infinite account q Psal 58. 3 for the wombe of that bottomlesse pit or the Curse r Revel 9. 1. 2. is of no lesse extent then is the wombe of that blessed promise that God gave before the foundations of the world were laid s Titus 1. 1. 2. 2 Tim. 1. 9. 10. 1 Cor. 2. 7. and made it manifest in due time through preaching the Crosse therefore is to be extended unto all severall and particular misâ—ries and also contracted shut up in one out of which all glory excellency comfort and peace ariseth t Gal. 6. 14. Ephes 2. 13. to 18. Iames 1 2 3 4. Rom. 5. 3 4. 4. or else we know it not nor can we partake of the fruit benefit of it no more then the body can partake of the excellencies of the soul whilst it hath not unity or oneness with it the like may be said of all the ordinancies excellencies and wayes of dispensation of the Son of God they are to be extended to the utmost distance contracted in the nearest unity that possibly can be otherwise they carry not in them the substance strength and vertue of our salvation by Christ take any instance breefely in three things Viz. 1. In Elders ordained in the Church 2. Sacrifices offered for the Church 3. Baptismes and washings of the Church For Elders ordained in the Church eldership is to be extended according to the various dispensation revealed and exercised by the Sonne of God in holy Scripture that is 1. To such as are Elders by the priviledge and right of the first borne in the Familie as in the dayes of the Fathers u Gen. 48. 18. 2. To such as was a Priest according to the time of Melchizedeck in the dayes of Abraham w Gen. 49. 3. 3. To such as are chosen and called by God himselfe as was Aaron x Gen. 14. 18 19 20. 4. To such as are chosen by Moses upon whom the spirit of God cum as in those seventy of the senedrian y Heb. 5. 4. 5. To such as served by course in their order in the house of God in the dayes of David and Solomon z Numb 11. 24. 25. 6. To such as the Prophets annointed to be such as in the dayes of Eliah a 2 Chron. 5. 11. 1 Chron. 16. 7. Esa 3. 11. Luke 1. 5. 7. To such as Christ breathes upon and bids them receive the Holy-Ghost in the dayes of Jesus our Saviour b 1 King 19. 16. 8. To such as Christ healed of that uncleane sollitary mercilesse and multiplyed spirit in the Countrey of the Gaderons whom he sent to preach to Decapolis or unto ten Cities as the word signifies c Iohn 20. 21. 22. 9. Yea to such as upon whom one Apostle layes his handes as in the dayes of Paul d Marke 5. 19. 20. 10. Also to such as the whole Presbytery or Eldership lay their handes on e Acts 19. 6. 11. Yea unto such as are Elders by their placing about the Throne of God f 1 Tim. 4. 14. and many the like all these are written for our understanding and instruction in this one point or ordinance of Eldership in the Church upon whom the ends of the world are come g Revel 4. 4. that is all worldly and carnall spirits are shut up from any sight or ability to frame unto themselves a way of imitation of such an Eldership acceptibly to practice or exercise themselves in any one of them so that they are as truly all ended as any one of them is ended unto the abilities and practice of all the men of the world and yet do they all as truly live and abide in the house of God as any one of them in that way of the ministry of the spirit and power of God h 1 Cor. 10. 11. and are frequently to be maintained and practised in the house and Kingdome of God therefore hath our Lord over reached all naturall spirits i 2 Cor. 3. 6. and immitaters in the sight of all men in that booke of the Revelation in making Angels Ministers to sound the Trumpets power out the viails to fly through the midst of heaven preaching an everlasting Gospel k Revel 14. 6. yea he that is both a Lamb and a Lyon to open that seaven sealed book l Revel 5. 5. compared with Revel 6. 1. and foure beasts to minister before the Throne which are both in the midâ—â— of the Throne and round about the Throne m Revel 4. 6. and many the like which passeth mans skill to invent and devise a worship that may present it selfe to the eyes of carnall mindes as a like figure thereunto and as truly as God goeth beyond all the device of man in any one way of administration in his house so doth he also in all the wayes of administration wherein he hath at any time appâ—ared in it to his Saints for as we are to extend the Eldership or ministration of the Gospel to all the wayes wherein the Lord hath shewed and set forth himselfe or else we denye to give unto it that latitude that God hath given in his word so also we are to contract and involve them all in one and center them in one person or individuall subsstance and so the ministration and Eldership of the Gospel can be found in none that is a meere Creature in heaven or in earth but is onely proper unto and found in the Sonne of God he is that High Priest of our Profession n Heb. 3. 1. whose lips alons preserve knowledge and at whose mouth the Saints have saught the Law in all ages o Mal. 2. 7. and therefore he is said to be Iesus Christ yesterday and to day and the same for ever p Heb. 13. 8. for he borrowed not of these times to make himselfe perfect in the beginning for then he had not been a Lambe â—â—uine from the beginning q Revel 13. 8. nor doth he borrow of the last times to make himselfe perfect in the midst or fulnesse of time for then his death had not been compleate in the fulnesse of time r Gal. 4. 4. when it is also said he dyed for us because that one act of his death comprehends all times nor doth he borrow of the first or of the fulnesse of time to make himselfe perfect in the last dayes for then could he not be said to suffer in the end of the world s Heb. 9. 25. for he is made perfect onely through sufferings t Heb. 2. 10. so that he abides a Priest or Elder in the Church you the same for ever after the order of Melchizedeck u Heb. 7. 21. 22. 23. 24. Act. 1. 20. Psal 109. 8. and that Eldership or ministry onely that is extended and multiplyed as also so united and contracted that carries the power of God along in it and none else and it may
set forth and proposed unto the world therefore the word translated pedegree or kindred signifies as well the begetting of an Ancestor or Predecessor as the begetting or bringing forth of a Successor for Christ is brought forth in us that are but of yesterdaies continuance i Iob 8. 9. Psal 90. 4. in respect of his infirmity and frailty and we are brought forth in him that is that great Ancestor from all eternity k Dan. 7. 9 13. 22. in respect of his wisdom goodnesse power and glory therefore it is that Abraham that great Ancestor and Father of the faithfull l Rom. 4. 11 in whom the very top or head of the generation of that Son of God takes its beginning m Mat. 1. 12. yet this Father Abraham who had the Promises or Covenant n Gen. 12. Rom. 9. 4. 5. as being the head and fountaine of it yet even he himselfe paid Tythes unto this Melchizedek o Heb. 7. 9. and was blessed of him and without all contradiction the lesse is blessed of the greater p Heb. 7. 6 7. so that in our Father Ahraham q Acts 7. 2. or in our everlasting Father r Isa 9. 6. Iesus Christ preached unto us in him is considered both this Predecessor and Successor yea he that is the lesser or the least and also the greatest of yesterday and also of eternity even that beginning and ending that first and last s Rev. 22. 13. declared unto us in holy Scripture and besides him there is none so of no kindred linage or descent therefore this office and Ministery is farre greater then the Leviticall Priesthood which is by Levi who in the loynes of Abraham paid tythes himselfe that is any Priest or Priesthood that is after the carnall commandement and not after the power of an endlesse life t Heb. 7. 16. or such Priests as are taken away by death u Heb. 7. 23 and such Ministries unto which a period must be put and an end of it come x Heb. 7. 16 these are not that Ministery or Ministers according to this order and therefore in such the grace of our Lord Jesus is not advanced nor set up for he can in no wise be reckoned up nor accounted among those kind of Priests who received tithes of him that is the father of them y Heb. 7. 6. nor can he be reckoned up or accounted without his Office and Ministery therefore cannot be of their kin and pedigree neither in the one nor in the other therefore their Office and Ministery must also be reckoned up and accounted to be of another kind and stock then he and his Ministery is and therfore must needs be barren empty destitute and altogether void of him who abideth a Priest for ever f Heb. 7. 24. so that a Priest and a Ministery that will end both in the one and in the other yea a Priest and a Ministery that one may have a being without the use and exercise of the other is not after the manner nor according to the order of this our Melchizedek but after the manner of man and according to his art skill device and invention which the wisdome of the Sonne of God permits not nor approves of neither can it be had in account reckoning genealogie kindred stock pedegree or in the least to be according to the descent or proceed of it but contrarily as it is of man so doth it tend unto man breeding or rather bringing forth meere humane principles tending to the crucifying of the Sonne of God g 1 Cor. 2. 6 7 8 9. even as that Jewish Priesthood ever did h Psal 2. 1 2 3. Mat. 26. 3 4. Iohn 12. 9 10 11. yea all Ministeries being of that kinde in the root beare the same fruit unto this day nor can they doe otherwise For men cannot gather grapes of thornes nor figgs of thistles i 1 Mat. 7. 16 therefore is the Ministery of Christ further distinguished from them all being the Priest as also the Office are such who neither have beginning of dayes nor end of life he hath no beginning of dayes that is though the word was made flesh yet he never began nor proposed a platform unto himselfe to live or give light unto the world after the flesh although the Son of God was made the Sonne of man yet did he never breath as to live after the will of man for if that had in the least been then had the Prince of this world found somthing in him k Ioh. 14. 30 whereupon to fasten and kindle his temptations which is impossible to be found in the Sonne of God l 1 Pet. 1. 19 therefore is he truly said to be without beginning of dayes because however he was a man yet did never live for a moment after the will and naturall desires of man m Luk. 22. 42. Ioh. 1. 13. who alwayes lives unto himselfe but alwayes lived according to the will and good pleasure of his Father n Mat. 26. 34. 42. Mat. 6. 10. giving up himself wholly for the good of others o Ioh. 17. 19 Ioh. 10. 15. 17. and of such nature is his Office and Ministery that however it is exercised in and by men yet hath it not the least forme Embrion or beginning according to man p Ps 139. 15 16. that can come within the skill art or comprehension of any naturall man in the world q Isa 64. 4. 1 Cor. 2. 9. therefore is it that he saith by the Prophet David when I was formlesse that is void of forme in the naturall understanding of all men r Ps 139. 16. like unto that Chaos in the beginning s Gen. 1. 2. although all that treasury and curious workmanship of heaven and earth were in it yet saith he thine eye did see me t Ps 139. 16. that is the light of the Spirit ever gives a forme and being unto our Lord and spirituall David u Ezek. 34. 23. in the Church therefore saith he In thy register were all my members written which were fashioned after the manner of curious needle-worke or embroyderie as the word signifies x Ps 45. 14 whilest as yet there was none of them that is none of them according to the flesh or in such sort as the naturall art or understanding of man can give any forme or being unto them at all And hence arise all those contentions that are about Christ in the world for he is not in the least to be found living or giving light unto men for a day no not for one moment according to the flesh And hence it is that all are in contention in giving severall formes and figures for his production and bringing forth in the world nor can any think or imagine that any power and glory of his can greatly appeare in the Church according to the apprehension of these contentious spirits either till
beard z Psal 133. 1. 2. that is it multiplies its self as the haires upon the head * Psal 40. 12. Mat. 10. 30. yea upon the border or coller of the garment viz. strongly binding and uniting the whole vestment together that no rent nor schism can befall it or he found in it else do we not hold the head which by joynts and bonds tieth and coupleth the whole body together to bee one and so it increaseth with the augmentations of God a Col. 2. 19. that word translated increase or augmentation signifies to advance or to grow together so that we are increased or advanced together with the Son of God and according to that fulnesse growth or advancement of the Son of God such doth our Apostle reckon and account ours to be for according to the advancement and fulnesse of his death such is ours b 2 Cor. 1. 5 and we know that hee was lifted up and triumphed upon the Crosse c Ioh. 3. 14. Col. 2. 15. which death admits of no increase or diminution for it is full according to the fulnesse of him that filleth all things d Eph. 1. 2. 3 so also according to the fulnesse of the advancement of his resurrection and ascention such is ours e Rom. 8. 17 and wee know that our Mediatour is made higher then the heavens f Heb. 7 26 so that they that teach degrees in the house of God and in the grace of the Gospell from such Scriptures as these they teach perfection by the Law by which no flesh can be justified g Gal. 2. 16. for if righteousnesse were by the Law then Christ died in vain h Gal. 2. 21. such kind of Ministers neither know how sin is taken away by the Son of God nor how the righteousnesse of the Son of God is made that righteousnesse that justifies sorry man for he takes away our sin by becoming that in us that is miserable unto the uttermost i Heb. 7 25. and not in way of any gradation at all and we are blessed in him by becoming one with that righteousnesse that is perfection in the height thereof k Heb. 7. 26 which knowes nor can admit of any graduall distinction at all being the righteousnesse of him who is God over all blessed from eternity to eternity l Rom. 9. 5. and such righteousnesse and perfection can onely give the spirit of man content for if he can comprehend it and go beyond either in looking forward or backward he makes an and of his happinesse and is at a losse in himselfe So that the weights and measures of the Sanctuary m Deut. 25. 13 14 15 16. Exod. 16 36 Prov. 20. 10 namely of that Sanctuarie the Lord pitcheth and not man n Heb. 8. 2. are upon termes of certainty for the truth of them as also of fulnesse for the perfection of them o Joh. 1. 14. 16. Col. 1. 19. Col. 2. 9 10 for there is in the house of God stone and stone Epha and Epha as the words are in the places quoted that is one bigger and heavier then another and one lesse and lighter then another for there is not a greater measure of humiliation and a lesser in this house for there is but one humiliation of one Son of God so also there is not a greater and a lesser exaltation in this house for there is but one exaltation of that one Son of sorry man there is not a greater and lesser sanctity and holinesse in this house for it is but one sanctity or holinesse of that one Saint or holy one of Israel p Psal 71. 22. Psal 89. 18 there is not a larger and more specious wisdome and one of a narrower scantling to be mentioned in this house for it is that one onely wisdome of him that is onely wise q 1 Tim. 1. 17. that is to be the only word * 1 Cor. 12. 8. and only to be justified in the house of the Lord r Mat. 11. 19. there is not a more famous redemption and deliverance and one of a lesser and more inferiour nature to be heard of in this Assembly for it is a ransome not by any corruptible thing but by the precious blood of that undefiled Son of God s 1 Pet. 1. 18 19 20. for it is hee who of God is made unto us or as the word is in us all these things t 1 Cor. 1. 30. that according as it is written he that rejoyceth let him rejoyce in the Lord or as the words are hee that praiseth himselfe let him praise himselfe in the Lord u 1 Cor. 1. 31. that so the glory may be given to him and not unto our selves x Psal 115. 1. if then the vision doe appeare unto us as to our spirituall Jacob we see it extended from heaven to earth and from earth to heaven from the highest excellency of the Son of God to the lowest and deepest misery of the Sons of men and from the lowest misery of the sons of men to the highest glory and dignity of that Son of God y Gen. 28. 12 13. such is the z Ioh. 1. 51. ascention and descention of the Angells upon that son of man that is the message or Ministery of the Gospell is such in all the Revelation and Embassage thereof as descends from the highest to the lowest and ascends from the lowest unto the highest and then onely doe wee anoint the head stone as a pillar or stable and firme state and condition of holinesse unto the Lord * Gen. 28. 18 and give it the name of Bethell even the house and dwelling place of the Lord for ever a Gen. 28. 19. of such substance and certainty as to become pillars in the house of God b Revel 3. 12. and to be made an habitation for God for ever c Eph. 2. 21. 22. are the matters of this Kingdome d Rom. 14. 17. And in this point is the world much deceived in our seeming high-flown Professors or Phanaticks of these times who think the Revelation of Christ stands in some strange apparition which is such a new thing unto the Spirit of God in that man that others that have the Spirit e Rom. 8. 9. may not attaine thereunto But whatsoever is revealed unto the Saints of the true knowledge of Jesus Christ it is a thing familiarly knowne unto the Spirit who is acquainted with the deep things of God f 1 Cor. 2. 10. Rom. 8. 27. and in that respect all things in the Word of God are old Commandements given unto us which we have knowne from the beginning and so there is no newnesse in it at all g 1 Ioh. 2. 7. neither is there any thing in the Word of God but to the spirit of man h Rom. 8. 16 is a new thing strange and wonderfull as though it had never appeared before
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
Christ his true forme according to the holy Scriptures there appears an utter impossibility of finding such kind of grace in him as the men of the world or your most refined Priests in the eyes of the world form unto themselves and such as heare them For take away the body of the Sun from any part of the world or from any horison and the beams and raies of it cease to be in that place and are not found at all to give either heat or light but the place is in death and grosse darknesse Moreover if Christ should bt have a sparke as they call it beame or ray or certain influence of the spirit or divine nature that being shed forth or infused into the humane and not the reallity and essentiality thereof then he were not God as well as man and then no Saviour for salvation is of the Lord z Isdi 12. 2. and there is no other name given whereby men shall be saved but our Lord Iesus Christ a Acts 4 12. But to forme a grace in a Christian otherwise or besides that which is in Christ is to set up another name or authority to be saved by then him alone and that is the Antichrist which hath ever been found conversant amongst those Jewish Pharasaicall builders who alwaies set at naught and refuse the truth and verity of the chiefe corner stone b Psal 118. 22. Acts 4. 11. which notwithstanding the malice of you builders as our Apostle speakes will be the head stone in the building of that house not made after the device and handicraft of man but whose builder is the Lord that will maintain and uphold it for ever c 2 Cor. 5. 1. Heb. 11. 2. Psal 134. 13 14. though you have alwaies laboured to pull down and to demolish Gods building because it hath another foundation then you can approve of by haleing through your doctrine and hipocriticall and selfe-seeking clamours the Saints of God before your Elders Synods and judgement seats for the confession of that rich grace of God and working that great worke of God in curing the lame and impotent at the beautifull Gate of the Temple d Acts 3. 6. by speaking a word in such away as your selves can never find out nor purchase the glory of such a cure unto your selves for Christ you cannot indure to have the credit of it e Phil. 2. 21 and that is the reason why Tobya and Snaballat play their partes and bring out the same spirit unto this day f Nehem. 4. 1 2 3. wee conclude then of this point in opposition to the doctrine of all false and pernicious builders That there is nothing in Christ Jesus that is created which is simply divine nor is there any thing in him that is increate which is simply humane the unity and conjunction therefore of these twain in one is that workmanship of God created in Christ Iesus unto good workes g Eph. 2. 10. or as the word will beare in a good work that is in that good work of God that remaines and abides firme and stable for ever being that one eternall and good grace of God and also that one eternall and good worke of God which twain can stand agree together for ever without confounding but gloriously harmonizing the one with the other so as faith or grace shall ever be made manifest in this good worke and this good worke shall ever appeare in that faith of Gods Elect in whom so ever it is the deniall whereof doth sufficiently declare a man to be vain empty of any thing that is of God for faith without works is dead h Iam. 2. 20. and this one worke in which consists all saith or this one grace in which consists all good workes and opperations of God Hath as many distinct favoures or grace in it as also workes and opperations as there are varieties of workes and distinct favours beauties and splendant glories in that infinite and unsearchable word or mind of God manifested in Christ If this be the created gift or these the created graces which the world intends then let them discribe and delineate the Lord Jesus in whatsoever they speak of or in what respect they hold him forth unto the souls of men that is in what term of relation soever they propound him unto the world let them do it so that the grace proposed may appear to be such as is ever accompanied with this great work creation and making that is with the true spirituall and misticall forming of the Sonne of God i Gal. 4. 19. who is made of a woman made under the Law and so under the curse k Gal. 4. 4. Gal. 3. 13. that so he might exalt our nature in the blessing and glory of a Sonne and man of God l Acts 5. 30. 31. and this is that created gift or those created graces and only worke of God in Jesus Christ which the world denies by teaching gifts and graces of another nature or kind Yea furthermore those that hold and teach a created gift that is of and from the spirit and yet not the spirit neither dare they affirme that it is humane lest the bed prove too short and the covering too narrow m Isai 28. 20. to rest upon and to wrap themselves in therefore they are driven to affirme it is a sparke of divinity a beame or ray of the nature divine but not the divinity it selfe which they say is in the Saints But yet wil affirme by their traditions that the reality of it is in Christ for otherwise in the truth of the thing they know not how it is in him but education in another way would have brought them to have spoken other things especially if preferment had been intailed or annexed thereunto these are so faithfull in their doctrine that they must inevitably hold also and that by that undeniable law rule of contraries according to the way of the first Adam and the second n Rom. 5. 18 19. 1 Cor. 15. 22. that all men save only the first man that fell have but some beame ray or certain spark of corruption in them and that onely Adam the first man he had the whole body of sinne death and corruption in him so that all other men much lesse any particular of them are not so ingaged unto God for the revelation and manifestation of such an infinite and unspeakable portion of his grace and vertue of that blood of sprinkling as the first man was and by this meanes they deny the plain testimony of the word of God which affirmes that by nature we all a like o Eph. 2. 1 2 3. So that if the first man had sinne both in the root and branch so have wee and if the second Adam had both the root and branch of righteousnesse in him so have wee p Rev. 22. 16. 1 Joh. 4. 17. for what wee are unto God
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
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
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
into the time of death and the time of life the time of descension the time of ascension yea into a time of wrath and a time of reconciliation and peace For there was ever a time of Antichrist for he comes out of the bottomlesse pit n Rev. 9. 23 Rev. 11. 7. Rev. 17. 7. in which condition and state Christ hath no time at all there was ever a time of Christ also who comes out of the bosome of the Father o Mat. 3. 17 Col. 1. 13. 2 Pet. 1. 16 17. Iohn 1. 18. in which state and condition Antichrist hath no time at all therefore a plurality of times yea Christ himselfe never lived unto the flesh and he ever lives unto the spirit which is a two fold time ever never and without the communication of these times the Church of God can have no being Again she is in the wildernesse for half a time or for the division of times as the Prophet Daniel hath it p Dan. 7. 25 whence our Apostle brings it that is in that very point and moment of time of the incarnation or of making the word flesh * Iohn 1. 14. is divided into a time of life and a time of death in such sort as the one is not nor can it be so much as the twinkling of an eye before or after the other no more then God to become Man can be sooner or later then Man becomes the Sonne of God and so is the very moment or point of time divided in such sort that it could never be said Now this is and the other is not yet no not with the quickest eye that ever cast it selfe upon an object Nay this division of time is such a parting halfing or dividing of it that it holds correspondency and proportion both in respect of the time of life as also in the time of death in all points for they stand in direct oppositions and counterpoise each other in as much as the Son of God to dye the death of Man and the Son of Man to live the life of God are of equall extent yea of the same difficulty and ease possibility impossibility the one as the other and so are all other things in this division for these are the two great wings given unto the woman wherewith she takes her flight * Rev. 12. 14. which are not according to nature as in the things trimly alluded unto namely the wings of a Foule in their first institution and ordination if they hold not presize proportion in all respects so that her descension into the wildernesse is her mounting aloft unto Heaven as an Eagle doth and her mounting up to Heaven is her descension into the wildernesse after the prey as an Eagle doth yea her descension is her ascension her ascension is her descension For she appeares in heaven as the Man did first in the Garden from thence the Son flyes in her womb into the wildernesse as an Eagle after the prey to swallow up death in victory the Son being brought forth by her in the Wildernesse in him she is caught up into the Throne of God to rule over the Nations * Rev. 12. 5. and to overcome the Divell and his Angels even as the woman was made in the man at the first Creation Ruler and Lord over all the Workes of Gods hand r Gen. 1. 27 28. We conclude then that the woman is in a solitary waylesse uncomely and uncomfortable condition in the Wildernesse as men conceive so long as the humiliation of the Son of God in our nature and the exaltation of our nature in being united with the word can bee devided and separated and not a jot longer which is impossible to find know understand or apprehend the one without the other in the truth or operation thereof no not for a moment of time onely mens carnall Speculations carry hurry them after meer pictures shaddowes and Idolls that are empty and vaine ſ Ier. 10. 8 9 10. Psalm 97. 7 1 Cor. 8. 4. Psalm 96. 4. 5. Psalm 115. 4 to 8. not knowing the truth certainty and subsistance of that Word of grace given unto us upon such infallible grounds and gladsome tearmes as the Gospel of God brings it and commends it unto us in Those therfore that make a time of the Womans being in the Wildernesse and a time of the destruction of Antichrist A time also of the calling of the Jewes c. before the Church of GOD can attaine its peace beauty power authority excellencie and ornaments in this World They also make a time betweene the humiliation and exaltation of Jesus Christ betweene his living to the spirit and dying in and to the flesh t 1 Pet. 3. 18 2 Cor. 13. 4. and so destroy and make a nullity of Christ unto themselves and to all them that heare such doctrine with approbation for they preach Christ in the enticing words of mans wisdome and naturall conjectures and operations of mens hearts and not Christ the onely wisdome and power of God u 1 Cor. 2. 4 5 6 7. 1 Cor. 1. 17. 2 Pet. 1. 16. 2 Cor. 1. 12. Col. 2. 4. 1 Cor. 1. 24 25. who is seen by no other light but his own and therefore a Name is given unto him that none can know but himself and He is called the Word of God x Rev. 6. 12 13. which according to humane reason and the common custome of mens alleadging of Scriptures in their proofe of Doctrine the wickednest man that lives or the weakest child that can but reade may know it being so plainly manifested as there it is and yet he affirms that none can know it but himselfe which therefore must have more in it then any in the world that is not made one with Christ by Faith and so said to be himselfe can possibly know or see And so it is in all other words of holy Writ what ever the world may think or judge of it Those also that thinke to bring the woman out of the wildernesse by institutions ordinances baptismes eldership confessiōs receptions expulsions rearing up Fabricks reformatory as preparations or rather parts and peece meales of that glory they look for and expect when the time comes of the womans comming out of the wildernesse these kind of people have ever brought the woman out of the wildernesse but it is that woman which John sees in the wildernesse sitting upon a scarlet coloured beast full of names of blasphemy having seven heads and ten hornes arrayed in purple scarlet colour decked with gold pretious stones and pearles having a golden cup in her hand full of abominations and filthinesse of her fornication y Rev. 17. 3 4 5 6. which is the very portraiture of the policies power pompe and excellencies of the Churches or synagogues of this world brought out by the wisdome art authority and endeavours of men to present a
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
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
be said of the faithfull and holy ones of God in their imbracing this Bishopprick or Ministry w as it is said of the Fathers in their imbracing of the promises viz. all these dyed in Faith and received not the promises but saw them farre off or remit x Heb. 11. 13. and received them thankefully which is a contradiction in the things of men but made good and a holy order in the things of God according to the Ministery and order of the Gospel so it may be said of the Saints in their imbracing of this Eldership and Ministry for all the wayes of it are dead unto them through Faith as well as any one way wherein it hath been revealed and made knowne and they themselves also are dead by Faith unto them all that is they are dead one unto the other and removed a farr off one from another in regard of the letter of them in all the wayes of administration and ordination and that outward and perfunctory Immitation which the world takes up to deceive it selfe which is nothingelse but the mistery of the letter that kills and puts the spirit to death Wherever it comes for this we are ever to observe that those that cast godlinesse into a forme they ever denye the power of it from which the Saints and true Ministers of the Gospel ever turne away y â— Tim. 3. 5. for they professe themselves by their workes that they are leaders of the spirit of God and not the spirit of them z Rom. 8. 1. Rom. 8. 14. 〈◊〉 5. 18. as it ought to be whilst they appoint him his times and seasons persons actions and instruments when and by whom as also in what way and manner he shall worke operate and appeare amongst them unto such things are the Saints dead and by faith kept from the imbracing of them but they receive and imbrace most thankfully through faith all these wayes of ordination and administration according to the Ministery of the spirit a Cor. 3. 6. Cor. 14. 29 30 31. 1 Pet. 4. 11. which gives life unto them all amongst the Saints who are through the same spirit and power of faith exercised in and about them all in the house of God being well content that he shall appoint the time and place make choyce of the instruments meanes and manner how where when and by whom he shall please to make himselfe manifest amongst them b â—om 12. 6 7. 8. according to the diverse wayes and infinit variety of the dispensation of his grace by Jesus Christ c Psal 65. 1. Psal 23 1. for the publike and solemn solemnization whereof praise silently wayteth for God continually in Sion d 〈◊〉 77. 19. 20. and in him is the vow or Covenant in this ministration performed according to that bond or obligation or various relations wherein soever he pleaseth to exercise them or leade them forth e if as a Lambe before the shearer they are dumb and open not their mouth f Esa 5 3. 7. if as a Lyon of the Tribe of Judah they roare in Sion to the astonishment of the Nations g Psal 24. 11. 22. Rom. 8. 36. if as a … perd they leade forth to greene pastures to make fat and florishing in the house of God and cause to returne by the waters of quietnesse h Gen. 49. 9. Ioel. 3. 16. where those waves and surges of a troubled conscience are alayd and abated i Psal 23. 1. 2. Psal 92. 12. 13. yea they are more ready to lay downe their lives to feede and confirme the flock of God then to ingage them to part with any of their fleece to obtaine their residence and aboade amongst them k Psal 23. for as freely as they have received so freely they give l Psal 40. 7. Gen. 8. 3. 8. 11 even as those that preach for hire unto a people expecting somwhat for their paines they ever bring somwhat in their hand in their performances to give unto God in exchange for their abilities as some fastings prayers readings learning observation studies and the like m 1 Iohn 3 16 2 Cor. 12. 14. 15. whereby they thinke they ingage God even as they do the people to be benificiall unto them not knowing the meaning of that speech freely have you received freely do you give n Mat. 10. 8 if he leade them forth as Fathers o Rom. 11. 39 Esa 13. to they have in store layd up for their Children p Mat. 10. and with the care compassion dilligence tendernesse and love of a Father minister unto them cheerefully not looking for ought againe q 1 Cor. 4. 15 more then the prosperity successe and thriving condition of the Children if God leade them out as husbands they have words therewith to edifie and comfort the Spouse r 2 Cor. 1 1 and are enabled to walke before her as men of knowledge s Luk. 6. 3. 3 that is as men composed of knowledge never to be exhausted or drawne drye in the things of God by Christ for they are become the wells of the Saviour as Esay calles them t 2 Cor. 2. Esa 40. 1. for so the word ought to be translated if he leade them forth as a bride they know how with all comlinesse in that honourable ornament of modesty to submit unto their Lord u 2 Pet. 3. in all the wayes of his administrations and expressing of himselfe unto them by eithers without other wantonnesse or gain saying at all w Esa Iohn 3. 29. Revel 21. 1 Pet. 3. 1. 5. 1 Pet. 3. but we may not go into particulars in these things in a word it is so with the Saints in all those relations wherein God hath set them to himselfe and one towards another by faith in Christ which are infinitly expressed and made manifest in the word of God and for all those thred bare compositions institutions and overworne tracts of men following one another by tradition like the horse in a mill faith cannot but contemne and reject them all for the Commandement given by our Lord is ever new x Ioh 2. 8. so that we must either extend the ministry of the Gospel the Priestly Office of Jesus Christ unto all those unto whom God vouchsafeth the spirit of Faith or else we diminish and vilifie that great and wonderfull grace for as it was in dayes of old with our spirituall David taught in his figure he beleeved and therefore he spake y Psal 116. 10. that is he subsisted in the bosome of the Father and therefore could not but divulge and declare the minde of his Father unto his Brethren so will it be in the present time if we also believe we cannot but also speake * 2 Cor. 4. 13. that is if we have our subsistance and being in Christ we cannot but declare and set forth the minde of Christ * 1 Cor. 2. 16. and we know that
humiliation also of infinite and illimited shame and infamy and if so then the worst estate and condition or the worst creature and greatest enmity can in no wise bee exempted from being the way of the death of the Son of God so that that ayrie doctrine of the fall of Angells not knowing how it and they namely the fall and the creature is comprised in man is nothing else but meerly vain speculation and carnall and empty conceits and reasoning tending to nothing else but to make void the salvation wrought by the Sonne of God holding mens minds in admiration in things they know not x Col. 2. 18. neither will they understand y Acts 13. 40 41. Hâ—b 1. 5. For in the way of salvation in all the elect and choice ones God â—â—â—selfe is all in all which must presuppose an infinite vacuâ—â—â— and emptinesse in themselves in case that infinite and divine grace be their fulnesse in Christ z Iohn 1. 16. and in the way of the wicked also sin and enmity hath its fulnesse a Gen. 15. 16 which must presuppose a vacnity and emptinesse of that alone and divine grace and Majesty which is infinite and the state of the one is in all points as vast as the other For as the Sonne of God is the Saviour of the world without limitation or restraint even so doth the whole world lie in wickednesse or as the word is is of that wicked one meaning that sonne of perdition without limitation or restraint b 1 Ioh. 5. 19 so that by the Sonne of God the worlds are made in the plurall number the worlds c Heb. 1. 2. so as that world of righteousnesse is made by the Sonne of God d 2 Pet. 3 13 where all things are filled with his blessing and presence e Psal 16. 11. yea all things even death it selfe becomes life unto us in him so that life and peace spring up in all things and the blood of sprinkling utters it selfe in the voice of purity f Heb. 12. 24. and reconciliation of all things g Col. 1. 20 21. Againe the world of death and of sin is also made by the Son of God that is occasionally or accidentally for if he had not come and spoken unto the world it had not had sin but now there is no cloake nor covering for it h John 15. 22 and this is done by his being slaine and expelled the world by the wicked even as Abel was at the beginning i Gen. 4. 8. 1 Iohn 3. 12 and this bloud so spilt by that wicked one and all of his generation k Mat. 23. 34 35 36. speaks from the ground unto this day l Gen. 4. 10. Heb. 11. 4. even from those earthly carnall and cruell reasonings of men who will have the first-borne after the flesh and not of God to reigne which speaks nothing but guilt and horrour m Gen. 4. 14 from such an act done in so neare a fraternity n Gen. 4. 13 and hence ariseth nothing but horrour and feare yea all things even life it selfe which is the Sonne of God becomes death and destruction unto them o Rev. 6. 15 16 17. and here is a world of horrour and feare for the expulsion of the Sonne of God admits not of any bounds no more then his presence doth p Eph. 4. 9 10. Psal 139. 7 to 12. yea that vast distance that is between God and man in that way of Antichrist for ever springs from as neare a unity between God and man in the beginning as that vast distance that is between God and man by sinne and wickednesse comes into unity in that way and onenesse that is between God and man in Jesus Christ q Luk. 3. 38 which if wee see not our sin appeares not neither doth our Saviour appeare and make manifest himselfe unto us unto life and godlinesse r Eph. 2. 13. to 16. Whatever wee professe in words our deeds shall deny him s Titus 1. 16 wee seeking our owne things and not the things that are his t Phil. 2. 21. and out of this fountaine spring those expressions of the Word of Truth that cannot lie saying I have said ye are Gods and the children of the most high u Psal 82. 6 7. which is not spoken onely of Princes and Rulers of this world but of all that wicked race of mankinde that goeth on in the waies of Antichrist therefore he adds but ye shall die as Adam for so the word is that is in seeking to bee excellent you corrupt your selves for ever and in the way yee expect life nothing but death ensues and overtakes you for that word as is not alwaies to be taken comparatively as somwhat like but somtimes in Scripture it signifies verily or the very same thing as in that place in John x Iohn 1. 14 And wee saw his glory as the glory of the onely begotten Son of God that is the very same glory of that onely begotten Son of God full of grace and truth so it is here you shall die as Adam that is the very same manner and kind of death that he died therefore he addes that they shall fal like Kings that sought after great things yea made war to take into possession the faire houses of God * Psal 83. 12. like Zeb and Oreb Jabin and Sisara Zeba and Zalmunna the Princes of Midian y Psal 83. 11. so that as it may truly be said of the saved of the Lord yee were dead in sins and trespasses but now ye are alive unto God through Jesus Christ a Rom. 6. 11 so it may as truly be said of the wicked of the world you were alive unto God b Rom. 7. 9. in righteousnesse and holinesse of truth c Eph. 4. 24 but ye are now dead in sins and wickednesse through that spirit of the old Man and Antichrist that spirit of the Prince of the power of the ayre that now workes effectually in the children of disobedience or unbeleefe as the word is d Eph. 2. 2. in that place againe it is said that there shall be false Teachers even denying the Lord that bought them and shall bring upon themselves swift destruction e 2 Pet. 2. 1 which none can open to satisfie the consciences unlesse he enter into the Word by this doore to declare how they can be bought by our Lord Christ and yet be destroyed for it is also said as truly by that Word of truth that some read under foot the blood of the new Covenant whereby they were sanctified and count it an unholy thing So that it is no lesse true and certain that those which are destroyed and prove contemners of the grace of God in the Gospell are sanctified and bought by the bloud of Jesus Christ and yet partake in no salvation nor in any jot of sanctity at all then it
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
occasions n Mat. 3. 16. Mat. 4. 1. or else as things impossible to bee attained as that all should goe into Jordan o Mat. 5. 6. or things not agreeable unto the Countrey as to go downe with all the body into the water because of the cold p Act. 8. 38 or as things not concluded by the gravest Synods and most judicious Divines I say we may as well as to reason and practise thus in our way of Baptisme take up one of the Commandements or of those Lawes God hath given unto us to be our onely rule to walke by and lay aside all the rest for the Law of God is multiplied we see in all other points as well as in this of Baptisme for it is not onely laid downe in those ten words given unto Moses in the Mount q Exod. 34. 27. Deut. 10. 4. but infinitely in the holy Scriptures and it is also contracted and brought into one insomuch that he that breakes one Commandement is guilty of all r Iam. 2. 10 11. therefore it is said I have written unto them the great things of my Law s Hos 8. 12. but the word is I have written unto them the multitudes of my Law it is great for multitude so that the Law is multiplyed yea it is innumerable and it is also abridged into one therefore it is said and if there be any other Commandement it is all contained in this one word love thy neighbour as thy selfe and is said to be the fulfilling of the Law t Rom. 13. 8 9 10. 1 Tim. 1. 5. So that if we will have one way of Baptisme and lay aside all the rest when as God hath diffused it in his Word into so many wayes then let us also on the like ground take one of the Lawes of God to be our rule to walk by and lay aside all the rest the one of these will prove onely the spirit of a Libertine to pick out one Law which he according to the wisdome and judgement of the flesh can best suit himselfe unto and neglect and despise whatsoever crosseth his carnall appetite in all the rest and the other is that great and cruell Spirit of bondage that prepares a yoke that all mens necks must bow under and be subjected unto or else undergoe the penalty whatever it is u Mat. 23. 4. 1 King 12. 11. 14. Acts 9. 14. A like Doctrine also is that of the guifts of the Spirit attributing one guift to one man and another guift to another and may not be doubtfull of his condition estate or office in the Church if he have any one of them which they unskilfully gather from those excellent places wrested as they doe all other Scriptures to the sleighty healing of soules where the guifts of the spirit are set forth by a trim allusion unto the parts of a mans body shewing the harmonicall relations and distinct use and exercise of them concluding that if all were an eye then where were the hearing and if all were an eare then where were the smelling x 1 Cor. 12 17. from such places as these concluding that one man hath one guift and another man hath another gift wee confesse the argument to be true in nature that one man hath not every gift but as true as that is in nature so certaine and true is it in this also that such arguing in the things of God proceeds from naturall reason onely y Iude 10. for we grant in the things of men that he that is a father is not the son and she that is a wife is not the husband nor is he that is the master the servant But if men will analize spirituall things with naturall we have no such custome neither the Churches of God as the Apostle speaks in a like case z 1 Cor. 11. 16. yet this we know that the members of the body unto which our Apostle alludes in their severall and distinct offices it is presupposed that every body is indued with them all else it were not a compleat body to be alluded unto a Mat. 6. 22 23. so also is it in the gifts of the spirit every Christian that is compleat in Christ is blessed with them both in their multiplication and also in their concatenation in their harmonious relations one to another and orderly operations distinct one from another otherwise there would alwaies be strange and unknown tongues in the house of God b 1 Cor. 14. 1 2 to 19. in case that one should utter himselfe in a gift that all the rest of the Church were not indued with for that new name written in that white stone none can know but hee that hath it c Rev. 2. 17. So that if any utter the mystery of the Gospell according to any particular gift given in the Church all the rest must either have the same gift or els they cannot know what is uttered But he that speaks is unto them a Barbarian and they to him d 1 Cor. 14. 11. for what gifts offices or abilities are distributed unto the whole body of the Church are also proper unto yea the very portion of every particular member in it or els Christ were divided if hee were not that to every one that he is to any one or to all and we may as well deny all grace to any member as one grace for if one then any one as the grace of justification pardon of sin faith or the like which to be without we know makes a nullity of a Christian for he cannot be a Christian without such grace Againe if every one share not alike in all grace then Christ cannot be all in all e Col. 3. Eph. 4. 6. Eph. 5. 9. which honour the word gives unto him which he cannot be if he were part in one member and part in another therefore you have the spirit multiplied for the seven spirits of God are before the throne f Rev. 1. 4. you have it also contracted for it is but one Spirit g Eph. 4. 3 4. so that it is seven which implies the perfections of it or fulnesse of its going forth in all its operations as that number seven in Scripture signifies and it is but one to shew the unity and necessity of it in all its works to be the same h 1 Cor. 12 4. to 11. which one if any man have not the same is none of Christs i Rom. 8. 9. for if any man have not Spirit of Christ he is none of his yea that number seven in Scripture sometimes signifies weeks as where the Law appoints the feast of weeks or of sevens k Exod. 34. 22. Deut. 16. 10 16. 2 Chron. 8. 3. as the world may rightly be rendred which number is given to the Spirit of God before the throne to declare that as the word went out at the first in the framing of heaven and earth in the whole
it that the Lordship and dominion of the Son of God is another thing then for the present he is conversant in and about and this negation or deniall of the headship of Christ sets him in direct opposition against Christ seeking by all meanes to exalt himselfe in the power and waies of the flesh which is according to the letter that kills e 2 Cor. 3. 6. written in all mens hearts which is the very print of the foot-sole of Christ declaring the extent and depth of his humiliation the form whereof Satan crusheth and bringeth to nought in himselfe by deminishing of it in himselfe making it of lesse extent then indeed it is and so maketh the headship of Christ of no other use unto himselfe but to give dimension unto his sin which kindleth wrath in himselfe for ever f Rom. 2. 4 5 6. Gal. 4. 24. for he that confesseth himself to be really and indeed that only bottomless gulf of Christ his humiliation cannot but acknowledge Christ to be really and indeed that onely and alone height of his exaltation and therefore it is that Christ crusheth the Serpents head that is extends the flesh unto its height and headship which cannot rest unlesse by eating it may bee like God g Gen. 3. 6. which disposition or condition Christ takes into unity with himselfe in us which is the very depth and state of his humiliation and hereby destroyes it which act is his great victory and exaltation for ever h Acts 8. 33 making it to bee of no other use but meerly to give dimension unto his exaltation and glory for ever that it may appeare unto the creature of what eminency height and dignity it is which otherwise could not appeare But some will say what though things be thus in Jesus Christ which we willingly acknowledge yet what is that to mee for my present comfort and peace how may I know that these things belong to my selfe Let me in love answer in the words of the Apostle in case of the resurrection Thou foole i 1 Cor. 15. 36. canst thou give Christ a true forme and being in mans nature and yet there is but one nature of man which thou hast and art for by nature wee are all alike k Ephes 2. 3 Rom. 3. 10. 11. 12. and yet canst not give him a forme in thy selfe it is impossible so to be So that the forming of Christ without us being in our selves destitute of his life love spirit and power is meerly imaginary historicall traditionall and and that will vanish in time of need and not reall according to the dictate of the spirit in the power of faith through which the Saints are kept unto or in salvation l 1 Pet. 1. 5. for hee hath a name given unto him that none can know but himselfe m Rev. 19. 12. and to affirme that we are able to give Christ a true forme and being out of our selves doctrinally and yet that he is not in our selves operating and working effectually is as much as to affirme we can give Christ a true forme and being without mans nature which the word of God knowes not nor ever did for he is that onely and alone way unto the Father n John 14. 6. yea he had never the relation of a Sonne unto the Father but through death for if ever he had closed with the Father in any other way he had never tasted death for us o Heb. 2. 9. for the Lord our righteousnesse cannot change p Ier. 23. 6. Mal. 3. 6. in any thing then not in his relation unto the Father so that it was ever through death and he never had death but in us which once granted is the very in-let of life unto us for ever Nay to conclude we give Christ a true forme and being as he was framed in our nature in the wombe of the Virgin q Luk. 1. 35 and yet are destitute of his being framed and fashioned in our hearts and conversations r Gal. 4. 19. by faith to our comfort in the edification of others is all one as if a man should affirm himself to be able to frame a place for the safety of a man in a rock impregnable and yet himselfe could not be in safety thereby for Christ is that rocke of ages s Deut. 32. 18. 31. where ever faith gives him his true proportion further to give Christ his true forme without us and yet to bee without the comfort and fruit of his dwelling and being resident in us by his grace and that apparently is as if a man should affirm that the eye is of use and onely sees for it selfe but not for the body in which it is nor is of that use as to be the light of it t Mat. 6. 22 Luke 11. 34 for the eyes sees properly for the body rather then for it selfe for If the eye be single the whole body is light yea the hand sees to work and the foot to walk as apparently as if such a member were the eye it selfe because it is in the body Now Christ is that eye and that fountaine of life and light and in his light onely it is that wee see light u Psal 36. 9 even as in this naturall Sun we cannot see it but by its own light and if we see it so we cannot but see it for and upon our selves so that if we see Christ in any respect in his own light we cannot but see him for our owne consolation even in that respect whatever it may be yea and that in and upon our selves for the eye sees not nor hath that life and sense of sight but as it hath confluence with the body even so our Lord never manifested that life and spirit of his which is the light and revelation of himselfe but as hee hath confluence with that body given unto him or eare bored thorough x Psal 40. 6 Heb. 10. 5. by which he lives through death and becomes light out of darknesse which none but the Sonne of God himselfe can either be or performe and thence it is that darknesse covering the face of the deep in that great morning and early day in the beginning of the world y Gen. 1. 2. Iob 38. 4. to 15. teacheth us what it is for the Spirit of God to brood upon those vast waters of our nature being in our selves no lesse then that deep mystery of iniquity so that as that word of command at the first brought out light even out of that darknesse saying Let there be light and it was so or rather by that oath of interposition which is taught therein even from the beginning which giveth light in our Lord for ever for the word translated let signifies so be it or so it is or shall be or amon or verily it is so having in it the vertue of an oath binding over the creature in the vertue and power of
and you hath he quickened who were dead in trespasses and sinnes q Eph. 2. 1. and ye were darknesse but now ye are light in the Lord r Eph. 5. 8. and now therefore ye are no more strangers and forraigners but fellow-citizens with the Saints or with that Holy One evon of that houshold of God s Ep. 2. 19. so that God reigneth over the heathen and in them he sits upon the throne of his holinesse t Psal 47. 7 8. the Princes of the people or of the Nations or Strangers are gathered together yea it is they that are become the people of the God of Abraham u Psal 47. 9 for the shields of the earth or fortresse and guard of it is onely in God x Psal 47 9 For no government and protection of the world is proper to the house and kingdome of God but onely in the Lord of which all other governments are but characters drawne out by severall wayes of administration according to principles founded in nature therefore in his rule government and judgement is he vehemently to be exalted y Psal 47. 9 for he alone it is that judgeth ruleth and governeth in the heathen even in such as are estranged and alienated and none else z Rev. 2. 26 27. Rev. 3. 21 And here we may not neglect to speak a word of that great mistake that is in the world in looking for some time of reformation in the Church of God which is such as for the present is not nor may be thought to be yet time to build in so glorious and excellent manner as afterward it may be which is ever the spirit of such as love to dwell in seiled houses in Babylon a Hag. 1. 3 4 5 6 rather then to returne for the re-edifying of the Temple b Nehem. 2. 5. and that time they say is at the calling of the Jewes and the coming in of the fulnesse of the Gentiles when all Israel shall be saved c Rom. 11. 25 26 in which place is taught this alienated and Ancestour wee have here spoken of But this they gather with no little confidence of the fulfilment thereof according to their way understanding onely according to the letter all the writings of the Apostles who allude frequently unto those ancient distinctions and separations of other Nations from Israel of old declaring the state and condition of peoples to be so divers and opposite as those ancient records of the carriage nature and dispositions and separations in former times by the ancient histories of Scripture are set forth d Deut. 7. 1 2 3 Deut. 2. 25. Deut. 4. 6. 27 Deut. 18. 9 Zech. 7. 14 Zech. 12. 9 10 which being a doctrine in those dayes by the differences of peoples and nations to teach the mystery of Christ even as in differences of meats drinks washings leprosies outward impurities and the like which are innumerable the Apostles in their writings allude unto them for the opening of them as to the Arke e Heb. 9. 4 Mat. 24. 38 Rev. 11. 19 Tabernacle f Heb. 8. 2 Cloud in the Wildernesse g 1 Cor. 10. 1 2. Heb. 12. 1. Temple h 1 Cor. 3. 16 17 2 Cor. 6. 16 and all outward formes and figures set up and used in former ages that the glory of the Son of God might appeare i Iohn 3. 14 15 and shew it selfe to be the glory and substance of them all k Iohn 6. 31 32 33 34 35 so that to looke againe for the Jewes and Gentiles as a differing people kept both intire unto this day as that people properly by whom then God taught the world as in that outward figure of cleane and uncleane separated or united and that they must come to build re-edifie and set up that holy Worship before we can looke for it in the perfect purity and glory thereof we may as well conclude that all things according to the Letter and Histories of the Scriptures alluded unto by Christ and his Apostles must againe appeare in that worke for the Apostle affirmes in as plaine termes as of any other of these ancient things that are already past and seem to bee at present laid aside that Christ came to build up the Tabernacle of David l Act. 15. 15. 16. but this is alwaies that ancient errour of the piercing and persecuting Jew that because Elia must come before that great and dreadfull day of the Lord m Mal. 4 5. Mat. 11. 14. they looke for the same man to come againe that had lived in former times n Luk. 9. 11. or else they thinke no great work can be looked for or seen even as at this day som look for Christ to come to raign as a great Monarch upon the earth before they can injoy or find peace and true Religion together which declares that it is a carnall peace and an earthly Religion and Kingdome they so much adore and looke after but we know that Christ told them that Elias was then present according to the mind and sense of the Prophet if they could have received it o Mar. 9. 13 Mat. 11. 14. but it was a Mysterie hid from them because the God of this world had blinded their eyes least they should believe the glorious Gospell and the light of it should shine unto them p 2 Cor 4 4 Such is the History carriage and practice of the Jew and Gentile in the true sense and scope of holy Scriptures as that it is a Doctrine containing such a mystery as is ever present and evidently appeares where ever Christ that holy one of God is declared set forth and opened what he is in our nature which is from its first Originall in him alienated and estranged from what naturally it is therefore the Apostle teaching the very same Doctrine of the Jew and the Gentile tels us he would in no case have us ignorant of this Mystery q Rom. 11. 24 25. least we be proud and arrogate somewhat unto our selves r Rom. 11. 25. so that the Doctrine of the Jew and the Gentile is a mystery or hidden thing which is onely truely opened in the Revelation of Jesus Christ and not in seeing people with a bodily eye to travell from one part of the world into another in whom they are reconciled and made one even God and man who by nature are at the greatest distance and separation yea in him all are Israel and saved ones s Rom. 11 26. who by nature are all concluded under sin and children of wrath and of destruction t Eph. 2. 1. 2 Rom. 3 9. therefore he saith that the Redeemer comes out of Sion and turnes away ungodliness not onely from the Gentiles and not from the holy people but it is said from Jacob u Rom. 11. 26. Isa 59. 20. mentioning the Father of the twelve Tribes as the fountain of that iniquity that the
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
or below him for it being the humiliation of the Son of God it was to the greatest and utmost degree of debasement so that nothing was or could be lower then that condition was which he tooke upon him for if there had then had he fallen short of a perfect and absolute overcoming and vanquishing of sin and death and then had our salvation failed therefore saith our Apostle Christ was made a little lower then the Angells and in suffering of death crowned with glory and honour i Heb. 2. 9. that he by the grace favour or mutuall imbracings of God as the word signifies might in man that is in our nature taste and feel death in all or in every particular part way or kinde of it k Heb. 2. 9. being made so low as nothing can be lower therefore he adds that the Captaine of our salvation is made perfect through sufferings l Heb. 2. 10. Such and so many and great as the glory of his exaltation is in bringing sons to glory answerable to that is his debasement in that condition out of which he fetcheth and taketh them therefore in the way of his humiliation doth he lift up his head and is exalted for ever To this comes that of the Apostle when hee saith then or henceforth the end finishing accomplishment or perfection as the word translated end signifies and denotes unto us when he shall deliver up the Kingdome to God even the father m 1 Cor. 15. 24. or when he hath given up or put into the hands put into trust or yeelded all regallity and Soveraignty to be in and onely belong unto him who is the father of all dignity excellencie and power at which time or in that very act of yeelding or giving all unto God he doth evacuate empty or make void the creature of all rule authority and power in all things whatsoever that concernes the glory and dignity of the Kingdom of God for he must or it is expedient and needfull yea he doth raigne still or n 1 Cor. 15. 25. to the end to put downe all his enemies under his feet this is the very end of his raigne to put all Gods enemies under foot now whatsoever is in man by nature is an adversary yea is in hostility as the word signifies against God therefore the reign of Christ must of necessity bring under or else he were not a perfect victor overcomer and conquerour over all and then could not he obtaine the glory of the Son of God therefore he adds that the last enemy that shall be destroyed is death o 1 Cor. 15. 26. by this word last is meant the basest or the lowest of enemies and it is the lowest and basest in that it destroyes ruinates and utterly spoiles it selfe therefore the word translated destroy signifies unthriftinesse to the undoing and losse of it selfe for the Son of God is made so low by the suffering of death as that the death comes into competition and ingagement with the life of the Son of God and so must of necessity consume waste ruinate and loose it selfe being that the Son of God must live eternally else he were not God and so death is swallowed up in victory p 1 Cor. 15. 54. hence it is that the Psalmist speakes so elegantly thou hast put all things under his feet all sheep and oxen yea and the beast of the field foules of the ayre and fish in the sea that passe through the paths of it q Psal 8. 6 7 8. this is mans Lordship and according to the naturall workings of his mind and understanding hee perceives his dominion as he is a man when hee comes into competiton with the inferiour sensuall and terrene creatures they serving to this end namely to give dimention and to manifest the nobility and excellency of that spirit which the Creator had indued him withall by which he saw that Lordship and dominion which he had over them all being they were all made in subjection unto him and farre under and beneath him therefore could he not finde a fit companion or consociate for himselfe amongst them all r Gen. 2. 20. this man can doe by that naturall and common understanding which he hath implanted in him even as he is a creature and in this death doth not properly consist therefore no speech of death whilst he is said to be conversant in and about these things that is simply to respect the creature in his thoughts words or actions but when this naturall understanding proper unto man simply as he is a creature workes upon and is conversant in and about the things of the Creator then by how much the more hee would be like his Creator which so farre transcends and is above all the creatures in the world by so much is he debased and made under and below all creatures in the world and this is that death which is destroyed s Hos 13. 14 1 Cor. 15. 54 55 56 57. for being a death of that nature when ever wee looke upon it by that light and revelation of the Spirit that comes onely from that Father of lights then is it in this as in that former way of nature so now in this way of grace for this death serves to no other end but to mete out as with a metwand or measuring line t Rev. 11. 1. to give dimension unto that life that is in the Son of God whereby by he sees the height of his Soveraignty dominion and Lordship for ever which without it could never appeare nor bee made manifest in a creature but must of necessity have been hid and lodged in himselfe for ever and then had not his goodnesse appeared u Tit. 2. 11. Psal 39. 19. 19. and if not his goodnesse then not his light x 1 Ioh. 1. 5. and that light which appeares not is darknesse y Mat. 6. 23. and if God should not be light he were no God at all z 1 Ioh. 2. 9 10 11. and thus uncontrouleable and without all controversie doubt or scruple doth God convince our hearts of that breaking forth and revelation of himselfe unto us in the face of Jesus Christ a 2 Cor. 4. 6 and hereby doth death being made so low extinguish put out vanquish and destroy it selfe for ever in that it sets out that life and light which is in that faith of the Sonne of God which otherwise could not appeare to or in the Saints and of such use is that unto the Saints and chosen of God as to lift them up unto life and light of comfort for ever through that wisdome which is in God which is nothing els but the King of terrour to all the men of the world who look upon the things of God with a naturall and carnall eye b Iob. 18. 5. to 21. for Christ by drinking of the brooke in the way is exalted as head governour and ruler over all