s Act. 20. 28. Ioh. 3. 16. Rom. 8. 33 34. Rev. 13. 8. 1 Pet. 1. 18 19 20 that one crosse or one act of death should contain all crosses kinds of the terrors of death t Psal 40. 12 Psalm 69. 4 Psalm 38. 4 Psalm 42. 7 Isa 53. 6. Amos 2. 13. that are expressed in the Scriptures that the sons of men by nature are lyable subject unto and if death be so contracted that it can be found upon none but only upon him that is the Son of God for he only can comprehend comprize and beare away all the terrors thereof then are the sons of men freed delivered from death in all the terrors of it onely in the way of faith whereby we are made one with him so communicate in that one
is true and certain that those which are saved are by nature lost and sold under sinne and yet in our Lord Jesus they are not at any losse in any thing nor under any slavery or bondage of sin at all f Rom. 8 15 Iohn 8. 35 36. and however we have traditionally received one of these as truth and seem to approve it yet have we no more certainty of the truth of it then God makes knowne the truth of the other but our thoughts are meerly conjecturall as will appeare When God sits as a Refiners fire to purge and trie the house of Levi g Mal. 3. 2 3. yea unlesse God open this mystery unto us we faile in the root of things and all our contention and strife is but about superfluous branches and wee abide united in the fountaine of that Originall pollution and savour all of one and the same stocke and root some violently contending being dark in this point that men may attaine to true grace and be exercised in it for a time and yet fall away from it and so can in this life have no certainty of salvation others that if true grace be once abtained that they can never fall away from it totally but that they may have the comfort and assurance of it they must wisely distinguish between certain common graces of the Spirit that are the good guifts of God and yet fall short of salvation and those that are peculiar and speciall graces of the Spirit that attaine unto the end which is salvation whereas the truth is in the meane time there is but one good Spirit or grace of God possessing the Elect and leading the Sons of God * Rom. 8. 14 into all truth a Ioh. 16. 13. which one Spirit multiplies it selfe into those various and seven-fold operations that non can number the doubled and redoubled particulars or distinct kinds thereof and yet but that one good thing b Revel 4 5 Revel 1. 4. Mat. 7. 11. or spirit of sanctity and holinesse which our Father knowes how to give to them that aske it as also one spirit of that Prince of the power of the aire c Ephes 2. 2 which enters into every heart and minde that is empty and vacant of that good spirit of grace from God our Father even as the ayre cannot be kept out of any empty and void thing but it presently fills it with it selfe and this spirit only now works in the children of disobedience or unbeleefe and this in like manner though but one yet can call it selfe Legion because of the multitude thereof d Mark 5. 9 Luke 8. 30. Mat. 12. 45 which doth also double and redouble it selfe in operations for number and severall kindes that cannot be reckoned up but is the very same uncleane spirit when it is transformed into an Angell of light e 2 Cor. 11. 14 15. that he is in the dismall feares and terrours in the men of this world f Isa 33. 14 so that he that makes a common grace or spirit that is good but yet brings not to salvation and a speciall one that is good also and leads unto salvation that is indeed to make no spirit of God nor of Satan at all but a meere sophisticall coupling of light and darknesse Christ and Beliall together in one g 2 Cor. â— 15. to the utter deluding and deceiving of the world as the Magicians of old did Pharaoh and his servants h Exod. 7. 11 12. when by their sophistrie they resisted Moses even as Jannes and Jambres at this day resist light and stir up a mighty smoak to hide and cover the truth i 2 Tim. 3. 8 promising unto others liberty when they themselves are the servants of corruption k 2 Pet. 2. 18 19. in which place the Apostle speakes of some that have escaped the filthinesse and pollution of the world through the acknowledgement of the Lord and Saviour Jesus Christ and yet are intangled againe in corruption and overcome so as they never recover For this latter end is worse then their beginning also they are such as have knowne the way of the Lord and turned from the holy Commandement as the dog to his vomit and l 2 Pet. 2. 21 22. as the sow that was washed to her wallowing in the mire So that wicked men yea that son of perdition is as clearly escaped all the lusts of the flesh by that worke of God in the Creation or redemption of mankinde as though there were not any corruption or putrifaction at all and yet notwithstanding is intangled in them altogether void of any purity at all and that by the worke of his owne minde and understanding operating upon that holy and glorious act of his Creator judging of it according to the imaginations of his own heart even as the Saints of God are really and wholly putrified and corrupted by their owne worke in the fall of man and yet in that way of Christ Jesus have no spot or wrinckle m Eph. 5. 27. no more then as if there had never been any such thing at all The one hath as truly the knowledge of the Commandement by nature according to the work of his Creation and yet drowned in ignorance and walloweth in it as the sow in the mire n 2 Pet. 2. 20. even as the other hath taken upon himselfe the state of an Idiot in that worke of his humiliation and yet impossible that he should erre o Isa 35. 8. or fall short of holding correspondency with the Father of lights in the least particle of the understanding of his will the one hath it by nature in respect of his unity in the creation with that nature that is nothing but purity and knowledge the other hath it by nature also in respect of that which he taketh into unity with himselfe which in it selfe is nothing but impurity and grosse darknesse p Eph. 5. 8. Col. 1. 12 13 without the knowledge of this misery we may speake things of certaine knowledge in the way of man and so preach the word of a man and not of God q 1 Cor. 2. 4 5. Col. 2. 4. but we can never speake spirituall things in a spirituall manner r 1 Cor. 2. 13. as that phrase of the Apostle sounds and so speak as the Oracle of God s 1 Pet. 4. 11. without the knowledge of this mystery we may utter a spirituall thing in respect of termes and phrases t Numb 24. 3. to 9. but we cannot know the ground and reason of it according to God and so we know not whence it comes or how it ariseth nor whither it tends and what will be the issue of it and so can never communicate in the truth life power and benefit thereof But thus much at this time for the offering of the Lamb which concernes both the eating and roasting of his flesh as also the preservation
in some thing and then in all things if I be not the same with you and you with me in all things that concern the grace of the Gospell such is that body which the Saints or Ministers of Christ doe beat downe which gives to every one the same image and forme by nature that it gives to any one namely that body of sin and of death which our Apostle complaines of m Rom. 7. 24. but in so complaining seeth it adorned with the glory and Lordship of Jesus Christ n Rom. 7. 25 for without this body of infirmitie the ornaments of the Son of God could never be put upon us for if we were not sin by nature there could be no appearing of his righteousnesse o 2 Cor. 5. 21. no more then a garment can be worne for ornament without a materiall body yea if we were not folly in our selves p 1 Cor. 3. 18. 19. no way could be for that fulnesse of the manifold wisdome of God to be exercised in us q Eph. 3. 10. if we were not weaknesse no appearance of his power upon us r 2 Cor. 21. 10. if we were not sorrow in our selves the joyes of salvation could not finde place in our hearts it we were not shame by nature his glory and honour could not be lifted up and advanced in us Å¿ Isa 61. 2. if we were not death no place for the life of the Son of God to make it selfe manifest t 2 Cor. 6. 9 10. so that if any deny himselfe any of those infirmities which mans nature is by sin subjected unto he denies unto himselfe likewise that long and beautifull white robe which is put upon all the Saints by Jesus Christ u Rev. 7. 9 10 13 14. and if we deny unto any of the Saints any office excellency or dignity in the house of God that others are sharers of and exercised in then do we also deny unto such that compleat body of infirmities that all by nature are wrapped up in x Eph. 2. 3. which is the very way of putting on all the precious ornaments and exercises of the Lord Jesus y Rom. 13. 14. therefore it is that in the dissolution of this earthly Tabernacle we have a building not made with hands but eternall in or of the heavens z 2 Cor. 5. 1 nor doe we desire to be unclothed but clothed upon that mortality may bee swallowed up of life that is we doe not desire our weaknesses and infirmities to be so anihilated as not to be for then there were no body whereupon the heavenly ornaments are to bee put out we desire to be so clothed upon that nothing but the truth power holinesse life and glory of the Kingdome of heaven may appeare upon us which is the swallowing up devouring or destruction of mortality by life a 2 Cor. 5. 4 of such nature is the ministration that is unrepentant being exercised according the office of our high Priest entred within the vaile yea into very heaven it selfe b Heb. 9. 24 Heb. 6. 20. which is after the order of Melchizedeck and all other waies of Priesthood and Ministration will find a time of repentance and change being onely after the order of Aaron c Heb. 7. 11. making difference in the creature of the dignity and office of the Son of God in the Church and so indeed speakes evill of dignities or deny and vilifie the one dignity that is not found but in the Son of God alone d Iude 8. which is only made manifest and multiplied in our nature e 1 Pet. 1. 1 2. which being lessened or vilified in any one is so in all for his seamlesse coat admits of no division but according to lot or proper and peculiar inheritance goeth whole and entire without the least fraction to whomsoever it fals f Psal 22. 18 John 19. 24. and hence it comes to passe that the Lord can never repent of change or alter this Priesthood and Ministrie because his whole mind and will is fully completed and perfected for ever in his Son in whom or in what point soever this oath office or Ministry appeareth g Mat. 3. 16 17. Iohn 17 18 2 Cor. 3 1 2 3 4 5 6. for the Son holds correspondency with the Father in all things h Ioh. 17. 21 22 23. insomuch that the Father may as well repent or change from being that which he is as to repent of or change this Oath and Ministrie therefore our Saviour saith unto Philip I and my Father are one i Iohn 14. 9 10. which this oath of interposition onely comprizeth who are never without the product and bringing forth of the spirit k 1 Ioh. 5. 7. But to conclude this point when it is said that God repenteth l Gen. 6. 6. we are to understand that he who by nature according to his creation was made in the Image yea was made the Son of God m Lu. 3. 38 insomuch that hee that was the Son of God Child of peace n Luk 10. 6 and Heire and Inheriter of life o Mut. 19. 29 is now changed yea that person that by creation was the Son of God p Luk. 3. 38 is now become the son of perdition q 2 Thes 2. 3 child of wrath r Eph. 2. 3. and inheriter of death Å¿ Rom. 8 6. and thus turning from God yea thus changing from righteousnesse unto sin t Eze. 18. 24. from life to death u Rom. 7. 9. from the image of God unto Satan x Isa 14. 12 13 14. making himselfe the very wickednesse and abomination of all the earth as those were in the days of Noah in whom this point of Gods repenting is taught and declared unto the world which indeed is the wickednesse and destruction of that old world v Gen. 6. 4 5 This repentance of change is really true not onely in change of action but of minde and will also and is in all points ever to be repented of in the way of that sonne of perdition even as it is also really true in that way of faith in the Sonne of God that he was made of no reputation * Phil. 2. 7. a curse a Gal. 3. 13. sin b 2 Cor. 5. 21 death c Ps 22. 15. a man of sorrowes d Isa 53. 3. a scorne e Ps 22. 6. 7 a proverbe f Ps 69. 11. a by-word g Ps 44. 14. a hissing h Lam. 2. 15 16. putting out of the lip a nodding of the head i Psal 22. 7. an abject k Psal 22. 6 a derision and shame of the people l Psal 119. 51. even he is changed or turned from that estate into all the glory m Ioh. 1 14 righteousnesse n 1 Cor. 1. 30 wealth o Col. 2. 3. peace p Eph. 2. 14 honour
an ancient People called Jewes be raised up and revived againe whose parts they are playing as those did to Christ whilest they so eagerly look after them as the Jewes looked after him or els that Christ must come and live and reigne on the earth for a thousand yeares in that person borne of the Virgin Mary so that as they have given him an earthly and humane form so also they are looking for an earthly and carnall kingdom or els they look for the glory onely in that last day of judgment not knowing nor discerning in themselves how the Prince of this world is judged already y Ioh. 14. 30 Out of these distinctions of times and Peoples in the worship of God whilest God respects no place z Ioh. 4. 19. to 24. time a Gal. 4. 9 10 11. nor person b Act. 10. 34 35. and out of these severall formes and prescriptions of the manner of Gods worship the men of the world make it too too manifest what manner of Gods they worship for having carnallized the Sonne of God unto themselves they look after and greatly contend for earthly and carnall formes and administrations in their worship as for change of peoples and times to perfect it and to bring it forth even as though Israel of old should never have looked for familiarity with their God his great wisdome noble acts of power and glory to have appeared and been made manifest amongst them untill such time as there was a literall and historicall calling of the Nations as also the incarnation of the Sonne of God in that wombe of the Virgin Mary which had been all one as to deny their owne salvation untill such times as such things appeared as those did that knew not the presence and power of them c Act. 3. 13 14. 1 Cor. 10. 1 2 3 4 5. Psa 78. 29 30 31. and is most evident in all ages that those that stand upon formes persons times and places ever do d 2 Tim. 3. 5. therfore when the Apostle saw that inscription written upon the Altar at Athens he beheld their devotion or as the word is e Act. 17. 22 23. he knew the Gods which they served insomuch that outward rites formes and figures and carnall ordinances described and brought in which may be comprehended within the mind of and practised by a carnall and naturall man ever declare that such ignorantly serve and worship a God whom they know not whom they have carnallized unto themselves in all the waies and manner of his Worship and so are ever learning but never able to come to the knowledge of the truth f 2 Tim. 3. 5 6 7. but as this order of Priesthood is without begining of daies so is it also without end of life that is as Christ lives being a man yet never lived according to the minde and will of man but according to the will of God so hee also dies being true God but never dies unto the Spirit and Life of God but onely dies unto that which is the proper Spirit and reasoning of that which is meerly carnall and humane in man g 1 Pet. 3. 18. Eph. 2. 15 16. which naturally is mans onely life Christ dies then being the Son of God h Iohn 3. 16 1 Cor. 2. 8. in that he becomes that which is death it selfe having no life of God in it at all i Ephes 2. 1. yet it is as impossible that the life of the Son of God should be extinct for a moment as it is for God to cease to bee who gives being unto all things k Iohn 1. 1 2 3. Acts 17. 27 28. therefore must of necessity be without end of life So Christ lives being a man but as impossible to live after the will of man or desires of the flesh as it is that one onely Son of God should have two subsistences or beings l Deut. 6. 4. Gal. 3. 20. 1 Tim. 2. 5. or that one fountaine should send forth both sweet water and bitter m Iames 3. 11 12. or that the Son of God should admit of such an emptiness in himselfe as that somthing besides himselfe must fill up and replenish so that the death of the Son of God is properly in man but yet accorcording to that interchangeable Covenant mutuall act and intercourse of the operation of faith is translated and transferred unto God otherwise death and sin could never be overcome destroyed and swallowed up n Hos 13. 14 1 Cor. 15. 54 55. The life also of the Son of mortall man is properly in God but according to that forenamed mutual act operation of faith is translated and transferred even unto the Son of sorry man o Col. 3. 3 4 Phil. 3. 20 21. otherwise could righteousness and peace never have gotten victory nor the creature have attained an everlasting life and being with its Creatour p Iohn 4. 14. Rom. 6. 22 23. Iohn 3. 36. Iohn 6. 40. So that as hee never hath beginning in respect of the workes waies and devices of the flesh so also hee never hath end in the operations and Ordinances according to the wisdom of the Spirit in which the mystery of the Gospel appears to be this that the very act of destruction is the very act of restauration by Jesus Christ for the death and destruction of the Son of God according to the flesh in us is our life and restauration in the Spirit through him and this mystery lying hid the very name of the Cross of Christ becomes a feare a terrour a reproach and a stumbling stone unto all the world which comes to pass by that being taught for the Cross of Christ which is nothing else properly but the jealousies suspitions feares and terrours of Satan concluding the Cross to be a hard heavy shameful and uncomfortable thing which is indeed the most glorious act or thing that ever was or shall be done or brought forth by the Son of the eternall God to the glory of the Father for ever therfore the Apostle further describes him to be like the Son of God q Heb. 7. 3. or made like the Son of God or reckoned unto or made to bee the Son of God Now as he is naturally the love and bosome of the Father who is God so he cannot be said to be made or reckoned or accounted unto such a state or thing but in by his cross or taking our nature into unity with himself he is made to be such a one of that which by nature is a son of sorrow a child of death and so through the crosse becomes triumphant over all principalities and powers and hath made a shew of them openly r Col. 2. 14 15. which otherwise could never have appeared and so continues a Priest for ever and therefore the Psalmist gives him that regall power and authority that pertaineth and belongeth unto his Kingly Office also laid down
Father n Psal 42 7 Heb 7 27 Iohn 3 16. which was indeed his death o Isa 53 5 6 then must it of necessity be such a death as is never vacant of life so that the life spirit and power of God is in the very same act for if it were not so then should the life of the Son of God admit of a cessation for some time which can in no wise be granted no not so much as for a moment p Iames 1 17 Psal 90 1 2 therefore his life and death are both of them compleat in the same act and thus doth the Lord through the death of the Son that man at his right hand bring life to light expelling all the ways of darkness and death whatsoever q Ephes 5 8 Mat 6 22 Psal 97 11 that they cannot fasten themselves nor take hold of that Saint of Israel who is our life and light and by whom our darkness and death is done away r 1 Ioh 5 11 Mal 4 2 Isa 60 1 2 And thus doth our Lord wound or strike through that King or those Kings of the miseries and wretched condition of mankind which through infidelity do prevail and reign over so many in this world having captivated them under themselves Å¿ Isa 61 1 Luk 4 18 which our Lord in all that are his strikes through which word strikes through hath affinity with that translated blaspheme that is to pierce or strike through so as to make liveless and voyd of operation that they cannot take hold operate nor have the least power over him so are the sins and sorrows which man by nature is subject unto slain unto that Saint or holy One of Israel in all that are his even as the blasphemer is said to pierce or strike through the Lord t Levit 24 11 that is makes him liveless and voyd of all operations of his grace in and upon himself and so is no other but a dead man in sins and trespasses signified by his being stoned to death even as the Saints are dead to the sins and miseries of man u Rom 6. 1 2 3 4. but alive to grace peace and righteousness in the blessing or bessedness of the Son of God x Rom 9 5 Psa 115 15. Psa 1 1. Psa 32 1 2. and thereby is that other King or Kings in the plural number pierced blasphemed or struck through by our Lord in that man of his right hand which is the pride prosperity ostentation and arrogancy of the sonnes of men attributing unto themselves that which is the right and due of the Son of God in the house and kingdom of God and that is on this wise our high Priest or Sacrificer makes manifest his death in the slaying and sacrificing of all the fat and the sweet that is in the beauty glory excellency and goodliness of man no otherwise but in the King that son of his right hand namely in that life and resurrection of that Son of man unto whom all power in heaven and in earth is given because he is the Son of man y Iohn 5 27. else could it not be given for as he is God he hath it or is it from everlasting and therefore is he over all God blessed for ever z Rom. 9 5. So that according to that variety of life spirit principality supereminency excellency that is in the Son of man even such is the death shame and dejection of the excellency and glory of man therefore as the excellency and glory of him that is the Son of God must needs be infinite and boundless even so must it necessarily follow that the pride glory and goodliness of man must be in all points and at all times dryed up and altogether expunged that it appear not in this way of life and resurrection of our King Christ Therefore it is said That all flesh is grass and the goodliness of man as the flower of the field the grass is withered and the flower faded because the Spirit of the Lord hath blown or breathed upon it a Isa 40. 6 7. Pet 1. 23 24 So that the death and humiliation of our high Priest in all that are his is curiously wrought out and made manifest no other way but in the life authority and exaltation of the King and according to the curiosity of that Regiment and Government such is that noble death and sacrifice of our high Priest So that the death and life are one and the same acts and must needs be so else had the Son of God injoyed life for a time without death which if once he had done so he had then ever done so for the Lord our righteousness changeth not b Jer 23 6 Mal. 3. 6. and then had he never dyed for our sins we had yet remained in them c 1 Cor 15. 16 17. which far be it from us or as it is translated God forbid d Rom 6 15 that we should ever think and thus doth our Lord strike through pierce or blaspheme the pride prosperity that the earthly excellency and goodliness of man leaving it altogether liveless and voyd of any power to lay hold or to operate upon him who is the Son of God as to move him in the least to speak great things in himself according to the arm of flesh therefore it is that our Saviour repelled all those temptations suggested by that great enemy of our salvation e Luke 4 13. so that none of them could in the least take hold of him in which power and victory we only stand and this is the work of our Lord and high Father Abraham in the slaughter of the Kings together with our good Melchisedech who hath the truth of all and it is a work that is done and is ever in doing for the work of God is ever the same as truly as Christ both was and is and is to come f Exod 3 14. Rev 1 4. and howsoever unto a natural eye and ear it seems to lay waste the house of God of any actions or operations of the Saints at all because it denies man his natural excellencies and abilities of the flesh according to natural and humane wisdom to work by yet it is nothing else but an exchange of the things of man for the things and operations of the Son of God in case we do but know how to put our talent into the bankery or to the exchangers g Mat 25 27. and not do as that unprofitable servant did to hide it in a napkin for the talent given is the mind wisdom or will of the Son of God unto mankind and so is a gift which man by art and natural wisdom finely wraps up even as in a napkin hiding it or keeping it apart by it self in those earthly thoughts and counsels of his own mind and understanding and puts it not into the bankery which is that unity of God and
sinne is not but as it is propagated in and by a creature and yet not without respect unto that righteousnesse that is in the Creator consulting with and about it according to the capacity and principles of a creature and not according to the light and revelation wisdome and principles of the Creator even that holy word or minde of the Lord made manifest in the flesh e Gen. 3. 3 4 5. 1 Cor. 2. 11 12. 1 Cor. 2. 4. to 11. 1 Tim. 3. 16 Righteousnesse also is no created thing for it is that blessed and increat being that gives being unto all things and this also propagates begets and generates it selfe in the way of the Sonne of God Jesus Christ our Lord who was made in the similitude of sinfull flesh and by that which is sin in it self condemnes sin in the flesh f Iam. 1. 17 13. 1 Iohn 5. 18 19. Rom. 8. 3 4. yea he was made sin in us that knew no sin in himselfe g 2 Cor. 5. 21. that is he was made that which in it self is nothing but si if by it selfe it intermeddle with the righteousnesse of God and hereby doth righteousnesse generate and propagate it selfe in and with respect unto us for righteousnesse consulting with our infirmities by those principles and according to that wisdome that is in God thereby begets and generates that holy and innocent Son of God h Luke 1. 34 35. Iam 1. 21. Gen. 18 9. to 15. who otherwise could never be made knowne nor manifested unto us but hereby he makes himselfe righteous in time for all creatures are in time who is also from eternity else time and eternity could not be propagated in that one act of our salvation even so also the creature that is in time making it selfe sin by that righteousnesse that is in God makes it selfe an eternall sinner who otherwise could not bring forth sin and death of such a race and in the one and the other there is a filling of the places with dead bodies or a filling up by ruines and these ruines are multiplied both in the one and in the other according to the diversities of glory that appears in the Revelation of the Son of God and hence the extence of his Government and Judgement is brought in in these words He shall wound the heads over many Countreyes or he doth wound the head over or in a great Countrey The word here translated wound signifies to wound to death till blast cause to wither and bring to nought the word head is read either in the singlar or plurall number and signifies the chiefe or principle the life or beginning of a thing as the head or beginning of a Fountaine which is the life of the streames or the top or head of any thing that springs up as also the root of any things that growes in the earth the word great signifies either great in quantity or great in multitude great in quantity comprizing all things in one and so there is one Prince of the power of the ayre i Eph. 2. 2. one God of this world who blinds the eyes of such as believe not k 2. Cor. 4. 4. and great in multitude also an one being transfused into all and so his name is Legion for he is many l Mark 5. 9. Luke 8. 30. and so the word translated Countrey signifies either the whole world or any particular Nation Countrey confine parcell or tract of ground circumscribed and bounded within it selfe our Lord therefore wounds or causeth to wither that head or heads yea root and branch of that great and multiplyed one that is in the world in generall and in every particular of it and here our Prophet alludes unto all those Kings of Canaan situate in that one Nation discomfited and overcome by Josua even as one as also to all the heads of the Nations round about them into whom the very same spirit was diffused by which they became enemies unto Israel for when the most high divided unto the Nations their inheritance when he separated the Sons of Adam he set the bounds of the people according to the number of the children of Israel m Deut 32. 8. So that in whatsoever the Son of God is honored lifted up and advanced by in the very same thing appeares the dishonor shame and confusion of the Nations even the men of this world For if the inheritance of the Saints in the Sonne of God be made manifest and rightfully distributed and given unto them then doe the Nations and men of this world appeare to be intruders and usurpers in all that ever they do or may possesse in any thing wherein they seem to stand in relation unto or to have any respect unto God therein but for the severall relations betwixt creature and creature the Saints of God doe in no case disregard nor neglect and hence it is that their warfare is spirituall n 2. Cor. 10. 14. onely seeking to advance the Son of God in the Kingdome of God and not to deprive any man of his orderly interest of whatsoever he enjoyes of the things that appertaine unto this life o Psal 115. 16. Mat. 22. 18. to 22. yea the division of tongues in that confusion of languages or in the beginning of the Kingdome of that mighty hunter which is Babell Erech Acad and Calney in the land of Shyner p Gen. 10. 10. is nothing else but the advancement of this Kingdome of our Lord when those cloven or those dividing distributing and fiery tongues sit upon our Apostle and high Priest of our porfession speaking unto every man in his owne language uttering the very same speech that himselfe speaketh in his owne heart q Rom. 10. 6. 7 8. Deut. 30. 11 12 13 14. condescending and coming downe yea taking up the very lip or language which we naturally speake in our selves the reby to open and interpret that one heavenly language and speech of the Father unto the Son in the variety and severall waies wherein it hath infinitely expressed it selfe unto us therefore is the Spirit expressed in that place in the plurall number cloven and fiery tongues and in the singular also and it sate upon every one of them to declare that all of them are of one lip and language as all the earth was before the division r Acts 2. 2 3 4. Gen. 11. 1. yea even that division that was made in Adam at the first s Gen. 3. 12 13. and that every one of them hath all so as to be able to speake to all sorts estates and conditions of men and is made able to preach the Gospell to t Mark 16. 15. or as the word may be read in every creature so that it shall become either a savour of life or else a savour of death unto all and therefore must either finde a voluntary submission unto it selfe in the forsaking of all the waies of
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
C 4. How this Psalm manifests it selfe to be indeed the Oracle of God and cannot be the word of a meere man nor appliable to any earthly state and condition whatsoever p. 5. at D. 5. The manner how the word of God takes our nature into unity with it selfe p. 6. at E 6 Of what continuation and duration the death and humiliation of Iesus Christ is according to the true life spirit vertue intent and meaning of it p. 7. 7. What operation the death and humiliation of Christ hath upon the men of the world p. 9. 8 What the proper enemies of the Priesthood of the Sonne of God are p. 9 9 What the two Cherubims are that cover the Mercy-seat in the true signification of them p. 16. at E 10 What is the onely root and rise of the manifestation and exercise of Gods power in the Church p. 17. F. 11 What are the onely enemies of Christs Kingly Office in the Church and how overcome p. 18. G 12 How men may be said to deny the resurrection authority or Kingly power of Iesus Christ p. 20. at H 13 What those Cherubims placed at the East of Eden in their true intent and meaning are and what their Office is to such as are in the way of sin and of the fall p. 21. at I 14 The time and manner of the Saints assembling together when and what it is according to the authority and operation of Gods call in the Assembly p. 28. at K 15 What the proper Ornaments of the Saints are in the time of their holy assemblies p. 30. at K 16 How John and Jesus are both truly sayd to be fore-runners being so far different in office and quality p. 30. at L 17 The proper Rise Nature and Number of the Oblations and Offerings of the Saints according to the plenteous grace of the Gospel p. 31. at M 18 What the Oath of God is by which our high Priest Iesus Christ was consecrated and installed into his office p. 38. at N 19 How the work of God though in it selfe a creature compirsed in time and place may truly be said to be insinit as God himselfe is infinite and yet there is but one infinite See p. 48. above the letter O. 20 What that Plurality properly is which is comprehended in these words Let us make man in our own Image p. 49. at O 21 What is meant by the Angels not keeping their first estate opened and discovered p. 52. at P. 22 What the Keyes of the Kingdome of heaven are or that Key of David that openeth and no man shutteth and shutteth and no man openeth explained and discovered p. 56. at Q 23. What the life of man as he excells all other creatures properly is and of what correspondency the life of Christ springing out of death and the death of Antichrist fading or consuming out of life are in way of Antithesis or opposition p. 60. at R 24 What the sound of the last Trumpet is and how the change is made in the twinkling of an eye p. 60. at S 25 Severall verses opened and interpreted out of that first Epistle to the Corinthians the 15. Chapter to declare the nature and certainty of that oath of God whereby our high Priest is installed into his office p. 62. at T 26 What the difference is between the Spirit of God in its interpretation of the Scriptures and that which is truly called a private interpretation p. 70. at V 27 The nature of the fall of Man what it is in eating of the forbidden tree and how both the Tree of life and the Tree of the knowledge both of Good and Evill are sayd to bee in the midst of the Garden and what it is to eate of the one and of the other p. 71. at W 29 What it is to bee under the oath of the Curse and how it is brought to passe to be in force and exercised in man who was made blessed p. 75. at X 29 What is the ground of the translation imputation or reckoning of the sinne of man upon that holy and innocent Sonne of God p. 79. at Y 30 The time of the womans being in the Wildernesse what it is Rev. 12. and how a true forme cannot be given unto the Church of Christ without the knowledge of it p. 80. at Z 31 What it is to fight with Beasts at Ephesus after the manner of Men expounded and opened p. 88 32 How we are to understand that body celestiall and that body terrestriall which the Apostle speakes of and what is the true glory of the one and of the other p. 95. at B 33 What that patern is which Moses saw in the Mount according to the mystery truth and substance of it and of what use and necessity the knowledge of it is unto us in case wee ever intend to goe up to re-edifie the house of God p. 96. at C 34 How wee are to judge of the mortality and immortality of the soule of man and of the truth and verity both of the one and of the other p. 98. 35 That the resurrection spoken of and principallly intended in the Scriptures is spirituall perfected at once in one act through Jesus Christ and yet denies not but confirmes the resurrection of the body out of the grave in due time p. 102. at E 36 That the word of God is to be held and maintained as absolute and glorious in the unity of it as it is in its multiplication as in the whole circumference so also in the center of it p. 108. at F. 37 What the Crosse of Christ is and how men dishonour the Gospel by teaching it to be that which it is not in giving that to be the share and portion of the sonnes of Adam which the Sonne of GOD hath taken as his owne proper share and portion p. 110. 38 How we are to conceive and judge of an Eldership in the Church and House of God in case it bee according to the order of that Pristhood of our Melchisedec p. 113. 39 How we are to understand the Sacrifices or that one Sacrifice or Lamb offered for and in the Church of Christ p. 119. at I Here followeth a Table containing the heads of such poynts as are handled in the second part of this Treatise according to the order of the English Alphabet 40. WHAT the Baptisme or washing of the Church is as it is the Laver of Regeneration and washing away of sinne without which a vanity in all Baptismes p. 10. at K 41 A difference most needfull to bee observed between that which is properly the Crosse of Christ and that which Doctrinally teacheth what it is without the knowledge where of true Baptisme cannot be understood p. 15. at L 42 What agreement there is between the taking up of any one act of Baptisme and making it the ordinance of washing in the Church and to tak up one of the ten words or Commandements and making it to be
communicate in any grace of God p Matth. 6. 24. James 4. 4. then is their heaven gone their God is taken away from them q Judg. 17. 5. so that they cannot but cry out against such doctrine r Heb. 12. 24 and are necessitated either to hold the death of Christ to be momentany and so past as that for the present it is not and so the blood of sprinkling speakes not at all s Luke 17. 21. 2 Cor. 1. 5. but onely a-farre off as they phantastically and vainly imagine through their traditions for the Kingdome of God and the sufferings of Christ are ever at a like distance to us t 1 Pet. 1. 24 or else all their glory and power exercised in religion must prove Antichristian being they consist of such things which as the grasse shall fade wither and come to nought u Luke 16. 15. For the death of Christ as it concernes the elect of God and the livelihood operations and exaltations of men in the things of God cannot possibly stand together being in direct opposition the one to the other And hence it is that our Prophet addeth these words Vntill I have made thine enemies the foot stoole of thy feet Who then are the onely enemies of that Princely dignity that is in the Priesthood of Jesus Christ by vertue of which Priesthood he entreth within the veile into the Holy of Hoest or into the Holinesse of Holinesses as the word is x Exod. 26. 33. yea into heaven it self z Heb. 1. 3. 6. 19. 20. And sits down on the right hand of the Majesty on high So that none can take place of him a Heb. 8. 1. Now the utter and sole enemies of the dignity of this Royall Priesthood of the Son of God are all manner of vertues and excellencies whatsoever attainable by man b Gal. 1. 11. 12. that have not in them the rise and continuance of Melchisedec c Heb. 1. 7. 15 16 17. For such things beseem not the Royalty of this Priesthood d 1 Pet. 2. 9. that bringeth nothing unto God for acceptation but what holdeth correspondencie with him in all points e Heb. 1. 3. The adversaries therefore of this grace are all things brought into the worship of God as things acceptable to God that are temporary momentany and of a fading condition f Col. 2. 21 22 23. In a a word what ever had beginning or shall come to an end is an enemy to this Priesthood g Heb. 7. 3. For it is not the humane Nature in Christ that is the acceptable thing or offering h Act. 20. 28. but it is the glorious state and condition of the unity of both Natures consisting in one eternall Being which no Man or Angell can ever find out a time of their conjunction and unity no more then a time of their dis-uniting and separation can be found i Mark 10. 6 7 8 9. For if a time of conjunction can be found without eternity which hath no beginning then may a time of their dis-junction be found without eternity that hath no end at all For Gods account and reckoning admits not so of time in the way of Christ as to permit a dis-junction in that one pure simple single and eternall act in that workmanship of Christ And therefore it is that when the mystery of God is finished or perfected that is when the perfection of it is revealed and made known unto us then is this given in upon oath by the Angel that Time shall be no more k Rev. 10. 6. 7. Then doe we reckon and account according to God with whom all times are present because he is the fulnesse thereof in us For if he be all in all then is he all in time as well as any other thing l Eph. 1. 23. 1 Cor. 15. 28. So that we must reckon and keep the Records of the House of God according to his account and not according to the shallow register of a creature m Isai 55. 8. 9. With whom things are past that shall not return again and also to come that never yet were But the account of God is Yesterday and to day and the same for ever n Heb. 13. 8. And one day with the Lord is as a thousand yeares and a thousand yeares as one day o 2 Pet. 3. 8. So are we to account if we keep Records according to his wisdome and not after the wisdome of vain man in any thing no more then we are to speak or preach in the enticing words of mans wisdome but according to the wisdome and power of God o 1. Cor. 1 17. 1 Cor. 2. 4 5 6 7. The enemies therefore of Christs Priesthood that keep without the veile and so from sitting down or abiding at the right hand of Majesty hindering our Ministery that it taketh not place of all and hath not effect in all either as a savour of life or as a savour of death p 2 Cor. 2. 15 16 17 18. are all temporary things brought into the House of God as things acceptable to God as places offices gifts of learning in Arts in Tongues yea the worlds created gifts of grace which it propoundeth to it selfe in point of salvation bearing it selfe in hand that there are created gifts of grace in a Christian which are neither humane nor yet divine so as to be properly the holy Spirit of God which indeed is to annihilate the Sonne of God by destroying and bringing to nought the grace of his Kingdome in setting another form upon it then ever the Father of Lights did q James 1. 17. That gives a true forme to every thing r Job 38. 22 13 14. For Christ is the onely paterne and platforme of all Christianity Å¿ Heb. 8. 5. And to hold and teach something to bee in Christ beyond or besides the reality of God and Man Humane nature and Divine in one individuall subsistance is no better then to Idolize the Son of God and to set him up as a vain and empty thing in the world and as our Apostle saith We know that an Idoll is nothing in the world t 1 Cor. 8. 4. or to make him to be Belial For there can be nothing but humane nature and divine in the way of Christ nor can there be any thing but humane nature and sin in the way of Antichrist So that to bring in a middle thing in the way of Christ is to bring in sinne into that holy One of God and to bring in a middle thing in that way of Antichrist is to make him to hold some correspondency with the Son of God whereas the Scripture concludes there is no agreement at all between Christ and Belial u 1 Cor. 6. 1â— But stand in direct termes of opposisition Antichrist being that wicked One x 1 John 7. 1 18. So that if we give
13. Mat. 41. 26. Mat. 27. 54 Let us remember then that strong consolation stands in those two Immutable things which not being seen and kept intire and distinct we wander and are unstable as a Wave of the Sea tossed too and fro with every winde of doctrine or operation in the world w Iam. 1. 6 7 8. For the Son of God cannot become one of no reputation but in our nature x Phil. 2. 6 7 that is as the word signifies vaine empty nothing he cannot be debased and annihilated but in us nor can our nature be dignified filled with ability to do all things but in the Word of God y Phil. 4. 12. 13. the nature of Man is Immutable in that it is ever debased and humbled in the power and glory of the Word of God the Word of God is Immutable in that it is for ever exalted in the weaknesse and infirmity of Man z Cor. 12. 9. 10. So that without the weaknesse and infirmity of man the Word of God is not that being the humiliation of Jesus Christ and without the power and authority of God the nature of man is not that being the lifting up and exaltation of the same Lord Jesus Christ ignorance therefore of this Oath of interposition standing in these two immutable things wherein it is impossible for God to lye is the grand discouragement and discomfort of all the world For it consists of the Kingdome and Priesthood of Jesus Christ his exaltation and humiliation his strength and his weaknesse his immortality and his mortality his life and his death his riches and his poverty his supereminencie and his subjection his eternity and being in time his wisedome and his foolishnesse a 1 Cor. 1. 25 26 27 28. 1 Cor. 15. 42 43 44. all which being skilfully couched and concluded in one individuall subsistance is the joy peace and quiet of all that beleeve For so the Oath of God is made one though it consists of two natures alike immutable and hath a like power to affiance and bind over in the conscience of man as it hath in the Bosome of the Almighty and can no sooner faile in the one then in the other for it is of the same possibility and certainty for strength to be constant firme and immoveable in weaknesse b Prov. 8. 30. 31. as weaknesse to be constant firme and immoveable in strength c Psal 102. 11. 12. so that the nature of this oath bindeth each un other perpetually in Christ who is King of Salem Prince of Peace and Priest of the most high God d Heb. 7. 1. in whom we have peace though in the world we find trouble e Iohn 16. 33. which trouble and tumult of the world ariseth from this that they seeke these things in divers and severall persons or subsistances to find the life glory and power to appear in that way viz. one to be rich in himselfe but another not only distinct but diverse from himselfe to bee poore one noble but another severall and devided from himselfe ignoble f Jam. 2. 1. to 10. This hath beene the toyle trouble and travell of the world from the beginning thereof g 1 Iohn 3. 12. to get rest and peace but could never gaine it to this day nor ever shall attain its end herein but when it lookes for peace behold trouble h 1 Sam. 17. 28. and when it stands in most need of help then shall all stayes shrink and start aside and leave him destitute as one having lost his God i Ier. 14. 19. Esa 8. 22. whom hee had cunningly framed and fashioned unto himselfe k Iudg. 18. 24. being ignorant of this Oath and Covenant of God by which only the Lord Jesus is made a Minister of holy things the World having onely the Oath or Covenant of Man upon them l Esa 44. 10. 11 12 13. not the Bond of the Spirit which is by the hearing of Faith m 1 Iohn 5. 9. but the Spirit of Bondage which is by the workes of the Law and therefore ingendreth unto Bondage in all the Conceptions Formes and Productions thereof n Acts 20. 22. Gal. 3. 2. But this Oath of interposition which never interposeth the Curse betwixt God and Man but only betwixt God and his being a Saviour in his Sonne whereby the Curse is devoured and brought to nought o Rom. 8. 15. Gal. 4. 24. 25. for the curse cannot tarry on the Son of God no more then Iniquity can stay upon him p Gal. 3. 13. or guile bee found in his mouth q Psal 5 4. so that Death is swallowed up in victory r Esa 53. 9. yea the curse is made a blessing in him Å¿ 1 Cor. 15. 54. So that this Oath that is according to the Religion and Worship of God is the Oath of God and God cannot sweare by a greater then himselfe therefore his Oath cannot go beyond or above himselfe that is cannot have its forme and being out of that subsistance of Jesus Christ so that as certainly as he remaines to be himselfe and abides a God of Truth so certainly shall this oath be performed and kept in all ages in his Elect and chosen in Christ t Gal. 3. 13. 14. But the oath of Man that is all swearing or covenanting according to u Psal 89. 33 34 35 36 37. Esa 53. 10. the wisedome art and skill of the Creature alwayes interposeth the Curse betwixt God and himselfe for the naturall and guilty Conscience of a man ever propounds God unto it selfe in a way out of and besides its owne being and subsistance as at the first so is it now v Gen. 3. 5. which is alwayes out of the way of Jesus Christ for the humane nature of Christ had never being or for a moment could subsist out of the Word of God x Mat. 1. 20 Luke 1. 35. So that a naturall conscience binds it self over unto God by interposing a Curse betweene God and it selfe and according to the motions and operations of and in himselfe lookes for the application or the abolishion thereof y Gen. 20. 8. Rom. 2. 14 15. Gen. 4. 14. But the Conscience of a Christian interposeth the Son of God between it selfe and the Curse and according to the motion and operation of that Wisedome Spirit and power that is in Christ translates the Curse unto the Son of God z Deut. 21. 23. Gal 3. 13. who takes it away at once and for ever a Heb. 9. 12. and also translates the blessing or blessednesse upon the nature of man wherein it rests abides and exerciseth it selfe for ever b Gen. 22. 16 17 18. 1 Pet. 2. 9. This Oath of interposition therefore infallibly bindeth over God unto man as also Man over unto God for God is not but as he is light c Iam. 1. 17. 1 Iohn 1. 5. and light cannot bee
only by Creation as men think but by Adoption also yea and the Son of God by nature For he is the Sonne of God by nature because the Image of God which is the Wisdom of God and God himself are of the same nature and so is he the Son of God by nature He is also a Son by Adoption or taken out of the house of a stranger for as he is earth and so bears the Image of the earthly g 1 Cor 1. 5. he is a stranger and forreyner from that heavenly glory and excelency that is in God and so is he the Sonne of God by Adoption And he is also a Sonne by Creation and that is the making and framing of these two together in one glorious work which is indeed the New Creature or the Creation of God h Rev. 3. 14. and so is he the Sonne of God by Creation which work is not nor can be truly considered without God himself being brought into it without any interposission of time place action demeanour or comportment of the Creature whatsoever For the interposission of any thing between God and the Creature was the fall and is the sin of man unto this day i Gen. 3. 5. Heb. 10. 39. 39. for as the operation of our hearts work for the interposing of somwhat betwixt our selves and our full satisfaction happines in God through Christ by so much do our hearts work to put somewhat between the happines of the human nature of Christ in the divine so destroy the faith or subsistance of Christ unto our selves For as God said let there be light it was so so did he say of the dust himself let us make man in our own Image it was so But man through that serpenten like subtility in that way of the woma or of that wâ—aker earthen vessel namely the wisdom of a Creature working towards about the things of the Creator which is not admire to spark in the Church k 1 Tim. 2 12 said no but if we ear We shal be turning that truth which God had spoken into a lye l Rom. 1. 25 which sin and fall from his Creatour m Gen. 3. 6. even so God saith that he hath made us heires first borne and Coheares with Christ Kings Priests able to do all things through Christ that strenghtens us n Rom. 8. 16. 17. Rev. 5. 10. Phil. 4. 13. But earthly man saith no but if we do this or that or come to this or that period or point of time if we suffer if we waite if we reform and conform then we shall be so this is that apostate backslyder and faller of from the living God namely of those that draw back unto perdition and not of them that believe to the saving of the soule o Heb. 10. 38. 39. Now the breach of this Oath Bond Covenant Contract or unity that is betwixt God and man in which God is a party must needs be of an infinite nature and therefore that and that onely gives length and latitude to the death and humiliation of Jesus Christ Now whereas we say that God is a party in this bond it is so to be understood as a party in the Oath or Contract but no party in the breach for the breach and forfeiture ariseth onely from man and is his sole and proper worke even as man also is a party or one nature in the keeping of the Oath and Covenant and fulfilling of the whole Law of God p Rom. 8. 3. 4. But the whole and intire work thereof dependeth solely upon God and nothing can be attributed or ascribed unto man at all q 1 Cor. 17 28 29. 1 Cor. 4. 7. So then mans breach of oath and Covenant in his defection and failing from God being of an infinite nature and extent God being a party in the Oath worke or Covenant that and that onely can sufficiently extend the death and humiliation of Jesus Christ to be such as is compatable and agreeable to the Sonne of God Therefore we must either deny the death and humiliation of Jesus Christ to be such as becomes the Sonne of God or else confâ—sse man to be a consociate with united unto and become one with the Sonne of God who can depart from or be deprived of his death no more then he can depart from or be deprived of his life for in that he dyed unto the things of this present world he can never live unto them againe and in that he liveth unto God and the things of God he can never dye unto them againe and these do not onely stand together to make him compleate but are comprised in one and the same for he dyed according to the flesh and never lived unto the lusts of it for a moment and was quickoned in the Spirit and never dyed unto the Father and the things of him no not for a moment r Esa 53. 9. Therefore as the Sonne off-spring or nature of man is exaulted infinitely above a Creature and so made higher then the heavens s 1 Pet. 3. 18. Psal 5. 4. for heavens in their own nature are high or heights but to be made heaven through hell yea the heights in the depthes t Aeb 7. 26. that is to be higher then heaven so also the Sonne of God is made infinitely lower then a Creature for the humiliation of Christ is through death sin the curse of the Law v Psal 16. 10. which is lower then hell it selfe for the corrupting pit may be low and miserable by nature in it selfe but to become low wretched and miserable through height happinesse and blessednesse that is lower then hell it selfe for that is hell inlarged w Psal 34 6. Ephes 4. 9. 10. so as it can never be satisfied nor say I have enough so then the breach of Covenant Contract or Oath in point of Creation by the sin of man is of the same extent with that keeping of Covenant Oath Contract which is through the faith righteousnes of Jesus Christ for this is to be observed that the difference disparrity Antipothy between the first Adam the second stands not in one being nearer to God then the other in point of Creation and incarnation for as God set himselfe at the first or in one intire act of relation to man so he standes for ever else the holy one should change which is a thing impossible x 2 Cor. 5. 21. Rom. 8. 34. Gal. 3. 13. for the first Adam cannot be knowne but with respect unto the second nor can the second be known but with respect unto the first for as the second cannot be known or acknowledged to be a Saviour without respect unto sin from which he saves y Esa 5 14. Prov. 27. 20. no more can the first Adam be knowne or acknowledged but with respect unto that reall righteousnesse Image and blessednesse from which
authority to be of him and to rise and spring out of that nature which is of God that so God may be all in all s 1 Cor. 12. 6 Ephes 1. 23 and man silenced from boasting or ascribing any power or authority or any of that great worke unto himself for ever t 1 Cor. 1. 29 30 31. 2 Cor. 10. 17 18 Ier. 9. 23. 24. as he is man nor can he ever desire it no more then he can admit of any the least cessation authority operation and power as he is God u 1 Tim. 1. 17. Isa 52. 7. Rev. 19. 6. Therfore the Apostle presently addes else what should they doe * 1 Cor. 15. 29. or else what should he doe as the word will also bear for such as the root is such are the branches that is such as one is so are many w Therefore the reading may be either singular or plurall that is baptized for or with death x Rom. 11. 16. If that death be not the resurrection how can he at all be baptized for or drenched with or plunged in death y 1 Cor 15. 29 If that death should not be the resurrection from the dead then should the life of the Sonne of God be extinct for some time for now is Christ dead and risen againe a Rom. 8. 33 34. Revel 2. 8. and if these two should not be in one act and point of time there should be some time of ceslation of the life of the Sonne of God which the thought of man may not permit for a moment z Luke 12. 50 Mark 10. 38 39. that he should cease in whom all things are and do consist b Col. 16. 17. So that as the Sonne of God becomes death in Man the Sonne of Man becomes life in God in the very same act and the one and the other is the compleating of Christ c Col. 2. 10. Col. 4. 12. who cannot be the annointed but as he sustaines both natures therefore the death is the resurrection of such scope is that place of the Apostle and of such force the argument there used however the words differ in the translation for more ease in reading therefore he addes and wherefore are we in jeopardy every houre or every moment as the word signifies d 1 Cor. 15. 30. that is why do you think for I appeale to your Conscience wee should give up our selves to all dangers perills losses yea and to death every moment and not evade and wave those things as the men of the world doe if we found not safety strength and stability in them yea if this death were not life it self unto us For by how much the more our jeopardies are doubled and redoubled even so is our life augmented or multiplyed in the severall motions operations and out-goings thereof and this the Apostle confirmes by that great affirmation or asseveration protest by your rejoycing which I have in Christ Iesus our Lord I dye daily e 1 Cor. 15. 31 which affirmation hath the forme of an oath in declaring that as death hath the resurrection in it or is the resurrection it self even so also the resurrection the dominion or Lordship of Christ hath death in it or is death it self and is in substance this oath of interposition proclaimed in the name of the Lord shewing the same necessity and infallibillity of the unity and one-nesse of the Saints of God in Christ in respect of every particular Saint or sonne in whom the seed of life and immortallity is expressed * 1 Ioh. 5. 18. 1 Iohn 3 9. 1 Iohn 2. 29. Iames 1. 18. as it doth of the unity of that common nature or condition of man with the word of God whereof by nature they are all alike partakers for the Word of God cannot unite it selfe to a part of mans nature or condition whereinto man is plunged no more then our nature in Christ can bee united unto a part of the word or a part of the condition and state of the Sonne of God and not to the whole which indeed were to divide Christ For the humiliation of the Sonne of God is of an infinite extent therefore may not nor can be abridged in point of descension of any misery or wretchednes the nature of man in the utmost extent was ever subjected unto Therefore it is sayd He was heard in that which he feared f Heb. 5. 7. The word in our translation rendred feare signifies such a fear as is to utter despaire which indeed is the very state of the damned therefore his descension was to the lowest and uttermost parts of anguish and misery or else could not his ascension be to the sitting on the right hand of the power g Marke 14. 62. Mat. 26. 64. Heb. 1 3. or to the highest perfection of the glory and majesty of Godh But as in being made sin he for ever destroyed sin i 2 Cor. 5. 21 and brought in an everlasting righteousnesse into our nature k Dan. 9. 24. so in becoming that which was the very condition of the damned l Heb. 5. 7. Psal 16. 10. Psal 116. 3. hee for ever destroyed and brought to nought death and condemnation and established victory prowish and courage in all his Saints everlastingly m 1 Cor. 15. 54. to 58. So then this oath brings in the unity of every particular and distinct Saint or sonne of God n Psal 89. 35 36. Psal 132. 11 12. Iohn 17. 20. 21 22 23. or first borne in the Kingdome of heaven every one in that house or family being a first born in Christ For he is the first born among or in many brethren or as the word will beare in all brethren o Rom. 8. 29. or in every particular brother which in the house of Israel after the flesh can no wayes be admitted but makes a confusion in the whole house and in the mind of every naturall man p Acts 7. 35. Luke 9. 46. 47 48. Mark 11. 27. 28. Mat. 21. 23. Iohn 9. 28. 29 Gen. 19 9. yet in this house of God they are all first bornes heires yea co-heires with Christ q Rom. 8. 17. yet every one distinct and compleat in himselfe though not one divided from another For Paul is not Apollo nor Apollo Cephas nor is any of them Christ no more then in the three witnesses in heaven it cannot be said the Father is the Word or the Word is the holy Ghost yet these three are one nor can it be sayd of the three witnesses on earth r 1 Iohn 5. 7. 8. that the Water is the Blood or the Blood the Spirit yet these three are one for so the word will beare and is in some of our translations as well as agree in one and so it is truly to be understood else we wander from the scope and sense of that place and it is not known unto us But let us
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
farr from knowing and walking according to the Law rules or reason as the word given for Law somtimes signifies x Heb. 2. 2. of that Jerusalem that comes downe from heaven or Israel that is of God y Revel 21. 2. Gal. 4. 26. Gal. 6. 16. as a bruit beast is farre of and estranged from the art skill and rules that a man walkes by And the Apostle saith that none knowes the things of a man but the spirit of a man that is no other Creature but his own kind can reach them z 1 Cor. 2. 11. Even so none knowes the things of God but the Spirit of God a 1 Cor. 2. 11. for no unbeliever that is not led by that spirit can possibly reach them no more then a beast can be taught to cast an Account or learne the art of Musick though they have all the outward sences a man hath even as all the outward or visible Characters of the word of God according to the Letter are naturally ingraven in mans spirit b Deut. 30. 11 12 13 14. Rom. 10. 6 7 8. 2 Cor. 3. 6. 7. though he know not the minde and meaning of it no more can any man teach another the things of God for it is his own mighty handiwork alone for the hearing eare and the seeing eye are both alike of the Lord c Heb. 8. 11. Prov. 20. 12. Gal. 1. 12. 1 Thes 4. 9. Ephes 4. 21. 1 Iohn 2. 27. fighting therefore with and opposing these after the manner of the Sonne of God availeth much to the resurrection nay it is the resurrection it selfe that is when we lay downe our own life to preserve the like of another in the world that is when we lay downe all our own livelihood in our selves to preserve the life spirit doctrine power and authority of the Sonne of God amongst and against all that oppose that life spirit power and authority of his in the world Now the laying downe of a mans life for the preservation of the life of the Sonne of God is not properly to lay downe this naturall life as it is a separation of soule and body though it doth not exclude that also in its season for the life of man is properly to live to himselfe as all earthly Creatures by nature do and as all earthly men do d Phil. 2. 21. Phil. 3. 18. 19. that institute and gather Churches ordaine Officers multiply Members study preach pray fast feast baptize and minister in outward and earthly Elements and rudements to binde over the consciences of the people to aford them meanes to maintaine them in riches honour and ease as also the civill Magistrate to defend and protect them in what they speake and do e Exod. 32. 1 2 3 4 5 6. Acts. 7. 39. to 43. Now whilst Moses is in the Mount or rather Christ ascended on high f Psal 68. 18. Ephes 4. 8. and they know not how to fetch protection and defence from him nor do they indeed know what is become of him in regard of the exercise of his royall Offices no more then carnall Israel knew Moses imployment with God in the Mount but if we lay downe our owne life that the life of Jesus may be made manifest and abound in us that so in him we may live to our brethren g in any or in all servises of love h 2 Cor. 8. 9. 2 Tim. 2. 10 2 Cor. 1. 5. 6. then are we dead unto all the things of this present life and cannot hunt or seeke after any mans honour place Office riches preferrment credit reputation or respect whatsoever that another man injoyes in the things of this present life But all our warre is to have these things crucified unto man and man unto these things i Gal. 5 13. Rom. 12. 10. Col. 3. 1 2 3. both in our selves and likewise in others that the life of the Lord Iesus might appeare and exercise it selfe in us all k Col. 2. 20. that is all the hurt we do or may wish to any and the proper end of our combate in this world and this manner of fight at Ephesus and so in any state Corporation or condition in this world doth not exclude but include the laying downe of this naturall life in the separation of soule and body in witnessing the nature end and use of the Crosse of our Lord Iesus Christ whereby the world is crucified unto us and we unto the world l Gal. 61. 4. Col. 3. 5. It is become as a Crucified thing or Carior that is meane base yea abominable in comparison of the life and resurrection of Jesus Christ even as we are unto it in our spirituall Course of walking and worships in comparison of the workes and livelihood of the flesh which the world not tasting of plentifully in us they count us as men that have nothing but ill savour in us and we are as a crucified thing unto them * Gal. 6. 14. Esa 53. 3. Nor make we any question but a Saint may truly preach in his death for the conviction and confusion of the wicked m Col. 3. 3. 4 Gal. 2. 18. 19. 20. 2 Cor. 4. 10. 11. and also for the great incouragement comfort and instruction of the just n Iohn 10. 15. Ephes 5. 2. 1 Iohn 3. 16. Iohn 15. 12. and let his light shine unto them in that for their glorifying of their Father which is in Heaven o Acts. 7. 54. to 57. as in their workes done in the rest of their life time yea and may as freely comfortably and bouldly through Christ that strengthens them p Phil. 2. 17. 18. make a surrender of themselves unto God in that service to fall a sleepe in it q Mat. 5. 16. Acts 5. 41. 1 Pet. 4. 14. if it be sutable to the death of that witnesse Stephen as in any sermon he hath preached unto the world in any part of his life time for God can ripen his Saints to fall off as the first ripe fruits t Mica 7. 1. Iob. 5. 26. willingly seasonably and fruitfully in that way as well as in any other for it is the testimony that we give unto the world of the truth life spirit and power of God that is our consolation in what way soever he makes good and testifies the same unto the sonnes of men in our selves and in others this dying unto our selves is our resurrection in all things for as the sufferings of Christ abound in ust which is to dye to the flesh even so do his consolations much more abound in us our hope in this is stedfast * 2 Cor. 1. 5. 2 Cor. 1. 7. that as we are partakers of the suffering so also of the consolation u 2 Cor. 1. 5. for the death is the resurrection that which is the sorrow in the eye of all flesh is the consolation in the sight and revelation of the
that if we deny eternity to the humanity we likewise deny that the Deity was in time and so destroy Christ unto our selves the faith of such persons is vaine g 1 Cor. 15 14. Yet is the Deity or the Word in its own nature simply eternall and our nature or the humanity is in it self and of its own nature simply momentany and fading but the unity of them both is Christ whose humanity is eternized in the Word and his divinity is as truly momentized in our nature So as take away the life of humane nature so as the Creature is extinct for a moment and take away the life of the Son of God yea the very life of eternity for he never lived as a Saviour but through death nay as hath been said his death is his life So that take away that nature for a moment wherein his death doth consist and you make a nullity of our Lord Jesus So that the doctrine of Christ and the mortality of the soule are utterly inconsistent they cannot stand together They therefore that hold the mortality of the soule they must of necessity deny the resurrection the appearing and comming of our Lord Jesus it is in this case as our Apostle speakes of the man and the wife the man hath not power of his own body but the wife and the wife hath not power of her owne body but the husband h 1 Cor. 7. 4 Even so it is here God hath not power of that body of excellency grace and vertue that is in himself but hath made it over unto us for mans use and benefit Otherwise we could not live unto him conceive and bring forth fruit acceptable and pleasing unto him being of his owne begetting and of his owne nature as it is in Christ i Iam. 1. 18. 1 Ioh. 5. 1. 18 1 Pet. 1. 3. 2 Pet. 1. 14. Neither have we power of our own body of infirmity and frailty but the Lord hath taken it unto himselfe for his own use otherwise hee could never dye nor could he without it generate beget and multiply himselfe as he doth in Christ k Isa 53. 10. Heb. 2. 10. Rom. 8. 16 17. for he is the first begotten of death l Rov 1. 5. Col. 1. 18. and he can have no death in himselfe but as hee hath it in us So that if wee dissolve this unity and contract for a moment we dissolve that heavenly Marriage that is betweene the Creator and the Creature in Christ m Hosea 2. 16 20. Isa 24. 5. making a nullity of it and so make voyd our salvation n Psal 119. 126. Rom. 4. 140 for if eyther of the parties cease to be so much as for a moment the contract is ended our salvation is voyd for then the Son of God ceaseth to be a Saviour if hee cease to be found in the Creature whom he saves and the Son of sory man ceaseth to be saved if at any time he ceaseth to be found in the CREATOR who is his only and viour o Rom. 8. 33 Rom. 4. 5. Psalm 3. 8. Psalm 68. 19 20. So that those that hold the mortallity of the soule of man which gives him his forme to be a man and no other Creature they do as absolutely and resolutely deny that glorious happy and fruitfull intercourse of life and death that is betweene God and Man in Jesus Christ for that which is the death of the Sonne of God is the life of the Sonne of sorry man and that which is the death of the Sonne of sorry man is the life of the Son of God For the Sonne of GOD is made that in our nature that by nature hath no life of God in it and so becomes dead or is made that which is dead unto the things of God The Son of man is made that in the word which by nature hath no life of man or life of a Creature in it and so becomes dead to the things of Man and of the one and the other doth Christ our Saviour consist and without the one and the other hee is not Christ nor Jesus at all for the mortality of mans soule is nothing else but the death and infirmity of the Sonne of God and the death and infirmity of the Sonne of God is nothing else but the life perfection and immortality of the Sonne of Man and no longer then the word of eternity which admits of no intermission of time can bee held or swallowed up of death p Act. 2. 24. Psal 16. 10. no longer can the soule or nature of man which is nothing but momentany or brittlenesse it selfe lay aside that spirit of life and immortality where by it liveth and endureth for ever q Gal. 2. 20. Rom. 8. 9 10 11. in and by that Word of God r Col. 3. 16. For the sonne of God hath no life as a Saviour but only in and through death nor the sonne of Man hath no death unto sinne and sorrow as saved but in and through that life of the sonne of God which is impossible to cease for a moment and so is that also that once lives thereby and enjoyes it Therefore to preach the cessation of the life of the soule in laying aside for atime the life of the body is no lesse then to preach the cessation of the life of the sonne of GOD for a season that is so long as the soule is deprived of life and immortality But these bruitish barbarous and more then Atheisticall fabulous fantasies we leave unto those left and forsaken spirits who have seired themselves with a hot Iron s 1 Tim. 4. 1 2 Cor. 4. 3 4 Acts. 28. 27 least the force and vertue of the Word of God should take hold of them and appeare upon them But least any should mistake our meaning in this point of the resurrection as though we too much neglected or slighted the resurrection of the body in regard we affirme that the death and resurrection are one act so as the death is the resurrection it selfe which the death and resurrection of the body cannot be We are to understand therefore that where ever the holy Scriptures speak of the resurrection of the Saints the thing principally and chiefly intended is the resurrection of our Lord Jesus together with all his Saints in him and therefore they are said to be set down together with him in heavenly places t Ephes 1. 3. Ephes 2. 6. and that resurrection in the first place the Scripture intends namely his rising from that eternall death which by nature wee are all guilty of and plunged into which is that victory over sinne death hell and the grave which none but the Sonne of God could overcome nor rescue from for hee onely purchaseth that renowne and glory unto himselfe alone which otherwise had never appeared unto the Creature which resurrection from death and hell sinne sorrow and the grave or from Sheoll
* Psalm 16. 10 11. that corrupting pit is in him most absolute and perfect yea it is perfected at once for ever u Heb. 7. 27 Heb. 9. 26. Heb. 10. 10. Psalm 112. 9. in one simple eternall and incomprehensible act which comprehends all those various and infinitely multiplyed perfections wherewith his Church is adorned beautified and lifted up for ever x Psalm 110 3. Rom. 6. to 6. 16. 1 Pet. 4. 10. 2 Pet. 1. 5 6 6 8. 1 Cor. 12. 4 5 6. Ephes 4. 7 8. insomuch as the whole glory of the resurrection of the Saints is seated in this resurrection of the Son of God out of Sheoll or Hades that corrupting pit wherein man is by nature drowned and over-whelmed So that the resurrection of the body out of the grave at the last day in the re-uniting of it with the spirit or soule addes nothing at all unto this glorious resurrection of the Son of God which comprehends and involves the resurrection of all the Saints no more then the separation of soule and body and the dissolution of the body in the grave for a season can adde any thing unto that death of the Son of God which includes and comprehends the death of all the Saints unto all sinne and sorrow whatsoever by nature they were lyable unto to hold eyther the one or the other is nothing else but to set up flesh to boast by arrogating unto our selves the priviledges peculiar to the Son of God y Rom. 3. 23 to 28. 1 Cor. 1. 28 29 30 31 Col. 3. 11. in holding that eyther in the rising of our bodies or the dissolution of them should eyther adde or detract to or from that eternall weight of glory and vertue that is in the life and death of the Son of God And yet doth not this fulnesse that is in the resurrection of Christ Jesus hinder the rising of the body in due time out of the grave no more then that plenary deliverance and redemption that is in the death of Christ hinders the body from death and dissolution in the grave See z Heb. 9. 21 Act 2. 29. Psal 86. 48. this more plainly in the matching of contraries as thus the plenary and full curse of God seized upon man in the very day point of time or act of eating that forbidden fruit otherwise the Word of God were not fulfilled in that it saith in the day thou eates thereof thou shalt surely dye a Gen. 2. 17. or as the word is in dying thou shalt dye that is in that one act of death is comprized and comprehended all those innumerable wayes of destruction and corruption that man naturally is subjected unto So that under that one act of death all acts of death are contained otherwise the Curse could not be full and yet that fulnesse of the Curse hinders not but rather is a way for the separation of soule and body and the dissolution of the body in the grave in its time and season but this dissolution and separation addes nothing unto the Curse for then the Curse should not be perfect before and in case the Curse were not perfect before the dissolution of the body then man stood not in need of a perfect blessing in the Saviour untill the time of the separation of his soul body And then it would follow that perfection were not in that promise made of the Messia the seed of the woman shall crush the head of the Serpent b Gen. 3. 15. because man had not a perfect curse or death upon him to be saved and delivered from which is most deragatory unto the nature of the Saviour in that rich and bounteous grace of the Gospel c Rom. 5. 15 20. Rom. 15. 13. 2 Cor. 8. 7. 2 Cir. 9. 8. Nor could Enoch participate in a grace that saved him from a plenary curse whereof all men are alike guilty by nature d Ephes 2. 3. Rom. 3. 10 11 12. Rom. 3. 23. if that the death of the body were any addition unto the Curse or augmentation thereof for hee was translated and never saw death d Ephes 2. 3. Rom. 3. 10 11 12. Rom. 3. 23. and then hee was never saved from a perfect Curse if the death of the body were any part thereof nor can we tell how to free any of the Saints from remaining under the Curse whilest they lye in the grave e Heb. 11. 5. Gen. 5. 24. if the separation of the soule body were any part of it For f Gal. 3. 10. Deut. 27. 26. it is with the Curse as it is with the breach of the Law for cursed is he that con … not in all things written in the Booke of the Law to doe them and he that is guilty of the breach of one is guilty of all g Iam. 2. 10. So he that is under any one part of the Curse is under the whole Curse h Gal. 3. 10. Therefore the separation of soule and body is no part of it for however it is an accursed thing in the eyes of man to hang upon a materiall tree to the separation of soule and body i Deu. 27. 26 Gal. 3. 13. Yet it is a higher thing that makes accursed in the sight of God separating the soule from God and so is he accursed that hangs on a tree or that dependeth or relyeth upon a tree as the word signifies as man did when he laid his whole weight as the word will beare that is his life and his death to be good or to be evill by eating or not eating of that forbidden tree k Gen. 3. 3. 4 5. i as all do unto this day that depend upon and lay the weight of their salvation upon doing or not doing in themselves things that are pleasing or displeasing unto the Almighty and in the mean time neglecting and vilifying that glorious work of God at once for ever perfected in Christ l Heb. 1. 3. Heb. 7. 27. Even as man at the first neglected and vilified that glorious image of God wherein he was created m Gen. 1. 27 depending and relying upon his eating of the tree to attaine thereby to be like unto his Maker * 1 Ioh. 5. 10 11. Gen. 5. 1. Gen. 1. 27. whereas he was already made in his likenesse and image and so denyed that record that God had given unto him concerning his Word and Worke namelp that hee had made him in his own image * 1 Ioh. 5. 10. 11. and thereby denyed the glory of that work of God for as no man ever came unto God but by beleeving the record that God hath given of his Son n Ioh. 1. 12. Act. 13. 39. Heb. 11. 6. namely that we have eternall life and that this life is in his Son * Gal. 4. 29. Heb. 11. 4. Gen. 3. 9 7 8. and he being the way the truth and the life o Ioh. 14. 16 Never
alone death of his without the communication and participation whereof there never was is nor shall be salvation u Rev. 13. 8. Heb. 9. 22. 1 Ioh. 1. 7. for his death is our life his weaknesse is our strength his crosse is our only crown thence it is that we rejoyce in nothing but in our infirmities for when we are weak then are we strong can freely deprecate or earnestly wish it to be far from us to rejoyce in any thing but in the crosse of our Lord Iesus Christ whereby the world is crucified or is as a dead carrion unto us and we also unto the world x Gal. 6. 14. So that every one that will be a follower of Christ must take up his Crosse Heb. 12. 5 6 7. Job 31. 35 36. 2 Cor. 12. 10 15. 2 Cor. 12. 9. Rom. 8. 35 36 37. * that is must elevate and lift up that particular weaknesse whereunto he sees himself naturally inclined or danger he is or may be lyable unto set it in that height dignity that the Son of God hath brought it unto a Heb. 2. 6 7 8 9. Ephes 4. 8 9 10. who hath taken our weaknesse onely that hee may become our strength * 1 Cor. 1. 25 he hath taken our foolishnesse that he may bee made our wisdome and our sorrow that he may become our joy for ever b Isa 53. 4. Psal 16. 11. Psalm 43. 4. and in that very way of our own emptinesse we are replenished with his fulnesse who filleth all in all c Ioh. 1. 16. Eph. 1. 23. Col. 1. 19. Col. 3. 11. For he endured the crosse and despised the shame that is he sustained or nourished the crosse as the word signifies he nourisheth a death unto the flesh in his Saints for ever and despiseth the shame that is contemned rejected or cast it off for ever in that the life of the spirit takes place through the death of the flesh d Rom. 8. 10 11 12 13 1 Pet. 3. 18. the power of the Creatour in the weaknesse of the Creature and that sits at the right hand of God in such sort as the Father will do nothing without him e Mat. 26. 64 Mat. 2. 18. Ioh. 17. 2. Heb. 1. 2. Ps 118 15 16. Psalm 17. 7. Psal 80. 17. no more then a man will shew him his art power and skill but with his right hand * So that they that teach the Crosse of Christ to be a terrible dreadfull sorrowful uncomfortable an afflicted state condition they utterly mistake the crosse of Christ for it is the peace joy crown diadem glory of the Saints for ever in that that through their infirmities the power of God exerciseth it self appears is made manifest in them they that hold the crosse of Christ otherwise as to consist in such things as are common to all men yea some of them unto the very bruit creatures themselves these offer great indignity to â—hat great grace of the Gospel as when they state it in wars robberies banishments imprisonments poverty sicknesse aches weaknesse of body pains which are innumerable all these things considered as troubles vexations of the creature they are no cros of Christ but only such things as the natural minds of menlead theÌ„ to inslict one upon another the bodies of all men one as wel as another are insident unto f 1 cor 10. 13 Eccles 9. 1 2 3 yet do the Saints of God alone passe through such like wayes of infirmity in this world wherein they communicate in the crosse or in the death of their Lord God exercising them under or leadâ—ng them through such wayes to this very end purpose that therin he may make himself more apparently known g Psal 9 16 Psalm 79. 1 2 3 4 5 Rom. 9. 17. Exod. 9. 15 16 17. either that in themselves they may see more cleerly visibly him that is invisible h Heb. 11. 24 25 26 27. when he makes his power apparent in them i Rom. 6. 17. by supporting sustaining delivering of them k Rom. 4. 15 16. Exod. 14. 30 31. Exod. 15. or else to make it appear to others that God was in them that so suffer though they were not aware of it l Psal 50. 2. Psal 80. 1 2 1 Cor. 14 24 25. Gen. 28 16 17. in the one the other the consolations of God abound m 2 Cor. 1. 5. Psal 94. 17 18 19. Rom. 5. 20. which is the proper crosse of Christ that great grace of the Gospel for without the crown dignity of the creature the crosse and indignity of the Son of God is never made known so that the natural infirmities distempratures of the Creature are no crosse of Christ further then the power authority of God in that blessed heavenly temprature of his own son appears in them n 2 Cor. 7. 8. 9 10 11 2 Cor. 1 2. 8 9 10 11 2 Cor. 6. 3 to 10. there is a further mistake in the crosse of Christ that goes beyond these heathenish bruitish infirmities that men are so apt by nature to centere it in when it is held to consist in troubles of mind terrors of câ—nscience fears tremblings of heart anxiaty bitternesse of spirit doubts scruples sorrowes reasonings questionings and jealâ—usies concerning Gods approbation of us presence with us suretiship to carty us through all covenant oath to make all things good unto us what ever he hath said of his son his disposition compassions not to be infinitly more to us then of any earthly father to his onely begotten one in a word to centere the crosse of Christ in any thought or feare of contradiction or distance between God Man is tocenre it in the terrors tremblings Jealousies and suspitions of Sathan * himself and not in that death and humiliation of Jesus Christ for it was never the worke power nor spirit of God to breed a difference and distance between God Man but the only proper work of that Serpentto begot jealousies and suspitions hereof from the beginning even untill now o Gen. 3. 1 2 3 4 5. in the hearts of earthly minded men for the son of God was as truly made earthly as hee was heavenly at the first and yet without sinne p Gen. 1. 27. compared with Gen. 2. 7. 1 Cor. 15. 49. Luke 3. 38. or any fault or blemish at all to be imputed unto him even as the sonne of Man was made upright heavenly at the first yet can by nature hold no plea for himself before the judgment seate of God of any righteousnesse or holinesse at all that he can any wayes bring before God to answer unto him for the obtaining of the least part of payment or acquittance but is every way a transgressor even from the wombe of that early morning of an eternall and
signifies reason s 1 Ioh 3. 4. so that according to Gods wisdom in the orderly course of things in the production of them it hath not anything at all thereof in it but as the Law or wisdom of God is nothing else but instructive so is sin or the vvisdom of the Serpent nothing else but destructive for aâ—… the vvisdom of God in all the productions of it selfe in Christ expungeth all sin corruption out of our nature so that never guile was found in his mouth but as a I am spoile undefiled t Heb. 2. 2 in so much that however it be but a Creature that is properly saved yet this work of Salvation state condition which the Creature is set in doth infinitely surmount transcend the condition of a Creature for as the wisdom and the worke is properly of God so is the state condition godly and holy and so of an infinite and an eternall value even so it is with the wisdome of the flesh that is not subject to this will and law of God neither indeed can be u Esa 53. 9. 1 Pet. 1. 19. or that wisdome of the Serpent in all its operations and productions of it selfe expungeth all holinesse and righteousnesse yea that compleate law of the spirit and life that is in Christ Iesus w Ro. 8. 7. in every tittle of it out of it selfe leaving it selfe an uncleane spirit having a garment in every one part of it spotted with the flesh x Ro. 8 2 Ecl. 7. 29 Gen. 7. 5 and is become altogether ungodly and defiled so that as Christ was tempted in all things like unto us yet without sin so is Antichrist by his creation as also in that redemption of mankinde in all things made like unto the Sonne of God and yet without righteousnesse yea so free as the sonne of God is from sin y Mat. 12 43. 5. though tempted so free is the Sonne of perdition from righteousnesse though furnished at the first with it being made in it z Lu. 11. 24. Iude 23. Heb. 4 15 Ioh. 14. 30. So that howsoever it is proper to a finite Creature to decline and fall away from God yet that worke of darknes stare condition into which it brings the Creature is of an infinite nature extent because it is an annihilation and destruction of that whole worke and fabrick of which the Sonne of God himselfe is the onely and chiefe corner stone in the building a Gen. 1. 27. Gen. 5. 1. Gen. 2. 7. Ecl. 7. 29 Iob. 38. 6 Psal 118. 22. Esa 28. 16. or in expunging and blotting out of that law of the spirit which holds correspondency with the son of God in all points every breach of which infinite law must needes be of an infinite and eternall giâ—t and in our pretended opening of the Scripture to fall short of this latitude and extent in any particular sin is the proper prevarication Law or play the part of a false Lawyer at the Bar as the word signifies that in pleading his Clients cause neglects the chiefe point in the Law that should principally be brought in and puts it into his Adversaries hand secretly to cast the cause against his Client of such use are they to the soules of their hearers that neglect or fall short of this principall point of the Law in the infinite extent of mans sin for finite and infinite being made one the proper act of sin is the dis-junction and separation of them which is the proper worke of the flesh or naturall reasonings of the minde of a creature a Gen. 3. 1 6 Rom. 7. 9 10 11. betweene it selfe and the Creator so also finite and infinite being dis-joyned and separated by sin namely God and man made one at the first it is the proper work of the Grace and Spirit of God by faith to unite and make these twaine to be one and both these are of the same extent the validitie and substance of the one is not more exalted lifted up and made permanent then the vanitie and emptinesse of the other is vilified and debased becoming corrupted and putrified for ever without the love and distinct knowledge whereof we can neither understand the fall of man nor yet his restauration by Christ of such use and concernment is the knowledge of the multiplication of the offering of the Lamb together with the unity of it without which our speeches and thoughts of the taking away of the sins of the world John 1. 29. are meere blind conjectures and the certaine knowledge and faith thereof we have not yet attained unto b Pro. 19. 2. we are yet dead in our sins c 1 Cor. 15. 17. and doe not participate in the life of the Lord Jesus d 1 Iohn 5. 10 11. unto the first Resurrection e Rev. 20. 6. for till we know how the death of Christ in our nature answereth in all points diametrically unto our life in that Word of God or nature divine we cannot have the comfort of that life of Jesus Christ for mans fall can be of no lesse extent then that Resurrection of the Son of God is therefore as he that prayeth or prophecieth with his head covered dishonoureth his head f 1 Cor. 11. 4. that is if he doe not discover make bare and manifest the extent of that righteousnesse that is by Christ to be no lesse then the righteousnesse of God through faith in him g Rom. 10. 3 4. hee dishonours and shames his head now we know that the head of every man is Christ h 1 Cor. 11. 3. even so also he that hides his sins shall not prosper that is shall not passe through or succeed well as the word signifies i Pro. 28. 13 but that man hides his sin whatever he be that gives it not its proper weight guilt and extent which is not lesse then the death of the Son of God k Rom. 4. 24 25. Isa 53. 4 5 what sin soever it be and if we make it not to be that which it is we hide it and shall never prosper succeed or goe through the difficulty and power thereof for if we hide it it rests upon our selves l Ioh. 9. 41. 2 Cor. 3. 14 and is the death of Christ in us according to the Spirit for we thereby crucifie the Son of God unto our selves m Heb. 6. 6. in the spirit by treading under foot n Heb. 10. 29. that is by vilifying and undervaluing his blood not giving it its due proportion we reckon it upon our selves to our owne destruction for he is thereby dead in us in respect of the Spirit or of that spirituall state and condition of which he consisteth o 2 Cor. 5. 16. Heb. 10. 29. but if we confesse and forsake them p Pro. 28. 13. that is if we preach confesse or professe them according to their extent then we
with their fore-warned or forestalled opinion t Mat. 3. 7. Luke 3. 7. that such a dipping or washing should save them from wrath to come as hee performed it being that all that he did was but to shew what a turbulent Jordan and Deluge of wrath the Son of God descended into which was already in their hearts and for no other end but that we might in him ascend into that fountaine and overflowing streame of Gods grace compassion and tender mercy for ever in the vertuous and glorious actions of the Son of God for Johns Ministry and dipping sheweth what Christ hath in our nature and the Ministry of Christ in his coming up or ascending out of the waters with the Spirit of God lighting residing or abiding upon him declares what we are in that divine nature of the Word or Son of God Now these Jewes would be playing the part and presuming to performe the Office of the Son of God who descends downe into the depth of the wrath of his Father hoping thereby to escape wrath even as our first Parents entred into the way of death in hope to escape it and to attaine life thereby and in the meane time neglect contemne and despise that glory of the Son which he in that dipping or descention of his doth so freely tender and offer unto them for it is onely his part to descend and be dipped in the waters of our weaknesse that have by nature no life nor Spirit of God in us at all or into that troubled Jordan of Gods wrath which naturally burneth in every mans soule and it is onely our priviledge to ascend and come out of that wrath and weaknesse in that descending and residing of that life and Dove-like Spirit of God upon us for ever u Mat. 3. 16 the first of these is naturall and incident unto all men to dip to dive to sprinckle and wash with materiall water or to plunge themselves into some infirmity or weaknesse of the flesh as fasting mourning afflicting of themselves or the like hoping thereby to please God for the appeasing of his wrath and so do undertake the Office of the Son of God to undergoe the Crosse in themselves which is the very spirit of Antichrist and in the meane time neglect and contemne the other namely that glorious resurrection of our nature through that residency of the Spirit upon it whereby we are made able to give Satan the foyle in all his temptations even as our Lord did by the power of his might x Mat. 4. 1. 11. Col. 1. 11. Phil. 4. 13. Rev. 2. 26 27. Therefore in all Baptisms and Washings practised in the holy Scripture we must know that there is not any two performed alike all circumstances considered therefore that Church which takes up the way of any particular of them alone and of it selfe cannot practise nor performe the true Baptisme when the whole Administration thereof which the Holy Ghost hath beene pleased to declare the right of it in so many differing waies is not brought in therefore if wee will professe and practise the perfect Baptisme unto which our Apostle leads us when he saith let us goe on unto perfection y Heb. 6. 1. then we must unite and contract them all into one and so shall we finde the Ordinance of Baptisme to bee found faulty in all Churches under heaven unlesse they have learned to center them all in one and if they doe so it will not be found in any but onely in the Son of God whose dipping or washing comprehends them all and so hath in it all spirituall and holy dippings and washings whatsoever therefore if we set up another besides that which is perfected in him we make an Idoll of it and so subject our selves unto wrath z 1 Cor. 10. 1 to 7. for it is in this point of Baptisme as it is in the death of Christ if we professe another death that is spirituall besides that which Christ hath undergone we make an Idoll of it and subject our selves thereby to the undergoing of that eternall death to come by usurping and arrogating unto our selves the death of Christ which he at once for ever perfected a Heb. 7. 27 Heb. 10. 10. for the water of that Baptisme that now is saveth us even as Noah was saved in the Arke by waters b 1 Pet. 3. 20 21. that he perished not with the rest of the world even so doth the Baptisme of Christ which is his Crosse save us and lift us up from perishing in those waters or in that wrath that naturally ingenders breeds and breakes forth in every mans heart both from things below and also from things above as those waters of Noah did c Gal. 4. 24 25. Gen. 7. 11 12. for he appearing in the similitude of sinfull flesh by sin or by becoming sin in us condemned sin in the flesh d Rom. 8. 3. passed sentence upon it that it should never live in us nor have dominion over us any more e Rom. 6. 14 for he made a plaister of our sins to heal us of and save us from our sins for ever and so by death overcame him that had the power of death f Heb. 2. 14. even as the Arke by the waters overcame the waters and yet the same waters stifled and choaked the world so by being made sin Christ overcomes sin and yet the same sin destroyes and condemns the world g Psal 34. 21. For as the waters of Noah lifted up the Arke to heaven out of all danger that otherwise might have befallen it and the very same waters also drowned and destroyed the rest of the world so doth the Baptisme of Christ which is his Crosse save us and lift us up unto God and yet the very same thing which is his Crosse or Death doth also destroy and overthrow the wicked for the Son of God taking our nature into unity with himselfe is that which is properly his Crosse or Death he thereby sustaining our infirmities h Isa 53. 4. and so in one act for ever perfecteth our salvation i Heb. 10. 14 and all those things that Jesus Christ suffered upon the earth in so many acts places and by so many persons and waies is his Crosse Doctrinally and all those things doe set forth and declare what that one intire act of the Son of God is in taking our nature into unity with the Word which act indeed is the proper Baptisme Crosse or Death of Christ that saves us k 1 Pet. 3. 21. and all other Baptismes performed in the holy Scriptures at all times amongst the Saints are onely the teaching and setting forth of that one unto which they all look with an equall and indifferent eye so that if we take up one of them more or lesse then another we wrong both it and all the rest and doe nothing else but make an Idoll of it for if we goe about to
man in Jesus Christ and so it doth not increase by exchange namely of the things of man translated and made over unto God as also the things of God translated and made over unto man which is that abundant increase and multiplication of those great riches of our Lord that are found in the life and death of Jesus Christ which is all one to do namely to make one to become many by bringing it into the bankery or putting it to the exchangers which are divers and yet it is but one in respect of unity or else it cannot increase even as to bring divers or two five or ten into one bankery or else if they be not made one they cannot multiply and increase so that one talent is made known what it is in all the rest in respect of its grace and riches in multiplication and increase and all the rest are made known in that one in respect of that unity and sume total they all amount unto And unto whomsoever this mystery is not opened they cannot be fruitful nor profitable servants in the house of God So that the operations gifts and offices in the Church unto a seeing eye are no less various fruitful beautiful comely costly and glorious then were of old those hangings imbroideries curtains curious carvings ingravings offices and officers in that Temple and Tabernacle of God in the comely honour of the Sanctuary whenever or wheresoever it appears and also to a hearing ear those edicts expressions and revelations of Jesus Christ are infinitly sweeter and more melodious then was all that musick in those many and sundry sorts of instruments or could be in that material Temple which indeed were nothing but carnal further then truly understood and considered in him otherwise the musick of Nebuchadnezzar h Dan 3 4 5 6 is as good and as harmonious as is the best musick and melody that can be made by backsliding Israel i Ier 3 6 8 Exod 32 6 1 Cor 10 7 yea the things of God broke up in the house temple of God like that box of oyntment or spiknard k Luk 7 37 38 Iohn 12 3 are as pleasant and fragrant to the sent of him that is spiritualas l 1 Cor 2 15 as ever that was of old yea all his garments smel of mirrhe alloes and cashia when he comes in and out of that Ivory pallace m Psal 45 7 8 Can 1 13 yea this great work of God in blaspheming or piercing these Kings is like that mountain of mirrhe and hils of spices where those united and contracted espousals give each other their loves n Can 7 12 which is loves in the plural number so multiplyed that it cannot be numbred so strong as death overcomes not o Can â— 6 so servent as floods drown not so deer and precious as all substance cannot buy it out p Can 1 6 7 but to a natural mind these things cannot be so no more then Christ can be the same to the wicked Jews that he is to his Disciples q Iohn 8 44 Iohn 17 23 24 For our Lord pierceth or blasphemeth the Kings that is leaves without breath and makes liveless all the glorious and acceptable things of man wherein naturally man delights and takes pleasure not permitting the workings glory or operations of any of them to appear or to be of use in his house and sanctuary whether they be his abilities to exercise himself in knowing declaring or practising any thing that concerns either the Cross or the Crown of Christ the mystery whereof no natural man can possibly conceive for the laying down of himself is death unto him therefore that which tends to the setting up of the life spirit power and order of the Son of God seems unto him most vacant and to have no order nor comeliness in it therefore it is that he hides himself as it were from Christ r Esay 53 2 3 looking upon him as a formless thing Å¿ Isa 52 14 for never had any his countenance so marred in the eye of an unregenerate man as Christ had t Isa 52 14 no though he be smitten and afflicted so as to take away all stripes from us yet he esteems him not u Isa 53 3 4 for to have the natural workings and operations of mans mind to be pierced and left liveless he can in no wise endure but our Saviour tells us that he that blasphemes the Son of man that is leaves him voyd or makes him liveless in all his own operations which are all summed up in this to seek himself in all things that man shal be forgiven nay that is forgiveness it self x Mat 12 32. because it cannot be done but by the life and spirit wisdom and power of the Almighty himself therefore our Saviour saith whether is it easier to say thy sins are forgiven or to say rise up and walk y Luk 5 23 shewing that the operations of God in our walking and acting are no less then is his mercy and goodness in pardoning and forgiving our sins they are both of like worth value and grace in the house of God so that where sins remain there pardon is excluded z John 3 36. Exod 34 7. 1 Iohn 5 16. and so also where the operations of our own minds abide in the things of God there also is the power and workings of God excluded therefore it is that he that blasphemes the holy Ghost shal not be forgiven neither in this world nor in the world to come a Mat 12 31 32. that is he that pierceth or strikes through that holy and spiritual frame and composition that is in our Lord Jesus leaving it without life and operation in himself his sin remains and abides upon him both in that instant opportunity of his so acting intimated in that phrase in this world or this present world that is in that present time or season nor shal it be forgiven in the world to come b Mat 12 32 that is in the succession and continuation of such operations for ever which do succeed in the hearts of all wicked men and are ever coming on as truly as they are also present Now to speak against this spiritual state of Christ cannot have pardon in it it is not meant of speaking against the Holy ghost as a spirit abstracted from the Son of man but in that Son of man so that to speak of Christ aright is to speak of him spiritually or else we pierce him and strike through the Spirit that is we leave that blessed operation of the Spirit which is all one with pardon of sin liveless unto our selves therefore when sins are forgiven we rise up and walk c Luk 5 23 24 as having both pardon and power bestowed upon and given unto us And here we must note that we speak not of Christ spiritually but in way of piercing when we speak of him as
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
wisdom with us therein for in his light we see light z Psa 36 9. and seeing by the spirit of the Son we are transformed into the image and glory of the Son for when Christ which is our life appears then do we also appear with him in glory a Col 3 4. Though in our selves we have no life nor glory nor any such thing at all but the wisdom of God makes use of our death baseness and infirmity to raise us up unto the glory and dignity of his only beloved Son in whom we behold our selves having faith or subsistance in him b Col 2 10. Col 4. 12. Eph 1 3. unto life and glory and so are set down in heavenly places together with him c Eph 2 4 5 6 7. even so also there is wrath in man which is not without respect and relation unto God and yet no wrath or displeasure in God at all For Christ Jesus being declared then the discension of the Son of God into our nature is made manifest in which he cannot appear but he becomes the full and compleat glory and dignity of it insomuch that the glory of the creature must needs fall and vanish away which man beholding with a natural eye that is according to that wisdom of a creature which gives him his proper distinction and denomination from all other earthly creatures in the world so as to have the glory of a man upon him which none else had he is as loth to have this blasted and come to nought or to become that which indeed is foolishness with God d Rom 8 6. yea he is by the light of his own understanding so far from it as he is from desiring his own ruine and destruction and we know that every creature naturally desires and endeavours the preservation of it self and hence ariseth an enmity in his heart against that glory and grace that is in the death and resurrection of the Son of God yet the glory of God he coveteth after in himself but would have it spring up and flow out of this wisdom and device that naturally is in the creature which is no less then to covet and seek after that he himself as he is a creature should be God which is the proper seat and state of Antichrist e 2 Thes 2 4. and the more he computes himself with and compares himself unto God by this subtil and sly wisdom of his own the more he must needs find a vast and infinite distance from and difference with his Creatour which ingendreth wrath and horrour in his soul which is the proper place and seat of it and not God who is only goodness and love and by his own wisdom he makes such use of Gods grace and excellencies that they kindle and instant wrath in his soul although in God there is no more wrath nor anger then there is or can be peace and joy in our sins f Psa 32 3 4. Gen 4 6 7. Rom 6 23. which the wisdom of God in like manner makes use of for the exaltation of his Son for ever even so doth man make use of the grace of God through his own wisdom to anger torment and cast down himself for ever g Gen 4 13 14. Rev 1 7. So that if we take away the wisdom of man in what he sets up to himself as outward forms figures ways and degrees of suffering and humiliations to prepare himself for or to give some satisfaction unto God as also the ways and means which his own wisdom deviseth for his exaltation and agreement with God and then you strike through or pierce the Kings that are so potent and puissant in the hearts of men in all the world which indeed ingenders wrath and enmity in the hearts of all them who cleave unto them as to their God and wil not accept of the Cross of Jesus Christ who was taken from prison and from judgment or as the Hebrew word min signifies to as well as from so was he taken to prison and to judgment that is his imprisonment as also his lifting up unto the throne or seat of judgment are one and the same act h Isa 53 8. Acts 8 33. for the act of imprisoning of the word in our nature is the very act of lifting up of our nature into the judgment and authority of the throne therefore he saith and who can declare his age i Isa 53 8. that is no wisdom of man can ever conceive how eternity should become time and how time should become eternity in one and the same act yea he is cut off from the land of the living k Isa ibid. and also stated in an everlasting possession in the same act therefore is his Cross his triumph as it is said he triumphed upon the Cross l Col 2 15. which the wisdom of the creature knows not how to yeeld or consent unto and so dare never commit it self to a way that it knows not but stands in perpetual enmity with it and opposition against it and so doth make it a day of wrath unto himself for that two such contrary things should be in the same act the wisdom and deepest pollicy that is in man can never yeeld unto or find out namely that death should become life and that life should be death the revelation whereof is the day of his wrath or of his nostril as the word signifies alluding unto that act in the Creation of man at the first where it is said that God breathed into his face or nostrils the breath of lives m Gen 2 7. For so the word is plurall to signifie aplurallitie of lives included and comprised in that one act not noly in regard that all men that were to live upon the face of the earth were originally in that man nor only in respect of that plurallitie of lives that are multiplyed in Jesus Christ signified in that But also to declare that there was two different ways of life and generation included in that one act as certainly as there was both a man and a woman included in it the one direct in opposition unto the other that is there is a way life in that act that hath nothing but death in it and that is to live after the flesh which hath nothing but the death of the spirit in it n Rom 8 13. which is simply the way of wrath signified by the Nostrills aluding unto such fierce and angry creatures that manifest the same by snuffings or snorting in the nose for so the word may be translated nostrills there is also in that act an other way of life in death which is nothing but life and that is The dying to the flesh and a living unto the spirit o Rom. 8. 13. 14. which is also signified in that the word may also be translated face as he breathed into his face shewing that sweet agreement and answerable condition
wisedome and image of God r Gen 1. 27 Gen 2 7 and therefore the cutting off becomes such an estrangment and alianation which must have an extent proportionable unto him that was the alye and ancestour which is of an infinite nature though the Ancestor is no proper cause nor fountain thereof yet such an affinity is broken in which God is a party even as a faithfull husband having an adulterous wife the Contract is wholly broken though hee bee no meanes nor cause of the breach but is altogether against it even so the whole Covenant is broken between God and Man but God is nothing in the furtherance or in any approbation of the breach but his whole will is against it therefore it is that his oath is firme and holy when he saith as I live I desire not the death of him that dies turne yee turne yee from your evill waies for why will you die O house of Israel s Ezek. 33. 11. intimating yea and plainely declaring by Protestation upon Oath that it is their will to die and not his and as hee is nothing in the breach no nor can bee no more then the holy and righteous one can bee a Sinner no more is hee any thing in the continuation of this breach which is the hoarding up and exercise of wrath in all unbeleevers t Rom. 2. 5. for the continuation is extended according to the duration of him from whom the alienation is and therefore must needs be an eternall wrath God himselfe being the Ancestor alienated from from whom man had life breath and being at the first u Gen. 2. 7. and without whom he was not x Acts 17. 28 for of him and through him are all things y Rom. 11. 36. so that God raignes ever the wicked or Heathen in wrath and displeasure in their captivating under sinne and Satan for ever and yet no wrath nor displeasure in him at all but it is meerly in the wicked themselves who most voluntarily and willingly subject themselves therunto without any cause or default in the Son of God at all and thus he exerciseth rule and authority over the wicked who are no part of his kingdome jurisdiction or people unto whom he gives his royall Law and heavenly Edicts z James 2. 8 Psal 147. 19. 20. but are of the kingdome of Satan and under the power and dominion of darknesse subject onely unto that Law of sinne and death a Iohn 8. 44. Luke 22. 53. Rom. 7. 25. utterly estranged from that law of the spirit and life which is by Iesus Christ b Rom. 8. 2. man therefore in this rule and authority is alienated from God his first originall predecessor and ancestour even so farre as eternall death and destruction is from eternall life and salvation and therefore the state of the wicked is truly said to be a bottomlesse pit c Rev. 9. 2. which the Angell that came downe from God or is a messenger taught from the Kingdome of God hath the key thereof in his hand d Rev. 20. 1. or ministerie knowing how to shut it and how to open it to keep out the faithfull so as there they cannot enter e Luke 16. 26. and let in unbelievers so as out of which they cannot escape f Iude 6. ver and we know that there can be nothing without banks or bottome but onely the Lord himselfe and therefore it is not but with respect unto him which the world knowes not of neither will they understand for in this point lies that mystery of the devill and of that first sin and so the mystery of iniquity g 2 Thes 2. 7 which the world hath so many conjectures and divining cups to drink in to come to the knowledge of it and that they might finde it out and yet know not the time of the creation of him whom they say was first in sin nor the manner of it that is whether all fell in one or whether such a multitude were in the same minde in one act or moment of time nor know they the place where they fell whether in heaven being that sinne cannot be admitted there no not for a moment though but in the very conception of it a Psal 5. 4 Isa 53. 9 and to cast him out before could not stand with justice and to say they fell being out of heaven in the garden as Ministers unto man it is all one as to affirme they fell being out of their Creator in whom all things consist not having their being and subsistance in him b Col. 1. 16 17. Acts 17. 28 and if some of the Angells had their being out of him considered in Christ then all had and if once the good Angells had being out of Christ then they ever have their being out of Christ for his mysticall body cannot change c Iam. 1. 16 17 and if they be not in him then is not he the reconciler of all things in heaven and in earth d Col. 1. 20 therefore the world conjectures and gropes in these things namely in this point of the fall of Angells onely in the dark for the Scripture saith the Angells that kept not their first estate or principality as the word is e Iude 6. verse are reserved in chaines of darkness unto the judgement of the great day So that if in case they had principality as the Spirit of God affirmes then was there none above nor before that person or being that first fell no more then there was any ever below or more deep in descention then that person or subsistance that is the first and prime in Resurrection and exaltation and as that nature in the Son of God wherein he had his descention and depth of his humiliation hath no cause of boasting or attributing unto it selfe any thing in that state of life and salvation f 1 Cor. 28 29 so also that nature wherein Satan or that Son of perdition had at the first his principality and domination wherein he was in the beginning that Lucifer son of the morning or day-star g Isa 14. 11 12 13 14 15 a title given unto the Son of God himselfe h Rev. 22. 16 Rev. 2. 28. hath no cause of guilt or staine in the least in that fall of destruction and desolation and therefore the knowledge of the Angells is another thing farre beyond that which our conjecturers or dreamers do dreame of or understand therefore it is that it is said that he hath not put in subjection unto the Angells the world to come whereof we speake or are Ministers i Heb. 2. 5. to prove that the Son of God is not onely an Angell or Messenger of the Covenant k Mal. 3. 1. which notwithstanding he is but also the Lord and giver of the Covenant whom none hath power to question or contradict and if the first fruits of his Ministery and Kingdome be
in the world yet is it alienated estranged and cut off therefrom and hath nothing exercised in it but life light liberty and dominion over all Principalities and Powers of the Prince and God of this world r Eph. 2. 2. 2 Cor. 4. 4. and are nothing at all of such a thing as by nature in themselves they are so that as God is nothing to the wicked but what he is onely in and by them and therefore hee is nothing in them for God is not in all their thoughts s Psal 10. 4 even so the Saints are nothing to God but onely what they are in him which is all things and therefore in the multitude of their thoughts within them they are all his comforts which delights their soules t Psal 94. 19. So that in Gods Rule and Domination in the wicked there is nothing of him but what springeth and cometh of themselves who are nothing of God at all and in Gods rule and domination in the godly there is nothing in them but what is of him who is nothing in himselfe that is in respect of his owne nature that is any thing of them at all this therefore is that great Mystery of the Gospell which hath laine hidden from the world in Ages that are past that God who in his owne nature cannot be more excellent and glorious in one place person or action then in another yet in his wisdome hath so provided in Christ that the place wherein he hath appointed to meet with his people and to speake with them in doth farre excell in glory all other places persons and actions in the world u Exod. 29. 42. Psal 87. 1 2. Exod. 25. 22. Exod. 30. 6. 36. whose goings and comely honor in the Sanctuary are not elsewhere to bee seen or met with x Psal 63. 1 2. Psal 68. 24 25 26. but onely in that place or Sanctuary wherein his honour dwelleth y Psal 26. 8 which onely is sanctified and set apart from the rest of the world z Isa 28. 5. 1 Cor. 3. 16 17. 1 Cor. 6. 19 even as the place of his onely residence and the aparition and manifestation of his presence power and glory a Exod. 9. 6. Levit. 16. 2 Psal 102. 16 so likewise that God who in his owne nature cannot bee absent from or leave destitute of his presence one place or thing more then another yet through his wisdome in Christ hath so provided that the men and operations of this world are altogether vacant void and laid empty and wast of him not injoying the least jot of his presence at all b Psal 10. 4 Mat. 25. 4. Psal 58. 3. which is a Mystery not considered nor looked into it being of the same secrecie and also as conspicuous as Christ himselfe is and of no other ambiguity or certainty the one then is the other unto us c 2 Thes 2. 7 1 Tim. 3. 16 and hence is that other particular in his rule and authority brought in by our Prophet that is by what hee judgeth which is said to be this By filling the places with dead bodies or as some translate it hee shall fill up with ruines The Word translated fill signifies to fulfill or to fill up that is to make a thing full by expending or passing away another for nothing can bee filled with two things to have its fullnesse of each of them but if it bee filled up or made full with any one thing all other things must bee expunged expended and put out or passed away or an end must bee made of them as the word will beare and therefore so much is in the words as perfectly to plead a cause so as to put an end to all hopes of ever impleading to the contrary with any advantage and so doth give life unto him in whose behalf it is impleaded for it comes of a word that signifies to live the word translated dead bodies or ruins destruction losse or misery comes of a word that signifies to fall or to be dead or come into extream decay that is decay even unto the uttermost so that the sense runs thus hee shall fill up with ruines or hee shall perfectly plead to recover with losse or he shall cause to live by death or to rise by the fall or to restore all things by an utter decay of them and in this the Prophet alludes unto that death destruction and way of the fall of man in the beginning without which man had never lived the life of God in Iesus Christ d Ger. 3. 3. Gen. 3. 9 to 19. 2 Cor. 5. 21 nor had hee beene saved and restored from an utter destruction and decay nay without which fall Hee had never beene raised and lifted up unto the glory of the Father e Eph. 4. 9 10. So that wee cannot looke upon the fall with an eye of faith in the wisdome of God but wee must of necessity behold Christ the image and wisdome of the Father in it from which man fell no more then wee can behold the resurrection by faith in the SONNE OF GOD but wee must behold the fall in it from which man is delivered raised up and restored f Isa 26. 19 Isa 60. 1 2. So that however the fall is properly taught in the first man that was yet not without respect unto the death and resurrection of JESUS CHRIST so also the resurrection is properly taught in the Lord JESUS yet not without respect unto that aspiring spirit of man at the first which is his destruction g Gen. 3. 5 6. Psal 82. 6 7. as is declared in those severall temptations wherewith the SONNE OF GOD was assaulted h Mat. 4. 1. to 10. So that in the fall of man the humiliation and life of the SONNE OF GOD is involved so as death is swallowed up of victory and in the exaltation of the Sonne of God that aspiring spirit and life of man is involved whereby man by nature corrupteth and destroyeth himselfe i Gen. 3. 5 6 Hos 13. 9. Now the fall of man is the death and humiliation of the Son of God on this wise the Son of God according to the wisdome of God which he is cannot admit of any thing into unity with himselfe that hath in it selfe any life or excellency besides that which is in the very nature and being of the Son of God therefore he consisting of God and Man must needs take unto himselfe that which is humbled and in it selfe accursed vaine sinfull and made void and empty of that which is all things k 2 Cor. 5. 21. Phil. 2. 7 8. Psal 22. 6 7. which is the very fall and defection of man it selfe otherwise he could not be the righteousnesse resurrection life blessing and fulnesse of it for he must bee all or else not any thing in that which is made one with him as man was at the first even so the exaltation and
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
Conjuration Sooth-saing diveing Necromancie and Witchcrafts that are now in the world so condemned by the Law of God in all places of those writings of Moses which are properly meant of those spirituall juglings to deceive delude and destroy the soules of men m Deus 18. 11. Deut. 2 27. Deut. 4. 7. Deut. 5. 7. Josu 13. 22. Esa 2. 6. Exod. 22. 18. according to that deceit wherewith themselves are deceiv ed leading unstable soules downe to the pitt of corruption by art and humane learning exercised in and about the word of God after the manner of the entising words of mans wisdom being void and destitute of that wisdome and power of God n 1 Cor. 2. 4. to 9. For the wisdome of God doth so elegantly translate our sins unto himselfe his righteousnes unto us in this way of Christ o 2 Cor. 5. 21. revealing and declaring it unto the world by such phrases and manner of operations as are frequently conversant in every mans mouth and heart p Rom. 10. 6 7 8. through which things those dazzle the eyes of their understanding and by their own subtile sleights doe change and turn the things God exppresseth into the proper intent and operation of their own naturall and bruitish apprehension q Iude 10 11 12 13. directly contrary to the truth mind and meaning of the Lord. So that they become the onely Wizards and Juglers in the world and the more seemingly spirituall the more dangerous and aborninable For when our Lord speakes of the power and glory place and office of the Sonne of God they translate and transferre it to the Sonnes of mortall and vain man So as when God speaks of sinne which Christ was made and yet knew no sinne r 2 Cor. 5. 21. and therefore must needs cleanse them from it They find such curiositie about this point in their naturall and artificiall understanding that their art wit and invention is exercised to find out sinne what it is in its nature agravations and graduall operations according to its proper and due demensions and accordingly to measure out punishments proportionable even unto death it self And that in such devised waies for the terrour of it as though they had undertaken to cleanse the World of sin themselves and that in a most curious fit and proportionable way as though the death of the Sonne of God were of no force nor vertue s Dan. 3. 19. 20. Dan. 6. 7. Acts 7. 59. Heb. 11. 35. 36. 37. Great art and skill is to be used herein by the Divines Soothsayers or Deviners of this World else man could never have a heart to thrust down into Sheol his brother made in the Image of God together with himself as also both alike and the same in that act of apostasie t 1 Cor. 15. Rom. 5. 17. 18 19. nor could he have a head tolook for Gods approbation and acceptation in such acts as our Saviour Christ fore-tels he will if it were not for this divination u Ioh. 16. 2. And as the persecuters of Steven when they stoned him prayed for the acceptation of their souls in so doing For if the words be wel scanned it will prove to be their prayer made for themselves not his for his prayer is declared to be for them that God would not lay it to their charge x Act. 7. 59 which was answered by God and made effectuall in bringing Saul to become a Paul y Act. 22. 20. Nor could he adventure to transfer unto himself those things that are proper unto the Sonne of God as to be a cleanser of the world from sinne were it not for this Art wherein great and secret slight is used in this kind of close conveyance So that when the Lord speakes of the Crosse of Christ in that humbled and dejected estate of the word of God z Ioh. 1. 14. Isa 53. 2. to 8. they well perceive there is great curiosity and skill therein but they cannot find it out to be in any place but where there is an estate and condition for the present incumbred with heavinesse and sorrow and therefore their Art is used to see how to find out Religion in defending the oppressed fatherlesse and widow relieving comforting and lifting such up in their outward estates and condition and so by this carnall apprehension judging the Kingdome of God to consist in these transitory things a Rom. 14. 17. Iohn 18. 36. and hereby they alwayes keep Christianity beneath under and below themselves and make Christ to stand in need of their help and reliefe though he be spirituall and themselves never so carnall and therefore cannot be ministred unto by them For he that gives to a Disciple must doe it in the name or authority of a Disciple that is in the place and office of a Learner and then he shall not lose the reward or as the word is the end of a Disciple which is to be made a Teacher himselfe as our Lord ever doth without whom a Disciple is nothing b Mat. 10. 42. nor is the Lord without a Disciple And this requires the same curiosity and skill in Sooâ—hsaying or else they could never make men to beleeve that they were the defence and protection the reliefe and raisers up of the Sonne of God as though he were held of death till sorry man puts forth the hand for his help In this conveyance or change their eyes are dazzled also for the Crosse of Christ consists not nor can it possibly have a Being but in the Crown c Act. 8 33 Heb. 2. 7. to 11. though they know it not But thus their art and carnall skill is exercised in this poynt in finding out multitudes of sinnes though they know nor one in truth to be plagued and punished according to the way they understand it and persons in misery to be relieved and delivered onely in the way of temporary reliefe and redemption and by this meanes keep the power and vertue of that resurrection of the Sonne of God that it cannot be heard of nor known in the world by their metamorphosing and changing it into transitory and momentany things which hath indeed vanquished overcome and put an end to all these things so as if so be it doth but appeare and be made manifest these can in no case captivate or keep us under d 2 Cor. 16. 7 8 9 10 Rom. 8. 35. 36. 37. but we triumph and are victors over them all e 1 Cor. 15. 55 56 57. Again when the word of God speakes of the power place office and operations of the Sonne of God they perceive no little art and cunning skill exercised thereabout and therefore they exercise all mans wit and abilities with respect to the word of God without which they cannot bewitch to destruction f Exo. 7. 9 10 11 12. no more then the Spirit of Christ can Evangelize to salvation but
with respect to our frailties and infirmities Therefore they exercise their Art to fit and furnish men with abilities and to adopt and adorne particular persons with Places and Offices which are proper and peculiar onely to the Sonne of God himselfe For they know not neither will they learn the way of that Common salvation and faith once delivered unto the Saints g Iude 3 v. wherein God exerciseth his grace mutually without any respect of persons at all h Act. 10. 34 For as Christ takes all kind of infirmities in every one alike we being by nature the same that others are i Eph. 2. 3. so doth he dispense his grace to all alike and is the same in all k Ioh. 1. 16. Ephes 1. 23. 4. 6. All the use of this turning and change of things from the Sonne of God to Man is this it serves onely to adorne and set up the creature That flesh may seem to have wherein to glory and whereof to boast l 2 Cor. 5. 12. by Offices and Excellencies given by Man and acquired unto himselfe hereby destroying and disanulling the death of the Lord Jesus as though he had never died unto the things of this present world m Rom. 8. 10. 34. but as though his comming in the flesh had been only to set up the flesh that is to say mans glory rather then to pull it down n Isa 2. 17. and to bring in rather then make an end of all things For whatsoever hee brings in endures for ever o Dan. 9. 24. and it is his glory onely that must appeare in his House Sanctuary p 2 Chro. 5. 14. Great skill in Conjuration must needs be had else the world could never be borne in hand that Christ is crufied in the flesh or to the flesh and quickned in the Spirit q 1 Pet. 3. 18. whilst they make it their daily work to set him up according to the flesh And if the spirituality of his Kingdome appeare in any measure they seek to demolish and overthrow the same for indeed otherwise their earthly carnall Priesthood cannot stand no more then Dagon can stand before the Arke of God r 1 Sam. 5. 2 3 4. for Christ were not a Priest if he were on the earth or of any earthly consticution that is after the Order of Aron f Heb. 8. 4. For all such offer gifts according to the Law that present unto God that which shall have end which is accounted by God a carnall Commandment t Col. 2. 21. 22. Heb. 7. 16. For there cannot be a Priesthood Eldership or any Office in the House of God held to be more exelent then all the rest of the Saints are also invested into but it is earthly and carnall and cannot agree with the Kingdome and Preisthood of Christ For to maintaine a greater Dignity and place in one man then in another in the House of God is nothing else but the Law of works and walking according to the carnall Commandment according to which Christ was never made a Preist u Heb. 7. 13 14. 15. 16. 17. but in being Preist he abolisheth it x Heb. 7. 18. For if Christ had detained any office or exelencie what soever in himself y Eph. 1. 23. not conveyed the same unto communicated the same with his brethren our salvation had beene made void and overthrown Eor if Christ detain in himself any excelencie or Office in which the Saints Communicate not with him then must he of necessity detain all and they communicate in none else he cannot be the Son of God and so no Saviour of the world For where any part of his office or exelencie is found there is all or else he were not God nor could he be indeviduall if any part of his excelencie were communicated and not the whole z Iames 1. 5. 17. Iohn 1. 16. Therefore to officiate men in the House of God in such places as others of their professed brethren whom they account off as of Saints are not capable of together with them is earthly and carnall seting up the Leviticall Preisthood of the Law and not that of our Melchisedeck and cannot stand with but utterly overthrows the Preisthood and Kingdome of Jesus Christ For he hath obtained a more exelent Ministry in as much as he is the Mediatour of a better Testament a Heb. 7. 21 22 23 24. Heb. 8. 6 And in that Testament or Covenant do the Saints Minister communicating with their Head in that grace having fellowship with him in his office of Mediatourship as well as in any other grace may aswel be called Mediatours in him As Moses was said to be a Mediatour b Gal. 3. 19. or as Ioshua and the Judges of Israel were called Saviours c Neb. 7. 27. Heb. 4. 8. Oba 21. ver if we do not Idolize the word which is the very ground of all Idoletry in the world even as it is in the Name Jesus to bow at it as yeelding more respect unto that then to an other title given unto him d Phil. 2. 10. So it is in this and other expressions of the word of God For to Mediate is to come between or to be an umpeere or an arbitrator for so much the word imports That is to Judge indifferently without partiallity of the things of two so as to bring them to be one For a Mediatour is not a Mediatour of one but God is one e Gal. 3. 20. that is to Judge rightly of the things of God and of the things of man truly knowing and pertaking of the mind of the one and of the other which the men of this world count blasphemy that the Saints should communicate in such an office Although it be true that without participation and communication herein No prayer can be made unto God that can be fruitfull unto us or acceptable unto him f Rom. 8. 26. 22. Yet doth it blaspeme strick or pierce thorough their way of Mediatourship who judge of all things according to the flesh that is according to the will and naturall understanding of a man that perceives not the things of God g 1 Cor. 2. 14. And so indeed their carnall Testament is confirmed unto them by the death of the Testatour h Heb. 9. 6. 17. For they seting up Christ according to the flesh do thereby put him to death in the Spirit And so are killers and Crucifiers of the Lord of glory unto themselves puting him to an open shame i Heb. 6. 6. in the whole conrse of their Ministry Without which they cannot uphold their places and offices unlesse they maintain the first borne in Cain Esau and in Egypt namely the most exelent things that nature can bring forth preferring them before that vertue and power of the Son of God k Exo. 7. 11 So that even as their Fathers did