An incorruptible Key Composed of the CX. PSALM, WHEREWITH You may open the rest of the holy Scriptures: Turning itself only according to the composure and art of that lock, of the closure and secrecy of that great mystery of God manifest in the flesh, but justified only by the spirit, which it evidently openeth and revealeth, out of Fall and resurrection, Sin and righteousness, Ascension and descension, Height and depth, First and last, Beginning and ending, Flesh and spirit Wisdom and foolishness, Strength and weakness, Mortality and immortality, jew and Gentile, Light and darkness, Unity and multiplication, Fruitfulness & barrenness, Curse and blessing, Man and woman, Kingdom and Priesthood, Heaven and earth, Life and death, All sufficiency and deficiency, God and man. And out of every unity made up of twain, it openeth that great two-leafed gate, which is the sole entry into the City of God, or new jerusalem, into which none but the king of glory can enter: and as that porter openeth the door of the sheepfold, by which whosoever entereth is the shepherd of the sheep, See Isa. 45. 1. Psal. 24. 7, 8, 9, 10. john 10. 1, 2, 3. Or (according to the signification of the word translated Psalm) it is a pruning-knife, to lop off from the Church of Christ all superfluous twigs of earthly and carnal commandments, Levitical services or Ministry, and fading and vanishing Priests, or Ministers, who are taken away and cease, and are not established and confirmed by death, as holding no correspondency with the princely dignity, office, and ministry of our Melchisidek, who is the only Minister and Ministry of the Sanctuary, and of that true Tabernacle which the Lord pitched, and not man. For, it supplants the old man, and implants the new: abrogates the old Testament or Covenant, and confirms the new, unto a thousand generations, or in generati●ns for ever. By Samuel Gorton, Gent. and at the time of the penning hereof, in the place of judicature (upon Aquethneck, alias Road Island) of Providence Plantations in the Nanhyganset Bay New England. Printed in the Year 1647. To the worthies a Acts 5. 41 Ruth 4. 11. Mat. 10. 13 Rev. 3. 4. & much honoured in the Gospel b Rev. 5. 9, 10. 2 Sam. 17. 10. Can. 3. 7. Eph. 4. 20, 21. Heb. 11. 34. 1 King. 18. 7 , those who occasioned the penning of this Treatise, by Letters out of the Massachusets c john 7. 41. , together with all our endeared and longed-after society, that love and have learned the truth as it is in JESUS, in Providence Plantations in the Nanhyganset Bay, New England: Grace, mercy, and peace be multiplied to you d 1 Pet. 1. 1, 2. Judas 2. ver. Psal. 69. 35. 36. Psal. 102. 28. Psal. 89. 29 and your offspring for evere. Dear beloved in the Lord, THough in the eye of the world you seem to be strangers, scattered abroad throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia a 1 Pet. 1. 1. , yet are you as those twelve Tribes scattered abroad, unto whom our great Apostle and high Priest b Heb. 3. 1. daily sends greeting c james 1. 1 , whereby you are with those twleve Tribes (under hope of the promise) encouraged instantly to serve God day and night d Act. 22. 7. , and for which hopes sake, though you be often drawn before the rulers of this world, and accused by such as say they are jews but are not e Rev. 2. 9 Rev. 3 9 , yet is it for no other end, but that the Lord, by leading you through Heathenish Nations, may thereby instruct you in the signification of all voices that are in the world, that so you may utter in them all the praises of him that hath called you out of darkness into his marvellous light f 1 Pet. 2. 9 ; for there are so many kinds of voices in the world, and none is without its proper signification; so that if we knew not the meaning of them voice, we should be as Barbarians one to another, in our expressions, and receptions of the things of God g 1 Cor. 14. 10, 11. . Observe therefore, that the changes the Saints pass through in this life, is only to give them the knowledge of all voices and sounds, that so they may speak by revelation, by knowledge, by prophesying, and by Doctrine h 1 Cor, 13. 6. for things without life give a sound unto us whether pipe or harp i 1 Cor. 14. 7. , even the courses the world holds with us in this life, who are dead in sins and trespasses k Ephe. 2. 1, 2 , and have no life of Christ in them at all l Rom. 1. 12. 12. john 6. 53. , yet even these give a certain and distinct sound unto us, that we stand in readiness prepared for the battle, and know very well what is piped and harped m 1 Cor. 14. 7, 8. . So that when the world thinks it is confounding us by their Babilonish conference and courses held with us, they are then contrary to their own nature, ability and intentions, instructing and teaching us in the high things of God n Rom. 8. 28 , and howsoever they are in a babilonish confusion o Gen. 11. 7, 8, 9 , yet doth their voice or voices give a certain and distinct sound unto us p 1 Cor. 14. 7, 8. , so that we are not terrified by our adversaries in these their practices, which is to them an evident token of perdition, but to us of salvation and that of God q Phil. 1. 28. ; for it is evident and apparent, that God is our salvation, and not the power and policy of the world which doth nothing else but seek our ruin r Psal. 137. 7, 8, 9 . But you know the hand of the Lord upon our adversaries, amongst whom he hath brought us in every place s Act. 20. 21, 22. , who have sought our hurt t Psal. 38. 12. Psal. 41. 7. , and wrested our words to effect their ends u Psal. 56. 5 , the more they have struck at us, the more they have broke themselves in pieces in the ways of their Covenants and Combinations, in the ways of their Assemblies and Associations in which they delighted to put such confidence and trust, which appear in the eyes of all to be but as that broken reed of Egypt, whereon if a man lean it will go into his hand and pierce it x Isa. 36. 6. . So that you may sing with the Psalmist a hymn of praise, wherever the Lord hath led you, saying, there broke he the arrows of the bow, the shield and the sword, and the battle, Selah: thou art more glorious and excellent than the Mountains of prey, the stouthearted are spoiled, they have slept their sleep and none of the men of might have found their hands y Psal. 76. 3 4, 5. . Freely therefore can I make choice of you to patronise this small Treatise or Epistolium, if now were the time that natural breath should no longer preserve this present life z Gen. 46. 33. ; for there are two things necessary in the patronage, defence, or Protection of any thing. First, that the Patron be wise and able to judge of the state and condition of the thing patronised to give it its due respect, worth and usefulness, according to its nature and relation. Secondly, he must be furnished with ability to answer all objections that may be made to invalid, weaken or innervate that which is committed unto him to be patronaged, defended and spoken for: in both which respects it is joyfully presented unto you, being very sensible and willingly acknowledging that God hath made you instruments not only to consent unto and conclude upon, but also to teach and instruct me in these or such like principles from the Word of the Lord unto my edification and comfort, therefore cannot but be able (through God) to discern the nature, benefit, and use of them. And for the answering of objections that might be made by any Adversary, I doubt not, knowing very well, that when you have been in your solemn exercises, gainsayers being present, and when you have been brought to answer before worldly Governors, Church-Assemblies, and Jewish Senedrions, there hath not appeared a spirit able to resist or gainsay that wisdom and spirit by which you have spoken * Act. 6. 10 , which spirit uttereth itself freely without respect of Persons a Rom. 2. 11. Acts 10. 34 35. in all the Congregations and Assemblies of Saints, giving words for edification and comfort of the Church sometimes in one, and sometimes in another, that all flesh may be silent before him b Zach. 2. 12, 13. , and only listen unto the Oracle of God by whom be is pleased to utter it c 1 Pet. 4. 11. ; for ye may all prophecy one by one for the edification of the Church, but if any thing be revealed to another that sits by, let the first hold his peace d 1 Cor. 14. 29, 30, 31. , and that is the order of the Churches of the Saints, or of that great Saint or holy one of Israel, for God is not of confusion like that way of Babel * To speak every one a several language. , but of peace, or as the word signifies, of unity, for every Saint is one with, and hath a like share in every particular grace uttered or exercised in the Church; in case the lamps in the Temple be trimed e Exod. 27. 20. , and the bowls of the golden candlesticks rightly filled by those two pipes that empty themselves into them f Zech. 4. 11, 12, 13, 14. , otherwise if we find the Ministry of the Word so monopolised, that it is tied unto one in the Church, more than to any other, or all the rest, (which one cannot be justified to be the head of the Church, which is the prerogative royal of the Son of God, that great herdsman, shepherd, and feeder of Israel g Psal. 80. 1. Psal. 23. 1. joh. 10. 11, 12, 13, 14. Gen. 49. 24. ) then may we know that in that place vision fails h Isa. 28. 7. Ezek. 7. 26. Ezek. 13. 6, 7. , yea the light of the Sanctuary is gone out, for they have hewn out unto themselves a Ministry, divination, and vision, by the art, wisdom, and will of man, prostrating themselves thereunto, depending upon man, and not on the Son of God, who utters himself in whom he pleaseth, choosing the foolish things of the world to confound the wise i 1 Cor. 1. 27, 28 , so that we may plainly discern, that in such ways of Ministry the people sits in darkness, and under the shadow and regiment of death k jer. 6. 4. Mat. 4. 15. 16. Isa. 9 1, 2. , and are in that condition the Prophet speaks of, behold the people borrow much, but they never pay again, whereas the righteous is merciful and giveth liberally l Psal. 37. 21. like unto the two daughters of the Horseleech, they cry give, give m Prov. 30. 15. , are always in want and necessity of hearing, but never bring forth any thing to give again in publishing the riches of the Gospel to their brethren, they never pay again, as though the word were not to be put forth unto the exchangers n Mat. 25. 27, 28, 29 , and binds them over to return it with increase and advantage. Of that sort are these (that tie the Ministration of the Gospel to any particular man in the Congregation) which our Apostle speaks of, that are ever learning and never come to the knowledge of the truth o 2 Tim. 3. 6, 7, 8. , ever borrowing, but never found paying again p Psal. 37. 21. . These think and boast, they receive the Word with great joy, and cheerfulness, and with no small engagements for the maintenance of him that brings it, that he may live upon the Gospel that preacheth it; but if it should be brought by such as look to live on it indeed q 1 Cor. 9 13, 14. , that is, when they preach unto a people, they expect that fruit, crop and harvest of the grace of God to arise amongst them, and appear in that glorious manifestation of that abundant and rich grace of God in Christ in every of the Saints, which is the very life, comfort, and sole satisfaction of him that speaks it, and the only tie and cause of his abode and stay amongst them: if the Gospel from a spirit that looks only for livelihood in such things (in the matters of God) appear, then will these carnal framers and erecters of Ministers and Ministries prove Jannes and Jambres to resist the truth, for than is the time to manifest and show themselves r 2 Tim. 3. 8, 9 , as of old men of the same mind did in Egypt, and also in the wilderness s Exod. 7. 11, 12, 13. Numb. 16. 1, 2, 3, 4. in their wresting of it. But, Oh how happy a thing it is (as you know, for I appeal unto you herein) for brethren to live together in unity t Psal. 13 3. 1. ! for so the word is, that is, to see themselves so united in the Sonship of God, as to have an equal share, right and interest in every particular grace of the Gospel, be it what it is or may be, otherwise they can never acknowledge themselves to be equal sharers of death, and in every particular misery thereof through the fall, which is to deny that by nature we are all alike u Eph. 2. 1, 2, 3. and so overthrows the grace and blessing of the Gospel: for, the one sets forth the truth of Christ's death, and the other the glory of his resurrection, and if we give not each of these its due, we spoil the Sonship that is of God, both unto ourselves and those that hear us x 1 Cor. 8 11. Rom. 14. 15 . But the unity of the Saints is through that holy unction upon the head, even our spiritual Aaron y Psal. 45. 7 , and also upon his beard z Psal. 133. 1. 2. , that is, it multiplies its self as the hairs upon the head * Psal. 40. 12. Mat. 10. 30. , yea, upon the border or collar 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 joints and bonds toeth and coupleth the whole body together to be 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 fullness, growth, or advancement of the Son of God; such doth our Apostle reckon and account ours to be, for according to the advancement and fullness of his death, such is ours b 2 Cor. 1. 5 , and we know that he was lifted up, and triumphed upon the Cross c joh. 3. 14. Col. 2. 15. , which death admits of no increase or diminution, for it is full according to the fullness of him that filleth all things d Eph. 1. 2. 3 , so also according to the fullness of the advancement of his resurrection and ascension, such is ours e Rom. 8. 17 , and we know, that our Mediator is made higher than the heavens f Heb. 7 26 , so that they that teach degrees in the house of God, and in the grace of the Gospel from such Scriptures as these, they teach perfection by the Law, by which no flesh can be justified g Gal. 2. 16. , for if righteousness 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 righteousness of the Son of God is made that righteousness 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 righteousness that is perfection in the height thereof k Heb. 7. 26 , which knows nor can admit of any gradual distinction at all, being the righteousness of him who is God over all, blessed from eternity to eternity l Rom. 9 5. , and such righteousness and perfection can only 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 happiness and is at a loss in himself. 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 Sanctuary the Lord pitcheth and not man n Heb. 8. 2. , are upon terms of certainty for the truth of them, as also of fullness 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 than another, and one less and lighter than 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 holiness in this house, for it is but one sanctity or holiness of that one Saint or holy one of Israel p Psal. 71. 22. Psal. 89. 18 , there is not a larger and more specious wisdom, and one of a narrower scantling to be mentioned in this house, for it is that one only wisdom of him that is only 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 inferior nature to be heard of in this Assembly, for it is a ransom 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 he 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 rejoiceth let him rejoice in the Lord, or as the words are, he that praiseth himself, let him praise himself in the Lord u 1 Cor. 1. 31. , that so the glory may be given to him and not unto ourselves x Psal. 115. 1. ; if then the vision do appear unto us as to our spiritual 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 joh. 1. 51. ascension and descension of the Angels upon that son of man, that is, the message or Ministry of the Gospel 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 only do we anoint the head stone as a pillar, or stable and firm state and condition of holiness unto the Lord * Gen. 28. 18 , and give it the name of bethel, 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 Kingdom d Rom. 14. 17. . And in this point is the world much deceived, in our seeming highflown Professors or fanatics 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 attain thereunto: But whatsoever is revealed unto the Saints of the true knowledge of Jesus Christ, it is a thing familiarly known 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 Commandments given unto us, which we have known from the beginning, and so there is no newness in it at all g 1 joh. 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 wonderful as though it had never appeared before * 1 Cor. 2. 9, 10. , and in that respect the whole Word of God in every particular thereof, is a new Commandment given or written unto us, and so it is true in him, and also in us i 1 joh. 2. 8. , for if darkness in us do not pass away, the light cannot be made manifest, and so the truth consisteth in God and man, in light and darkness, the one passing away that the other may appear and be made manifest. Of such grace, truth, and certainty is the Gospel, that it is not without man, which is the balancing and setting the soul upon its true base and sure foundation for ever k 1 Cor. 3. 11. ; so that the Revelation of Christ in the Church is not as a phantasma or uncertain vision that comes and goes upon dubious terms, lifting up to heaven whilst it abides, but when it is gone no such matter, but the visions of God are the manifestations of the Son of God upon grounds and terms of infallibility and certainty, as when we see the light to be light, and know it to be so from the nature and operation of darkness, all the world cannot make us think it is some other thing, nor can we approve of him that goes about to persuade us thereunto; of such like certainty are the visions and revelations of the Gospel, therefore do the Saints of God bear witness unto the things of God as of that which was from the beginning, which we have heard, which we have seen with these our eyes, which we have looked upon, and these hands of ours have handled of that word of life l 1 Joh. 1. 1. , for that light was made manifest, and we have seen it, and bear witness, and show unto you that eternal life which is with the Father, and is made manifest unto us, or as the word is, in us m 1 joh. 1. 2 Gal. 1. 16. . So that the go up, the departures or going away of the visions of God is not a leaving of the souls of the Saints at a loss for a time, or vacant and destitute of his presence, it is but a distinct and gracious change of the vision, administration, or apparition from one glory unto another * 2 Cor. 3. 18. , for the perpetual delight and refreshing of the Saints, so that when vision seems to cease in one distinct and particular respect, the soul is filled in another particular and distinct respect, which always keeps the heart of a Christian in its approach unto and familiarity with his maker, and every distinct way of God's manifestation having the weight of heaven in it he finds a glorious entrance into the Kingdom, and Regiment of a dear or only son n 2 Pet. 1. 11. Col. 1. 13. , and cannot be at a loss of the love of the Father, nor laid waste and emptied of the blessing of his presence o Isai. 63. 9 Isai. 43 2. , no more than the Son of God can lose (for a moment) the light and lustre of that continuance which is one and the same with himself p joh. 17. 22. joh. 14. 9 10. joh. 15, 19, 20, 21. . These things I make bold to put you in remembrance of not as to inform you, knowing you have them in that shore-house and treasury which is your own, which the world knows not of, neither doth it know you, nor can it acknowledge the one, nor the other, for the abundant riches of this treasury is Christ, in you the hope of glory q Col. 7. 27. 2 Cor. 4: 6, 7: , and we know that as he is so are we even in this world r 1 joh. 11. 4. 17. . For we know that the Son of God is come, or sprung up, as the word signifies, in his Saints, and hath given us a mind to know him which is true, that is, hath set up a light * 1 Cor. 4. 5 in our minds to acknowledge him only that is truth and substance and no vain shadow nor ceremony at all s joh. 1. 17. , and we are in him that is true in that his Son Jesus Christ, that is, we are of him that is truth, and of that his Son Jesus Christ, that is, of that lineage, race, and offspring of him t Act. 17. 28, 29. , and so it answers to the former Verse, the whole world is of that wicked one, for so the word is u 1 joh. 5. 19 , this is the true God or this is the verity of God, and everlasting life, in that way of multiplying of himself by Jesus Christ, without whom no verity, truth, nor certainty of God appears unto the creature x joh. 14. 6. Mat. 11. 27 , little children, babes, or Idiots, as the word signifies, that is, children in respect of any estimation or dependence you have of the things of this present life; Idiots in regard of any knowledge or skill you have of the things of God and matters of eternal life; (as of yourselves) keep yourselves from Idols, that is, look diligently unto yourselves that you esteem not of, nor depend upon those false Christ's y Mar. 13. 22. Ma. 24. 24. and carnal worships which the world hath vainly form and moulded up unto themselves z joh. 4. 22. 2 King. 17, 28, to 34. ; so are you hence forth no more children but are met together in the unity of faith, and acknowledgement of the Son of God, in a perfect man, in the measure of the age of the fullness of Christ, in whom all the body being coupled and knit together in every joint for the furnishing of itself, according to that effectual power in the measure of every part, receiveth increase of the body in the edifying of itself in love * 1 Joh. 5. 19, 20. Ephe. 4. 13, 14, 16. , AMEN. Yours in that only and alone bond that lasteth for ever in all services of love, in life and death according to the faith of the Gospel. Samuel Gorton. To the Reader. Courteous Reader, MY request is that two things may be observed in thy pursuing of this ensuing Treatise. First, the occasion of the penning of it. Secondly, some cautions in the reading of it. For the first, the Author having had to do with the men of the Massachusets, and other peoples and Colonies united in New-England (as a small Treatise entitled, Simplicities Defence, doth faithfully declare) shortly after his return unto his family, in the Nanhyganset Bay, some of the most eminent and approved Church-members among them of the Massachusets, writ Letters to the Author to this effect: SIR, SInce your departure from amongst us, M. John Cotton, Teacher of the Church of Boston, hath taken occasion to expound the hundred and tenth Psalm, in the reading of it, we thought there were divers glimpses of that light which shineth in our Lord Jesus, appeared unto us. But in his handling of it, and glosses which he gave upon it, we thought the light and truth of Christ was rather darkened and obscured by him, than any ways cleared and brought forth in the Church. We entreat you therefore, that as the Lord gave us no little satisfaction and comfort in your opening of the Scriptures unto us both by word and writing, whilst he was pleased, to keep you here amongst us, so you will now be pleased, to take the pains to write unto us (with what speed you can) what your thoughts may be of that Psalm, as God shall manifest unto you the sense and meaning thereof; in the mean time we wait in a continued expectation, earnestly desiring our hopes in this particular may not be deferred, blessing the Lord that his good hand of providence brought you amongst us, though men propounded other ends unto themselves, which God hath prevented in the issue, and beautified you through deliverance, bless we the Lord, Amen. Your unfeigned friends, much endeared. Their names are concealed of purpose to quench, or at the least keep under heart-burnings, which otherwise might break out, for the divisions of Reuben, that elder brother after the flesh, that always goes up unto his father's bed and defiles his couch, are great thoughts of heart * jug. 5. 15, 16. Gen. 49. 3. 4 . When ever Deborah, and Barack do appear * Judg. 4. 6. , that is, according to the signification of their names, when ever that Word that comes as lightning * Mat. 24. 26, 27. , is revealed and made manifest in the world. Upon the reading of the Letter above said, the Author took pen and paper and immediately went about to answer the desires and expectations of his friends, and when it was writ, it was much desired to be put in print, for ease in reading, and view of all in those parts who had so lately proceeded against the Author in point of conscience and worship of God, and laid things to his charge which never man heard from him * Psal. 5. 11. Psal. 56. 5. , but in many things directly contrary to that which they affirmed, and therefore was persuaded beyond his own thoughts in the writing of it, to let it go to the press, being that he never desires to write any thing privately to any in the matters of God, that he would not freely publish before any in the world, knowing that the Word of God is as free, supereminent, and void of all danger, to take hold of every heart in the world, as the Sun in the firmament is in its course to take hold of every creature here below on the earth, and manifest its operation upon the same a Psal. 19 4, 5 6. Rom. 10. 18 Rom. 13. 1, 2 , therefore the Apostle saith, let every soul be subject to the supereminent power, for so the word is rightly rendered, implying a power that depends upon nothing for support, but hath prerogative and privilege over and above all, which is proper to that Word or Son of God, whom that Scripture teacheth as all others do, though applied according to the Letter * 2 Cor. 3 6 to the Civil Magistrate, yet according to the life and spirit of the Scripture it cannot have its proper scope and end in him, for Christ is the end of all Law of relations in point of that righteousness that endures for ever, which is in every one that believes b Rom. 10. 4 , so that the translators sometimes wrong the Text in that word translated Magistrate, as in Titus the 3. Chap. Ver. 1. Put them in mind to be subject to principalities and powers, to obey Magistrates, the word there translated Magistrate, is truly read the Ruler in submission, which is properly appliable unto Christ, of whose Kingdom and Rule there shall be no end c Dan. 4 3. in way of supereminency and submission, for as he is God he ruleth over all things d Psal. 8 6, 7, 8, 9 , and as he is man, he submits unto the will of the Father in all things e Luke 22. 42. , so that rule and submission is founded in one and the same substance and being, and shall continue and abide so for ever in Christ: So that where ever the Word of God is revealed, there is not only submission in the messenger unto the will of God. in whatever befalls him for the name of Christ f Luk. 622, 23. , but there is also in the Word of God a supereminency and authority to rule, succeed well, and have dominion in whatsoever he submits and subjects himself unto the Will of the Father g Prov. 17 8. Psal, 1. 3. Psal. 122. 6, 7, 8. ; so that the work of the men of this world in dealing with the people of God in matters of the Worship of God, is nothing else but to knock themselves in pieces, and the faster they strive to stand, the more they stumble and fall upon that stone of stumbling, and rock of offence h Esa. 8. 14, 15. Rom. 9 33. 1 Pet. 2. 7, 8. ; for whosoever takes upon him to redress things between God and the conscience any otherwise but by revealing of that light of the knowledge of God, in the face of Jesus Christ i 2 Cor. 4. 6, 7. , even as the Sun dareth his beams unto the earth for the well ordering and growth of all things here below, he may as well interpose his own wisdom, power and authority between the humane nature and divine in Christ, and ascribe unto himself the glory of the work in the unity of them both, which glory God will not give unto another k Esa. 42. 8. Esa. 48. 11. , therefore must it be irreligious and Antichristian, once to attribute it unto the Sons of men; so long then as we know and hold the supereminency and subjection in the things of God, yea that ruler in submission to be one, so long we fear not to publish and proclaim unto the world what ever is revealed unto us in the Word of God, which is according to godliness, and carries in it the mind of the Lord, who knows how to maintain his own cause, and justify wisdoms words in whomsoever spoken and made known l Mat. 11. 19 The occasion then of penning of this Treatise, was M. John Cotton his preaching, not giving satisfaction to all that heard him upon this Psalm: the ground of the printing of it is an indifferent eye in the Author unto all men in the things of God, who desires to manifest God to be true, and every man a liar m Rom. 3. 4. , not having men's persons in admiration for advantage n jud. 16. knowing that there is not one that doth good, no not one o Rom. 3. 8. , nor fearing any that is not a lover of truth, for it is God that justifies, who then shall condemn p Rom. 8. 33 ? For, truth makes free in the publication of it q joh. 8. 32, 34. , for when the Sonship is declared, it makes free, and if the Son makes us free, then are we free indeed r joh. 8. 36. : Therefore doth this present itself unto thy view, and looks upon thee with an eye that shall judge the secrets of thy heart, and duly observe thy rejection or acceptation of it, according to the motions of thy mind, in all the out-going and operations thereof; and thus much for the occasion of penning, and ground of printing of this ensuing Treatise. Now for the cautions to be observed in reading of this Treatise, First, consider of that great mistake in the Ministry of the world, in judging of the state and differing condition of mankind in this world, teaching the works of the Law for the righteousness of faith, and embracing the works and operations of men in point of Religion accordingly, and so prefer the firstborn after the flesh to be the only acceptable one in their societies and Churches, etc. judging of all they receive and rejoice in, even as they think of that elder brother after the flesh in that History, or rather Parable of the prodigal s Luk. 15. ; for they think the elder brother kept himself in an excellent condition, in comparison of the prodigal, whereas the truth is, the descension and humiliation, as also the ascension and exaltation of Jesus Christ are taught in the prodigal, and that pharisaical righteousness of the Justiciaries of this world, is set forth unto us in the condition and carriage of that elder brother, and the employments of the Churches in these days so acceptable unto many, according as they have composed themselves in several forms, is nothing else but that honoured field-labour of that firstborn after the flesh, which ever ends in murmuring and grudging at the bounty of the Father, unto him that hath made himself of no reputation, to return in our nature into the wealth and glory of the father t Phil. 6. 7, 8, 9 , which kind of Sonship that ends in the flesh, always keeps itself at home in its own righteousness and performances, through his vain opinionated keeping of the Commandments of the father u Luk. 15. 29. , and that by his vilifying and disgracing of others x Luk. 15, 30. , still being upon the terms of stand by thyself, I am holier than thou y Esa. 65. 2, 3, 4, 5, 6. , who cannot endure the return of him who was dead but is alive, that was lost but is found z Luk. 15. 24. Revel. 1. 18 Rev. 2. 8. Mat. 18. 11. , they being always such as anger and fill themselves with wrath * Luk. 15. 28. , from that bounty and goodness of the Father, to him who hath so descended out of the bosom of the Father into that base and servile condition, which the rich Citizens and farmers of this world put him unto a Luk. 15, 15. ; for he made his grave with the wicked and with the rich in his death b Esa. 53 9 , and therefore hath be a portion with the great, and divides the spoil with the strong c Esa. 53. 12 , because he poured out his soul unto death in his return unto life in the bosom of the Father d Lu. 15. 17, 18, 19, 20. : So that the elder brother is angry when he hears of that melody and dancing in the house, and habitation of the Father and the Son e Luk. 15. 15. , upon that joyful return of the Son or happy translation of death into life, not being able to behold that rich robe of righteousness to be put upon him, that hath wasted and consumed that whole patrimony of man's own righteousness, which that elder brother ever delights in and depends upon f Luk. 15. 29, 30. Mat. 5. 20 , and thinks there is no righteousness that can exceed the righteousness of the Scribes and Pharisees g Luk. 15. 9 10, 11, 12. , and therefore will not put on the Lord Jesus Christ h Rom. 13. 14. , that righteousness which is by faith in the Son of God i Phil. 3. 9 , only is wrath and ireful at them that have it, and taketh care only how to make provisions for the flesh k Rom. 13. 14. , nor can they endure that upon that hand, or Ministry of the Son l Psal. 77. 20 , there should appear that Ring or ornament which is of such form as no end thereof can be found m Luk. 15 22. Rev. 14. 6 , and for those shoes put upon his feet which is the preparation of the Gospel of peace n Eph: 6: 15: , namely that courage and fortitude of the Sons of God, it is an offence unto all such as wait for superiority in the way of the flesh, who are ever offended if smooth and soft words be not spoken, and much crouching and cringing to any thing that seems eminent to the flesh, or in the way of man's judgement o Col. 2. 16. 17. 18. , and therefore will needs set it up in the worship of their God p Col. 2. 20, 21, 22, 23. . Neither can they abide the fat Calf which is killed, the only refreshing and mirth both of Father and Son q Luke 15. 23, 24, 25. , which is killed and crucified concerning the flesh r 1 Pet. 3. 18 . So that nothing of the Spirit and livelihood of that is left at all. But so full, lively, and fat of the life, spirit and power of God, that it gives plenary satisfactioon, fullness of delight, mirth, and consolation to all those that once have a true taste, and enjoyment thereof s Joh. 1. 16. Eph. 3. 10. Col. 1. 19 Col. 2. 9 Psal. 19 10. Psal. 119. 103. . Now the Churches of New England, with all such as stand upon the like foundation, and are in like relation unto the Father, as that elder brother was, and ever is; labouring in the field of their own home-made covenants, and performances, cannot endure to come into the house where such mirth, melody, and fullness is; Nor can they communicate with any who keep such Festivities: For it blasphemes, or strikes through their Pharisaical keeping of the commandments t Luke 18. 21 Luke 15. 29 , piercing through all the glory and goodliness of man u Isa. 40. 6. 7. : That so the glory and grace of our God may spring up and appear x Eph. 3. 19 . And they can no more leave their own natural propensity, in desiring the glory of a creature to be their excellency and dignity, nor desire or incline after the other, than the earth can forsake its own natural and ponderous condition to incline after, or lift up itself in such sort as to become one of those glorious lights, and heavenly bodies. Therefore it is their proper and natural delight to hold their feast with the leven of maliciousness y 2 Cor. 5. : scandalising and crying down all those that cannot hold that unjust length and breadth together with themselves, as persons not only unworthy of their society, in their hewn-out, form, moulded and self-polished covenants and ordinances; but also do look upon them and act in their utmost endeavours towards them, as such persons whom they cannot (in their hearts) afford a place of residency and abode upon the face of the earth z Psal. 83. 4. Psal. 83. 4. . Observe therefore, that the whole scope of this Treatise declines the setting of the crown and dignity, in the matters of God, upon the head of that brother, who beautifies and enricheth himself with the things of man, such excellencies which man by his skill and industry may attain unto, who will not only murmur at the glory of another a Luke 15. 28. Luke 15. 2. Matt. 20. , but shed the blood of his innocent brother, in case he once get power and authority into his hand, if he can but draw him aside into the field, where his own superiority according to the things of man, appears, and the face of our heavenly Father shines not, which is always in such a field, where the fruit of the ground is offered in sacrifice; namely, earthly, momentany, corruptble and fading things b Gen. 4. 8. Gen. 4. 3. Gen. 4. 1 4 Col. 2. 20, 21, 22, 23. . But the drift of this Treatise is, to set the Diadem upon the head of that contemned and despised one in the eyes of all flesh c Isa. 53. 3. , (in all the ways of their carnal worships, contracts, and practices, which are spotted with the flesh d Judas 23. :) but the chiefest of ten thousand in the eyes of the Father, the only begotten of the Father, yea his delight and solace for ever e Cant. 5. 10 John 1. 14. 18. John 3. 16. 18. Prov. 8. 30. 31. . Secondly, in perusing of this Book, walk by it as by a river, or fountain running; in what point it pitcheth upon, and comprehend, and gather up together in thy mind, both the beginning and conclusion of the matter it treateth of, as a silfull Mathematician brings the Heaven and the earth together, when he useth his Art to know the height and latitude he is then in, by his observation; for it is not Bucketted up in such particulars, as the Art of man useth to bring things into, to take with the natural and artificial spirit of the reader and auditor: which no doubt hath been a great reason of dividing of Histories, prophecies, & Epistles in the word of God, into so many chapters; whereas indeed the whole matter of the History, Prophecies, or Epistle, aught to be gathered up, and looked upon together, else the scope and drift, root and branch, do not appear unto us as a true and infallible vision, and so we become not Seers with the Prophet Samuel f 1 Sam. 9 9 11. 18, 19 , and the rest of the holy men of God g 1 Chron. 33. 18. 19 Isai. 30. 2 Pet. 1. 20. 21. , But rather utter that Spirit of Saul in that condition, when vision faileth, when he saith, Seek me a woman that hath a familiar Spirit h 1 Sam. 28. 7. . The words translated, woman having a familiar Spirit, are in the Original, Baal Oboth, as if he should say, bring me hither Baal Oboth, that is, bring me hither the Lord in a Bottle, or the Lord bottled up, that is, such a Ministry as is not as a fountain of life i Psal. 6. 9 , or as a well springing up unto, or (in) or by an everlasting life k John 4. 14. , declaring hereby what that Ministry of the Law is, or that artificial worship that is acquired by that art and ability, the principles whereof man naturaly hath implanted in himself, which always buckets, or bottles up the things of God; so as he can bring them forth at his pleasure, and so stores up Sermons and prayers, to fit persons, times and seasons, so as to please and give content to natural understanding and reason l Isai. 5. 20. 21, 22. 23. Mich. 3. 11. , which always hath an high estimation of the Traditions of its fathers m Mat. 15. 3. 6 Col. 2. 8. Mark 7. 8. 9 Gal. 11. 14. ; and vilifies the command, streams and riveret of the City of God n Psal. 46. 4. , and from this bottled up spirit, or bottled up she Lord; for the word is of the feminine gender, noting the ways and works of the flesh; and hence ariseth all your pocketed up Sermons, and composed & treasured up Academical Comodies and Tragedies, which can be kept in store to bring out at their pleasure, as though they could Lord it over the holy word and Spirit of God, in its incommings and out-going in the revelation of the mind of the Father o 1 joh. 5. 7. 2 Tim. 2. 9 Mat. 10. 19 20. , through Jesus Christ. Whereas the Saints of God changed from the Spirit of Saul p Acts 9 4. , to the spirit of Paul q Gal. 1. 11. 12, 15, 16, 17. , which always forgets the things that are behind, and reacheth out to those things which are before q Phil. 3. 13. , that is, the things that have passed through my heart and hand, in way of the ministry of the Gospel, they are forgotten, that is, they are to me as though they had never been, in regard of any skill or ability that is in me to gather them up, call them in, and bring them into use again, either for my own profit and comfort, or for the fruit and benefit of the Church, but am wholly at the good will and pleasure of him that gave them [in] at the first, to bring them again, and to give them their proper measure, weight, operation and glory in their return, according as they have their being in that way of Christ, without which they are as things forgotten and as though they had never been r Phil. 2. 12. 13. james 1. 18. Heb. 2. 4. Heb. 2. 4. john 5. 30. , further than he as a continued fountain of life feedeth them s Psal. 36. 9 . They also reach out, or stretch out themselves to those things that are before, or stand on tiptoe, to look at the furthest distance that possibly can be, for that which is their present help and supply; yea, so far as God and man are by nature separated one from the other t Psal. 346. 1 , who are in that way of Christ become one u Ephes. 2. 13, 14, 15. 16. ; and they know that no more than they can fetch things out of the bosom of the father, at such a distance (which never yet appeared unto them) no more can they of themselves call again any thing into present use, which hath formerly passed their hands. Whence it is that the comforter hath that twofold office, not only to teach and lead forth into all truth, but also to bring to our remembrance the things that have been taught unto us x joh, 14, 26. which the common Ministry of the world is ignorant of, and loves that so it should be y jerem. 5. 31. . Thirdly, observe diligently in this Treatise, that as it gives all power and dominion unto the Son of God, both in heaven and in earth: so it also gives (notwithstanding) due authority to all civil Magistrates, without which their right cannot be given unto them, if their place and office be not bounded within the compass and lists of civil things. For Christ's power and authority is spiritual a joh. 18. 36 ; so that if once the Magistrate be engaged, by virtue of that his office, to deal in the things of God, and to intermeddle between God and the consciences of men; he is then also bound over in conscience, to subdue to the uttermost of his power, all other civil States unto himself, and to engage them to serve and worship the same God he serves, what ever Idol he hath set up unto himself, or his levitical Priests have framed and fashioned for him b Dan. 3. Exod. 32. and so must of necessity 'greed and endeavour after the subjecting of all civil States unto himself, else doth he not deal faithfully with his God, which is the very spirit that suggested the like temptation unto our Lord c Mat. 4. 8. 9 , which spirit Antichrist ever goeth forth in, and so sets himself in the seat of God, and proves opposite to our Lord Christ, in all things d 2 Thess. 2. 3, 4. . But keep the office of the Magistracy, (according to sobriety) within the compass of civil things, that is to have relation to what ever concerns the relation between creature and creature simply as they stand in reference one unto another in that respect; and then in that way only, it is the preservation and honour of all States in their several ways of Rule and Government: otherwise there could but one government in the world, and all the rest must be cried own and ruinated; or if more stand, they must be altogether dishonourable. For where God is concined to appear in the Magistracy, there the glory must be, and all other Government under shame and contempt. Yea the glory of that Prince that should subject all others to himself, is made more dishonourable than otherwise it would be: For if he have not honourable Princes and States, to converse and commerce and negotiate with, his own Crown, Kingdom and People, cannot possibly bear that glory and lustre which otherwise it would do e Psal. 72, 10, 11. Isa. 43. 3, 4. Psal. 45. 9 . And we know, that in respect of outward privileges and glory that come by temporary deliverances, the Lord hath done to wicked and Heathenish Nations the like things he did of old to Israel the people of God, and therefore convinceth them thereof by the Prophet Amos, when they would have the glory of Religion to arise from such things f Amos 9, 7. , saying, Are ye not as the AEthyopian unto me, O children of Israel? Have not I brought up Israel out of the Land of Egypt, saith the Lord, and the Philistines from Caphtor, and Aram from Kir? So that by how much the civil Magistrate interests his office into the Gospel, as an order thereof, by so much he doth arrogate unto himself the glory of God, if things succeed well: for unto Christ it cannot be given, but as a general hand of providence, which reacheth to all Creatures: For his Kingdom, Rule, and Authority is not of this World g joh. 18. 36. ; but is Spiritual, as he himself is spiritual h joh. joh. 4. . Fourthly, if any thing in this Book seem dark, or doubtful, read it over and over, and peruse the Scriptures alluded unto in the Margin; and the oftener thou readest it, (if thy eye be single) the more light shall break forth i Mat. 6. 22. , and the more shall the fruit appear k Hos. 14. 9 . Confer the matter propounded, and the Scriptures alluded unto, together, and the more thou soundest the waters, the more they will arise, and the depth of them appear l Ezek. 47. , to be waters of swimming, that none can pass over, but they shall slow either in the way of life or death, in his conscience, even as the waters of Noah did m Isai. 11. 9 ; and shall appear to be strong and able to bear up the Ark of our spiritual Noah, for the saving of that righteous one in every particular of his Family n Gen. 7. 17. to 24. 1 Pet. 3. 20, . Fifthly, again my advice unto thee is, that thou never go about to peruse this, Book, but when thy spirit is retired, and drunk up by the grace of God o 1 Cor. 12. 13. , from the cares and employments of this life * Mat. 13. 22. Luke 5. 14. , as though thou hadst nothing else to do but attend upon him that speaks peace to his people, and to his Saints, that they return not again to the folly of the things of this pressent life p Psal. 85. 8. . And when thou sees the hand of God upon thee so, as though thou wert to converse with him in prayer, thy heart being disposed to deal for the present with nothing, but in an immediate and familiar conversing with him q Exod. 33. 11. , and the hand of his providence also making way thereunto, by setting the creatures apart from being any interruption or obstruction in this present work and employment: so shall the distilings of Him appear, who is as Dew unto Israel, and causeth him to grow as a Lily, casting forth his root and branches abundantly r Hos. 14. 6. 7 : and thy smell shall be as Lebanon, and others shall return and delight to dwell under thy shadow; yea they, (through this means and Ministry that is by Christ) shall revive as the corn, and flourish as the vine, and the sent thereof shall be as the wine of Lebanon, s Hos. 14. 8. , and if this fruit be found upon thee t Hos. 14. 9 , my reward is given into my hand u Mat. 10. 42. Mark 9 41. . For in desiring I have desired to see the life of the Lord Jesus in his elect, in all the ways of his own administration, and how am I pained till it be observed x Luke 12. 50. ! For that (as I have respect unto this world) shall be the renewing of my strength, before I go hence, and be no more y Psa. 39 13. . Thine in Christ Jesus, Samuel Gorton. Here followeth a Table of what particular points are handled in this Treatise, or briefly touched upon, to give occasion to the Reader of further consideration, with the particular page alluded unto by letters, according to the order of the English Alphabet. 1. What the proper ground and reason is, why men do interpret some places of Scripture, not to be properly meant of Christ, but of some other, page 1. at A. 2. The Title or first verse in the Psalm opened, and expounded, pag. 1. at B. 3. What the proper sum, scope, and subject matter of the Psalm is, together with the nature of that question which Christ propounded to the Pharisees in his time, from the words in the beginning of this Psalm. p. 4. at C 4. How this Psalm manifests itself to be indeed the Oracle of God, and cannot be the word of a mere man, nor appliable to any earthly state and condition whatsoever. p. 5. at D. 5. The manner how the word of God takes our nature into unity with itself. p. 6. at E 6 Of what continuation and duration the death and humiliation of jesus Christ is according to the true life, spirit, virtue, intent and meaning of it. p. 7. 7. What operation the death and humiliation of Christ hath upon the men of the world. p. 9 8 What the proper enemies of the Priesthood of the Son of God are. p. 9 9 What the two Cherubims are that cover the Mercy-seat, in the true signification of them. p. 16. at E 10 What is the only root and rise of the manifestation and exercise of God's power in the Church. p. 17. F. 11 What are the only enemies of Christ's Kingly Office in the Church, and how overcome. p. 18. G 12 How men may be said to deny the resurrection, authority or Kingly power of jesus Christ. p. 20. at H 13 What those Cherubims placed at the East of Eden, in their true intent and meaning, are, and what their Office is to such as are in the way of sin, and of the fall. p. 21. at I 14 The time and manner of the Saints assembling together, when and what it is, according to the authority and operation of Gods call in the Assembly. p. 28. at K 15 What the proper Ornaments of the Saints are in the time of their holy assemblies. p. 30. at K 16 How John and Jesus are both truly said to be forerunners, being so far different in office and quality. p. 30. at L 17 The proper Rise, Nature, and Number of the Oblations and Offerings of the Saints, according to the plenteous grace of the Gospel. p. 31. at M 18 What the Oath of God is, by which our high Priest jesus Christ was consecrated and installed into his office. p. 38. at N 19 How the work of God though in itself a creature compirsed in time and place, may truly be said to be insinit, as God himself is infinite, and yet there is but one infinite. See p. 48. above the letter O. 20 What that Plurality properly is, which is comprehended in these words, Let [us] make man in [our] own Image. p. 49. at O 21 What is meant by the Angels not keeping their first estate, opened and discovered. p. 52. at P. 22 What the Keys of the Kingdom of heaven are, or that Key of David that openeth and no man shutteth, and shutteth and no man openeth, explained and discovered. p. 56. at Q 23. What the life of man, (as he excels all other creatures) properly is, and of what correspondency the life of Christ springing out of death, and the death of Antichrist fading or consuming out of life, are, in way of Antithesis, or opposition, p. 60. at R 24 What the sound of the last Trumpet is, and how the change is made in the twinkling of an eye. p. 60. at S 25 Several verses opened and interpreted out of that first Epistle to the Corinthians, the 15. Chapter, to declare the nature and certainty of that oath of God, whereby our high Priest is installed into his office. p. 62. at T 26 What the difference is between the Spirit of God in its interpretation of the Scriptures, and that which is truly called a private interpretation. p. 70. at V 27 The nature of the fall of Man, what it is in eating of the forbidden tree, and how both the Tree of life, and the Tree of the knowledge both of Good and Evil, are said to be in the midst of the Garden, and what it is to eat of the one, and of the other, p. 71. at W 29 What it is to be under the oath of the Curse, and how it is brought to pass to be in force, and exercised in man, who was made blessed. p. 75. at X 29 What is the ground of the translation, imputation, or reckoning of the sin of man upon that holy and innocent Son of God, p. 79. at Y 30 The time of the woman's being in the Wilderness, what it is, Rev. 12. and how a true form cannot be given unto the Church of Christ, without the knowledge of it, p. 80. at Z 31 What it is to fight with Beasts at Ephesus after the manner of Men, expounded and opened. p. 88 32 How we are to understand that body celestial, and that body terrestrial, which the Apostle speaks of, and what is the true glory of the one, and of the other, p. 95. at B 33 What that pattern is which Moses saw in the Mount, according to the mystery, truth, and substance of it, and of what use and necessity the knowledge of it is unto us, in case we ever intent to go up to re-edify the house of God. p. 96. at C 34 How we are to judge of the mortality and immortality of the soul of man, and of the truth and verity both of the one and of the other. p. 98. 35 That the resurrection spoken of, and principallly intended in the Scriptures, is spiritual, perfected at once in one act through Jesus Christ, and yet denies not, but confirms the resurrection of the body out of the grave in due time. p. 102. at E 36 That the word of God is to be held and maintained as absolute and glorious in the unity of it, as it is in its multiplication, as in the whole circumference, so also in the centre of it, p. 108. at F. 37 What the Cross of Christ is, and how men dishonour the Gospel, by teaching it to be that which it is not; in giving that to be the share and portion of the sons of Adam, which the Son of GOD hath taken as his own proper share and portion, p. 110. 38 How we are to conceive and judge of an Eldership in the Church and House of God, in case it be according to the order of that Pristhood of our Melchisedec. p. 113. 39 How we are to understand the Sacrifices, or that one Sacrifice, or Lamb, offered for, and in the Church of Christ, p. 119. at I Here followeth a Table containing the heads of such points as are handled in the second part of this Treatise, according to the order of the English Alphabet. 40. WHAT the Baptism, or washing of the Church is, as it is the Laver of Regeneration, and washing away of sin; without which a vanity in all Baptisms. p. 10. at K 41 A difference most needful to be observed between that which is properly the Cross of Christ, and that which Doctrinally teacheth what it is, without the knowledge where of true Baptism cannot be understood. p. 15. at L 42 What agreement there is between the taking up of any one act of Baptism, and making it the ordinance of washing in the Church, and to taken up one of the ten words, or Commandments, and making it to be our only Rule of obedience in the Church, with the nature of that Spirit which leads to the one and to the other, p. 15. at M 43 How those manifold gifts and operations of the Spirit, are rightly to be considered in the distribution and exercise of them, in and among the Saints of God. p. 19 at N 44 What it is for the seed of the woman to bruise the head of though Serpent, as also what it is for the Serpent to bruise his Heel. p. 23. at O 45 What we are to think of those that seem to acknowledge things to be true, and that they see them to be excellent in Christ, but want the peace, glory and comfort of them in themselves. p. 25 at P 46 What it is for God to repent, or not to repent, p. 30. at Q 47 What is the peculiarity and universality of the Priesthood of Christ in the Church, p. 34. at R. 48 How Christ our High Priest, as also his Office are truly said to be without Father, and without Mother, and descent, without beginning of days, or end of life. p. 37. at S 49 Who those Kings are that are wounded in the day of God's wrath, and the way and manner how it is to be accomplished, p. 45. at T 50 What the cross of Chest is, further explicated, opened, and made manifest. p. 52. at V. 51 How the word LORD is to be understood, as it is used and brought in in the the fift vers. of this Psalm p. 55. at W 52 What it is to be at the rig●t hand, opened and explained, p. 57 at X 53 What it is to wound or strike through Kings at the right hand, opened and explained. p. 58. at Y 54 What is meant by blaspheming the Son of Man, as also what it is to blaspheme the Holy Ghost, and how the one is forgiven, and the other can never be forgiven. p. 63. at Z 55 When the day of the Manifestation of God's wrath is, and how it comes to be exercised in the sons of men, seeing that G●● is love even in the abstract. p. 66. ●t A 56 How we are mystically to understand the two great 〈…〉 Parent's of all the world, taught and set out unto us 〈…〉 story of the Creation of the fi●st man and woman, 〈…〉 the birth and bringing forth of Cain and Abel. p. 70 at ● 57 The cause and ground of man's Alienation and Estrangement from God, and how it is extended and continued still in the wicked, p. 72. at C 58 How men are mistaken in the fall of Angels, yea such as hold themselves Doctors of the Law, and Teachers of others; what it is, made manifest, and how we are to come to the knowledge of them, as also what necessity & use the knowledge thereof is unto us. p. 74. at D 59 How the Lord is truly said to rule among the Heathen, or such as are alienated, yea, even in his Saints. p. 76. 60 What the calling of the Jews is, and the bringing in of the fullness of the Gentiles, when and in what mnaner it shall be, pag. 78. at F 60 How the fall of man, which is the very woe and destruction of the wicked, comes to be the very inlet of the grace of God unto salvation in the Saints by Jesus Christ p. 84. at G 62 What is the proper ground of man's breach of covenant with God, and of all those disasters and breaches that are betwixt man and man in the world, as also what is the only proper and direct way of healing of them, p. 87. at H 63 How the man and the woman are said to be naked in the beginning, & are not ashamed; as also how it comes to pass, that they afterwards are said to see themsedves naked, & are ashamed, according to the true mystery and intent both of the one and the other, p. 89 at I 64 The sin and fall of man cannot be seen and looked upon with an eye of faith, but salvation must appear in it; as also that the righteousness and resurrection of Jesus Christ cannot be seen and looked upon with a carnal and unbelieving eye, but death and destruction appears in it. p 91. at K 65 How sin and the righteousness of faith are neither of them both any created thing, and how each of them comes (properly to be) by generation and not else to be heard of, found or felt by the creature. p. 93 at L 66 What that root is, of which the son of perdition springeth and groweth up, as also how it is caused to rot and whither, when Christ is made manifest in the Gospel. p. 97. at M 67 What is the branch or top of that man of sin, and how Christ causeth that to decay and whither also, as well as the root, p. 98 at N 68 The the trial of gideon's soldiers by drinking of water out of the river, opened and interpreted, and how it agrees with, and teacheth how the Son of God drinks of the Brook in the way, in those only approved by him, that lap up the water out of their hand, as a Dog laps it up with his tongue. p. 106. at O 69 That in the very act of the humiliation of Jesus Christ, is his exaltation also in the true Mystery of his incarnation, and how it comes to pass, that of necessity so it must be, and cannot possibly be otherwise. p. 109. at P. 70 That as the Gospel is divulged, and cometh from one that, is not simply and only a creature: so ought it not to be preached unto any as being simply and merely in the state and condition of a creature. p. 111. at Q 71 In what the humiliation and exaltation of jesus Christ do properly consist, and that it must be so, and cannot be otherwise, p. 11 3. 72 How Death is truly said to be the last enemy that is destroyed, p. 115. 73 Of what use the death and resurrection of jesus Christ are pag. 116. at T 74 How the Son of God is subject unto, and delivers up the Kingdom to the Father, and yet rules and governs himself also eternally, for of his Kingdom and Dominion there is no end: for he shall reign for evermore. Amen. p. 118 Errors escaped in Printing in the first part of this Treatise. PAg. 6. line 14. for beynod, read beyond, p. 9 l. 36. for hoest read holiest, p. 14. l. 18. for all alike, read we are all alike, p. 15. l. 25 for nigh read any, p. 19 l. 24. for emencities read immensity, l. 25. for seems, read gives, l. 30. for righteous read righteousness, p. 21. l. 7. for no read not, p. 22. l. 7. for shutting read shutting. l. 22. for diving read divining, p. 23. l. 26. for head read heart, p. 25. l. 36. for crufied read crucified, p. 29. l. 12. for tion read nation, the first syllable being misplaced in the former line, p. 33. l. 9 for foe read for, p. 39 l. 10. for ever read over, p. 49. l. 34, for Serpen read Serpentine, p. 50. l. 33. for become read becomes, p. 51. l. 9 for heavens read the heavens, p. 55. l. 29. for vice read rise, p. 57 l. 9 for pofession read profession, p. 62. l. 9 for least read last. p. 63. 3. for m ns read man, l. 15. for charge read change. p. 68 l. 17. for manifest r. manifested, p. 70. l. 4. for a any r. at any, p. 73. l. 32: for iall read fall, pag. 75. l. 3. for conrary read contrary, pag. 77. l. 21. for if he shall, read if they shall, p. 88 line the last, for fight, read fightings, p. 99 l. 12. for intermssion, read intermission, l. 21. for dety r Deity, l. 23. for n. 'tis, r. in its, p. 100 l. 3. for and viour, read, and alone Saviour, p. 102. l. 8. for reurection r. resurrection, l. 22. for over me read overcome 106. l. 11. for cure read curse, p. 110. l. 13. for governs read concerns, p. 111. l. 25. for sit at read sets at, line 27. the word him used the second time, is superfluous, p. 113. l. 30. for any read an, p. 116. l. 15. for mystery read Ministry, p. 117. line 23. for therewith read wherewith, l. 32. for other read either, p. 118. l. 10. for i read it. p. 119. line 1. for duy, read duly. line 16. for was read goes, line 22. for 11 read all. p. 120. line 14. for t read to, line 15,. for get read gilt, l. 18, for Laws read Law, line 27, for Lamb spottle, read Lamb spotless. Errors escaped in printing in the second part of this Treatise. Pag. 6 line 21 of the Epist. Dedicatory, for there is in, read there is not in, p. 10 line 3, for misery read mystery, p. 21 line 10, for not Spirit, read not the Spirit, p. 23. line 14. for read read Head, p. 28 line 27, for Lord Hosts, read Lord of Hosts, p. 40 line 7, for ministry read mystery, p. 49 line 30, for spoke read speaks, p: 61 line 1, for acts read act, line 8, for prosperity, read and prosperity, line 19, for truth read tenth, p. 67. line 19 for apoares read appears, p. 69 line 30, for life, read of life, p. 70 line 14, for acting read a thing, line 22, for you and goodness, read joy and gladness, p. 91 line 36, for blood read bloody. AN INCORRUPTIBLE KEY, Composed of the hundred and tenth Psalm. Wherewith you may open the rest of the holy Scriptures. HOwsoever men seek to evade and put off other Scriptures, as though Christ himself were not the proper and only subject and matter of them (it standing them upon so to do, otherwise man could not lift up himself, and set up his own glory and excellency, if Christ himself should have all) yet this is too strong for them to deal with, to falsify in that point, either in respect of his Priesthood, which is for ever after the order of Melchisedeck, or his kingly power and authority, which is of that force and virtue, as to interest into an office of such rise and duration as that is of the Priesthood. Now that It concerns the Son of God, and setteth forth him only, as all other holy writ doth, appears, not only in the Title or first clause of it, being said or affirmed to be a Psalm of David, which name or title is given to our Lord himself, Hos. 3. 5. Esek. 34. 23. But also by the testimony of the Apostle, Heb. 10. 12, 13. yea, our Lord assumeth it to convince the Pharises, as being spoken of himself, Matth. 22. 42, 43, 44. And whereas it is said to be a Psalm of David, it is evident that the Scripture intends him only, and none other, in what ever it uttereth in way of Kingdom or Priesthood, in Masculine or Feminine gender; in Singular or plural number, in way of subsistence or anihilation, in preter, present, or future tense: & for the original word Mizmor translated Psalm, it signifies a cutting off of superfluous Branches or twigs, even as the curiosity, and melodious ditty of a Song, cannot endure any needless or superfluous speech or phrase. So that if Christ be a sufficient King, and Ruler in his Church, all other Authority and Government erected therein is superfluous, and as a branch to be cut off, if he be complete in his Priesthood, than all other Priests brought in and set up in his house, are superfluous, & to be, cut off; for so fare: as we aprise & set up such, so far we vilify, & pull down Christ Jesus from his Throne, & Altar, which is done; by whom, and whensoever some in the Church are professed, to be higher in place, and more noble and holy in office then the rest, or then any other of the Brotherhood; for either the least of our Brethren, are one with us in the greatest dignity that we receive by Christ, or else we are not one with them in the greatest infirmity taken away by Christ: and then in the one, and the other, we destroy that great salvation unto ourselves. For if the most honourable in the Church, receive his dignity in Christ, the least in the house hath the same honour, for whether male or female ye, are all one in him; and if they receive it out of the way of Christ, as indeed all do, who make difference of persons and places, and offices in the things of God, they are then Superfluous, and by all them that will ever, Sing the Psalm of David or song of Christ our Lord, so be lopped and cut off, as we will clear ourselves from sinning more and more, or adding daily to our sins by making Molten Images and Idols, according to our own understanding, for these things are the work of the craftsmen, even of old Demetrius and his fellows for they that are sacrificers of men, that is, that dedicate men unto God, holding one more holy, or standing nearer unto God, by his Office and place, than another, they Kiss the Calves, that is, willingly submit unto, and communicate with that spirit of Idolatry, that set up a Calf in the wilderness, and afterwards, one at Dan and another at Bersheba; even lovingly embrace Idols and Idolatry, as the glory of all their worship; See, Hos, 13. 2. Read the margin from the Hebrew phrase. Therefore the Apostle Peter having pronounced that all flesh is grass, and the glory of man as the flower of the field, and that the word of the Lord abideth for ever; presently infers, that there is no receiving of it, but as Babes freed from the desire of pre-eminence, not mixing the milk of the word with carnal preferments of men, which shall vanish as the grass, bidding them lay aside all malice, guile, & hypocrisy, envy, and evil speaking, in advancing men in the things of God; the word translated malice, signifies to visiate or corrupt, to make sick, or to make to die; even as superfluous branches make a plant (as it were) sick, and unable to bear fruit, So is it with the plant of Israel, wherever they, break forth, that prefer any in the Kingdom of God before another: for they must either profess Christ not complete, or else themselves so set up superfluous branches. 1 Pet. 2. 1. Col. 2. 10. So the Apostle James, after he hath concluded that every good and perfect gift is from above, and coming down from the Father of lights, in whom is no varying, no not so much as a shadow of change but is the same in one, that he is in another; or else no gift nor light of his: nor is it from above, but from below only; presently infers a laying aside of all filthiness and superfluity of naughtiness, which is that lust conceived in man, to advance himself in the things of God, as that chapter and the whole Epistle declareth, jam. 1. 21. wherefore he presently adds, receiving with meekness or lowninesse the engrafted word: the word engrafted signifies an artificial setting of one thing in another, which by nature are foreigners and strangers, as the holy word of the Lord and all men's nature are, but we know that difference of persons, offices, places, and degrees in the Churches, are no strangers nor foreigners unto man's nature; witness the practice of all peoples and Nations that are, or ever have been; who have had only nature to set them a work, as at this day, we see in these Natives amongst whom we live. Avoid therefore these things as filthy and unclean, in the things of God, that you cannot touch but be defiled; and lop and out them off as superfluous branches, not beseeming the Vineyard of God, nor any plant that is of our heavenly Fathers planting; if ever you intent to utter a Psalm of David, or sing an acceptable Song or Hymn unto Almighty God, who hath made himself perfect and durable, in all things by Christ, & so will remain & abide the same, when these changeable fleeting, deceitful, and hypocritical things of that man of sin, and Son of perdition, shall vanish; and in shame and ignominy go down unto Sheoll, or that corrupting pit, for ever, Amen. So much for the Title. The sum and scope of the Psalm contains a description of that transcendent and co-equality of dignity that is in the Kingly and the Priestly offices of the Son of God, Jesus Christ our Lord, even Jehovah our righteousness. Je. 23. 6. By which it evidently appears, that the Pharisees of our days are more ignorantly audacious than those were in the days of Christ: For when they profess him to be the Son of David, Christ knowing the blindness of their minds in that point in respect of the spirit and life of it, asked them from this. Psalms, Matth. 22. If Christ be David's son, how doth David in spirit call him Lord? saying, The Lord said to my Lord, Sat thou at my right hand until I make thy enemies thy. Footstool: which our Pharises can presently answer and say, He is David's Lord according to his Divinity, and David's son according to his Humanity. But those Pharisees knew well enough, it was not an answer to Christ his question, nor could it be the intent of that phrase in the Psalem; therefore they have so much modesty as not to answer, though they could not be ignorant of that answer which our Interpreters give; for it was the thing they still looked for; yet they saw his question so fare beyond them; that they durst not ask him another question after that. For they saw very well his question was, how he could be David's Lord as he was his son, and descended out of his loins, as well as he was his Lord, as he made him to be that which he was, namely a Lord and King himself. For they perceived his question about his Sonship to be spiritual, in that he saith, How doth David in Spirit call him Lord? For Christ as he is David's son, is his Lord: for he is begotten, produced, and brought forth by David, (or else he could not be) according to his death) which death of his hath Lordship and Domination over all flesh in the glory of it, to bring it to nought, destroy and discomfit it for ever: For the Son of God could not die, but in and by becoming the seed of David, by which death he overcomes him that had the power of death, that is the Devil, Heb. 2. 14, If therefore the Pharisaical Teachers of our times do as fare surpass (those) in cruelty, hardness of heart, and hypocrisy, as they do in blindness, audacious boldness, and constancy therein: Let those only that are ignorant of the Lord Jesus, look for comfort and benefit by their society and ministry; for to others it yields none at all, but only laying of snares, and practising of treachery against the anointed of the Lord. Vers. 1. The Lord said unto my Lord, etc. In these words of the Psalm for order sake, note these particulars: 1. The manner of the Speech, or Phrase, The Lord said, or assuredly said. 2. Observe a twofold Lordship, or an interchangeable Domination, The Lord said to my Lord. 3. The matter of the Speech, or Sentence, in these words, Sat thou. 4. The place, condition, or state to sit in, noted in these words, At my right hand. 5. The time how long this Royalty shall remain, Till I have made thine enemies thy footstool. For the first, noted in these words, The Lord said, or the Lord avouched, or faithfully and assuredly said; It is a word peculiar to the Oracle or Speech of God, 1 Tim. 1. 15 the like phrase is used, and it is proper unto God only to utter himself in such an affirmation, because the thing uttered cannot comply with any earthly state or condition whatsoever. That the Authority and Lordship of a King, and the Lordly estate and condition of a Priest, should both consist in one and the same person or subsistence, in such an extent as each of them takes the right hand of allthings what so ever in heaven or in earth. For Christ is Lord as he is David's son, descending out of his loins, and so becoming one with the nature of man in all points; by which descension the humiliation of his Priestly office is such, that it takes the right hand of all: for it being the humiliation of the son of God, it must needs be of an infinite worth and value; and there is but One Infinite: therefore it alone is set aloft and reigneth. So that he is a Kingly Priest, as Melchisedec was, Hebr. 7. 1. and thence it is, that the Saints are a Kingdom of Priests, or a Priesthoods of Kings, 1 Pet. 2. For there is not any thing that can get beynod that which is infinite: and therefore his humiliation is eternised and perpetuated; which the men of this world cannot endure to hear of. But that which is of an eternal value, must also be eternal in respect of time, and such is the Priesthood and humiliation of Jesus Christ: and that on this wise. Christ in taking our nature upon him, takes not unto himself any thing of excellency whatsoever: For he in no case taketh hold on Angels, in way of our redemption, Heb. 2. 16. that is, on any excellency or dignity; for than he could not be the Son of God (infinite in glory) if any excellency were added unto him. But on the seed of Abraham he taketh hold, that is, of a poor and mean condition, one that had not the breadth of a foot in the holy land, Acts 7. 5. So that Christ in communicating with our Nature, takes unto himself only baseness, ignominy, and reproach, and can no more receive any jot of glory in us, than we can possibly receive any the least stain or blemish by him: only that which man counts his honour, and is of highest esteem in his own eyes, is that which is truly base and abominable before God, Luke 16. 15. and in that doth the humiliation of the Son of God consist. For the greatest baseness before God, is, when man goeth about to make himself excellent and honourable by transitory and corruptible things; as by offices, places, gifts, riches and relations to this present world; who by this means prefers and brings in the excellencies of the Creature, above, and in stead of the glory and dignity of the Creator, wherewith man was blessed at the first, and through the same vicious desire to exalt the creature, vilifies, and so falls from his Creator: for the dignity and glory of the creature, and the glory of God the Creator, cannot subsist nor stand together. For that which is infinite in itself admits not of any other in co-partnership or fellowship with itself; that is, with any other in way of the same kind, or respect: as, if it be glory, it is but one glory, or the glory of one; if it be shame, it is but one shame, or the shame of one. So that of necessity the Son of God assuming our nature, must burn up, waste, cause to whither, destroy, and consume all the glory and goodliness of man, Isai. 40. So that as dust and ashes, it falls into the ash-pans of the Altar for ever; and by consuming of that, to wit, all the fat, the sweet, the firstlings, chief and livelihood of the creature for ever: He brings in that first begotten of the Father, yea, the Chiefty and Excellency of the Son of God. as a Sacrifice, perfumatory, a sweet Savour, and of an eternal acceptation with God, so long therefore as this one only sacrifice, finds acceptation with God, so long is his humliation and dissension before God, for if he be exalted in the power and dignity of God as he is the Sun of man, a Joh. 5. 27. so is he also humbled and debased, in regard, of all excellency of man, as he is the Son of God b Phil. 26. 7. and so long as the one lasteth, so long shall the other, for as God's excellencies shall for ever be exalted and set aloft, so shall the arm of flesh (which is man's excellency) c Jer. 17. 5. 6. for ever be abased and kept under, Eze. 30. 21. 22. which is most acceptable and well pleasing unto faith, to have this glorious exchange change, ratified and confirmed unto, and in the Saints for ever, that God's glory may appear and be made manifest in man, d Col. 1. 27. and the things of man may be hid and covered in God, e Psal. 32. 1. Zep. 2. 3. hence is that interchangeable, translative and relative sentence uttered viz. The Lord said unto my Lord, or as the word will bear, The Lord said in my Lord, that is the Kingly Lordship, and authority of Christ speaks, and uttereth itself, in the Priestly; and the Priestly Lordship, & authority of Christ, speaks and utters itself in the Kingly; so that each of them hath prehemenence, and is at the right hand of the other; for the Kingly Office and dignity, speaks not, nor acts. but in, and by, the Lordship, and authoty of the Priesthood; and the priestly office and dignity speaks not, nor acts, but in, and by, the Lordship, and authority of the Kingdom, or of the Kingly office; for they are the right hand of each other; by which, (and not otherwise) they mutually, and interchangeably work, and make themselves manifest to be, that which indeed they are, and ever will, for he lives for ever to make intercession for the Saints. f Heb: 7. 25. This twofold Lordship and dignity then, is the very sum, substance, and matter of the Gospel (even of all that good news that comes from Heaven, as out of a fare Country, into our nature in that way of Christ) g Pro. 25. 25. And therefore must needs be the whole scope and drift of this Psalm; Yea, the very life and marrow of all the holy Scriptures, so that all the rest of this psalm, is wrapped up in this first verse, even as the sap and life of the Tree in the root, and as the Blossom and fruit in the Bud, which Bud hath virtue in it to produce and bring forth thousands, and ten thousands of Trees of the same kind; which when our Sun of righteousness shineth upon it, who hath health and virtue in his wings h Mal. 4. draws out, brings forth, and causeth it to appear, in such a royal Kingdom, and Priesthood, as is here made manifest in the rest of the Psalm, which is perpetuated, and eternised, both in the one and in the other, for the Kingdom and Priesthood of the Son of God, are co-existent in there rise ●race, and duration; yea, co-opperate, and co-apparant also, so that the one is not, nor ever can be, without the other; for as he is King of Salem, Prince of peace, and so rules in righteousness for ever i Heb. 7. 2. Isay. 32. 1. that of his Kingdom and Dominion there is no end k Dan. 4. 3. . So also as he is Priest of the most high God l Heb. 7. , being made not after the carnal commandment, but according to the power of an endless. life, abideth a Priest for ever after the order of Melchisedec m Heb. 7. 16, 17, 21, 24. For this man, because he continueth ever, hath an unchangeable Priesthood, and therefore remains and abides the same for ever. And this is that also that the men of our days, and unbelievers in these times, as well as in the times that are past, cry out against, and cannot endure it, as a doctrine most pernicious and abominable, that the humiliation or death of Christ should be eternal; they would not have that word to be made good, which saith, He was a Lamb slain from the beginning n Rev. 13. 8. ; nor that he should in his death and Priesthood, as well as in any part of his Mediatorship, be Jesus Christ, the same yesterday, and to day, and for ever o Heb. 13. 8. : For if his death should appear unto them so, as to die to the power, wisdom, riches, & preferments of this world, (otherwise they cannot 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 speaks not at all s Luke 17. 21. 2 Cor. 1. 5. , (but only afar off, as they fantastically and vainly imagine through their traditions; for the Kingdom 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 grass shall fade, whither, and come to nought u Luke 16. 15. : For the death of Christ, as it concerns 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: Until I have made thine enemies the foot stool of thy feet. Who then are the only enemies of that Princely dignity that is in the Priesthood of Jesus Christ, by virtue of which Priesthood he entereth within the veil, into the Holy of Hoest, or into the Holiness of Holinesses, as the word is x Exod. 26. 33. ; yea, into heaven itself 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 Royal Priesthood of the Son of God, are all manner of virtues, 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 correspondency 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 eternal Being, which no Man or Angel can ever find out a time of their conjunction, and unity, no more than 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, God's 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 eternal 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 do we reckon and account according to God, with whom all times are present, because he is the fullness 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 years, and a thousand years as one day o 2 Pet. 3. 8. . So are we to account, if we keep Records according to his wisdom, and not after the wisdom of vain man in any thing, no more then, we are to speak or preach in the enticing words of man's wisdom, but according to the wisdom and power of God o 1. Cor. 1 17. & 1 Cor. 2. 4, 5, 6, 7. . The enemies therefore of Christ's Priesthood, (that keep without the veil, and so from sitting down, or abiding at the right hand of Majesty, hindering our Ministry, 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 world's created gifts of grace, which it propoundeth to itself in point of salvation, bearing itself 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 Son of God, by destroying and bringing to nought the grace of his Kingdom, in setting another form upon it, than ever the Father of Lights did q James 1. 17. , That gives a true form to every thing r Job. 38. 22; 13, 14. . For Christ is the only pattern and platform of all Christianity s Heb. 8. 5. . And to hold and teach something to be in Christ, beyond or besides the reality of God and Man, Humane nature, and Divine, in one individual subsistence, is no better than to Idolise 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 Idol 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 sin 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. 1●. ; But stand in direct terms of opposisition, Antichrist being that wicked One x 1 John 7. 1 18. . So that if we give Christ his true form 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 hear them. For take away the body of the Sun from any part of the world, or from any horizon, and the beams and rays 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 gross darkness. Moreover if Christ should bt have a spark, (as they call it) beam or ray, or certain influence of the spirit, or divine nature that being shed forth, or infused into the humane, and not the reality, 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 jesus Christ. a Acts 4 12. . But to form 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 & pharasaical bvilders, who always set at naught and refuse the truth, and verity of the chief corner stone.: b Psal. 118. 22. Acts 4. 11. which notwithstanding, the malice of you bvilders, (as our Apostle speaks) 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 always laboured, to pull down, and to demolish God's building (because it hath another foundation than you can approve of) by haleing (through your doctrine, and hypocritical and self-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 work of God, in curing the lame and impotent at the beautiful Gate of the Temple: d Acts 3. 6. by speaking a word in such away, as yourselves can never find out; nor purchase the glory of such a cure unto yourselves: for Christ you cannot endure to have the credit of it: e Phil. 2. 21 and that is the reason why Tobya, and Snaballat, play their parts and bring out the same spirit unto this day: f Nehem. 4. 1, 2, 3. we conclude then, of this point, in opposition to the doctrine of all false and pernicious bvilders: 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 jesus unto good works g Eph. 2. 10. or as the word will bear, in a good work; that is, in that good work of God, that remains and abides firm and stable for ever: being that one eternal and good grace of God; and also that one eternal and good work 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 work: and this good work shall ever appear in that faith of God's Elect; in whom so ever it is: (the denial whereof doth sufficiently declare a man to be vain, & empty of any thing that is of God; for faith without works is dead: h jam. 2. 20. ) and this one work, in which consists all saith, or this one grace, in which consists all good works, and operations of God; Hath as many distinct favoures or grace in it, as also works and operations: as there are varieties of works, and distinct favours, beauties, and splendent 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 describe, 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 spiritual and mystical forming of the Son 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 Son; and man of God: l Acts 5. 30. 31. and this is that created gift or those created graces, and only work 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 affirm 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 affirm it is a spark, of divinity, a beam, or ray, of the nature divine, but not the divinity itself; (which they say is in the Saints) But yet will affirm 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 entailed or annexed thereunto; these are so faithful 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 beam, ray, or certain spark of corruption in them; and that only Adam, the first man, he had the whole body of sin death and corruption in him; so that all other men, much less any particular of them; are not so engaged unto God; for the revelation and manifestation of such an infinite, and unspeakable portion of his grace and virtue, of that blood of sprinkling, as the first man was; and by this means, they deny the plain testimony of the word of God, which affirms that by nature we all a like: o Eph. 2. 1, 2, 3. So that if the first man had sin, both in the root and branch, so have we, and if the second Adam had both the root and branch of righteousness in him, so have we: p Rev. 22. 16. 1 Joh. 4. 17. for what we are unto God, we are it in him, and not in ourselves, So that the doctrine and profession of the world in this point, takes away and destroys unto men, the very virtue, authority, and extent of the royal Priesthood of Jesus Christ our Lord. Yea, all things of this nature are the only enemies of this Royalty & dignity that is in the Priesthood of Christ; and therefore must all be made the footstool of his feet: otherwise he hath not the honour of the right hand of God given unto him. For so far as we lift up these as helps and furtherances in the House of God; as beautiful and comely in the House of God, considered either in ourselves, or among a multitude; so fare we pull this Kingly Priest from the Majesty of his Throne. For he were not a Priest if he were on the earth q Heb. 8. 4. : that is, in that way of the order of Aaron: For no Priest suiting with the wisdom of men, in their administrations, can exercise the authority of this Lord: for so they cannot be Priests, but by maintaining the works and wisdom of the flesh; & so they are enemies to this sacred order and ordinance of God. For every such Priest, though he should not so far carnalize the Cospel, as to uphold the civil Magistrate to be the defence of his Ministry in the Church, by the civil Sword, (as the hypocrites ever do; for they will take up no Tabernacle but the Tabernacle of Moloch, and bear the Booth of the Kings r Acts 7 ) yet he must of necessity maintain his own place, to be a condition and state, separate, and divers from the place, office, and state of the rest of his brethren; which is to maintain the flesh in upholding the dignity of one man above, or beyond another in the House of God, which the Kingdom of God admits not of: for they are either all Kings and Priests unto God s Rev. 1. 18 , and all heirs, coheires, and first born in Christ t Rom. 8. 16, 17 Or else not at all of that Kingly Priesthood: for if Jesus Christ had made himself a person or subsistence, separate, or divers in any respect from the rest of his brethren u Hebr. 2. 11. 14. & v. 17. 18. Heb. 4. 15. , we had never been saved: for to retain in, or to, himself, any part of his excellency, in to retain and keep back all; even as if we should retain any part of our sin that Christ took not upon him, it were enough to lay the whole displeasure of God upon us for ever: for his seamlesse Coat cannot be divided x Joh. 19 23, 24. . And, he that is guilty of the breach of one of the Commandments, he is guilty of the breach of all y James 2. 9, 10, 11, 12. . No, that single simplicity of his divine Being, cannot be given, or kept back in part. Therefore the more curiously man worketh to adorn himself before God with nigh temporary thing whatsoever; the more diligently he labours to draw the veil over the Holy Place, that neither themselves not others can enter z 2 Cor. 3. 14, 11. ; Wither the forerunner is gone, and is already entered for us a Heb. 6. 9 10. . And so long as he holds the place into which he is entered, and keeps that Throne of Majesty whereon he is said to sit, (to note unto us the duration of it b Heb. 1. 3. :) So long shall all man's abilities and excellencies, be made the footstool of his feet; that is, the basest things that are, therefore never to be presented before him in any way of his worship c Isa. 66. , or in any submission or obedience unto him: For all our righteousnesses are as a menstruous cloth d Isa. 64. 6. , And as the ●arly dew that passeth away e Hos. 6. 4. ; therefore is that word [until] brought in, to denote the everlasting condition of man's abasement in respect of any excellencies of his own before God. [Until.] That is, always, or for ever; as it was said of Micol, that the should not have a child [until] the day of her death, 2 Sam. 6. 23. that is, should be childless for everf. Or (as the word will bear) [so long] that is to say, so long as Christ sits upon the throne of Majesty, so long shall man's abilities and excellencies be debased, and brought to nought before him. The dignity and Lordship therefore of our High Priest, can in no case admit of any humane ordinance brought in, as appertaining to his administration and service, Col. 2. 20, 1, 22, 23. in the things of God ᵍ: For that were to diminish the glory and complete acceptation of the Son of God, what ever it were, or is, that is brought in, that consists not in faith ʰ, 1 Rom. 14. 23. which never fades, but is of the race, generation, confirmation and dignity of that Melchisedec that abides a Priest for everi. Heb. 7. 21. Man therefore is poor, miserable, and naked, stripped of all manner of created excellencies, if he hold and maintain the virtue and dignity of our high Priest, who is on the right hand of God, having subdued, consumed, and brought under the exaltation of the creature in its own excellencies and virtues in all things, And thence it is that our Prophet addeth, The Lord will send out of Zion the Red of thy Strength, vers. 2. As in the former verse is declared, how Christ as. a Priest by offering up himself unto death for our sins; rules and reigns as high Priest over all things, that are properly the death and sin of man before God. For, as it was in the beginning, even so it is nowk, Gal. 4. 29. the creature going about to exalt itself, by some excellency in itself, Apostatizeth and falleth away from his Creater, l Gen. 2. 6. 7, , and becometh most wretched and miserable. So in this verse he declares how Christ as King, reigns and rules in righteousness m Isa. 32. 1. , having over come and subdued in us n Rom. 8. 4. , all that baseness, wretched, and miserable estate and condition that naturally all flesh is captivated in, and lies under o Isa. 61. 1, 2, 3. Heb. 2. 15. , and in these two doth the life and death of the Son of God appear, yea his Kingly Priesthood, and his Priestly Kingdom; And so the Lord saith to my Lord, Sat thou as a victor at my right hand, interchangeably. In these two doth consist that twofold Lordship, as it is said, The Lord said to my Lord (interchangeably) Sat thou on my right hand. And these are the two Cherubims of glory p Heb. 9 5. raised up, and standing on each end of the Mercy-seat, q Exod. 25. 18, 19, 20. covering it, and reaching each other with their wings, and are both alike glorious; of which we say with our Apostle, we cannot now particularly speak, only this, no further than these are set up and maintained amongst us, no further is the Mercy-seat of Jesus Christ set up amongst us: for they are made and beaten out of it, and of no other matter, both the one and the other, of the same pure gold, beaten so with the hammer, as to leave neither excellency of a creature, nor misery of a creature to be found in them; nor can the lively Oracle, or that word of life, be uttered, so as to give life, but only from between them r Exod. 25. 21, 22. , that is, from between the life and death, or from within the Priestly Kingdom, Numb 7. 89. and the Kingly Priesthood of our Lord Jesus, the one consuming all the glory of the creature, by the brightness and splendent glory of that pure word of God, descending into it: the other destroying all the misery and frailty of the creature, by taking it into the dignity and blessing of that word of God, and out of that infirmity to magnify its power and Princely authority for ever. And this honour have all his Saints. Praise ye the Lord s Psal. 149. whole Psalm . Therefore it is That the Rod is sent out of Zion; the Hebrew word Shebet, signifies, Rod, staff, Sceptre, or Tribe. The signification of the word Zion is in this place to be noted also, which is by interpretation, Dust, or Dryness; noting the infirmity of man's nature, and impossibility (in respect of any thing that is in man) to be fruitful, multiply, or increase in the things of God; yet even out of that doth our Lord spring, and exercise his Sceptre, and power of his Kingdom t Isa. 53. 2. , so that when the Kingdom and Dominion of Christ is prosiphesied of u Isa. 11. 10. , he is said to be a Root of Jesse, not mentioning the House of David, a King; but the Family of Jesse, out of which it was so unlike that ever a King should come, when as he of whom he came, was but a follower of the Ewes in it x Psa. 78. 70, 71. , yea the Ewes great with young; whereby he is subjected to such Offices in their (bringing forth) which are below the spirit of a man; from such a condition is he raised up to be the feeder of his people Israel, yea to be the head of the Heathen, and Lord of all the earth y Psal. 18. 43, 44. Psa. 2. 8, 9 jer. 10. 7. . And in the exaltation of his Kingdom, when the songs of Salvation are heard in all the earth, it is said, Cry out and shout, thou inhabitant of Zion: for great is the holy One of Israel in the midst of thee z Isa. 12. 6. . The word Inhabitant there used, is in the Feminine Gender, Inhabitresse as being in regard of our nature, but a weak and frail woman, even then when the Lord appears so mighty in it, and dwells in the midst of her, even as a man when he is at home in his own dwelling-place, manifests all his power, wisdom and authority, which he doth not amongst strangers. The Rod or Sceptre, therefore of God's Princely power & authority, springs only out of man's weakness and insufficiency, yea this Staff, or Rod that buddeth a Num. 17. 8. ; and this Stock or Tribe that multiplies itself as fishes mulitiply without diminution b Gen. 49. 22. , hath no other predecessor, or progenitor, but only man's baseness and infirmity to bring him forth, insomuch that the Honour, Riches, Gen. 48. 16. or Power, of Man, shall never bring it forth: But arising out of man's debility, and infirmity, so it becomes, a sent Rod, being there is no power nor ability in the creature to produce it, God must needs be the Author of it: And it is sent from as great a distance as is between heaven and earth c Isa. 55. 8. to 13. : So as God is the Author of it only, and doth authorise it in its work; therefore it is said to be Thy Rod, implying that he is the owner of it, and will acknowledge it in its work, to be of, and from, him alone; yea, it is said to be The Rod or Government of his Power: And therefore though many may strive against it, yet none can be, able, to prevail; yea, though many Archers shoot at him, yet shall his Bow abide in strength, and the Arms of his hands are made strong by the hands of the mighty God of jacob. And thence is the Feeder, or Shepherd the Stone of Israel d Gen. 49. 23, 24. : Therefore he saith, in adding the next words: Rule thou in the midst of thine enemies. What then are the only enemies of the Throne, Dominion, Dignity, and Glory of a King; But weakness being void of strength, shame being yeid of honour and respect, poverty being void of wealth and riches, and folly being void of wisdom and Council; and in the midst of these, or as the word signifies in the heart of these, doth our Lord and King Christ Rule and Reign, for he becomes, or makes himself powerful and able to save to the uttermost, through our weakness e Heb. 7. 25 , in which we come unto God, else can never be joined to the Lord to be one spirit with him f 1 Cor. 6. 17. , for he being a God that heareth Prayer, that is, hath all sufficiency in himself to supply, therefore, all flesh comes unto him, the meaning is, we bring nothing but weakness to him, that he may be all in all g Psal. 65. 2 1 Cor. 15. 28. , yea, he is made honourable, and renowned, through our shame and nakedness; he is rich in Salvation through our poverty; and is made wisdom and Council through our ignorance, and folly: yea, he is made, & puts on immortality through our mortality h 1 Cor. 15. 53. 54. , becomes incorruptible, through our Corruptible condition; for whatsoever the Son of God is, he is made to be such a one i 1 Cor. 1. 30. , which cannot be, Gal. 4. 4. but with respect unto man, and that only, as he in himself is miserable, and wretched in all points whasoever, otherwise Christ should be made excellent by the glory of a Creature, which the Son of God cannot admit, that the Creature should add unto his Excellency in the least degree k job. 22. 2. 3. 4. , The Creature therefore in this way of Christ, only gives demention unto emencities, which otherwise could not appear yea it seems, height, depth, length, and breadth, unto that which without it, cannot admit of any such thing, and so could not be known, admired, or worshipped, by the creature at all l Rom. 11. 32. to 36. Ephes. 3. 16, 17, 18, 19 , and hence he is made manifest to be the Son of God, by being life from death, becoming the Lord our righteous m jer. 23. 6. , by being made sin in us n 2 Cor. 5. 21. , yea the blessedness of the Father to us; by being made a curse in us, or we the blessed of God in him, by his becoming a curse in us o Rom. 1. 4. Gal. 3. 13. , For it is God's property, work, and prerogative Royal, to make himself honourable by infirmity; and it is man's work only, and all that he can attain unto, to make himself honourable, by things that are excellent, at least in appearance, p Acts 12. 21, 22, 23. , or in the corrrupt minds of those amongst whom he lives p Acts 12. 21, 22, 23. , But so fare, as man is from making the Son of God, or from devising and inventing, that great work of salvation, to lift him up through infirmity, and purify him through Corruption, q 1 Cor. 15. 42, 43, 44. even so fare, is he from justification and acquitting before the Throne of God, by any thing that is in himself, and so fare as any strive, to make themselves, or the Son of God honourable, by fading things; so fare they are from acknowledging that Christ is become life unto us, through death, which the Saints of God ever acknowledge, and confess themselves to be his death, as absolutely, as he is their life, r Gen. 6. 5. 2 Cor. 3. 5. and as Christ cannot be without the one, nor the other, no more can they, for he cannot become the Son of man but must die to all man's exellencies and glory, else his own, as he is God, were not full and complete, neither can we be made the Sons of God, but we must rise from all wretchedness & infirmity, or else his death is not full and complete, but he, is detained in the grave, which is impossible that the Son of God should be held of death, s Gal. 2. 19 20. So then. so fare as our sins prevail over us, or the fears, doubts, terrors, and troubles, that naturally man is subjected unto, make us wretched and miserable, breeding perturbations, and disquietness in our minds. So fare do we deny, that Christ is risen from the dead, and ruleth in the heart of his enemies, namely that his Authority springs out of nothing else in us, but merely out of our infirmities, therefore it is said to be a rod that is sent, as in the Text, exercised in us, or in our nature, and not in himself, or his own nature, as he is God; for than it could not be a sent Rod; as is affirmed, nor given, as in the second Psalm, namely, that could neither be said to be given, that he rules over t Psal. 16. 10. Rom. 6. 9 14. Rom. 8, 10, 11. ; if there were not a like interchangable gift, when we see our infirmities therefore, we behold the resurrection of Christ in them, v Psal. 2. 8. or else we deny that he hath vanquished and overcome them; and so detain him still in the grave, w 2 Cor. 12. 9, 10. 2 Cor. 11. 30. not confessing his rule in the midst of his enemirs: so also, if we perceive the power and glory of this world, to come out, and muster up itself against us, we see his death in it, and so it becomes liveless unto us, that acknowledge life to be only in him x 1 Cor. 15. 12, 13, 14. , and we perceive how he makes that even the Footstool of his feat, and will break and shatter them all to pieces y Col. 3. 3, 4. , as a potter's Vessel, and before he shall want executioners, every man shall sheathe his Sword in his Brother's side z Psal. 2. 9 Revel. 2. 26, 27. , not only in things that concerns this temporary life, but in things of a spiritual and of an eternal nature also a Exod. 32. 27. : Wherefore whether we look upon our own infirmities, or the world's glory, and tyranny. Christ in this twofold respect (according to the Faith of the Gospel) becomes, all sufficient unto us, to save both from the one, and from the other b 1 Cor. 11. 18, 19 , For these are those Cherubims, or Cherubs that are set at the East of Eden, with the flame of a Sword shaken turning itself, to keep the way of the Tree of Life c Rom. 4. 25 Revel. 11. 4, 5. Revel. 20. 9 ; namely this Kingly Priest, and this Priestly King: for Kings are Cverubbs, or Cherubions d Gen. 3. 24. , And those that place the glory of the Kingdom, and Priesthood of Christ, in things according to the ways of men, or attainable by man, that is in any thing that may proceed out of the wisdom of a Creature, they fall from the dignity and glory of the Son of God, in so doing: read diligently for proof hereof, that of the prophet Ezekiel e Ezek. 28. 14, 16. , and those that find and place the things of the kingdoms, and Priesthood of Jesus Christ, in such things, as are neither of man nor by man f Ezek. 12. to 20. , nor are they found in any but in the Son of God himself g Gal. 1. 11. 12. ; They, and they only, rise from that base and miserable estate and condition of all mankind, unto the glory, grace, and dignity of the Son of God h Ephes. 1. 22. 23. : therefore these Cherubims are placed at the East of Eden i Ephes. 1. 18. to 22. Rom. 8. 16. 17. , with the fl●me of a Sword turned, or changed, (as the word is) for the Hebrew word Ceshaph, signifies turning or changing, or transforming of one thing into another: the word also translated glister or flaming as a fire, or Sword, alluded unto, hath the signification of secret, or close conveyance, as in secret sleights of juggling, whereby men have their Senses so dazzled that they cannot perceive nor find out the k Gen 3. 24. motion, or translating of things: for these, (namely the Kingly and Priestly Offices of Christ) being the very glory of the Temple, and Kingdom of God, and the only, and sose entry, and in-lets, into the Kingdom, or that garden of God k Ezek. 31. 8, 9 Cant. 5. 1. , or way to eat of, or communicate in, and with, that Tree of life, are there set forth unto us, under the name of Kings, or Cherubs, Shutting Man out of the gar den, declaring what work and operation they have, in the hearts and minds of the men of this world, in that way of the fall and manner of their apostasy from God, not giving credit unto the word of God, according as he hath expressed himself in the Gospel, for the not perceiving the way and manner of conveyance, of this Kingly and Priestly Offices, as it is in Christ, according to that glorious translation and mutual communication, betwixt God and man in him; they devise, invent, conjecture, and search out, all ways and means according to the art, and wisdom of man, in whatsoever the imagination of his own heart, after the cunning slights, and devices of Satan, can possibly bring forth unto itself l 2 Cor. 11. 3. Col. 2. 14. 2 Pet. 2. 14. 18. 2 Pet. 1. 16. to dignify and set up both the one, and the other unto himself: And hence ariseth all that Enchantment, Conjuration, Sooth-saing, diveing, Necromancy, and Witchcrafts, that are now in the world, so condemned by the Law of God, in all places of those writings of Moses, which are properly meant, of those spiritual juggle, to deceive, delude, and destroy the souls of men m Deus. 18. 11. Deut. 2 27. Deut. 4. 7. Deut. 5. 7. Josu. 13. 22. Esa. 2. 6. Exod. 22. 18. , according to that deceit, wherewith themselves are deceiv,ed, leading unstable souls down, to the pit of corruption, by art, and humane learning exercised in and about the word of God, after the manner of the enticing words of man's wisdom, being void and destitute of that wisdom and power of God n 1 Cor. 2. 4. to 9 , For the wisdom of God, doth so elegantly translate our sins unto himself, & his righteousness unto us, in this way of Christ o 2 Cor. 5. 21. , revealing and declaring it unto the world, by such phrases, and manner of operations, as are frequently, conversant in every man's mouth, and heart p Rom. 10. 6, 7, 8. , through which things those dazzle the eyes of their understanding, and by their own subtle sleights do change and turn the things God exppresseth, into the proper intent and operation of their own natural and brutish apprehension q jude 10, 11, 12, 13. . directly contrary to the truth, mind and meaning of the Lord. So that they become the only Wizards and Jugglers in the world, and the more seemingly spiritual, the more dangerous and aborninable. For when our Lord speaks of the power and glory, place and office of the Son of God, they translate and transfer it to the Sons of mortal and vain man. So as, when God speaks of sin, which Christ was made and yet knew no sin r 2 Cor. 5. 21. , and therefore must needs cleanse them from it. They find such curiosity about this point, in their natural, and artificial understanding, that their art, wit, and invention, is exercised to find out sin what it is, in its nature agravations, and gradual operations, according to its proper and due dimensions; and accordingly to measure out punishments proportionable, even unto death itself; And that in such devised ways for the terror of it, as though they had undertaken to cleanse the World of sin themselves, and that in a most curious, fit and proportionable way; as though the death of the Son of God were of no force nor virtue. s Dan. 3. 19 20. Dan. 6. 7. Acts 7. 59 Heb. 11. 35. 36. 37. Great art, and skill, is to be used herein, by the Divines, Soothsayers, or Deviners of this World; else man could never have a heart, to thrust down into Sheol, his brother made in the Image of God together with himself, as also both alike and the same in that act of apostasy t 1 Cor. 15. Rom. 5. 17. 18, 19 ; nor could he have a head tolook for God's approbation, and acceptation in such acts (as our Saviour Christ foretells he will) if it were not for this divination u joh. 16. 2. . And as the persecuters of Steven when they stoned him, prayed for the acceptation of their souls, in so doing: For if the words be well scanned, it will prove to be their prayer made for themselves, & not his; for his prayer is declared to be for them, that God would not lay it to their charge x Act. 7. 59 , which was answered by God, and made effectual in bringing Saul to become a Paul y Act. 22. 20. . Nor could he adventure to transfer unto himself those things that are proper unto the Son of God, as to be a cleanser of the world from sin, were it not for this Art, wherein great and secret slight is used in this kind of close conveyance. So that when the Lord speaks of the Cross of Christ in that humbled and dejected estate of the word of God z joh. 1. 14. Isa. 53. 2. to 8. , they well perceive there is great curiosity and skill therein, but they cannot find it out to be in any place, but where there is an estate and condition, for the present, encumbered with heaviness and sorrow; and therefore their Art is used to see how to find out Religion in defending the oppressed, fatherless, and widow, relieving, comforting and lifting such up, in their outward estates and condition; and so by this carnal apprehension judging the Kingdom of God to consist in these transitory things a Rom. 14. 17. john 18. 36. ; and hereby they always keep Christianity beneath, under, and below themselves, and make Christ to stand in need of their help and relief, though he be spiritual, and themselves never so carnal; and therefore cannot be ministered unto by them: For he that gives to a Disciple must do it in the name or authority of a Disciple: that is, in the place and office of a Learner, and then he shall not lose the reward, or (as the word is) the end of a Disciple, which is to be made a Teacher himself, as our Lord ever doth, without whom a Disciple is nothing b Mat. 10. 42. , nor is the Lord without a Disciple. And this requires the same curiosity and skill in Soothsaying, or else they could never make men to believe that they were the defence, and protection; the relief and raisers up of the Son of God, as though he were held of death, till sorry man puts forth the hand for his help. In this conveyance, or change, their eyes are dazzled also: for the Cross of Christ consists not, nor can it possibly have a Being, but in the Crown c Act. 8 33, Heb. 2. 7. to 11. , though they know it not. But thus their art, and, carnal skill, is exercised in this point, in finding out multitudes of sins (though they know nor one in truth) to be plagued and punished according to the way they understand it, and persons in misery to be relieved and delivered only in the way of temporary relief and redemption, and by this means keep the power and virtue of that resurrection of the Son of God, that it cannot be heard of, nor known in the world, by their metamorphosing and changing it into transitory and momentany things, which hath indeed vanquished, overcome, and put an end to all these things; so as if so be it doth but appear, and be made manifest, these can in no case captivate, or keep us under d 2 Cor. 16. 7, 8, 9, 10, Rom. 8. 35. 36. 37. , but we triumph and are victors over them all e 1 Cor. 15. 55, 56, 57 . Again, when the word of God speaks of the power, place, office, and operations of the Son of God, they perceive no little art and cunning skill exercised thereabout; and therefore they exercise all man's wit, and abilities with respect to the word of God, without which they cannot bewitch to destruction f Exo. 7. 9, 10, 11, 12. , no more than the Spirit of Christ can Evangelize to salvation, but with respect to our frailties and infirmities: Therefore they exercise their Art to fit and furnish men with abilities, and to adopt and adorn particular persons with Places, and Offices, which are proper and peculiar only to the Son of God himself. For they know not (neither will they learn) the way of that Common salvation, and faith, once delivered unto the Saints g jude 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 joh. 1. 16. Ephes. 1. 23. & 4. 6. . All the use of this turning and change of things from the Son of God to Man, is this, it serves only to adorn 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 himself; hereby destroying and disannulling 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 coming in the flesh had been only to set up the flesh, that is to say, man's glory, rather than to pull it down n Isa. 2. 17. , and to bring in, rather than make an end of all things: For whatsoever he brings in, endures for ever o Dan. 9 24. , and it is his glory only that must appear 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 quickened 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 Kingdom appear in any measure, they seek to demolish and overthrow the same: for indeed otherwise their earthly & carnal Priesthood cannot stand, no more than Dagon can stand before the Ark 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 carnal 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 excellent than all the rest of the Saints are also invested into: but it is earthly and carnal: and cannot agree with the Kingdom and Preisthood of Christ. For to maintain 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 carnal Commandment, according to which Christ was never made a Priest u Heb. 7. 13 14. 15. 16. 17. : but in being Priest he abolisheth it x Heb. 7. 18. . For if Christ had detained any office, or excellency (what soever) in himself y Eph. 1. 23. , & not conveyed the same unto, & communicated the same with his brethren, our salvation had been made void, and overthrown. Eor if Christ detain in himself, any excellency 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 excellency is found, there is all, or else he were not God; nor could he be indeviduall, if any part of his excellency were communicated and not the whole z james 1. 5. 17. john 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 carnal, setting up the levitical Preisthood of the Law, and not that of our Melchisedeck, and cannot stand with, but utterly overthrows the Preisthood and Kingdom of Jesus Christ. For he hath obtained a more excellent Ministry, in as much as he is the Mediator 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 Mediatorship as well as in any other grace, & may aswel be called Mediators in him. As Moses was said to be a Mediator b Gal. 3. 19 , or as joshua, and the Judges of Israel were called Saviour's c Neb. 7. 27. Heb. 4. 8. Oba. 21. ver. , if we do not Idolise 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 yielding 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 partiality of the things of two, & so as to bring them to be one. For a Mediator is not a Mediator 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 partaking 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 fruitful unto us, or acceptable unto him f Rom. 8. 26. 22. ; Yet doth it blaspeme, strick, or pierce, through their way of Mediatorship; who judge of all things according to the flesh, that is according to the will, and natural understanding of a man, that perceives not the things of God g 1 Cor. 2. 14. . And so indeed their carnal Testament, is confirmed unto them by the death of the testator h Heb. 9 6. 17. ; For they setting 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, putting 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, unless they maintain the first borne, in Cain, Esau, and in Egypt; namely the most excellent things that nature can bring forth, preferring them before that virtue, and power of the Son of God k Exo. 7. 11 . So that even as their Fathers did, so do they unto this day l Act. 7. 51. . But out Mediator gives man his proper right and due, who is weak, base, and infirm in all things; in the matters of God, Yea concludes him in his best estate to be altogether vanity, or emptiness m Psal. 39 5. ; and gives God his due also who is ever Honourable, Wise, Powerful, and full of goodness and truth n Exod. 34. 6. . So that wherever he appears, there is glory in the highest o Luk. 2. 14. , and fullness unto perfection p Luk. 1. 53. ; yea so, as when he appears in the greatest weakness and infirmity of the flesh, in this way of Christ, he is stronger than man; that is, than all the power and policy in the world q 1 Cor. 1. 25. . And hence it is, that the Subjects of this Kingdom, or people assembled together with this our Priest, are so described and set forth unto us. verse 3. Thy people shall be willing in the day of thy power. The Hebrew word Nadaboth hear used, translated willing is an elegant phrase; clothed, or adorned: with variety of excellencies, signifying willing oblations, or freewill offerings; and it is a word plural, as if he should say wills, or volentatinesses, or liberalities, and it hath the signification of princely. or nobility, as if he should call them bounteous princes, or Kings, in their Ministry, and office, in the Priesthood, or offering of their oblations to God, who are ever nobly consecrated, or have their hands filled (as the word consecrate signifies) to minister most bountifully, liberally and freely in the house of God r 1 Chron. 29. 20. 21. : not moved, or constrained by any extrinsical thing whatsever; no more than a fountain is moved by any thing out of itself, to send forth its streams; it's own fullness being sufficient for that purpose s Psal. 36. 8. 9 : nor can they be vilified in any part of their office, or operations; this princely power and authority being none of theirs, but the Lords, who cannot admit of any vilification, or diminution of it, at all; no more than of himself, or of his own power and glory; by any power or policy whatsoever t Psal. 68 26. such is the dignity, and sovereignty of every person or subsistence in this royal Priesthood and peculiar people v Mal. 3. 6. now the time when they are made manifest and to appear, (is) in the day of thy power, or in the day of thy Army, or in the day of thy great Army; as the word will bear without any straining of it at all. That is, when all these Kingly warriors, or priestly willing offerers; are summoned, ordered, composed, and united together, in one point of time, as in a day; for a thousand years, with the Lord, are as one day, and one day as a thousand years, according to his reckoning and account x 1 Pet. 2. 9 and if we account not as he doth; we cannot be Secretaries, nor recorders in the house of the Lord y 2 Pet. 3. 8. : So then, when all power and glory, consisting in place, person, office or excellency whatsoever, that hath been, are, or ever shall; are summoned together, & united in one subsistence, or being (as in one day) then doth the power of this princely Army make itself Namanifest, as in a day of muster (as the word implies) a whole tion is brought into one body, so as every particular one hath the power, glory, charge, & courage of the whole; & the whole, hath the power, glory, charge, and courage of every particular x: so out of that unity that is in Christ, is brought forth all, and all manner of virtues, & excellencies whatsoever, that have been, are or ever shallbe distributed unto, or consisting in the whole Kingdom, and that equally unto all, and in every particular member thereof alike, without any respect of persons at all a Isa. 36. 3. in way of any addition, or diminution, preferring one before another, or debasing of any one, as lower then another b Isa. 66. 8. ; so that the whole glory; and grace takes in every particular; and every particular takes in the whole c Acts 10. 34. jam. 2. 8. 9 : otherwise it cannot be the grace and glory of God, but only a devised grace and glory, evented by the creature, which shall come to nought d jam. 2. 1, 2, 3, 4. for in this holy Army, that which is the power and glory of one, is the power and glory of all; and that which is the glory and power of all, is the glory and power of every one in particular; for in the Kingdom of God, the multiplication of it can no ways detract or take away from that one out of whom it grows; nor can the abridgement of it, or bringing of it into one particular: suffer, or admit, of the least diminution or depravation, of the power and glory exercised in the whole, from any particular, member of it; for in the Kingdom of God, as one day is as a thousand years, and a thousand years as one day e john 17. 21, 22, 23. 1 john 4. 17. ; even so, one f Esa. 4. 6. 7. 1 Pet. 1. 24. g 2 Pet. 3. 8. h Esa. 6. 22. and 66. 8. individual subsistence, is as a multiplied Nation, or Kingdom; yea, a complete world f Isa. 60. 22. & 16. 18. and a complete world of Believers, glory, or grace, is as one individual subsistence; in which respect it surpasseth in glory all other Kingdoms, or policies that are, or ever shall be, in this momentany, brittle, and fading world; therefore Solomon himself sent ships to other Nations to fetch Gould, Silver, Ivory, Apes, and Peacocks; which his own Land afforded not g 1 john. 4. 14. Heb. 2. 5. . Yea the Lord himself will have pre-eminence in point of Kingdom, do the men of the world what they can h 1 Kin. 10. 22. 2 Cor. 6. 21. : For if this spiritual muster, or day of that powerful Army, be faithfully brought forth; the world with all its fortrests, Battlements, and blocked up condition; like unto that City of Jericho, to hold out the holy one of Israel yet shall it not be able to stand before him i Psal. 2. 1, 2, 3, 4, 5, 6. therefore their manner of assembling is noted to be; In the comely honour of the Sanctuary, or beauties of holiness, or beauties of holynesses, as the word will bear. Wherein he declares (by an holy alusion, unto those beautiful and honourable garments, which the Priest put on, when he entered into the holy place) that every one in this assembly, is adorned with those royal ornaments, wherewith the Son of God himself, was beautified and adorned, when he entered into that holy place k Josh. 6. the whole ch. even Heaven itself l Heb. 6. 19 20. ; into those things which are within the veil; taking our nature into the bosom of the Father, even as Lazarus was carried into the bosom of our Father Abraham m Heb. 9 42. So that what ever Christ was furnished with, when he entered into the holiness of holinesses, as the word is n Luk. 16. 22. 23. ; through our nature, or the veil of his flesh o Heb. 10. 20. , which is the very way of that wonderful multiplication, of that, one, only and entire holiness, that is in God, for he is one p Dew. 6. 4. ; and yet doth as truly multiply and make himself many in us; though he be one, as we are united, and made one in him, though we in ourselves be many q 1 Cor. 10. 16. 17. Joh. 17. 11. 21. ; so that with the very same things wherewithal himself is adorned, are the people of this assembly, every one in particular, furnished and adorned with all in like manner r Joh. 1. 16. Joh. 17. 22. Rom. 8. 11 For john, and Christ, are forerunners, and as john is his forerunner, on the Earth, declaring what entertainment, Christ hath ever in the world s 1 Joh. 15. 18 9 23. 24. 25 ; which is epitomised in that act of Herod's taking off his head t Psal. 22. 11. to 18. Mat. 14 8. 9, 10, 11. ; and that for denying of Herod, liberty to satisfy himself in the works of the flesh, though Herod pretends faithfulness to himself, and others in so doing; being in Covenant, yea, under oath with it, as the world ever is unto its own ways v Isay. 28. 15. ; even so, as it is with john, in showing what entertainment Christ hath with the men of this world, so is Christ our forerunner, declaring what entertainment we have with the Father in his Kingdom x Heb. 4. 14. ; which is also summed up, and epitomised in the carriage of the Father unto him, in that he hath stated and plase him at his right hand, commiting his whole power, authority, and glory anto him y Mat. 26. 64. Mat 18. 18. ; such are the honourable ornaments of holiness wherewith every one of this Assembly, or Army, are adorned and blessed with all z Rev. 2. 26. 27. 28. Rev. 19 11. 14. ; in this way of the Kingdom and Priesthood of Christ, therefore the nature of their offerings and oblations, are set forth and described in the next words; Verse 3. Of the womb of the early morning, in thee the dew of thy youth, or of thy youngling, as the word will bear. The word used here (translated womb) is a relative phrase, and therefore cannot be looked upon, or understood, but with respect unto seed, no more than we can nominate or know, any husk, or hull of corn, or of any seed, without having respect unto the grain, or seed, that is naturally contained in it; therefore the barren, or the miscarrying womb, is said to be accursed a Hos. 9 14. ; because it is the disstruction of seed, which is taken for granted to be communicated with it, by early morning is meant that spring of day, that is from on high b Lu. 1. 78. ; and is of the same rise, alike rare; and of none other antiquity than that morning and early days which is specified by the Lord himself, for the convincing of all flesh for assuming unto itself, any ability, to be an assistant unto him, in any of his works c joh. 38. 7. ; which by the scope and circomstances of the place, must be meant the morning of eternity, compare therewith ver. the 4. for explication hereof. The youth or the youngling here spoken of, is that momentany, frail, and brittle estate of man's natural condition, for all flesh is grass h Esa. 40. 6. , and the word was made flesh i john 1. 14. ; and this fleeting condition of mankind, never received being but in this womb of eternity; for the word of eternity, in giving man his form, assumed the nature, and in assuming, the nature it gives man his form, so that man in that way of Christ, hath no being but in the word of God; for if the humane nature of the Son of God, had at any time subsisted out of the divine, it had ever been so, for our Lord changeth not k Mal. 3. 6. ; nay, if our nature should subsist, out of the word, Christ then should have two beings; and then he could not be a Saviour; for God cannot give his glory to another l Esa. 42. 8. : therefore all that communicate therein, or participate thereof, must become one with him, in that glorious way of unit in Christ, otherwise it descendeth not upon them m john 16 13, 14, 15. ; for the grace of God can no more descend upon any, that are not of the faith of Christ (or of this subsistence as the Apostle interprets faith to be, the hupostasis, or subsistence n Heb. 11. 1. ) than the sins of a wicked man, can be transferred or turned over unto God, whilst the man himself is not in unity with him; or the hand, or any part of the body can be light, without unity with the eye o Mat. 22. 23. . Nay, man in his first creation, was not, but as he was made and sprung up, out of this womb of eternity; for he was made in the Image of God p Gen. 1. 26. 27. : and there is no Image of God, but only the wisdom of God in that way of Christ; for he is the express Image of his subsistence q Col. 1. 15. 2 Cor. 4. 4. Heb. 1. 3. : Therefore the youngling,, youth or momentany nature of man, (as frail and fruitless, as the dust) r Gen. 2. 7. and 3. 19 ; cannot be found to have a being, but of, or in, the womb of this early morning; hence it is that the wrath of God kindleth itself upon wicked men; burning down to the nethermost hell, for this their natural condition, being made alive unto God, in that first act of their Creation as they were made in that Image, and righteousness of God, which is found no where else but in the Son of God, Jesus Christ s Heb. 1. 3. ; is an occasion of their horror and vexation for ever, when they see themselves fallen so infinite short of it, and have made themselves so contrary and opposite unto it t Rom. 8. 6, 7, 8. Esa. 55. 7, 8, 9 : Even as the joy, and salvation of the godly springeth up, v Ephes. 2. 1. and ariseth, out of this, that naturally they are dead in sins and trespasses q Eph. 2. 1 . For if it were not for our sins and trespasses, the Son of God had never died r 1 Tim. 1 15. Matth. 9 13. : And if it were not for that righteousness and life that is in the Son of God, the son of Earth, or Adam, had never made such a forfeiture, and brought forth such a death upon himself and his posterity s Isai. 24. 5, 6. john 15, 24, 24. . The womb of the early morning then, and the youth, or youngling, are one, time and eternity, mortality and immortality, that which is momentany, and that which endureth foe ever t 1 Cor. 15. 43, 44. joh. 1. 1, 2. , are become one individual subsistence in Christ, so that without both the one and the other, the Son of God is not u Isai. 9 6, 7. Luke 1. 31, 32, 33. : Therefore he that can behold his own infirmities and frailties, and yet not perceive how the Son of God (that knows no infirmity) takes his Being from them unto his humiliation and death x Isai. 53. 4, 5, 6, 7. 2 Cor. 4. 10. 1 Pet. 3. 18. that man can never behold the grace, & righteousness of God (who of himself knows no grace nor righteousness) to see how the son of sorry man, who is nothing but infirmity and frailty, takes his Being from that grace and righteousness that is in God, unto justification and life y 1 Cor. 5. ● 21. : Such men therefore that cannot rejoice in infirmities and tribulations, they never knew the meaning of the righteousness of God through Faith in Christ z 2 Cor. 12. 8, 9, 10. : But shall weep and howl when ever it appears a Rev. 1. 7. joel 2. 1, 2, 3, 4, 5, 6. . For he that cannot give glory to the humiliation of Christ, he can never give glory to his exaltation. For the two Cherubims at each end of the Mercy-seat, are alike beautiful and glorious, as is noted above. This Womb and Youngling therefore, are never divided; for their separation is their uniting together. For the fall or defection of man must be accounted according to the dignity of the person, or subsistence of him that fell b Gen. 1. 26. 27. Luke 3. 38. . For as the death of Christ, was of an infinite extent, because it was the death of him that was the Son of God c Acts 20. 28. Heb. 6. 6. 1 Cor. 2. 8. , though his humane nature was finite and momentany (in itself,) is, and ever shall be, for nothing is infinite in itself but God alone d 1 Tim. 1. 17. . So he that fell, was made in the image of God e Psal. 8. 6, 7, 8. ; which image cannot be finite, but infinite: therefore the person or subsistence falling, being in the dignity of God's Image, his fall must needs be of an infinite extent, though his soul and body was but a finite creature, as the soul and body of Christ was f Psal. 39 4, 5. Psal. 22. 6. . Man's fall therefore being of an infinite nature and extent, it unites him to God: for there is but one Infinite: Therefore God & Man are thereby become one g Ephes. 2. 10. to 22. : So that the nearest unity is wrought through the greatest distance and separation that ever was h Isai. 43. 5, 6, 7. . Such is the way of Faith in that mystery of God by Jesus Christ i 1 Tim 3. 6. , that if it be declared according to the verity of it, there appears an utter impossibility in the judgement of man, that any should be destroyed. but with God and according to his judgement it is possible k Mat. 19 25, 26. . And therefore hath he found out a way also, that the greatest distance and separation ariseth out of, and is wrought through the nearest unity that ever was l Isai. 14. 10. , and that is, that Mystery Babel or the mystery of iniquity m Rev. 17. 5. 2 Thess. 2. 7. ; which if it be rightly opened, according to the nature thereof, there appears an utter impossibility in the judgement of man also, that any should be saved; but with God, and according to his judgement, it is possible n Mat. 19 25, 26. : And therefore out of the greatest distance and separation, the unity ariseth: For the early Morning of eternity, and the Youngling of a moment of time, are at an utter distance in nature: And from the unity of these two, all the Oblations and Offerings of these bounteous Princes, (exercised in this Priesthood, or Kingdom) do arise o 1 Cor. 3. 10. 11. and appear in number, and for refreshment, even as the dew in the morning upon the grass; for these two are like the Manna and the Quails; the Quails come in the evening, or between the two evenings (as the word is p Exod. 16 12. : the flesh appears in the end of a twofold day; for there is a day of glory, and a day of shame, ending in the flesh of Christ. For there is the glory of man, which is as the flower of the field q Isai. 40, 6, 7. , and the shame of the Son of God, in taking that upon him, which is such a deformity, That his visage is marred more than any man, and his form more than the sons of men r Isai. 52. 14. Isai 53. 3. . These two are both ended, (even as the Evening ends the day, by virtue of that Dayspring that visits our nature from on high s Luk. 1. 78 , and the rising of that Son of righteousness with health in his wings t Mal. 4. 2. , which affordeth a morning unto us, that discovers that heavenly Manna, even the bread of life, whereof if a man eat, he shall never die u Joh. 6. 50 . And as the evening and the morning afforded sufficient food for Israel in the wilderness: so doth this early morning, and youth, or youngling, afford sufficient store, and plenty of oblations and offerings to all such as are of this Royal Priesthood and Kingdom, that as most free, bounteous and liberal Princes, they may offer abundantly before the Lord, even as Israel of old hath done x 1 Chron. 29. 21. . For their Royal conscration affords fullness of their hands for ever y Ezek. 10. 2. : Therefore their offerings are compared unto the Dew, for the abundance and plenty of them z Deut. 32. 2. & 33. 13. . For according to the store-house of man's frailties, and infirmities, and the treasury of God's grace and excellencies, so are their oblations and freewill off rings multiplied a Eph 6. 18, Rev. 5.— 8. , which are here compared to the multiplicity of the drops of dew upon the grass in the early morning, which the men of the world going forth according to man's day, or judgement b 1 Cor. 4 3 , or rather in the night of their own understandings c Eph. 4. 18, , they cannot discern nor perceive the abundance thereof. And if the Sun of righteousness arise unto them, through the publication of the Gospel by others, the clearer it shineth, and the more effectually it puts forth its heat, the more is this heavenly Dew, or Manna exhausted and drawn up out of their reach and view. For seeing they have not learned how to rise, come forth, and fill their hands in the first looking forth and aspect of the Sun, they cannot partake in this Manna or in these holy offerings, and free Oblations, but all vanisheth out of their sight: For he that goeth not out of his Tent to gather, with the Sun appearing is, his Tabernacle d Exod. 16. 21. Psal. 19 4 5, 6. , be cannot participate in these offering; either he must be with the first, or not at all, in the things of this kingdom. If there be a Sonship before that by which he becomes & is made a Son, he cannot receive a childhood in this house, nor be kinded or allied unto God e Rom. 8 6 17. . If there be a righteousness before that whereby he is made righteous, it is not the righteousness of God by faith in Christ Jesus, he is yet in his sin f 2 Cor. 5. 21. . If there be a Spirit before that by which he is illuminated, it is not the Spirit of God, received by the hearing of faith g Gal. 3. 2. ; but a spirit of delusion, arising from the works of the Law; if there be a Church to be found before that whereof we acknowledge ourselves to be members, it is not the Church of Christ, nor the Assembly of the Sons of the living God; But the Synagogue of Satan, and the Congregating of that Son of perdition, to plot and contrive how to strengthen himself against the Son of God h Psa. 2. 1, 2. 3, Rev. 20. 7, 8, 9 jer. 5. 7. ; Making melody unto themselves from the works of their own hands i Hab. 1. 15. 16. job 31. 26, 27, 28. , Triumphing and dancing about a Calf of their own device and framing k Exo. 32. 3, 4, 5, 6. 1 Cor. 10. 7. . For the Stars of the Morning, that sing together in that one, and alone bright Morning Starr Jesus Christ, and those Sons of God that shout for joy, at the laying of that first Corner Stone of this new Creation or Building, are not only of the Offspring, but of that root of David also: who takes his being from the Womb of this early Morning. So as eternity becomes time in us, and time in us becomes eternity in him l Rev. 22. 16. job. 36. 4, 5, 6, 7. Zack. 4. 7. : Therefore it is that the Pool of Bethesda, or house of efusion & heavenly washing m john 5. 1, 7. never puts forth virtue, but only upon him that steppeth first in when the waters are moved; So that, if ever God open our eyes, through the Revelation of jesus Christ we shall see ourselves first in that Pool of heavenly washing, or effusion of his grace through his beloved Son, the first in Church fellowship and Communion, through that Unity we have in our Head n Ephes. 4. 15, 16. . The first in espousal, through that mutual Contract that is in Christ; for we are betrothed in that Righteousness that hath the same glory in respect of beginning, that it hath in respect of ending. For as impossible as it is, for it to have an end, alike impossibility there is, that ever it should have beginning o Hosea 2. 19, 20. : And that man that cannot acknowledge himself to be eternised through that spirit, that is in Christ jesus proceeding from the Father p Ephes. 12. 18, 19, 20. 21, 22. , he can never acknowledge the Son of God to be made momentany and subject unto death, in time, through that flesh assumed in the womb of the Virgin q 1 Cor. 12. 12, 13. john 1. 14. . For such as the death of the Son of God is, such is the true life of a Christian, or of the Son of man; they hold correspondency in in all Points, in way of antithesis, or diameter-wise r 1 Pet. 3. 18. , to deny the one therefore, is to deny the other in the true intent and meaning thereof, and in this point the hippocrites of our days, in their preaching and professing, do nothing else but take up Arms, and all their Religion is but a continued Act of striving against their maker s Esa. 45 9 . If the death of Christ Jesus therefore have an end, the life and state of a Christian is come to nought, and vanisheth. Woe unto the World then, for their falsifying of this point; For the dew of this early Morning, and of this Youth or Youngling is such, that if it should not descend, and that continually, it could never ascend, or be exhausted and drawn up into heaven, by that Sun of righteousness perpetually; and if it should be exhausted and drawn up only, it could never descend nor fall upon the things below t Ephes. 4. 9, 10. ; But jointly in the one and in the other, the earth is made abundantly fruitful, and serviceable in all the store and plenteous varieties thereof: u Deut. 11, 14, 15. and the Heavens become glorious, and full of Dominion and Lordship in all their several aspects, and operations, thereupon x Hosea 2. 21. 22 Psa. 19 1, to 6. . Yea, who ever he be that can find a Priesthood, receiving power and taking its Dominion before that, by virtue of which, he himself ministers in the things of God; that party so officiated, is no Minister of the most high God, in the holy things of God, and House of the Lord y Heb. 7, 16, 17. : but a Priest of Baal exercised in an Idols Temple, for unto him the people bow, and not unto Christ z Rom. 11. 4. ; For that Congregation cannot be orderly in their own estimation, unless they give honour unto him, or unto them so officiated a john. 5. 44. , that can neither uphold nor continue their Office, nor their own lives to minister therein b Heb. 7. 23. ; nor is the comfort and salvation of all those that depend upon them, of any more stability, or certainty c Psa 97. 7. Psa. 110. 4, 5. 6, 7, 8. . Therefore it is, that our high Priest only is consecrated by an Oath d Heb. 7. 28. ; & all other are after, or according to the Law of works, signified and taught, in opposing the Priesthood of Aaron unto the Priesthood of Christ e Heb. 7. 6. ; By which Law of works salvation cannot be. And hence it is that our Prophet saith, ver. 4. The Lord hath sworn and will not repent, thou art a Priest for ever after the Order of MELCHISEDEC. Wherein observe for Order sake, First, the manner of Confirmation, it is by Oath, the Lord hath sworn. Secondly, the unchangeable state and course of it, in these words, and will not repent. Thirdly, the disposition and Order of it, that is, in these words, after the Order of Melchised●c Fourthly, the continuation or duration of it, in these words. thou art a Priest for ever. For the first, two things are to be observed in the Oath of God; first, because God cannot swear by a greater he swears by Himself, for men verily swear by the greater g Heb. 6. 13 16. ; Therefore God must of necessity sweat by Himself h Esa. 49. 18. , because there is not a greater; The Lord hath sworn. That is by Himself, that is to say, that he is not, nor will be God, but with respect unto this Priesthood; if his being cannot fail, no more can the Priesthood fail, for he cannot be the Father of all, nor the Father of glory, but with respect unto a Son, nor can the Son be a Saviour but with respect unto his death i Eph. 4. 6. , nor can it be the death of the Son of God but with respect unto this Priesthood; For it being of an infinite and an eternal value, cannot find place in the levitical Priesthood that vanisheth and passeth away k 1 joh, 1. 7. Rom. 5. 10. Heb. 2. 9, to, 15. 16, 17. For a Lamb slain from the Beginning (in Sacrifice,) l Heb. 7. 15, 16, 17. and a Priest or Sacrificer, raised up, and obtained in time, can never comply and agree together in the Temple of God; no not if all the hands in the world were laid upon him in his ordination, or a thousand Rivers of Oil brought in for his Unction m Rev. 13. 8. ; For the same antiquity that is in the Sacrifice, must also be in the Priest the Sacrificer: else it cannot be an acceptable work before the Lord n Mica 6. 7 . So that all those that ordain a temporary Priest, they also depend upon temporary Services, and Sacrifices, and as certainly as the Priest fails in his Office by death; so shall the Sacrifice lose its virtue, when they come to stand in most need of it o Prov. 1. 26. 27, 28 29, 30. . Our High Priest therefore, and Sacrifice are of the same dignity and of like time, for he is not a Priest, but with respect unto such a Sacrifice; nor is it a Sacrifice, but with respect to such a Priest or Sacrificer, which do jointly make and give being to this Priesthood, which can in no case be; but with respect unto the Son of God; nor can the Son of God have being, but with respect unto this Priesthood. Therefore it is, Heb. 7. 21. that the Lord hath sworn by himself, for if he be, than it is also, and ever shall be p john 17. john 14. so that whatsoever is in this ministration, springeth from the Son of God, who is not but with respect unto the Father, neither is the Father but with respect unto the Son q Psal. 81. 5. , and upon this Base standeth the whole administration of the Gospel, so that if any thing be propounded, in the House of God, that can have its being, without God in Christ, it is not of this Priesthood, nor can it standwith the administration of this oath in any thing whatsoever we come before God for acceptation in: & if we propose any thing in God, that hath being without respect unto the office of this Priesthood, it is not the realaction of him, that administered this oath, in that way of salvation by Jesus Christ, but the imaginations and notions of the Heathenish Nations, whom the holy Israelite knows not r Mica 6. 7. 1 Kings 18. 26. , so that whatsoever is propounded unto us in point of divine worship, if God in Christ can have his being without it, it is an earthly, and carnal Priesthood, & not an holy administration; but of an earthly & carnal Priesthood; and sensual Sacrifice, be it offered with never so great decency, and zeal in the eyes of the Sons of men s Ephes. 2. 12. , If therefore you propound a Church in the way of the Gospel, that the constitution, and being thereof is such, and at such time, that God can have his being in Christ without it, that Church in its constitution and being, is without God in the world t 1 Cor. 11. 24. 25. if you propound water to wash in, in the Church, that God may have his being in Christ without such washing, that water in its use in so doing is without God in the world. If you will have Bread and wine in the Church, as holy signs, and Seals. of the body and blood of Christ, that God can have his being in Christ without any such body and blood, those signs and seals so used are without God in their use and service u Esa. 5 8. 5, 6, 7. , if you will conclude a fast to be a holy thing, without which abstinence, God can have his being in Christ, that fast so held is kept without the true knowledge of God in the world x Ephes. 2. 11. 12. , and if you conclude a Sabbath to be such, in the truth and extent of it, as God may have his being in Christ without any such rest, that Sabbath is silibrated with out God in the world y Heb. 4. 3. to 12. ; and is not the rest of God z Col. 16. to 23. , but is, together with the rest of these things, and such like, a mere deluding, and deceiving of the Sons of men, by meats, and drinks; new moons, Sabbaths, and holy days; being vainly puffed up with a fleshly mind, which all vanish in their use: but the body is Christ a Heb. 6. 17. . The second thing considerable in an oath, is that which our Apostle notes b Heb. 7. 16. , where it is said, that God interposeth himself by an oath, the Lords swearing therefore, which gives being unto this priestly office, is, the interposition of himself betwixt it, (viz. this Priestly Office) & any, or all things, whatsoever, that may come out, or rise up to oppose it, make a nullity of it, or take away the glory, effect and operation of it c Heb. 7. 21. ; so that what ever stands in contention against it, must first make an assault upon the Lord, and also overcome the Almighty, before it can enter the lists, in the ruin and overthrow of it d Heb. 2. 10. : again he enterposeth this office betwixt him, and his own being, for he takes not his being as a Saviour, in the way of his Son Jesus Christ, but through this Priestly Office e Rom. 11. 15. , for he lives not but through death f Heb. 7. 24. 25. ; therefore the Lord himself is not maintained nor stood for in the world, further than this Priestly Office and dignity is testified and witnessed unto by us g 1 Sam. 8. 6, 7, & 10. 19 , so fare therefore as the Office place, dignity, and glory of man, is an acceptable thing unto us in the House of God, so fare is the Lord himself rejected and vilified by us h judg. 6. 30, 31, 32. , and the House of Baal maintained, and set up ⁱ; for he is not that anointed, but through this Office which consumeth, and burneth up all the glory of the creature, that the glory of the Creator may appear, to be that only acceptable thing for ever i Isa. 60. 1. ; Which is of that extent, that it filleth all things, yea it is all in all. k Ephes. 1. 23. 1 Cor. 15. 28. So that he that assumeth a place or dignity in the Church above or before others, or any of his brethren, he is so far from exalting, that he vilifies and disgraceth this Priestly Office l Jam. 2. 9 , and in so doing he doth it to the Lord himself m 1 Sam. 8. 7. , who is not in any account or esteem with us, but in and through it n Heb. 7. 1. 2. ; For he hath interposed it betwixt himself, and his own being in Christ; So that all that are beloved of him, and washed from their sins in his blood, they are made Kings, and Priests o Rev. 1. 5. 6. . Whosoever therefore excludes any of the Saints from Rule, and Priesthood in the House of God, they do in like manner exclude them from the love of God; and from the washing away of sin by the blood of Christ p Rev. 5. 9 10. ; Yea, they deny them to have part in that first Resurrection, or any freedom from the power of that second death q Rev. 20. 6. . So that in setting up men, and ordaining Officers to make themselves glorious, they thrust down themselves into the nethermost hell; Going on as a fool to the stocks r Pro. 7. 22. glorying in their own shame, minding earthly things s Phil. 3. 19 . But through this Oath, or interposission: wherein it is impossible that God should lie; we have strong consolation, and that by two imutable things t Heb. 6. 18. ; That is, the Son of God is become man, The word was made flesh v john 1. 14. ; Yea a man of sorrows and acquainted with infirmity x Isa. 50. 33. ; And in this God cannot lie, sergeant, or dissemble a thing that is not really so; as the word imports (to counterfeit writing) So that the reality of all the impressions, of man's natural infirmity, were upon him who is the Son of God, and these being the frailties and infirmities of the Son of God, they must of necessity be immutable and unchangeable; even as the virtue of his death and suffering is. For in him is not a shadow of change y jam. 1. 17. Mal. 3. 6. , and in him is man's nature which is the same, wherever, or upon whomsoever, it is found simply considered in itself z Eph. 2. 3. John 5. 17. 20. 36. : And this frail and weak nature, is also made and become the Son of God; and hath upon it the true nature and properties of God, by virtue of its unity with him in Christ a john 4 7, 8, 9, 10. . And in this also God cannot lie, dissemble or counterfeit a thing that is not really so; and therefore there is in it, all that power, glory, virtue and excellency that is in the Lord himself a Col. 2. 2, 3. 9 ; This also must of necessity be immutable and unchangeable: So that the Son of God is become weak, and frail; yea dead to the counsel and devices of man's natural heart for ever,; b Gen. 6. 6. So also the Son of man is become strong and potent, yea alive unto God in the wisdom and Counsels of his Law and Spirit for ever c Gal. 2. 19 20. Rom. 8. 2. 11. . The Consolation therefore of a Christian ariseth only from this Oath of interposition, for God hath interposed this frailty, and infirmity of man, betwixt himself and his own being in Christ; For he is not Jesus the Son of God, but through death; For by his death he saves. So that all the Wisdom, Power, and Goodness of God, is only made manifest and exerciseth itself through man's weakness and infirmity d Heb. 2 14 , and otherwise it hath not the use, exercise and enjoyment of itself, no more than the Father enjoys himself without his beloved Son e 2 Cor. 11. 9 10. . Secondly, God hath interposed himself betwixt sorry and weak man, and all those frailties and imperfections that naturally we are subjected unto. So that no misery can come unto us in point of salvation, and our comfort and Faith in God, but it first encounters with God himself, before it can take hold of him that is in Christ; And what impossibility there is, to overcome and vanquish the Son of God the Almighty, yea God blessed for ever f Pro. 8. 21, to 31. ; the same impossibility there is, that a Christian should be vanquished or overcome; of such security and safety, is this Oath of interposition, in the ordination of our Kingly Priest; For as the frailties and infirmities of man, through that wonderful and unspeakable Wisdom of God in Christ, serve for no other end, nor are of other use but to give Being, unto the humiliation and descension of the Son of God in us g Rom. 9 5. Psalm 119. 122. , so also his power and dignity, is of no other use in this salvation and Priesthood, but to give Being unto the Resurrection, and Ascension of the Son of man in him h Rom. 8. 3. 4. . i joh. 3. 13. Ephes. 4. 8. 10. for Christ can neither descend, nor ascend, as he is simply God; any possibility of that, in either respect, may not be admitted, in any case: For, as he is God, he can neither be lower, nor higher, than God; for so he is not; Nor can he be subject to motion, mutation, or change, i Mal. 3. 6. . But his humiliation, is a motion, or change, from height to depth, k Ephes. 4. 8, 9 . From blessedness, to a curse in the abstract. l Gal. 3. 13. , And so God becomes low in us, or in our nature, m Ephes. 2. 8. , His resurrection, or ascension, is a change or motion, also, from the depths into the heights, from being a curs, to become the blessed, yea, the Son of the living God, n Ephes. 2. 9, 10. Luke 1. 35. , And so we, or our nature. is exalted or lifted up, in the power and dignity of the Word of God, which made all things in the beginning, and without it is nothing made o john 1. 1, 2, 3. . Indeed nothing in this Kingdom & Priesthood takes its true form, or retains its being aright, but only as it hath its rise, form, virtue, operation, and glory, in this unity, and communication of, and between God and Man, in the way of Jesus Christ p john 1. 4, 5. Psalm. 139. 15, 16. . Therefore, in him only do all things consist, q Col. 1. 17. Col. 1. 16 20. are reconciled, harmonized, and become one, and that one is become all thingsr. So that without faith in him, we have not the form and substance of things, but a mere Shadow, and rude heap in whatsoever concerns the glory, and being of this Kingdom and Priesthood s Heb. 11. 1●. . So that the Word of God that gives form to all things in this Kingdom, is but a riddle unto us, (if we be unbelievers) in whatsoever it expresseth t Mat. 13. 34, 35. , So also the work of God, receiving form and being by it in Christ, is also an uncomely, dark, doubtful and dangerous thing, in the esteem and value of the men of this world, that are ignorant of Christ v Act. 5. 11, 12, 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 entire, and distinct, we wander, and are unstable, as a Wave of the Sea, tossed too and fro, with every wind of doctrine, or operation in the world, w jam. 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) vain, 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 weakness and infirmity of Man, z Cor. 12. 9 10. , So that without the weakness 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 lie, is the grand discouragement, and discomfort of all the world. For it consists of the Kingdom and Priesthood of Jesus Christ, his exaltation and humiliation, his strength, and his weakness, his immortality, and his mortality, his life, and his death, his riches, and his poverty, his supereminency, and his subjection, his eternity, and being in time, his wisdom and his foolishness, a 1 Cor. 1. 25, 26, 27, 28. 1 Cor. 15. 42, 43, 44. , all which being skilfully couched and concluded, in one individual subsistence, is the joy, peace, and quiet of all that believe. 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 Bosom of the Almighty, and can no sooner fail in the one, then in the other; for it is of the same possibility and certainty, for strength to be constant, firm and in weakness, b Prov. 8. 30. 31. , as weakness to be constant, firm, and 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 john 16. 33. , which trouble and tumult of the world, ariseth from this, that they seek these things, in divers and several persons, or subsistances, to find the life, glory, and power to appear in that way viz. one to be rich in himself but another (not only distinct, but divers from himself) to be poor, one noble, but another several, and divided from himself ignoble, f Jam. 2. 1. to 10. , This hath been the toil, trouble, and travel of the world from the beginning thereof, g 1 john 3. 12. , to get rest and peace, but could never gain it to this day; nor ever shall attain its end herein; but when it looks for peace, behold trouble, h 1 Sam. 17. 28. , and when it stands in most need of help, then shall all stays shrink and start aside, and leave him destitute, as one having lost his God, i jer. 14. 19 Esa. 8. 22. , whom he had cunningly framed, and fashioned unto himself, k judg. 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 only 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 john 5. 9 , but the Spirit of Bondage, which is by the works of the Law, and therefore engendereth unto Bondage in all the Conceptions. Forms, 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 Son, 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 than Iniquity can stay upon him, p Gal. 3. 13. , or guile be 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, s 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 swear by a greater than himself; therefore his Oath cannot go beyond or above himself; that is, cannot have its form and being out of that subsistence of Jesus Christ: so that as certainly, as he remains to be himself, 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 wisdom, art, and skill of the Creature, always interposeth the Curse betwixt God and himself, for the natural and guilty Conscience of a man, ever propounds God unto itself, in a way out of, and besides its own being and subsistence (as at the first, so is it now, v Gen. 3. 5. ,) which is always 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 natural conscience binds itself over unto God, by interposing a Curse between God and itself, and according to the motions and operations of and in himself, looks 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 itself and the Curse, and according to the motion and operation of that Wisdom, 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 blessedness, upon the nature of man, wherein it rests, abides and exerciseth itself 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 jam. 1. 17. 1 john 1. 5. , and light cannot be light, but it must be manifest, d joh. 3. 20, 21. nor can he be made manifest, but in his Son; and the Son is not manifest to be of God, but by his resurrection from the dead, e Rom. 1. 4. , for by death he overcame him who had the power of death, f Heb. 2. 14. , which is a work of none, but of God alone; for by dying in himself to all humane excellencies, the glory and pomp of this present world, g Mat. 8. 20 Psal. 22. 6, 7 , he lives in himself through humane frailty, unto God in the life and power of the world to come, h 1 Cor. 13. 4. h 1 Cor. 13. 4. , So that by death of the excellencies, and wisdom of the flesh, he slays the enmity in himself, i Ephes. 2. 15, 16. , which is indeed the spirit of that wicked one; the wisdom of the Serpent, which hath ever come out and contended with God k Gen. 3. 1, 2, 3, 4, 5. Rev. ● 12. 7. 17. Gal. 4. 29. . From the beginning, even until now, to give that unto Man, which God cannot give to another; no, not to any besides himself. l Isai 42. 8. . Satan would have glory given to another; that is, to another individual Subsistance. Therefore, he saith, Ye shall be as Gods, knowing good and evil, m Gen. 3. 5. . But God in his way, only gives to another nature in that way of Christ; but the same individual subsistence, in, and with himself. So then, Christ slays the enmity; that is, the vicious desires, pride, and ambition of the flesh, at no further distance from himself; then a wicked man slays, crucifies, and kills that Spirit of the Lord of Glory, unto himself n Heb. 6. 4, 5, 6. . For however he kills it in, & unto himself yet it lives, & works effectually in the chosen and beloved of God: so also however, Christ kills & crucifies in himself, the flesh, with all the lusts & affections of it, o Gal 5. 24. ; that is, in all that are made one with him by Faith: yet doth that spirit of uncleanness work effectually in the Children of disobedience, and ever shall p Ephes. 2. 2. , God therefore hath bound himself ever unto man, by no less a tye and obligation, than that great work of the death and humiliation of Jesus Christ doth consist of, which is impossible to be known or heard of, but only in the nature and wretched condition of Mankind q Heb. 2. 16 17. : the ground of it is this, the humiliation of Jesus Christ is of the same extent, that his exaltation is, they holds correspondency in all points, else it could not be the humiliation of the Son of God, for that cannot admit of any bounds or limitation whatsoever; For Christ as he is Man, is exalted through his unity with the Word of God, above the state and condition of any created nature whatsoever r Rom. 9 5. . So is the Word, or that Son of God s john 1. 14. Heb. 1. 5. , being made flesh, vilified and abased below the state & condition of any thing that is simply a creature whatsoever, for all Creatures are by nature good t Gen. 1. 31, , as the work of that one, only, and good God. Now the work of God cannot be perfected but in man, who is an abridgement, or an epittomy of all the Creatures, who are therefore said to be good in the Creation, production, or bringing forth of them being said to be so, as they had refrence unto man, v Gen. 2. 18. Psal. 8. 6, 7, 8. Being made for his use, benefit, and honour, and suiting with his nature and disposition, all being made before him, to declare that all-tended, and had respect unto him, he being the Fullness and whole accomplisence of them all: For in him only is the Work of God perfect; without which, no rest nor Sabbath can be found, w Gen. ● 1, 2 3. . For as God and his Word are one, and so alike infinite and perfect, the one as the other: so the Word and his Work are one; and alike infinite and perfect, the one, as the other; and such a work can be found in none, but only in man alone. And therefore the humiliation of Christ must of necessity have its being in man, or rather the anihiliation of the Son of God, is only in that Enosh; that is, in sorry man, as the word signifies. Now the work of God only in the Creation of Man, is an infinite work; which in any other, or in all other Creatures it cannot be; for however they be the work of an infinite God, yet the work is but a Creature, and therefore finite for a Creature, simply considered, is a finite thing; but Man was not, nor had his being for a moment, but in the Image of God x Gen. 1. 26, 27. ; For in that Image be was created, and had his being at the first, and that is the proper image, similitude, and likeness of man: Therefore Adam is said, to beget a Son in his own Image; not when he begets Cain, but when he begets Seth, y Gen. 5. 3. Or that stable and set one, who is the Father of our Lord z Luk. 3. 38 , in whom this glorious Image is preserved and kept alive for ever, a Heb. 1. 3. Now that this work of God. namely, the Creation, frame, and being of Man, is only an infinite work, it is evident and plain, for as certainly as the dust, or slime of the earth b Gen. 2. 7. , that is, that Spaun, or Seed of the Earth, that hath all earthly, transitory, corruptible, fading, and vanishing things in it, was made in the Image, Wisdom, or Word of the eternal God: So certainly was that Image, Wisdom, or Word of God (which is the perfection and fullness of all divine and heavenly excellencies) made of, or in the dust or slime of the Earth: So that it is not the proper work of God, looked upon in man, but as it consists of the unity of the Creator, and the Creature, being become one, c Ephes. 2. 14. 15, 16 john 17. 21, 22. : So that this work hath in it, not only that which is truly and really a creature, but also the Image and Dignity of the Creator: therefore must be a work of an infinite and unfathomed extent, being the Image of the Creator is considered in it, that cannot admit of any bounds or limits d 1 B'ing. 8. 27. Psalm. 78. 41. . Therefore, it is that God saith, Let us make man in our own Image, which is not a Consultation of the Trinity properly, as some would have it; but properly a confirmation of this great work in the summoning, and bringing together of Heaven and earth e Gen. 1. 1 Deu. 30. 19 Gal. 4, 4. ; the dust and the Image of God, to be one entire and glorious workmanship. So that Adam in this respect, is truly called the Son of God f Luk. 3. 38. , not only by Creation (as men think) but by Adoption also, yea and the Son of God by nature; For he is the Son of God by nature, because the Image of God which is the Wisdom of God, and God himself, are of the same nature, and so is he the Son of God by nature. He is also a Son by Adoption, or taken out of the house of a stranger, for as he is earth, and so bears the Image of the earthly g 1 Cor, 1. 5. , he is a stranger, and forreyner from that heavenly glory, and excellency that is in God, and so is he the Son of God by Adoption. And he is also a Son by Creation, and that is, the making and framing of these two together in one glorious work; which is indeed the New Creature, or the Creation of God h Rev. 3. 14. , and so is he the Son of God by Creation, which work is not nor can be truly considered, without God himself being brought into it, without any interposission, of time, place, action, demeanour, or comportment of the Creature whatsoever. For the interposission of any thing between God and the Creature, was the fall, and is the sin of man unto this day i Gen. 3. 5. Heb. 10. 39 39 ; for as the operation of our hearts work for the interposing of somewhat betwixt ourselves; and our full satisfaction & happiness in God through Christ, by so much do our hearts work to put somewhat between the happiness of the human nature of Christ in the divine, & so destroy the faith or subsistence of Christ, unto ourselves. For as God said let there be light, & it was so, so did he say of the dust & himself, let us make man in our own Image, & it was so. But man, through that serpenten like subtlety in that way of the woma, or of that weaker, & earthen vessel, (namely) the wisdom of a Creature, working towards & about the things of the Creator, which is not admire to spark in the Church k 1 Tim. 2 12 , said not, but if we ear. We shall be turning that truth which God had spoken into a lie l Rom. 1. 25 , which sin and fall from his Creator m Gen. 3. 6. , even so God saith that he hath made us heirs, first, borne, and Coheares with Christ, Kings, Priests, able to do all things through Christ, that strenghtens us n Rom. 8. 16. 17. Rev. 5. 10. Phil. 4. 13. ; But earthly man saith not, but if we do this, or that, or come to this or that period or point of time, if we suffer, if we wait, if we reform, and conform, than we shall be so, this is that apostate backslyder, and faller of from the living God, namely of those that draw back unto perdition, and not of them that believe, to the saving of the soul o Heb. 10. 38. 39 . Now the breach of this Oath, Bond, Covenant, Contract, or unity, that is betwixt God and man, in which God is a party, must needs be of an infinite nature, and therefore that, and that only gives length, and latitude, to the death, and humiliation of Jesus Christ. Now whereas we say, that God is a party in this bond, it is so to be understood, as a party in the Oath, or Contract, but no party in the breach; for the breach and forfeiture, ariseth only from man, and is his sole and proper work; even as man also, is a party, or one nature, in the keeping of the Oath and Covenant, and fulfilling of the whole Law of God p Rom. 8. 3. 4. ; But the whole and entire work thereof, dependeth solely upon God, and nothing can be attributed, or ascribed unto man at all q 1 Cor. 17, 28, 29. 1 Cor. 4. 7. ; So than man's breach of oath, and Covenant in his defection and failing from God, being of an infinite nature and extent, God being a party in the Oath, work or Covenant, that, and that only, can sufficiently extend, the death and humiliation of Jesus Christ, to be such, as is compatable, and agreeable, to the Son of God. Therefore we must either deny the death, and humiliation of Jesus Christ to be such as becomes the Son of God, or else confess man, to be a consociate with, united unto, and become one, with the Son of God, who can departed from, or be deprived of his death; no more than he can departed from; or be deprived of his life; for in that he died unto the things of this present: world, he can never live unto them again, and in that he liveth unto God, and the things of God, he can never die unto them again, and these do not only stand together to make him complete, but are comprised in one, and the same, for he died according to the flesh, and never lived unto the lusts of it for a moment, and was quickoned in the Spirit, and never died unto the Father, and the things of him, no not for a moment r Esa. 53. 9 : Therefore as the Son, offspring, or nature of man is exaulted infinitely above a Creature, and so made higher than the heavens s 1 Pet. 3. 18. Psal. 5. 4. ; for heavens in their own nature are high, or heights, but to be made heaven through hell, yea the heights in the depths t Aeb. 7. 26. , that is to be higher than heaven, so also the Son of God is made infinitely lower than a Creature, for the humiliation of Christ is through death sin, the curse of the Law v Psal. 16. 10. , which is lower than hell itself, for the corrupting pit may be low, and miserable by nature, in itself, but to become low, wretched, and miserable, through height, happiness, and blessedness, that is lower than hell itself, for that is hell enlarged w Psal. 34 6. Ephes. 4. 9 10. ; so as it can never be satisfied, nor say I have enough, so then the breach of Covenant, Contract, or Oath, in point of Creation, by the sin of man, is of the same extent with that keeping of Covenant Oath & Contract which is through the faith & righteousness of Jesus Christ; for this is to be observed, that the difference disparrity & Antipothy, between the first Adam & the second, stands not in one being nearer to God than the other, in point of Creation, and incarnation, for as God set himself at the first, or in one entire act of relation to man, so he stands for ever, else the holy one should change, which is a thing impossible x 2 Cor. 5. 21. Rom. 8. 34. Gal. 3. 13. ; for the first Adam cannot be known but with respect unto the second, nor can the second be known but with respect unto the first; for as the second cannot be known or acknowledged to be a Saviour, without respect unto sin, from which he saves y Esa. 5 14. Prov. 27. 20. , no more can the first Adam be known, or acknowledged, but with respect unto that real righteousness, Image, and blessedness from which he falls, and by which he destroyeth, and overthroweth himself z Mal. 3. 6. james. 1 17. , so that the difference stands in this, that the one in the way of the mystery of iniquity and death, takes a 2 Cor. 5. 21. Mat. 1. 21. b Ezek. 18. 24. Gen. 2. 17. occasion by righteousness to become sin, by life to become death, by blessing to become a curse, the other in the way of the wisdom and mystery of God, takes occasion, by sin, to be righteousness, by death to become life, by the curse to become a blessing, or the blessed for ever, and as near as the Elect of God are unto the curse by nature, who are the Children of wrath, as well as others, and the very curse itself indeed a Ephes. 2. 152, 3. 8. , in the obstract; so near are the wicked unto the blessing, and righteousness of God by creation; who are thereby the very blessing and righteousness of God indeed. So that as the Saints of God, beholding themselves in the light of God's wisdom b 2 Cor. 4. 6. 7. , can say (and that truly) we were such by nature c Ephes. 2. 3. : But we are so by grace in the Son of God d 1 john 4. 17. Col. 3. 4. , in which ascent, and gathering up unto him, from that low and forlorn condition, is their joy and happiness for ever e Ephes. 5. 8. 9 , even so, the wicked, beholding themselves in the wisdom of man, and light of a Creature, viewing the things of God f Gen. 3. 5. 6. , shall as truly conclude, we were such by the grace of God, as were made higher than Angels g Heb. 1. 4, 5, 6. , having in Christ obtained a more excellent name, than they; but now we are thrust down into Hades, that place of the damned by our sin, and unbelief, and this miserable descent shall be their pain, and torment eternally thence it is said, that the Angels which kept not their first estate, or as the word is, their principality, that is, the Messengers that brought such great tidings of God into the world, as to have his very mind and Image upon them, (as man in his creation at the first had (kept not their Lordship; as having the authority and power of the Lord upon them, are reserved in Chains unto the judgement of the great day h jude 6. 2 Pet. 2. 4. , implying, that so long as that great day of God's power and glory lasteth, so long shall their thraldom, bondage, and sentence of death remain upon them. It remains therefore, in the records of the house of God, that Christ was made sin i 2 Cor. 5. 21. , and became a curse k Gal. 3. 13. , even as dust was made in the Image of God, yea, in righteousness and holiness of Truth l Gen. 1. 27. Ephes. 4. 24. ; no more a shadow or a semblance, without the truth, and substance of it, in the one, then is in the other, they are both of one, and the same realty, and certainty, and stand in absolute and perpetual terms, of relation in all points, diamiterwise, or in way of antitheses or opposition m Rom. 5. 17, 18, 19 , note therefore that the Son of God is so made a curse and sin, that in the very act of so being or becoming such a one, he destroys sin, and the curse, and takes them away for ever, in that way of faith n Hosea. 13. 14. Heb. 2. 14. ; for evil cannot so journey with him, no not for a moment o 1 John 5. 5. Psal. 5. 4. , neither was guile ever found in his mouth p Esa. 53. 9 , yet from this glorious act of his, springs up an eternal curse, in the wicked in that way of unbelief, and that sin that shall abide upon them for ever q Psa. 58 3. job 20. 11. ; This happy and blessed act of unity between the word of God and our nature, being the occasion of it, without which it could not be; but it is altogether impossible, that it should be any, no not the tittle or jot of cause of it at all; for had not the breach been such, as the composition, or form of the Covenant, or oath is, (having the height, depth, length, and breadth of him that is God in it) sin and death, had never else received their form (if we may so call it) or rather their formless figure and shape r Rev. 9 2, 3. , no more than righteousness and life could appear unto perfection, and satisfaction s Psa. 36. 5. 6. Psa. 63. 5. Psa. 19, 11. 3. , yet it is as impossible for a Curse to spring out of blessing, or sin out of righteousness (as the proper Root and Fountain thereof as it is for filthy water to issue out of a pure Fountain t jam. 3. 11. 12. Mat. 7. 17. 18. ; for the frail brittle and momentany nature and condition of the Creature, is the proper root Fonntaine, and cause of sin, and death, but takes occasion thereof, from that firm durable, & unchangeable state of the most high, without which it could not be so, yet is the Lord clean, pure, and undefiled, in all the inclinations, Motions, and operations of the Creature, in that kind, even as the Saints are free from at tributing unto themselves, any jot of that great work of redemption, but ascribe it wholly to that wisdom and power of God v 1 Cor. 1. 27. 28. 29. 8. 3. job. 30. 11 , even as the proper cause of the springing up, and growth of a rush is the mire, for can a rush grow without mire saith the holy man w job. 8. 11. , yet is the heat of the Sun, the occasion of it, without which it groweth not all, so also, the rain falls down from heaven, it's own weight, being the proper cause of its fall. But the Sun is the occasion that it falls from thence, for had not it exhausted, and drawn it up into the air, it could never have fallen from thence. The sum of all is this, the Son of God became a curse and yet was and is the blessed of the Father, from everlasting to everlasting x Rom. 9 5. , he was made sin and yet never knew sin y Psal. 90. 2. , but is the Saint or holy one of Israel z 1 Cor. 5. 21. , the holy one of God a Psal. 71. 22. ; yea, God blessed for ever amen b Luk. 4. 34 , even so, the dust or slime of the earth, yea the very spawn of all budding, blossoming, fading, and dying things, vanishing, and becoming vain as the flower of grass which withereth in a moment c Rom. 9 5. ; this was made in the Image, holiness, and righteousness of God, and yet knew no holiness, nor righteousness at all, no more than the Son of God knew sin, but in the very act, of so being made in the Image of God, or earth becoming heaven, the wisdom of man transforms unto itself, holiness into defilement, righteousness into sin, the Image of God into the Image of Satan; for there is in this wonderful workmanship of God, the wisdom of a Creature, as truly as there is the wisdom of a Creator, even as sure as there is in Christ, the truth of humanity, as well as there is the truth of the nature divine, yet out of this wonderful & unheard of Corruptibility: man, defiling himself from that which is purity itself, even as the Son of God purifies himself through our infermity, in cleansing himself from our sin, that no guilt or stain could once take hold or rest upon that holy one of God d 1 Pet. 1 24. Esa. 40. 6. 7, 8. , being thus composed and made in the wisdom of God e john 14. 30. Heb. 4. 15. , yea, being the wisdom of the Father itself f 1 Cor. 1. 30. & 23. 24. , so man by his own wisdom, as he hath the wisdom of a Creature, defiles forms, and corrupts, himself from that, and by that, which is purity, glory, and incorruption itself, so that no holiness nor righteousness once taketh hold or resteth upon him at all, but he is wholly corrupted and defiled, from the first, yea estranged from the womb g Prov. 8. from 14. to 31. john 14. 7, 8, 9, 10. ; even as Christ is holy, and wholly sanctified from the first act, or time of his conception or bringing forth i Mat. 18. 20. . So that a wicked man is a sinner from the beginning, yea as ancient as that liar, who is not only the lie but also the Father thereof making himself so k joh. 8. 44. , from the power and glory of God, appearing and making itself known in way of unity with him; Judging according to man's day l 1 Cor. 4. 3. by arguments reasonings, and consultations merely humane, and proper to a created nature: Even so also is the Son of God righteous, and holy from the beginning, making himself so, by the appearing of our infirmities and sorry estate, in unity with himself, judging according to the Wisdom of God, by arguments, consultations, and determinations, ever suiting and complying, with an infinite, gracious, compassionate, and all sufficient God m 1 Cor. 2. 15. 16. ; who is one in this contract, and must ever be brought into the account and reckoning; he having undertaken, and is become surety for us n Psa. 11●. 122. , and according to his worth and dignity, power and virtue, wisdom and knowledge, mercy and compassion, truth and faithfulness; the product must ever be aprized, and valued, and concluded upon, in case we sum and cast up, what we are, what we have, and what we do, or may be put upon: the sum, result, or total of all; and of every particular; what it amounteth unto must be cast up. reckoned, and valued in him; For in him it hath its proper value price and worth. This distinction, both of the ground and vice of sin, and of the righteousness also, of God by faith in Jesus Christ; if we be ignorant of one of these, we are ignorant of both, and if we be ignorant of both, we are ignorant of the opening and shutting of the Kingdom of heaven; As also, of the opening and shutting of the bottomless pit, and so we err, not knowing the Scriptures, nor the power of God o Mat. 22. 29. in any part of the Scriptures; For under this Seal, hath lain hid from the world, the way of she tree of life, even since the foundation thereof p Cel. 1. 26. Mat. 13. 35. 2 Cor. 4. 3, : If ever God open it unto us, it will appear and make itself evident throughout the holy writings; For as the whole scope of Scripture, sets before us life and death, cursing and blessing q Deu. 30. : So doth every particular pert thereof, (to speak after the manner of men) which is indeed a certain a breviary or compendium of the whole, and in this point, is the skill of the Key of David exercised r Rev. 3. 7. , that openeth and no man shooteth, and shooteth and no man openneth; For the opening of the word of God, is, to set the creature (which is but a bubble s job 4. 9 jam. 4. 14. , a blast, a vapour, a shadow, a span as a Weavers shuttle, or a Post that tarries not) to set it (we say) or bring it into, the liberty of the Son of God t Psa. 102. 11. & 109. 24. ; even into the Kingdom, power, glory, virtue, and dignity of him that is the Son of eternity, to be able to comprehend with all Saints, what are those dimensions of the grace and love of God in Christ. x Eph. 3. 18, 19 , in the height, depth, length, and breadth thereof, which passeth knowledge of any, or of all the creatures in the world, simply considered as creatures: this is the opening of the word of the Kingdom, or the Kingdom consisting in the word y Mat. 13. 19 : when the creature is brought into the true and full extension, blessing and state of the Son of God z 1 John 3. 1. 2. Rom. 8. 29. Ephes. 1. 3. Ephes, 2. 6. ; which no man can shut, or make of less comprehention, then eternal, immense infinite and incomprehensible a Isa. 9 6. 7. Rom. 9 5. . This Key openeth from the narrow Scantling of a moment, into such height, depth, length, and breadth, as is compatible to the Son of the eternal God. The skill which this Key exerciseth in shutting also, is of no less divine Art, sublimity and dignity, and of the same difficulty and device to be opened; For it being the eternal and immense power, the unsearchable love and incomprehensible Wisdom of God, to be comprised in one act, sentred in one point of time, composed in one indeviduall being, and subsistence in Christ; For how ever God is one simple being in himself, from everlasting, yet he is not one in point of salvation, nor can be known of the creature: but in way of unity, in the participation of our nature; by which he conveys unto us his own light, in which only we selight b Psa. 36. 9 Psa. 118. 27. john 1. 4. 5, without which we have no divine or heavenly light at all; but are mere darkness in that respect c Eph. 5. 8. ; even as the soul conveys life and light unto the body, by means of its unity with it, without which it is nothing but darkness in itself, as appears in the departure of the soul out of it: For our knowledge of that simplicity and unity that is in God, in point of faith, is to know him as he is made one, Yea of twain makes one new man in himself, so making peace d Eph. 2. 14, 15, 16. . All other knowledge and profession of the oneness that is in God, is no more than the worst of men may attain unto, and abide still in their evil and sin e james 2. 19 20. . For if we groap after God in any particular out of Christ, then are we out of that way which he hath founded or apppointed, to come unto him, either in the theoric or practical course of Religion or Christianity: For as he is the Truth and the Life, so is he, and he only, the way also f joh. 14. 6. into the light, knowledge, and bosom of the Father, the power and authority of this Key, or Keys, (for if we cannot bring it either to be singular or plural, we know it not, and so can neither open nor shut by it in the things of God. So that his authority in shutting is, to bring eternity into one point of time, the Almighty and immense power to become that which is weakness in itself: for he became death in us, and so subject unto all things, as also, less than any thing g Phil. 2. 7. Isai. 52. 14. Isai. 53. 8. Psal. 22. 6. : For of such nature is the Being and subsistence of Christ, as to take his Being in that, which of itself hath no Being; for the humane Nature subsists not but in the word, such also are his operations and effectual workings as to raise up his power and authority out of the poor weakling, as the Word is truly rendered. h Psal. 41. 1. Blessed is the man that prudently considereth the poor weakling. Such is the time or manner of his life, that he prolongs and preserves it, in that, which in itself hath no time nor life at all. Hence it is, that the Angel proclaiming and publishing this oath of interposition, affirms, That time shall be no more i Rev. 10. 6. ; that is, no time of the things of man k Rom. 14. 17. Mat. 22. 29. 30. , nor according to the account and reckoning of man, but all things shall be of God in that Kingdom, according to his judgement and account l 1 Cor. 6. 2. 3. Psal. 8. 9 14. Rom. 2. 1. 2. . For as the Son of God hath nothing in account and reckoning in point of his death and humiliation, but what he hath in us m Heb. 2. 14. 1 Pet. 3. 18. : so also the Son of Man hath nothing in account & reckoning, but what is in the divine power and grace of an eternal God n Col. 3. 3. 11. Ephes. 1. 23. Rom. 11. 35. 36. . No time therefore in the House and Kingdom of God, according to the creature, which are nothing but vain genealogies, so reckoned & rested in o 1 Tim. 1. 4. Titus 3. 9 . But according to the account of the Creator, who accounts of things that are not, to bring to nought things that are p 1 Cor. 1. 28. , that is, things that are not in man's (account and esteem, to bring to nought things that are, the only excellent and weighty things in his estimation and judgement, according to this account and record, We are light in the Lord q Eph. 5. 8. , and our life is hid with Christ in God r Col. 3. 3. : so that he is our light and our life; so also our salvation is in him, (or he is our salvation s Psal. 68 18, 19, 30. ) and it is only to be reckoned for ever in him, and not in the creature. Even so is our time also in him, and therefore as we are light, life, health and salvation in the Lord, and not in ourselves, no more than he was death, darkness, sorrow, sickness, destruction, and a curse in himself t Gal. 3. 13. , but solely in us; even so also is our time in him, and so is man eternised, and lives for ever, even as certainly as the Son of God was made time, and subject to death in us, which in himself, as God; he could not be. Therefore time in the creatures account, is no more in this House and Kingdom, or upon that Sea and Land whereupon this Angel standeth, of such closure and shutting is this Key of David, to bring eternity into one point of time, into a moment and twinkling of an eye; for such is the nature of the operation and glory of God, that it composeth itself into that, which is as a moment, or twinkling of an eye: For such is man, whose breath is in his Nostrils; for he is not a man according to God's workmanship, but as he sustains the image of God, and lives the life of the Son of God, which he cannot preserve himself in, no not for a momennt of time; but it wholly depends upon God to do it u Psal. 39, 5 Psal. 94. 11. Psal. 49 12. Job. 7. 6. , no more than the Son of God can be held of death, or be a sinner for a moment of time. The shortness of man's life therefore is such, as is the time he can preserve himself in that life and image wherein he was made, which is no longer than the Son of God can permit himself to be a sinner, which is not for a moment, for he knew no sin x 2 Cor, 5. 21. . The change then of the Son of God, from sin unto righteousness, and the change of the son of perdition from righteousness unto sin, are of like time and eternity, that is, in the twinkling of an eye, it is done; and for eternity it abides and remains: for the Son of God is made sin, but changed into righteousness in the twinkling of an eye; and the son of perdition is made righteous, but changed into sin in a moment, even in the twinkling of an eye: and we know that the time of the twinkling of an eye is such, as the eye never loseth its object. So is the time of the Son of God being made sin, and death, that he never loseth the fight-and being of righteousness and life; and the time of the son of perdition being made righteousness, is such, as he never loseth the sight, and being of that man of sin, and death, into such a narrow point, (in the power of shutting) doth this Key bring that immense and unfadomed power and glory of God into, in that way of Christ: for of such nature as this opening and shutting, are all the actions of the Son of God; for in him eternity becomes a moment of time: for of further extent than a moment of time, the life and glory of man cannot be extended, and a point of time is opened into eternity; and into a narrower compass than that, none can abridge nor contract the Son of God y Isai. 9 6. John 1. 1. 23. Joh. 8. 53. Prov. 8. 22. to 31. . So that as they are actions performed in a creature, they are momentany, transient, and pass away in the twinkling of an eye: But as they have their rice, original and fountain in the word of God, they are of an eternal virtue, weight and value, and remain and abide for ever. So, that however he tabernacles in time in our nature, yet his time and age abides for ever z joh. 1. 14. Heb. 7. 17, 21. Heb. 7. 3. Psal. 102. 11, 12. . For in the one consists the liberty of the creature; and in the other, the power of God: for in the one, the creature is brought into the state and condition of the Son of God, which is its liberty and freedom indeed a joh. 8. 36. , in all excellencies whatsoever: and in the other consists the power of God, which is brought into a particular creature, action and point of time, gathering itself together into so narrow a compass in us (which in itself is incomprehensible) so that it works most effectually, even as the vast beams of the sun, contracted into one narrow point in a Sun-glasse, burns most fervently, which cannot be seen, felt, or known so, in any other way; so that the true liberty or freedom of Christians, and the powerful and effectual operation of God, are never disjoined, separated, dispersed, or scattered the one from the other b 2 Cor. 3. 17. 2 Cor. 12. 9 . Observe therefore that as these Keys of the Kingdom c Mat. 16. 19 , or this Key of David d Rev. 3. 7. , openeth unto eternity, and also shutteth into one point of time: so also it openeth from the first unto the last, which is the greatest distance that can be, and shutteth in uniting the first and the last into one present being, which is the nearest that possibly can be e Isai. 44. 6 Isai. 41. 4. . For this wonderful and speedy change is made in the sound of the last Trumpet f Rev. 1. 17. 18. , which cannot be known but by the first that ever sounded or uttered itself, which is an opening unto the utmost distance: For it is the manner of Gods explicating and opening of his Word and Works, to declare the last things from the beginning, or from the first, or the least things from the chiefest, and things of old, or the most ancient and honourable from things that are not yet done, or in themselves have not any being g Isai. 46. 9 10. , nor are in any account or reckoning with man at all h 1 Cor. 1. 28. . The first Trumpet than that ever sounded as an Alarm of this change, was this, And he breathed into his nostrils the breath of lives; for so the word is plural, and man became a living soul, or soulie soul; or animal soul or life, that is the Word, Spirit, Breath, Wisdom, or Image of God, became such a thing or nature, that could not support itself, as of, or by itself, in that image, breath, or life given unto it, no not for a moment, so that if our nature be not animated, quickened, and revived every moment, it is not possible to live that life or breath, which at the first was given unto it. Hence ariseth that sudden change in the twinkling of an eye, both in the way of the son of perdition, and also in the way of the Son of God. For God and Man being one, not by any change of nature, or property, that the nature of God becomes the nature of Man, or the nature of man is become the nature of God; nor is the nature of man infinite, omnipotent, or omniscient, or the like, no more than the nature of God can be finite, impotent, or defective in the least, for than he were not God g Exod. 3. 14 15. . But there is a unity of the two natures in this wonderful workmanship of Man: so that the Image of God is not, but with respect to the dust, or our nature; nor is the dust, or our nature (in this work) but with respect to the image, breath, or life, and spirit of God. Therefore, it is said of those two (Let Us make Man) h Gen. 1. 26. , even as it is said of the Man and the Woman, in the Image of God created he (Him) singularly, Male and Female, created he (Them) expressing it in the plural number, and called their name Adam, i Gen. 5. 2. , they have both one name in that place given unto them, to declare their unity, and are also expressed by a word plural, to note the difference in Sex: Even so are these two natures in this wonderful Composition of God and Man, comprised under this Name, Adam, or the Son of God, k Luk. 3. 38 . So that if we cannot proceed in the Genealogy of Christ, from Jesus to Adam, in the way of Sonship, and find all Sons in one Sonship: yea, lengthen it to the utmost point of so many Ages, and Generations, as the Spirit of God by Luke doth, l Luke 3. 22 to 38. , and also bring them into that unity, as to be one; we are unskilful in the Word of Righteousness, m Heb. 5: 12, 13 14. , for without Adam Jesus is not, for he saves by his death, n Heb. 2. 14 Heb, 9 22. , but no death can be found, for the Son of God, but in us, or in our nature, in that way of Adam: So that the sin of Man doth not only give denomination, but being, and dimension, unto the death of the Son of God, o Mat. 8. 16, 17. 2 Cor. 5. 21. Isa 53. 4, 5, 6. , for the wisdom of God knows how to bring glory out of shame, and unity out of that vast distance, that is (in nature) between God and Man, which is no less than sin and righteousness, each in the abstract; even as the Serpent knew, or knows, how to bring shame out of that glory, and that vast distance between God and Man (which sin hath made) out of that unity that was in that first act of Creation: So that all are made Sons in one Sonship, if they be Sons of God, even as all the Elect are chosen, or choice ones, in that one only Elect, and choice one of God, p Isa 42. 1. Mat. 3. 17. , our Apostle sounding that first, yea, and last Trumpet also, q 1 Thes. 4. 16. 1 Cor. 15. 51, 52. saith, the first Man Adam was made a living soul; and the last Man Adam was made a quickening Spirit. He doth not only here extend his speech from the first Man that was made unto Christ, borne of the Virgin; but he also unites, contracts, and completes Christ in each of them: otherwise, the Trumpet gives an uncertain sound, and then who can prepare himself to the Battle, 1 Cor. 14. 7, 8. q, and who dares to handle the Trump of God, to give a false alarm: his meaning then is, by the first Man Adam; that is, the first, the chief, the most excellent, that ever was; for the Word sometimes given for Man, signifies Nobility, or Dignity. So that he means, the chiefest; yea, the beginning and author of all things, is made, and becomes a Creature; yea, is made a souly Soul, or animal life, such a thing as cannot live; that proper life that is given unto it, for a moment, but as it is animated, enlightened, and inlivened, by him that is the Creator: yea, light, and life itself: for the proper life of Man, Acts. 17. 25, 26, 27, 28. is the life of the Son of God, s Gal. 2. 20. Col. 3. 3, 4. , to live after the Spirit: For to live to the flesh, or to be carnally minded about the things of God, is death, t Rom. 8. 6. , as all men by nature are, and in the sound of this first trumpet, is the death of Christ completed, in that the wisdom or word of God, that makes all things, is made that, which by nature is such a thing as man is in himself, which is altogether vanity, u Phil. 2. 7. 8 Psalm. 39 5. Psalm. 22. 6. And therefore the sound of the least Trumpet saith, the last man Adam was made or is made a quickening Spirit (that is,) that which is least, the last or lowest of all things, as man by nature is, that cannot preserve himself as of himself, in the life of the Spirit, or breath of the Almighty for a moment, this is made a quickening or a livemaking Spirit, yea is made a Spirit that gives life, or makes alive others w Psal. 39 5. , and in this is the life of the Lord Jesus completed, so that however he sustain a nature, that by nature is subject to that infirmity that no other Creature is, or can be, and so is called the last, or the least man, that is the basest man (as the word given for man sometimes signifies base or sorry man, as is before noted) yet this is made such in the word of God as gives life, yea is the very Fountain of life to others y Psal. 36. 9 68, 26 Rev. 1. 11. 17. and 2. 8. Mat. 11. 11, ; thus like unto the key of David, is the Trumpet of the camp of God, which sounds so shrill to reach from the first unto the last, from the greatest to the least in this Host of Israel, and yet, collects and summons both into one body, or being, and perfecteth one, in, and by another, that death and life are of like length and latitude; for if the Host of Israel have not always the slain before him, z Exod. 14. 30, 31. Exod. 15. 1. 10, 21. , he cannot always triumph, as in the only day of victory: But if this Key of David be mistaken in its office, or the sellerity of this charge, upon the sound of the trumpet, not understood in the root, then do men grope for the door of Lot, a Gen. 19 11. Gen. 19 4 10. 9 (in going about to open the Scriptures, with like corrupt and carnal minds, as the men of Sodom had) but find it not; but rather climb up to the window, to rob and steal in the house of God, b john 9 10 , that is to gain some glory, excellency, or profit unto themselves in their exercises and give, not unto that one and alone shepherd and Feeder of Israel, c Psalm. 23. 1, 2, 3. Gen. 49. 24. , the whole glory and praise of all things in the house, which of right belongs and appertains unto him alone, d Psal. 115. 1. 2 Cor. 4. 7. , and also in sounding of the trumpet, they cannot avoid to give a false alarm unto the Camp of God, e Rev. 1. 11. Reve. 22. 13. , if it extend not from the first unto the last, from the front, even unto the rear of Israel, and in each of them, bring both into one individual subsistence or being, in such sort; that it is more possible to divide the least thing; yea, a more in the Sun; than to separate or divide these twain, the one from the other, no more than Christ can be divided, in, or separated from himself, f 1 Cor. 1. 13 2 Tim. 2. 13 Psalm. 139. 7. to 13. . For he is both the one, and the other, that alpha, and that omega, that first, and that last, g Rev. 22. 13. 1 Cor. 15. 47. . Therefore, saith our Apostle, the first, or the chiefest (as the word is) is of the earth earthy; that is, becomes the basest in us, and so he unites both in one, and the second, or the last, or lowest (as the word will bear) which is this Earth, is the Lord from Heaven; that is, is made the chief, supreme, and ruler over all, and so in that also, unites them in one again, h Ephes. 2. 13, 14, 15 : yea, observe this, that, that which is first, or chief, is not spiritual, but natural (that is) the Son of God, as he is God, is not made spiritual (for so he is in himself, from everlasting) but natural, or that which in itself is corruptible, by taking our infirmities, which are reckoned and accounted only upon that first and chiefest one (or being) then afterward (as our Apostle saith i 1 Cor. 15. 46. Ephes. 3. 7. Ephes. 4. 16. , or that which followeth, and inevitably succeedeth hereupon) that which is spiritual, that is, the spirit and power of God is reckoned upon, and becomes one with our nature; and so we that are natural and corruptible in ourselves, in him are made life, spirit, and power, in all Christian operations, k Ephes. 2. 1 Col. 2. 13. Phil. 4. 12, 13 1 Thes. 2. 13. . And hence it is, that there are celestial bodies, or in the singular number (as the word will also bear) a celestial body, l 1 Cor. 15. 40. , and a body terrestrial, yet these two are one, there is a celestial body, as our nature is made one with the word of God, and there is a terrestrial body, as the word was made flesh, and tabernacles in us, or in our nature, m john 1. 14. . Yet the glory of the celestial is one, and the glory of the terrestrial is another, n 1 Cor. 15. 40. ; that is, the glory of the celestial, is the glory of the resurrection of Christ, and the glory of the terrestrial is the glory of the humiliation of Christ; and these cannot be divided, for they are one: for Christ was ever dead unto sin; never living unto the lust of the flesh, and is ever alive unto the spirit, and always lives unto the motion and operation thereof, o 1 Cor. 15. 35, 36 1 Pet. 3. 18, 19 Rom. 6. 11. Rev. 1. 18. Rev. 2. 8. : So that the life and death of Jesus Christ, must in the root and Rice of things, of necessity be one entire act, as our Apostle concludes them, when he declares what that glorious end of this unity is; namely, That the Son of God, may live unto the Father, through that death that is naturally in us; and that we may die unto ourselves through that life that is naturally in the Son of God, p Rom. 6. 11 Gal. 2. 20. Col. 3. 3, 4 ; by which life power and authority is given unto the Son, to overcome and destroy all enemies, q 1 Cor. 15. 24, 25. , being he hath the power and authority of him, that puts them under his feet, r 1 Cor. 15. 27. , and by which death unto the flesh, in all the desires thereof, he submits unto the Father, as he is Man, and yields over all power and authority to be of him, and to rise and spring out of that nature, which is of God; that so God may be all in all, s 1 Cor. 12. 6 Ephes. 1. 23 , and man silenced from boasting, or ascribing any power or authority, or any of that great work unto himself for ever, t 1 Cor. 1. 29, 30, 31. 2 Cor. 10. 17, 18, jer. 9 23. 24. , as he is man; nor can he ever desire it, no more than he can admit of any (the least) cessation, authority, operation, and power, as he is God, u 1 Tim. 1. 17. Isa 52. 7. Rev. 19 6. . Therefore, the Apostle presently adds, else what should they do; * 1 Cor. 15. 29. or else what should he do (as the word will also bear) for such as the root is, such are the branches; that is, such as one is, so are many, w Therefore, the reading may be either singular or plural) that is baptised, for, or with death, x Rom. 11. 16. . If that death be not the resurrection, how can he at all be baptised for, or drenched with, or plunged in death. y 1 Cor, 15. 29 . If that death should not be the resurrection, from the dead; then should the life of the Son of God be extinct for some time; for now is Christ dead, and risen again, a Rom. 8. 33 34. Revel. 2. 8. and if these two should not be in one act, and point of time, there should be some time of ceslation of the life of the Son of God, which the thought of man may not permit for a moment, z Luke 12. 50, Mark 10. 38, 39 that he should cease, in whom all things are and do consist, b Col. 16. 17. . So that as the Son of God becomes death in Man, the Son of Man becomes life in God, in the very same act, and the one and the other is the completing of Christ, c Col. 2. 10. Col. 4. 12. , who cannot be the anointed, but as he sustains both natures; therefore the death is the resurrection, of such scope is that place of the Apostle; and of such force the argument there used: however the words differ in the translation, for more ease in reading: therefore he adds, and wherefore are we in jeopardy every hour, or every moment, as the word signifies, d 1 Cor. 15. 30. , that is, why do you think (for I appeal to your Conscience) we should give up ourselves to all dangers, perils, losses; yea, and to death every moment, and not evade, and wave those things, as the men of the world do, if we found not safety strength, and stability in them: yea, if this death were not life itself unto us: For, by how much the more our jeopardies are doubled and redoubled, even so is our life augmented or multiplied in the several motions, operations, and out-going thereof: and this the Apostle confirms by that great affirmation, or asseveration, protest by your rejoicing which I have in Christ jesus our Lord, I die daily e 1 Cor. 15. 31 , which affirmation hath the form of an oath, in declaring, that as death hath the resurrection in it, or is the resurrection itself; even so also, the resurrection, the dominion or Lordship of Christ hath death in it, or is death itself, and is in substance, this oath of interposition proclaimed in the name of the Lord, showing the same necessity and infallibillity of the unity and oneness of the Saints of God in Christ, in respect of every particular Saint, (or son in whom the seed of life and immortality is expressed) * 1 joh. 5. 18. 1 john 3 9 1 john 2. 29. james 1. 18. as it doth of the unity of that common nature, or condition of man with the word of God, whereof by nature they are all alike partakers: for the Word of God cannot unite itself to a part of man's nature or condition, whereinto man is plunged, no more than our nature in Christ can be united unto a part of the word, or a part of the condition and state of the Son of God, and not to the whole; which indeed were to divide Christ. For the humiliation of the Son of God is of an infinite extent, & therefore may not, nor can be abridged in point of descension of any misery or wretchedness, the nature of man (in the utmost extent) was ever subjected unto. Therefore it is said, He was heard in that which he feared f Heb. 5. 7. . The word in our translation rendered fear, signifies such a fear as is to utter despair, which indeed is the very state of the damned; therefore his descension was to the lowest and uttermost parts of anguish and misery, or else could not his ascension be to the sitting on the right hand of the power g Mark 14. 62. Mat. 26. 64. Heb. 1, 3. , or to the highest perfection of the glory and majesty of Godh But as in being made sin, he for ever destroyed sin i 2 Cor. 5. 21 , and brought in an everlasting righteousness into our nature k Dan. 9 24. , so in becoming that which was the very condition of the damned l Heb. 5. 7. Psal. 16. 10. Psal. 116. 3. , he for ever destroyed and brought to nought, death and condemnation, and established victory, prowish and courage in all his Saints everlastingly m 1 Cor. 15. 54. to 58. . So then this oath brings in the unity of every particular and distinct Saint, or son of God n Psal. 89. 35, 36. Psal. 132. 11 12. john 17. 20. 21, 22, 23. , or first borne in the Kingdom of heaven, every one in that house or family being a first born in Christ; For he is the first born among, or in many brethren, or (as the word will bear) in all brethren o Rom. 8. 29. ; or in every particular brother, which in the house of Israel after the flesh, can no ways be admitted, but makes a confusion in the whole house, and in the mind of every natural man p Acts 7. 35. Luke 9 46. 47, 48. Mark. 11. 27. 28. Mat. 21. 23. john 9 28. 29 Gen. 19 9 , yet in this house of God, they are all first bornes, heirs, yea, coheirs with Christ q Rom. 8. 17. ; yet every one distinct and complete in himself, though not one divided from another: For Paul is not Apollo, nor Apollo, Cephas, nor is any of them Christ, no more then in the three witnesses in heaven, it cannot be said the Father is the Word; or the Word is the holy Ghost, yet these three are one; nor can it be said of the three witnesses on earth r 1 john 5. 7. 8. , that the Water is the Blood, or the Blood the Spirit, yet these three are one; for so the word will bear (and is in some of our translations) as well as agree in one, and so it is truly to be understood, else we wander from the scope and sense of that place, and it is not known unto us. But let us remember this, for the clearing of that is said of late, that however the Word of God unites itself to the whole nature, state, or condition of man; so that the whole and complete nature in all points, and in all respects is perfected, sanctified and saved, else the salvation of our Lord Christ, were not full s Heb. 7. 25. Psal. 130. 7. 8. , nor could the Son of God be found a complete Saviour, like unto himself (who is fullness itself) to save them from all sin and wretchedness whatsoever t Psal. 34. 18. 19, 20. Col. 1. 13. 14. ; yet notwithstanding it follows not, that every particular and distinct person, (to speak after the manner of men) must then be saved; no more than it can be said, that in regard the nature of man fell from the perfect and complete image, wisdom, grace and favour of God, and so from all the holiness and perfection of God ᵘ, that therefore every particular and distinct creature, that hath alike share in this Apostasy ˣ, must for ever be excluded and debarred from the presence and perfections of that nature, u Col. 1. 15. Heb. 1. 3. Rom. 3. 10, 11. 12, Psal. 14. 1. 2. 3. Rom. 3. 23. from which he hath made such a defection; x Eph. 2. 3. (and yet) the whole nature of man in all points and terms of relation, states and conditions whatsoever, is condemned, perisheth, and comes to utter perdition for ever. For there is as truly a whole world of that wicked one, as the word is truly read y 1 john 5. 19 , as there is a world of the elect and chosen of God z john 1. 29. Mark 10. 30. : Therefore it is, that the Apostle brings in worlds in the plural number a Heb. 1. 2. . Otherwise the state of destruction and death, could not be full, to stand in direct opposition diameter-wise, in terms of antipothy, to the Son and salvation of God for ever: For there is a fullness of the sins of the Amorites b Gen. 15. 16 , as well as of the righteousness that is of the Israel of God c Eph. 1. 22. 23. Gal. 6. 16. : In the one is the mystery of God manifested in the flesh d 1 Tim. 3. ● 16. , but never lived unto, or after the flesh, but after the Spirit, which is life and peace e Rom. 8. 1. 2. 6. , and in the other is the mystery of iniquity manifest in the Spirit, or through that spiritual estate wherein man at the first was made f Gen. 1. 27. Eccles. 7. 29. , and yet never lived unto the spirit, but unto the flesh, which if a man doth he dies for ever g Rom. 8. 6. Gen. 2. 17. , if we be ignorant of the nature, rice, and manner of workings of these two, we are unskilful in the weights and measures of the Sanctuary, and whatsoever we speak from the word of God, we cannot give it its due weight, nor set it upon its right Base, or proper principle, and so at the last shall be weighed in the Balance ourselves, and be found too light in our doctrine and whole course of life h Dan. 5. 27. jer. 10. 8 Math. t. 15. 7, 8, 9 . But our Apostle, yea our great Apostle, by the mouth of Paul, concludes the distinct and particular Saints in one; and that upon this point of joy and triumph (as the word signifies) i 1 Cor. 15. 31. , saying, by your rejoicing, speaking as to all the Saints (which I have) speaking as of one, or, by our joy, that I have in Christ jesus our Lord, implying that the joy, or triumph of all the Saints, is the joy and triumph of one; and the joy and triumph of one, is the very rejoicing and triumph of all: otherwise, it could not spring out of one Saint, or holy one of Israel, and defuse itself into all the Saints of God, nor could it in all the Saints of God gather and contract itself in one Lord Jesus. So that Christ is not only all, but he is all in all, k 1 Cor. 12. 6 1 Cor. 15. 28. , and therefore, is both the branch, yea, and root of David also, l Revel. 22. 16. , So that the victory, joy and triumph of one, is the victory joy and triumph of all; and the victory, joy, and triumph of all, is the victory, joy, and triumph of every one, and they can no more be without the rejoicing and triumph of one another (in regard of the nature and manner of this victory and Lordship in Christ) than the Son of God could be without the infirmities of us all, in becoming our salvation m Esa. 53. 6 11. Mat. 1. 21. ; for as he was a man of sorrows, and acquainted with grief, by all the infirmities that are naturally in us, so are we Saints, or men of God, rejoicing and triumphing in, and by all those excellencies, and virtues that are in him n 1 Pet. 2. 9 1 Cor. 12. 25, 26, 27. Phil. 2. 17. 18. 1 Thes. 2. 19 20. , and hence he urgeth that argument, that the resurrection is death, to show that our nature never departs from the word of God, in any condition, no not for a moment, for by, or in this mutual rejoicing (victory triumph, yea dignity authority and dominion) we have in our Lord, I die daily, or we die daily, * 1 Cor. 15. 31. that is, this our Lordship and triumph in Christ, is a continued act of death in us, unto all servile, fear, base, flattery, or slavish subjection, even in the midst of the corrupt wills, caridges, courses, and behaviours of men in this world, the victory, and triumph of our Lordship by Christ, is a continued act of death in us unto them all, so that the afflictions of this present time o Rom. 8. 18. , cannot take hold on us, to make us lament, and bewail, as a people miserable indeed (though in the eye of the world we appear so) no more than perils, dangers, and fears, can take hold of a dead man, such is our condition with respect unto the troubles, and molestations of this life, by virtue of that rejoicing triumph, and lordly Authority, we have in our Lord Christ, which the Apostle binds upon himself, together with all the Saints in Christ, upon no weaker ground nor less certainty, than the verity, and authority of an oath, yea the virtue of this oath of interposition, binding the things of God over unto man, and the things of man, over unto God in Christ, in which holy tie it runs through the whole Scriptures. Nor is this Priestly Office, a● any time, or in any Ministry exercised, but under the authority, and by virtue of the instalment of this oath; for if we be not consecrated hereby p, our hands are never filled as Priests of the most high God, to serve at that Altar whereunto they have no right, that serve in the way of an earthly Tabernacle q Heb. 7. 12. to 25. ; for none can speak as the oracle, or word of God, in the Courts of the Lords house r Heb. 7. 1. Heb. 13. 10. , but only such as give evidence and bear witness, in matters that concern the right ordering & Government thereof, for the honour of their Lord, but under the power, and upon the certainty of this oath; for that which was from the beginning 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 less certainty, are the witnesses of Jesus Christ, to speak in the audience of such, as wait and attend in the house of the Lord, or at the gates of wisdom t 1 john 1. 1, 2, 3. ; for no Scripture is of any private interpretation, but holy men of God spoke 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 beginning, it is also to be interpreted, and opened for ever, for prophecies of old, or prophecies (at any time) as the word will bear, 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 aims at itself, w 2 Pet. 1. 20. 21. in all its Counsels and actions x Phil. 2. 21 Psal. 4. 6. , and therefore a private spirit, though trained up in the greatest school the world affords, or furnished with the greatest consent of library, but the spirit of God ever aims at, and propounds another, in all its Counsels and consultations, therefore it is a public spirit, though in one holy man of God, else had the Son of God never appeared in our nature, if he had not propounded the good of another y john 17. 19 john 10. 1 Rom. 5. 6 to 10. , nor could we ever give glory to God in all things if the spirit itself helped not our infirmities z Rom. 8. 26. Ephes. 5. 18. 19 20. ; who only inables us thereunto, and by virtue of that we propound the honour of our Lord, and not ourselves in all our Counsels and ways a 1 Cor. 10. 31. Col. 3. 17. 1 Cor. 10. 24 , and therein have a public spirit, and all other spirits, are private self-seekers, and not interpreters of the word of God at all b john 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 terms of certainty, the Apostle affirms 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 die unto that baseness and subjection that naturally is in every man, whether it appear in tyrannical 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 eat lest we die) that there is in that which the Serpent saith, (if ye eat ye shall be as Gods) they both use the word of truth, but in a false sense, and so turn it into ally unto themselves, the one in way of false fear, the other in way of false courage and confidence c Gen. 3. 3, 4, 5. , even as Satan used the words of Truth, in tempting of Christ but in a false sense 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 again by the spirit of God, upon any occasion that is alleged precisely in the same terms, phrases, or circumstances, that it was before. But Satan's falsity stands in this, that he takes these words, ye shall be like unto God, in a wrong sense e Gen. 3. 5. , or this word (to live) and the woman's falsity stands in this, that she takes dying in a wrong sense, and so the one, and the other, become evil, and are expressions, which are included in the way of the fall, and the way of the fall in them; for Satan is a liar from the beginning, and the Father thereof f joh. 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 die for ever h Gen. 2. 17. ; yea death and life are in the one, and in the other; yet in the one, life only appears, 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 God's circumference and senter, not to fail, 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 God's workmanship, who is the very midst hart, spirit, or life of all his works, who was made as a Tree of righteousness k Gen. 2 9 , consisting of root and branch, even as that Son of David doth l Psal. 1. 3. Esa. 61. 3. , whom he taught, and represented unto us; a root, as he is the Image of God m Revel. 22 16. Gen. 1. 27. , who is the Fountain of all things, and so gives being unto the man, as the root 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 work, or to eat of this Tree according to the mind and wisdom 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 Paradise 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 Fountain, still to spring up in us, and to us p john 4. 14. , which is nothing else, but to believe the record that God hath given unto us of his Son q 1 john 5. 10. 11. , and put our seal 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 evil, or acknowledgement of pleasing, and displeasing, (as the word signifies) is to communicate in it, according to the will of the flesh, or the wisdom, and reasonings, of a Creature, seen in the mind 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 lie, r Rom. 1. 25. . Concluding, that we are not so yet, as God hath said we are, in regard of our life in him. But if we eat 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 ourselves, as he hath said. But if we eat (exercise or communicate) in displeasing or bad ways; we shall be, s Gen. 3. 3. : the one of these hath beer the way of unbelief, a lie, and falling away from God in Christ; from the beginning, even until now: and the other is the way of faith, truth, and life, uniting us unto God, in that way of Jesus Christ even until now. The world hath still something to eat, 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 keep, some Sabbath to sanctify, some Sermon to preach or here, some Battle to fight, some Church to constitute, some Officers to raise up, or Orders to reform and re-edify, before it can take God upon his word, that we are complete in Christ, t Col. 2. 10. Ephes. 5. 27. . And if it will eat of none of these, yet it must communicate 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 Jews and Gentiles will be called; yet some more time, and Antichrist will be overthrown; yet some more time, and then Christ will come to reign upon the Earth for a thousand years; yet some time must be eaten up, either in way of pleasing or displeasing of God, and then natural death will either put us into life, or death eternal: this hath been the way of the fall, and drawing bacl of the soul 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 coming unto God; and being made one with him, in all those, in whom his soul 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 appears, b 1 Cor. 15. 57 1 john 5. 4, 5. : the other hath life and death in it, as considered in the son of perdition, who will needs 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 spiritual and mystical 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 original and fountain of all natural Births 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 wisdom of God, proceeds the Generation and Offspring of the Son 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 virtue of this oath of interposission in it, that ever concludes upon terms of certainty and present being. For, according to the judgement or wisdom 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 wisdom, reasoning, and conjectures of a Creature, which is found also in this composition, * Gen. 2. 7. as truly, as is the Image and wisdom of God. Out of this doth also arise that Man of sin, and Son of perdition, that Antichrist whom God destroys with the breath of his mouth, and abolisheth with the brightness of his coming, * 2 Thes. 2. 3. 8. and as surely as that wicked Cain, 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, do these contrary (though both mystical and spiritual 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 several and contrary Seeds, of Posterities (namely) the Seed of the Woman, and the Seed of the Serpent, * Gen. 3. 15 3. jude 10 as well as we understand them; namely, the Man and the Woman, to be the first original of our natural being, we 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 sin, 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 Melchi●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 sin 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 disannulling of peace for ever. And this great distance and contrariety comes to pass by that differing light, which one, and the same thing is beheld and looked upon withal: the one sees by the light, and revelation of the Spirit, * according to that wisdom that is in the Son of God. And therefore reasons or argues not, nor concludeth upon any thing, but as it is congruous, and stands with the present subsistence, and being, power, work, authority, wisdom, honour, and peace of the Son of God: for that which i● no ways inferior unto God, is in the Lord Jesus Christ; yea, he is God, blessed for ever, * Ephes. 1. 17. Heb. 11. 1. Rom. 9 5. john. 1. 14. Revel. 22. 13. and that bears sway, and prevails in a Christian, in all his actions and consultations; and that not without respect unto humane frailty, and infirmity: So also the other looks upon the same thing, and sees by the light of a Creature, according to humane reason are, science, edicts, and abilities acquitted, and gamed by the power of nature, and therefore argueth, concludeth, enterpriseth, and undertaketh nothing, but according to the instinct, reason, authority, and ability, of a momentany vain, and changeable Creature, that cannot promise itself, to be the next moment, that which it is at present l Prov. 27. 1. james 4. 13, 14, 15, 16. , and that with respect unto an eternal and infinite God, and therefore engenders wrath, in that it can never judge itself to be equal, agreeable, correspondant, or suitable unto him in any thing m Esa. 55. 8. 9 Esa. 46. 5. 6. Ezek. 18. 25 , but falls short and is contrary to him in all things n Levit. 26. 40. 41. Gal. 5. 17. Rom. 8. 7. , and from that, the motions of the flesh, bearing, sway in him, he terrifies and destroys himself, yea becomes an adversary unto himself, seeking all advantages from that holiness, righteousness, power, Truth, and justice, that it in God, to torment, disquiet, and vex himself; therefore the word in the Hebrew, sometimes translated Devil o Deut. 32. 17 , is Seighnirim, that is, roughness, or horror, and fear, and in the Caldean tongue, Shedin, that is a destroyer, such is man unto himself, in his own proper light and ability, in all that he can attain unto, as he is simply a Creature, * job. 5. 13. 1 Cor. 3. 19 and therefore it is said of Israel, thy destruction is of thyself p Hos. 13. 9 , and whosoever he is, that ascribes any thing unto God, as being a cause of sin, or of the destruction of the Creature, he also ascribes something unto man, as a cause of righteousness and salvation, and so gives somewhat, into the hands of flesh to boast q job. 24. to 28. 1 Cor. 1. 29. , which is not only deragatory, but also contradictory unto the faith of God's Elect r Ephes. 2. 8, 9, 10. Rom. 11. 5, 6, 7. : Note here that wide difference that is between the oath of the blessing, which is this oath of interposition, binding over, and uniting together in one, God and man, in that way of Christ, so that humane nature is a party in this oath or Covenant; for it must concern more than one, or else it cannot be taken or made; for a contract cannot be of one, but it makes one, so that here is two natures in one subsistence or being, and yet notwithstanding the complete power of the oath, and the whole managing of the work, depends solely upon the divine nature; for the humanity can no more be any concurrant cause herein, than the earth at the first could rise up to heaven, and put upon, and itself with the Image of God, and make itself higher than the Heavens, * Gen. 2. 7. Heb. 7. 26. which we know by its own natural propensity, it hasts from it, as forcibly and as fare as possible it can, pressing unto the Centre, to make itself at the utmost distance, from all points of the heavens that may be attained, nay it cannot be any cause of this Contract and agreement, no more than the womb of a silly virgin, in time; could fetch down the word of eternity, and frame, or make in herself, that which is the maker and framer of her, and of all Creatures s John 2. 3. Col. 1. 16. , even so the oath of the curse, is that great divorce and separation of God and man, to that infinite distance from, and opposition against one another, to stand upon terms of wrath, enmity, and irreconsiliation for ever. Therefore he saith to those Rebels, that put off the rest from themselves in the wilderness, judging God to be one in Canaan, and another in the wilderness, even as all those do, that think the glory can never appear till the woman come out of the Wilderness, unto whom he swore, yea still, as a continued act swears, in his wrath if he shall enter into my rest t Psa. 95. 11 Heb. 43. , a short phrase, if they shall enter into my rest; signifying then will I cease to be God, laying an utter impossibility upon it, and in this devorse, enmity and wrath, the divine power is a party; for it is God and man, that are separated, and stand upon terms of discord for ever, and yet it is as impossible that God should be any cause of this enmity and wrath, as a Fountain, from whence it flows, or proper subject wherein it consists, or subsists, as it is impossible for God to remove himself from his work, and not to be omnipresent with it u 1 Kings 8. 27. jer. 12. 2. Psal. 139. 7. 10 12. , or to be wrath with, or hate his own workmanship & device, when he had made all things very good, w Gen. 1, 31 or vehemently good, as the word signifies, for the Creation of man in the Image of goodness, * Mat. 19 17. as also his restoration in the same engraven form of his subsistence, * Heb. 1. 3. is a work vehemently good, or goodness in the utmost extent and most forcible height of excellency that ever was, and we look not upon the works of God with a spiritual eye, or light, no further than we know how to centre them all in Jesus Christ, and know how all things are made, reconciled together, and brought into one in him, y Col. 1. 19 20. things in heaven, and things in earth, and things under the earth z Phil. 2. 10. . Therefore utterly impossible, that God should be wrath with, or hate so glorious a work, so that however it is true, and undeniable, that God is a party in this breach, or devorse, yet it is as true, that the whole work, or rather the nullity of the work; for God is the maker of all things, but anihilates nothing, nor can this breach or devorse, be called a work, in any other sense, but only a work of darkness, which cannot come to the light, or spring out of light a joh. 3. 20. 1 john 3. 5. John 8. 12. , nor can that which is light itself have any such operation. Therefore how ever God is a party in the breach, yet the whole disolving of the Contract, in gendering of wrath and exercise of enmity, ariseth only out of the nature of man, as the proper root, cause, and fountain thereof, looking after, and judging of the things of God, according to the dictate, argumentation, and consultation of the light and spirit of a creature, which in itself is good; but the more curiously and diligently it searcheth after the Creator by its own light, the more difference it finds, and the greater distance & disproportion, between itself, and that infinite and blessed Being of the Creator b Gen. 3. 6. to 10. ; and is so fare from ability and skill to make itself one with, and correspondent unto him in all things, that he thereby engenders wrath, breeds enmity, and makes a greater discord betwixt himself and his Maker c Gal. 4. 24. 25. , drawing out and enlarging the bounds, or rather boundless estate of his destruction and misery, according to that unfadomed and illimited nature of the Creator, both in point of weight and duration d Isai. 5. 14. job. 6. 2. 3. Gen. 4. 13. 14. job, 4. 19 20. job. 14. 19 20 Deut. 23. 2. 3 , as also the various & changeable operation, and executions thereof, according to that manifest, Truth, Holiness, Justice, and Equity that is in God, and must of necessity work towards his Creator, through the wisdom of the flesh, to his downfall and ruin, by reason of that first act of his Being, and of that first form given unto him in his creation, even as the Spirit of Christ must of necessity work towards, or in and by the infirmities of man, through the wisdom of the Father, in that advancement of himself in the Kingdom of God e Heb. 2. 9 to 15. Heb. 2. 7. 8 ; and if the Lord do not open our eyes, to see into the nature of this oath, in the confirmation and certainty of it in the elect, by Jesus Christ, as also in the disannulling and breach of it in the wicked, through that way of Antichrist; we cannot have sound knowledge in the word of God: but our reasonings, consultations, and conclusions thereabout, and therefrom, are merely of, and from man, and not of, and from the Spirit of God; And it is handled by us as the word of Man, and not as it is indeed the the word of that everliving & everbeing God f 1 Thess. 2. 13. 2 Cor. 2. 17. 2 Cor. 4. 2. . And whereas in any thing; men have learned by the tradition of their Fathers, things that the wisdom of a creature reacheth not; as, the incarnation of the Son of God, that he that is God should be made a creature; or that the creature should be made that which is God; or that one should be made righteous, to hold weight in the sight of God, by that which is not in himself, but in another; or that the soul of man is immortal; whereas there can be no more immortals then there is infinite; for the creature can as well be infinite as immortal. When men seem to go into these or the like points, that are so necessary for a Christian to know, as that they give being unto Christianity, they walk, or rather wander and groap in the dark, speaking from Tradition, as they have taken it at the second hand from others (which tradition ever doth, and hath not any thing immediately from God, according to that way of the Son receiving all things immediately from his Father g John 10. John. 17. 7. 8. John 13. 20. 1 Cor. 11. 23 , but merely conjectural, as false Prophets use to do h Deut. 13. to 5 Jerem. 27. 9 10. Judas 8. , wand'ring they know not whither i Judas 13. , neither did they ever learn from the Lord, whosoever they be, that are such Scholars and accountants, as cannot bring life and death into one and the same act; yea the contract and the divorce to be the same thing. For if ever we see our sins to be that which indeed they are, yea, the divorce in its own nature and distance, then must we of necessity reckon and account our sins upon the Son, of God, who is the Lord our righteousness k jerem. 23. 6. jer. 33. 16. . For the divorce is of an infinite distance, because he that is infinite is a party in the contract, and there can be but one infinite; therefore our sins must of necssity be reckoned and accounted upon that one only and infinite son of God, and so are done away l Esa. 63. 9 Esa. 53. 10. 11. Leu. 16. 7. to 22. Heb. 8. 12. Heb. 8. 11. 1 Thes. 4. 9 . Nay further, without the true knowledge of this point, (which none can teach but God alone) m john 21. 25. , Let men use study, experience, Learning in tongues, or arts, reading of books, if it were possible, that the whole world could not contain, as it cannot the things that concern, or might be written of Christ n Exod. 7. 11, 12, 13. 2 Tim. 3. 8. Acts 8. 17. to 21. . Yea, observe the changes of States, times, and things, as men use to do for their help, in opening those wonderful Revelations of Jesus Christ, which is much like your men, that use spells, and cast figures, to bring out some strange thing to affect others withal o Revel. 12. 14. , that so their hire, or reward, may not be grudged but come off, the more easy, whether it be profit, pleasure, preferrment, or shelter, under some great man or State, out of base and servile fear of man, as commonly accompanies such spirits, yet can they never calculate, or make manifest, the time of the woman's being in the Wilderness p Mat. 17. 10, 11, 12. 13: , which some so earnestly seem to gape after, even as the Jews in ancient time did, after the Messiah, and that Eliah, that was to come, when as both the one and the other was conversing with them; q Mat. 11. 14. nor can they indeed bring forth the truth of any other part of the word of God, no more than they can do that and such like, which their own consciences must of necessity speak, in the behalf of God against them; for they know they cannot prefix any certain time of it, and if the Trumpat give an uncertain sound, who can prepare himself to Battle r 1 Cor. 14. 7. 8. ; for indeed that uncertain sounding is the chief cause of all the Slain, and wounded, both in soul and body, in our native Country at this day; for if the root and rice of things be not seen, but lie hid and are not known, the body and branch can never been delineated nor brought forth, neither in substance, nor true circumstance whatsoever: And therefore, not in this of the time of the Woman's being brought out of the Wilderness, which is affirmed to be for a time, times, and half a time, s Rev. 12. 14 . So that they know not the Church; no, not in respect of this circumstance of time (if we may call any thing circumstantial) in the Church of Christ: For the truth is there is nothing in the Church which is not substantial and fundamental; without which, the Church cannot have a being, we speak what we know, t 2 Tim. 2 7 joh. 4. 21, 22 23, 24. 2 King. 17. 29. , For if we have learned the truth as it is in jesus, u Ephes. 4 21 , then we know that as the truth is in Jesus; so also, it is in the Church, and no otherwise. For, the Church is nothing in any respect, as acceptable to God, but only as it is in Jesus Christ, x, and Christ we know hath nothing in him, that is not substantial and fundamental, without which he is not a perfect and complete Saviour. For take away any thing that is in Christ, and you make an Idol, or a nullity of Him unto the souls of men: for, an Idol, we know, is nothing in the world, x 1 Cor. 12. 12, 27. Ephes. 1. 5. 6. . So also it is in the Church of Christ; for take away any thing that is of the Church, or in the Church, and you make an Idol, y 1 Cor. 8. 4 and a nullity of it, if we know Christ in substance, than we know Him to be God and Man, z 1 Tim. 3. 16. john 1. 14. Rom. 9 5. Act. 20. 28. john 8. 58. john 8. 58. compared with Luke, 24. 37, 38, 39, 40, , or else he is no Christ. So that take away his Godhead and he is no Christ; though acknowledged the Son of Man. Take away his Manhood, and he is no Christ, though acknowledged to be the Son of God. So is it also, in regard of those things we call circumstantial, as time, place, and person. Take away any of these from Christ, and he is denied to be that anointed: for take away person from Christ, and he cannot be Christ, without having person or subsistence. Take away his being annihilated, and made nothing (or such a thing as hath no subsistence at all in itself) from Christ, and he is denied to be Christ. Take away his being, circumscribed within a place; from him, and he is no Christ: for then his humanity is denied. Take from him, his incomprehensibleness, and his not being contained in any place, and then we deny him to be GOD, and so to be the Saviour of the world. Take away Eternity from Him, and Christ is made of none effect. Take away His being in time, and we disannul His coming in our nature, which cannot but be in time. Even so it is in regard of a true Church, as it is in regard of a true Christ: for the same term or title given to the one, is also given to the other, a 1 Cor. 12. 12. . So that as there are many false Christ's, b Mat. 24. 5. Mat, 24. 24 22. Mark 13. 22, 23. , so also there are many false Churches; and if we take away any thing from Christ, that is in him, we propound a false Christ unto the world. So also, if we take away from the Church, any thing that is to be sound in the Church, we propound a false Church; yea, set up the Synagogue of Satan in the world, c Rev. 2. 9 Revel. 3. 9 . And as for that distinction, of being, & well-being of a Church as if the Church might have a being & yet want a well-being it is merely devised, and humane in the things of God, and no arguing according to godliness. For as the Son of God never had being without well being also; for the humane nature never had being, but in the divine: So the Church of God never hath being, without a well-being: For what it is in any respect whatsoever, it is that in Christ, and Christ cannot be divided; for of his fullness we all receive, and grace for grace, d Col. 1. 19 Col. 2. 9 compared with john 1. 16. . So that if we know not how to give the woman her due time, of being in the wilderness, we know not the Church of Christ; for it concerns her being and her well-being also. Yea, this circumstance of time is fundamental; for we know not how the Church hath her being without it; that is, without that her being in the wilderness: for the woman's flight into the wilderness, instructs us in the weak frail, and brittle vessel of our earthly nature, and the Manchild caught up to GOD, and His Throne, to rule the Nations, e Rev. 12. 5, 6. , instructs us in that power and authority of the Word of God; in such sort, as the Man is not without the Woman; nor the Woman without the Man in the Lord, c 1 Cor. 11. 11. ; no more than the divine nature is without the humane, or humane nature without the divine in that way of Jesus Christ: So that in the Woman's appearing in Heaven, having in her a Manchild, is taught the descension of the word in our nature, and the ascension of our nature in the Word of God, even as it was taught, in the making of the first man, having the woman taken out of him: the one declaring the way of death, and subjection of our nature unto sin, when the woman is brought forth and prevails with her arguments, and reasonings, according to humane frailty, in those suggestions of the Serpent, or wisdom of the flesh g Gen, 3. 4, 5, 6. : And the other declares the ascension of our nature, when the Man is brought forth of the Woman, and taken up into the Throne to rule over all the ways, and arguments of the Heathen, or devises suggested by the flesh, h Rev. 12. 5. Mat. 4. 10. 11. . So then the Woman in the Wilderness, is the Word of God descended into our nature, that wayless, and vast Wilderness utterly void, waist and destitute, of the foot steps of God; through the pangs pains and travels whereof, it brings forth itself, i Rev. 12. 2. , in that glorious descension and humiliation of the Son of God, and the Man child caught up to God, and to his Throne, k Rev. 12. 5. , is our nature taken up into the Unity of that Word of God, ruling the Nations, in, and by the authority of God, in whose seat or throne it is set, l Heb. 1. 3. . So that if we look into the Wilderness, there is Christ complete in his humiliation; and if we look into Heaven, there is Christ complete in his exaltation: and these two can never be the one, without the other; for they are one as Christ is one. Hear, O Israel, the Lord thy God is one Lord, m Deut. 4. 6 . The Woman than is in the Wilderness for a time; that is, Eternity is become that which is contained in a point, or period of time: and one period, or point of time, is become that which is eternal: Eternity is become time, and time is become eternity, in that act of the creation, or incarnation of the Word of God, and without communication with time in this respect, thus extended, and thus abridged, the Church of God cannot subsist, nor have a being. She is also said to be there for times, in the plural number; for it is multiplied 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 bottomless 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 bosom of the Father, o Mat. 3. 17 Col. 1. 13. 2 Pet. 1. 16, 17. john 1. 18. , in which state and condition, Antichrist hath no time at all; therefore a plurality of times: yea, Christ himself 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 wilderness 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 * john. 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 than God to become Man can be sooner or later, than Man becomes the Son 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 itself 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 die the death of Man; and the Son of Man to live the life of God, are of equal 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 Fowl) in their first institution and ordination, if they hold not presize proportion in all respects; so that her descension into the wilderness, is her mounting aloft unto Heaven, as an Eagle doth, and her mounting up to Heaven, is her descension into the wilderness after the prey, as an Eagle doth; yea, her descension is her ascension, & her ascension is her descension. For she appears in heaven (as the Man did first in the Garden) & from thence the Son flies in her womb into the wilderness, as an Eagle after the prey, to swallow up death in victory, & the Son being brought forth by her in the Wilderness, in him she is caught up into the Throne of God, to rule over the Nations, * Rev. 12. 5. and to overcome the Devil and his Angels, even as the woman was made in the man at the first Creation, Ruler, and Lord, over all the Works of God's hand, r Gen. 1. 27, 28. . We conclude then, that the woman is in a solitary, wayless, uncomely, and uncomfortable condition in the Wilderness (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 be divided 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: only men's carnal Speculations carry & hurry them after mere pictures, shadows, and Idols that are empty and vain, s jer. 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 subsistence of that Word of grace, given unto us upon such infallible grounds, and gladsome terms, as the Gospel of God brings it, and commends it unto us, in; Those therefore that make a time of the Woman's being in the Wilderness, and a time of the destruction of Antichrist. A time also, of the calling of the Jews, etc. before the Church of GOD can attain its peace, beauty, power, authority, excellency, and ornaments in this World. They also make a time between the humiliation and exaltation of Jesus Christ, between 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 hear such doctrine with approbation; for, they preach Christ in the enticing words of man's wisdom, and natural conjectures, and operations of men's hearts, and not Christ, the only wisdom 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 custom of men's alleging of Scriptures, in their proof of Doctrine, the wickednest man that lives, or the weakest child that can but read may know it, being so plainly manifested, as there it is; and yet he affirms that none can know it but himself: 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 himself) 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 think to bring the woman out of the wilderness, by institutions, ordinances, baptisms, eldership, confessions, receptions, expulsions, rearing up Fabrics, reformatory as preparations; or rather parts, and piece meals of that glory they look for and expect, when the time comes, of the woman's coming out of the wilderness, these kind of people have ever brought the woman out of the wilderness; but it is that woman which John sees in the wilderness, sitting upon a scarlet coloured beast. full of names of blasphemy, having seven heads, and ten horns arrayed in purple & scarlet colour, decked with gold, precious stones and pearls, having a golden cup in her hand, full of abominations, and filthiness of her fornication, y Rev. 17. 3 4, 5, 6. , which is the very portraiture of the policies, power, pomp, and excellencies of the Churches or synagogues of this world brought out by the wisdom, art, authority and endeavours of men to present a new service, or sacrifices to please God and to compose, compile, and contract the bulk and body of the people together, to make strong the arm of flesh, z in which the cross of our Lord, is never found, nor doth his Kingdom consist in any such things, z jer. 17. 5. and therefore our Apostle protests, by the Victory and Lordship he hath in Christ, that he is in a continued act of death unto them all, a joh. 18. 36 Rom. 14. 17, 18. . Therefore, it is that he adds 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 plural number; that is, if I have sought with States, Policies, d Rev. 17. 3, 4, 5. Corporations, Cities, Soldiers, Synods, Ecclesiastical Assemblies, and Jewish Synedrions; yea, Captains and Troops, fight with the arm of flesh for an earthly and carnal temple and sanctuary, which all use their heads, and horns; together with those several 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, custom, 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 merely to the setting up of the flesh, which is a quenching, kill, 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 fight, 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 himself to putrify another; in the strengthening of himself to weaken another; in the honouring of himself, to vilify 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 fight & combats of men, who ever they incumbant but the manner of the warring of the Son 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 work of faith) assumeth unto himself. 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 Marshal, and heavenly discipline, taught from an high, descending from this our High Priest, and Captain of our Salvation h Heb. 2. 10. , which is fare 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 spiritual combat in his strife to save the Souls of men, from a spiritual death and to instate them in a life spiritual and eternal i john 2. 25. Rom. 6. 23. Rom. 5. 21. Mar. 10. 30. john 3. 15. john 6. 54. , and it is Antichrist, in that way of the Arm 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 ways, 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 bellows are so infident unto the Priests of our times to blow, and they are no less diligent, and frequent therein, than those Paiests were, in the time of the Jews to stir up and kindle a fire, in Herod, Pontious Pilate, the Soldiers and the rest of the people of the Jews to put our Lord to death l Mat. 26. 59 Mark 14, 55, 56. john 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 john 11. 48, 49, 50, 51. Acts 24. 5. 6. , into which they expect Christ to come, according to the flesh, or so, as to suit their brutish and natural apprehensions and apitites, for such a Christ and Christianity, the world hath ever looked for n Mat. 20. 21, 22, 23. john 4. 11. 12. john 7. 25, 26 27. 47. 48. 49. : And therefore judge it most meet, to rid the world of him, in case his doctrine be heavenly and spiritual, yea if the words he speaks be spirit and life, the proper act, order, and discipline of the world, * joh. 6. 36. is to destroy and take away that life or spirit, to preserve and maintain its own, that walks not in the Spirit, but according to the carnal desires and imaginations of the flesh o Rom. 5, 6, 7, 8. Gen. 6. 5. Gal. 5. 17. , the fight therefore of the Son of God, and of all Sons in him, is on this wise, namely in the taking away of his own life to begin; and beget life in another p john 10. 11. 15, 16, 17. Esa. 40. 11. john 6 51. ; in the laying down and humbling of himself to raise and lift up another q 2 Cor. 8. 9 Phil. 2 5. 10 11. , in the purifying of himself (though he knows no putrifacation r Psal. 16. 10. 2 Cor. 5 21. , to purify and heal another, for this seed of immortality, is sown in Corruption, but it riseth in Incorruption s 1 Cor. 15. 42. , in the weakness of himself to give strength and power to another; for that seed of life is sown in weakness 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 vilification of himself, he honoureth and putteth grace upon another for ever, for the seed of God is sown in dishonour, but it riseth in glory u 1 Cor. 15. 43. , it is sown in that dishonourable state of silly man, but it is raised in the glory and dignity of the Son of God; who is not nor can be otherwise made manifest, or appear to be what he indeed is, unto, or in the Creature in any other way, but through our infirmity, no more than the Excellencies of the Soul of man can appear to a natural eye, when it is separated from the body, and not in union, or oneness with it, fight 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 far from knowing, and walking according to the Law rules (or reason) as the word given for Law sometimes signifies x Heb. 2. 2. , of that Jerusalem, that comes down from heaven, or Israel that is of God y Revel. 21. 2. Gal. 4. 26. Gal. 6. 16. , as a bruit beast is fare of, and estranged from the art, skill, and rules that a man walks by. And the Apostle saith, that none knows 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 knows 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 than a beast can be taught to cast an Account, or learn the art of Music, though they have all the outward senses a man hath, even as all the outward or visible Characters of the word of God, according to the Letter, are naturally engraven in man's spirit b Deut. 30. 11, 12, 13, 14. Rom. 10. 6, 7, 8. 2 Cor. 3. 6. 7. , though he know not the mind 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 ear, 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 john 2. 27. , fight therefore with, and opposing these, after the manner of the Son of God, availeth much to the resurrection, nay it is the resurrection itself, that is, when we lay down our own life, to preserve the like of another in the world, (that is, when we lay down all our own livelihood in ourselves) to preserve the life, spirit, doctrine, power, and authority of the Son of God amongst, and against, all that oppose that life, spirit, power, and authority of his in the world. Now the laying down of a man's life, for the preservation of the life of the Son of God, is not properly to lay down this natural life, as it is a separation of soul and body, though it doth not exclude that, also in its season; for the life of man is properly to live to himself, 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, ordain Officers, multiply Members, study, preach, pray, fast, feast, baptise, and minister, in outward, and earthly Elements, and rudiments to bind over the consciences of the people, to aford them means, to maintain them, in riches, honour, and ease, as also, the civil Magistrate to defend, and protect them, in what they speak 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 royal Offices, no more then carnal Israel, knew Moses employment with God in the Mount, but if we lay down our own 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 seek after any man's honour, place, Office, riches, preferrment, credit, reputation, or respect whatsoever, that another man enjoys in the things of this present life. But all our war 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 ourselves, and likewise in others, that the life of the Lord jesus might appear, and exercise itself 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 combat 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 down of this natural life, in the separation of soul and body, in witnessing the nature, end, and use of the Cross of our Lord jesus 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, mean, base, yea abominable in comparison of the life, and resurrection of Jesus Christ, even as we are unto it (in our spiritual Course of walking and worships) in comparison of the works 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 encouragement, comfort, and instruction of the just n john 10. 15. Ephes. 5. 2. 1 john 3. 16. john 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 works done in the rest of their life time, yea and may as freely, comfortably, and boldly through Christ that strengthens them p Phil. 2. 17. 18. , make a surrender of themselves unto God in that service, to fall a sleep in it q Mat. 5. 16. Acts 5. 41. 1 Pet. 4. 14. , (if it be suitable to the death of that witness 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. job. 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 sons of men, in ourselves, and in others, this dying unto ourselves is our resurrection in all things, for as the sufferings of Christ abound in ust, (which is to die to the flesh) even so do his consolations, much more abound in us, our hope in this is steadfast, * 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 spirit, and of that unfeigned faith w Ephes. 1. 17. 1. Tim. 1. 5. 2 Tim. 1. 5. , but those men that know not the word of God, in the mystery of it, but only according to the letter x 2 Cor. 3. 6. , they cannot know how this can be, for the letter is the very way, and Caractour of all flesh, as it makes use of the favour, grace, or work of God, according to its own natural principles and abilities, changing it into another thing, unto himself then by nature it is, or ever can be y Rom. 1 18. 25. Rom. 2. 1, 2, 3. Rom. 2 17. to 23. : and the mystery is the very way and true Character of that engraven form of the subsistence of the Son of God, as he makes use of our infirmities, to change them into another thing in himself, then by nature in themselves they are or ever could be z 2 Cor. 5. 21. 1 Crr. 26. to 31. Rom. 3. 5, 6, 7. 8. : And therefore it is, that man being merely natural, can better desire to be transformed into the basest Creature that is on the earth, or in the waters under the earth, then to be transformed into the Image of the Son of God and accordingly desires to transform the Son of God into the likeness of any Creature, foorefooted beast, or creeping thing on the earth a Rom. 1. 23. , rather than to take him according to that Caractor of the Father, and engraven form of his subsistence b Heb. 1. 3. . Such is man's living unto the flesh, and being dead unto the spirit c Rom. 8. 5. 6. ; so that all that ever he doth in eating and drinking, that is, in communicating with any Creature, it is to preserve his own life for the present, and thereby put off death till after time, therefore he saith, let us eat and drink for to morrow we shall dyed; that is, the conflict and strife of man, c Esa. 22. 13. 1 Cor. 15. 32. in the whole progress of his fight after the manner of men, which our Apostle denies, to be the manner of his fight, for that fight or warrfare that is according to the Son of God, is, that death may have a real and present being in all things, for that is the true resurrection of life, and in whatsoever we communicate within the death of the flesh, all conduceth unto the life and resurrection of Jesus Christ, that howsoever the life is one, even as he is one, yet is it as variously multiplied, as the death is. Therefore our Apostle saith, all flesh is not the same flesh, but there is one flesh of men, another flesh of beasta, another of fishes, and another of birds e 1 Cor. 15. 39 Esa. 31. 3. , that is, all weakness and death, is not the same weakness for flesh sometimes in Scripture signifies weakness, so saith the Prophet, the Egiptions horses are flesh and not spirit f Gen. 32. 28 Psal. 84. 5. Psal. 138. 3. , that is, they are weakness, and have not the strength of Israel so all weakness is not the same weakness, for there is one weakness of the flesh, which is indeed flesh in our Apostles acceptation, and truth of interpretation, in that it is subject unto corruption, not able to sustain itself; there is another weakness, in that it is impotent, not able to conceive of, or to perform the things of God g 1 Cor. 2. 14. . Another weakness of dishonour because that in it is not the dignity of that blood royal, in that Generation and offspring of the most high h Acts 17. 28, 29. Revel. 22. 16. . Another weakness, in that it is natural, carnal, or sensual, because the very bent, end, and scope of all the operations of the flesh, tend unto that which is earthly, momentany, and of a fadeing and vanishing nature and condition. And so are the ways and motions of the flesh multiplied into that vast and illimited gulf, of man's infirmities and imperfections, which amount unto that account, and reckoning, that can never be numbered, no more than we can number the several kinds of grass, grain, seed flowers, herbs, plants, and Trees that are upon the face of the Earth. Therefore it is said, as was noted before, that man was made of the dust, slime, or seed of the earth i Gen. 2. 7. , to note unto us, that infinite variety, and illimited multiplicity of earthly and corruptible fruit, that naturally of himself he yields, and brings forth, for there is a body terrestrial that is complete, unto which no addition can be made (no more than the influence of the heavens, add unto the Creation of things on the earth which God made at the first) to increase the kinds of them, only the influence of the heavens doth generate, and bring them forth; So also there is a body celestial which is absolute and complete, that no addition can be admitted of in it, no more than the motion, and operation of things here below, can either add or diminish, those heavenly bodies that are above, only in their changes operations, and generations, they show forth and make manifest the several virtues and powers which are in those heavenly bodies, yet each hath his and distinct glory; for the one is the way and glory of the humiliation of Jesus Christ, unto which nothing can be added or diminished, and the other is the way and glory of his resurrection and exaltation, which admits not of a jot less impossibility of any addition, or diminution; but as the weaknesses, and frailties are multiplied in the one respect, so also are the glories, and perfections multiplied in the other respect. Therefore it is said, there is one Glory of the Son, another Glory of the Moon, another of the Stars, yea Star differeth from Star in Glory; so also is the Resurrection, * 1 Cor. 15. 41, 42, 43. that is, according to the various infirmity of the body terrestrial, and the infinite and heavenly perfection of that Body celestial, so is the resurrection that is in Jesus Christ. The Lord hath wonderfully proportioned those infinite and heavenly excellencies & perfections that are in himself unto that world of infirmity and frailty that is in us k jam. 3. 6. , and of the one and the other, doth that death and resurrection consist, that is by Jesus Christ, and that is the pattern and Platform that Moses saw in the Monte l Numb. 8. 4. Heb. 8. 5. . Without the knowledge of which no direction can in the least be given, how that Tabernacle of David should be reared, rectified us set up, though it be the only errand that Christ had in the world, to perform and do that work m Amos. 9 11. , and so it is of them that are Christ's at his coming. n Acts 15. 16. . The work therefore neglected, or unskilfully handled, Christ is not come unto us, this body therefore, grain, or seed of Immortality; is sown in Corruption, but it riseth in Incorruption o 1 Cor. 15. 23. Esa. 61. 3. 4. ; it is sown in dishonour, it is raised in glory; it is sown inweaknesse, but it is raised in power; it is sown a natural body, it riseth a spiritual body; so that without the unity of two; there can be no resurrection, for the wheat Corn must die, before it rise to multiplication; so that however bare Grain be sown; it riseth again with a multiplied body, yea and God gives to every seed it's own body, whether it be wheat or any other Grain. q 1 Cor. 15. 36, 37, 38. . So that the word of God sown in our nature; if in our mortality; it is raised in immortality; for these two become one body, or subsistence, they consist in one, even as the seed sown in the earth, and the earth become one body, else it cannot grow. For as that one grain multiplies itself in the earth, in so many several small conveyances, in its taking root; so doth the earth multiply itself, in the ear, and full Corn in the ear * Mark 4. 28. , else it were impossible, that so many should come of one; so also if it be sown, in that dishonourable condition of our nature, it is raised in glory, for dishonour, and honour, become one body, the one is the descension of the divine nature, the other is the exaltation of the humane, The descension of the divine nature, is into our estate and condition,, q john 1. 14. 1 Tim. 3. 16. , which is humane and frail. The exaltation of the humane nature, is into the state, condition, and authority of the word, r Phil. 2, 8, 9, 10. john 5. 26, 27. joh. 17. 2. , which is divine and potent, and these two become one: And as impossible as it is, for that pure and honourable Word, or Son of the Father, to be mortal or dishonourable in himself; but solely and wholly in us, he is made mortal and dishonourable. So also it is impossible that we should be immortal or glorious in ourselves, but solely and wholly in that word, we are made immortal and glorious. So that his becoming mortal, and subject to death, is our becoming immortal, and living for ever; or else the seed of life is not sown in death, the Son of GOD hath not suffered and died for our sins; and his being dishonourable, and being debased, is our becoming honourable, and being exalted; or else the Son of Man is not exalted and risen again, we are yet in our sins and nakedness, s 1 Cor. 15. 17 Xeu. 16. 15. . So that Christ his humiliation, is not without our exaltation; nor is our exaltation without his humiliation, for they are one. So that if we separate or divide these, we make a nullity of Jesus Christ: for the Word cannot be lowern itself, then naturally it is in itself, for than it should cease to be GOD, in whom is not so much as a shadow of change or alteration, t james 1. 17 . So that his humiliation; as also his exaltation, must both be in us, u Rom. 8. 4. 2 Cor. 1. 5. . And therefore to deny either of these in ourselves, is to deny that Christ is dead; yea, rather that he is risen again from the dead, x Rom. 8. 34 . For if we deny these things in the nature of any, we deny them in the nature of all men, y 1 Cor. 15. 21, 22. . For every man sustains the whole and complete nature of man. Therefore it is, that by nature we are all alike, z Ephes. 2. 1, 2, 3. . And thence it is, that as the seed of the Virgin became one with the whole and complete divine nature, and being of the Word: even so did the Word become one with the whole nature, and disposition, state or condition of Mankind, without any limitation or restrict on at all, a Heb. 2. 9 Rom. 5. 19, 20, 21. else had not his humiliation been absolute and perfect, such as becomes, and is compatible to the Son of an infinite God: such is the authority and force of the oath of interposition, whereby our Highpriest is installed into his Office and Ministry, as so to tie, & unite God and Man together, in such relation, that without the one, the other is not, nor can be expressed or made known: If this point were understood, it would bring to naught that gross, sensual and more than Heathenish Opinion, that we hear is now so audaciously broached in our native Country; concerning the mortality of man's soul, affirming that it dies with the body, and sleepeth or corrupteth together with it in the grave, and for the time of the bodies being there ceaseth together with it; in all its motions and operation; and in that, they deny the death and resurrection on of our Lord jesus Christ, and ascribe unto man no higher, nor better estate and condition, than that of a bruit Beast upon the face of the Earth: For Christ did become mortal, as the soul of Man become, immortal; and the one is as possible, either to be so, or to be known to be so, as is the other. For as the Word cannot be mortal but only in us: so we cannot be immortal, but only in it. So that if the eternal Word, the Son of God, may cease to die unto the flesh (unto which he cannot die, unless he continue, and abide to be one with it) then may the son of sorry man cease to live to the spirit; which he cannot do, unless he cease to be one with it; and to affirm the one or the other, is to make void that unity that is in Christ; and to disannul that Covenant and Contract between God and Man, and make of none effect that oath of interposition, whereby our High Priest is installed into his Office; and by virtue whereof he is made, a minister of the Sanctuary, b Heb. 7. 21 Heb. 8. 1, 2. , and ever liveth to make intercession for us, c Heb. 7. 25. Yea, if that eternal word should cease to be, that which is in time, so much as for a moment (which it must do, if the soul die with the body, at such time as the body of Christ lay dead in the grave) then must the Son of God cease to be Christ, And for so long lays aside the sweet savour of his ointment, d Psalm. 45. 7, 8. Acts 10. 38. Acts 4. 27. 1 joh. 2. 27 . And so there must be an intermission of his being Jesus a Saviour; yea, and for so long is swallowed up of Death; and then is his death void, we are yet in our sin. e Act. 2. 24. 1 Cor. 15. 17 . For if the eternal cease to be that which is in time, he cannot be Christ: for eternity and time must ever be in Christ, else he ceaseth to be God & Man, that Emanuel, * Isa 7. 14. Mat. 1. 23. and so is not that beginning and ending, which is in that Christ of God, f Rev. 22. 23 Luke 9 20. . So that if we deny eternity to the humanity, we likewise deny, that the Deity was in time, and so destroy Christ unto ourselves, the faith of such persons is vain, g 1 Cor. 15 14. . Yet is the Deity or the Word in its own nature, simply, eternal, and our nature or the humanity is in itself, and of its own nature simply momentany, and fading; but the unity of them both is Christ, whose humanity is eternised in the Word, and his divinity is as truly momentized in our nature. So as take away the life of humane nature (so as the Creature is extinct) for a moment, and take away the life of the Son of God; yea, the very life of eternity: for he never lived as a Saviour, but through death (nay, as hath been said) his death is his life: So that take away that nature for a moment, wherein his death doth consist, and you make a nullity of our Lord Jesus: So that the doctrine of Christ, and the mortality of the soul, are utterly inconsistent, they cannot stand together. They therefore, that hold the mortality of the soul, they must of necessity deny the resurrection, the appearing and coming of our Lord Jesus, it is in this case, as our Apostle speaks of the man and the wife; the man hath not power of his own body, but the wife; and the wife hath not power of her own body, but the husband, h 1 Cor. 7. 4 Even so it is here God hath not power of that body of excellency, grace and virtue, that is in himself, but hath made it over unto us, for man's use and benefit. Otherwise, we could not live unto him, conceive and bring forth fruit acceptable and pleasing unto him, being of his own begetting, and of his own nature, as it is in Christ, i jam. 1. 18. 1 joh. 5. 1. 18 1 Pet. 1. 3. 2 Pet. 1. 14. . Neither have we power of our own body, of infirmity and frailty, but the Lord hath taken it unto himself for his own use: otherwise, he could never die, nor could he without it generate, beget, and multiply himself, as he doth in Christ, k Isa. 53. 10. Heb. 2. 10. Rom. 8. 16, 17. , for he is the first begotten of death, l Rov. 1. 5. Col. 1. 18. , and he can have no death in himself, but as he hath it in us. So that if we dissolve this unity and contract for a moment, we dissolve that heavenly Marriage, that is between the Creator, and the Creature in Christ, m Hosea 2. 16, 20. Isa. 24. 5. , making a nullity of it, and so make void our salvation, n Psal. 119. 126. Rom. 4. 140 ; for if either of the parties cease to be, so much as for a moment, the contract is ended, our salvation is void, for then the Son of God ceaseth to be a Saviour, if he cease to be found in the Creature whom he saves, and the Son of sorry man ceaseth to be saved, if at any time he ceaseth to be found in the CREATOR, who is his only, and viour, o Rom. 8. 33 Rom. 4. 5. Psalm. 3. 8. Psalm. 68 19, 20. . So that those that hold the mortality of the soul of man, which gives him his form to be a man, and no other Creature, they do as absolutely and resolutely deny that glorious, happy, and fruitful intercourse, of life and death that is between God and Man in Jesus Christ; for that which is the death of the Son of God, is the life of the Son of sorry man; and that which is the death of the Son of sorry man, is the life of the Son of God. For the Son of GOD is made that in our nature, that by nature hath no life of God in it, and so becomes dead; or, is made that which is dead unto the things of God. The Son of man is made that in the word, which by nature hath no life of man (or life of a Creature in it) and so becomes dead to the things of Man and of the one and the other, doth Christ our Saviour consist; and without the one and the other, he is not Christ, nor Jesus at all; for the mortality of man's soul, is nothing else but the death and infirmity of the Son of God, and the death and infirmity of the Son of God, is nothing else but the life, perfection, and immortality of the Son of Man: and no longer than the word of eternity (which admits of no intermission of time) can be held or swallowed up of death, p Act. 2. 24. Psal. 16. 10. , no longer can the soul or nature of man, (which is nothing but momentany or brittleness itself) lay aside that spirit of life and immortality, where by it liveth and endureth for ever, q Gal. 2. 20. Rom. 8. 9, 10, 11. , in and by that Word of God, r Col. 3. 16. . For the son of God hath no life as a Saviour, but only in, and through death; nor the son of Man hath no death unto sin and sorrow, as saved, but in and through that life of the son of God, which is impossible to cease for a moment; and so is that also, that once lives thereby, and enjoys it. Therefore, to preach the cessation of the life of the soul, in laying aside for atime the life of the body, is no less than to preach the cessation of the life of the son of GOD for a season; that is, so long as the soul is deprived of life and immortality. But these brutish, barbarous, and more than Atheistical fabulous fantasies, we leave unto those; left and forsaken spirits, who have seired themselves with a hot Iron, s 1 Tim. 4. 1 2 Cor. 4. 3, 4 Acts. 28. 27, , least the force and virtue of the Word of God, should take hold of them, and appear upon them. But least any should mistake our meaning in this point of the resurrection; as though we too much neglected, or slighted the resurrection of the body; in regard we affirm that the death and resurrection are one act; so as the death is the resurrection itself (which the death and resurrection of the body cannot be.) We are to understand therefore, that where ever the holy Scriptures speak, of the resurrection of the Saints; the thing principally, and chief intended, is the resurrection of our Lord Jesus, together with all his Saints in him; and therefore, they are said, to be set down together with him in heavenly places, t Ephes. 1. 3. Ephes. 2. 6. , and that resurrection in the first place, the Scripture intends; namely, his rising from that eternal death, which by nature we are all guilty of, and plunged into, which is that victory over sin, death, hell, and the grave, which none but the Son of God could overcome, nor rescue from; for he only purchaseth that renown and glory unto himself alone, which otherwise had never appeared unto the Creature, which resurrection from death and hell, sin, sorrow, and the grave, or from Sheoll, * Psalm. 16. 10, 11. , that corrupting pit is in him most absolute and perfect; yea, it is perfected at once for ever, u Heb. 7. 27 Heb. 9 26. Heb. 10. 10. Psalm. 112. 9 , in one simple, eternal, and incomprehensible act, which comprehends all those various, and infinitely multiplied perfections, wherewith his Church is adorned, beautified, and lifted up for ever, x Psalm. 110 3. Rom. 6. to 6. 16. 1 Pet. 4. 10. 2 Pet. 1. 5, 6 6, 8. 1 Cor. 12. 4, 5, 6. Ephes. 4. 7, 8. , insomuch as the whole glory of the resurrection of the Saints, is seated in this resurrection of the Son of God out of Sheoll, or Hades, that corrupting pit, wherein man is by nature drowned and overwhelmed. So that the resurrection of the body out of the grave, at the last day in the reuniting of it with the spirit or soul, adds nothing at all unto this glorious resurrection of the Son of God (which comprehends, and involves the resurrection of all the Saints) no more than the separation of soul and body, and the dissolution of the body in the grave (for a season) can add any thing unto that death of the Son of God, which includes and comprehends the death of all the Saints, unto all sin and sorrow, whatsoever by nature they were liable unto, & to hold either the one, or the other, is nothing else, but to set up flesh to boast, by arrogating unto ourselves, the privileges peculiar to the Son of God, y Rom. 3. 23 to 28. 1 Cor. 1. 28, 29, 30, 31 Col. 3. 11. , in holding, that either in the rising of our bodies, or the dissolution of them, should either add or detract, to, or from that eternal weight of glory and virtue, that is in the life and death of the Son of God. And yet doth not this fullness that is in the resurrection of Christ Jesus, hinder the rising of the body in due time out of the grave; no more than that plenary deliverance and redemption that is in the death of Christ, hinders the body from death and dissolution in the grave. See z Heb. 9 21 Act 2. 29. Psal. 86. 48. this more plainly in the matching of contraries as thus, the plenary and full curse of God seized upon man in the very day, point of time, or act of eating that forbidden fruit: otherwise, the Word of God were not fulfilled, in that it saith, in the day thou eats thereof, thou shalt surely die, a Gen. 2. 17. , (or as the word is) in dying, thou shalt die; that is, in that one act of death, is comprised and comprehended all those innumerable ways of destruction and corruption that man naturally is subjected unto. So that under that one act of death, all acts of death are contained, otherwise the Curse could not be full; and yet that fullness of the Curse hinders not, but rather is a way for the separation of soul and body, and the dissolution of the body in the grave, in its time and season: but this dissolution and separation adds nothing unto the Curse; for then the Curse should not be perfect before: and in case the Curse were not perfect before the dissolution of the body, than man stood not in need of a perfect blessing in the Saviour, until the time of the separation of his soul & body. And then it would follow, that perfection were not in that promise made of the Messia, the seed of the woman shall crush the head of the Serpent, b Gen. 3. 15. , because man had not a perfect curse or death upon him to be saved and delivered from which is most deragatory unto the nature of the Saviour, in that rich and bounteous grace of the Gospel c Rom. 5. 15 20. Rom. 15. 13. 2 Cor. 8. 7. 2 Cir. 9 8. . Nor could Enoch participate in a grace that saved him from a plenary curse, whereof all men are alike guilty by nature, d Ephes. 2. 3. Rom. 3. 10, 11, 12. Rom. 3. 23. , if that the death of the body were any addition unto the Curse, or augmentation thereof, for he was translated, and never saw death▪ d Ephes. 2. 3. Rom. 3. 10, 11, 12. Rom. 3. 23. and then he was never saved from a perfect Curse, if the death of the body were any part thereof; nor can we tell how to free any of the Saints, from remaining under the Curse, whilst they lie in the grave, e Heb. 11. 5. Gen. 5. 24. if the separation of the soul & body were any part of it. For, f Gal. 3. 10. Deut. 27. 26. it is with the Curse, as it is with the breach of the Law; for cursed is he that con … not in all things written in the Book of the Law to do them, and he that is guilty of the breach of one, is guilty of all, g jam. 2. 10. . So he that is under any one part of the Curse, is under the whole Curse, h Gal. 3. 10. . Therefore, the separation of soul and body, is no part of it: for however, it is an accursed thing in the eyes of man to hang upon a material tree, to the separation of soul and body, i Deu. 27. 26 Gal. 3. 13. . Yet it is a higher thing that makes accursed in the sight of God, separating the soul from God, and so is he accursed that hangs on a tree, or that dependeth or relieth upon a tree, as the word signifies, as man did, when he laid his whole weight (as the word will bear;) that is, his life and his death, to be good or to be evil, by eating or not eating of that forbidden tree, k Gen. 3. 3. 4 5. i, as all do unto this day, that depend upon, and lay the weight of their salvation upon, doing, or not doing (in themselves) things that are pleasing or displeasing unto the Almighty; and in the mean time neglecting and vilifying that glorious work of God, at once for ever perfected in Christ, l Heb. 1. 3. Heb. 7. 27. . Even as man at the first neglected and vilified that glorious image of God, wherein he was created, m Gen. 1. 27 , depending and relying upon his eating of the tree, to attain thereby to be like unto his Maker, * 1 joh. 5. 10 11. Gen. 5. 1. Gen. 1. 27. whereas he was already made in his likeness, and image, and so denied that record that God had given unto him (concerning his Word and Work) namelp, that he had made him in his own image, * 1 joh. 5. 10. 11. and thereby denied the glory of that work of God; for as no man ever came unto God, but by believing the record that God hath given of his Son, n joh. 1. 12. Act. 13. 39 Heb. 11. 6. ; namely, that we have eternal life, and that this life is in his Son, * Gal. 4. 29. Heb. 11. 4. Gen. 3. 9, 7, 8. and he being the way, the truth and the life, o joh. 14. 16 : Never did, nor shall, any come unto the Father, but only by him; in him therefore is, and ever was, man's approach and coming near unto God; and without him, no unity nor peace with God: even so also, never did, nor shall any decline & fall from God but by denying, that record & testimony that God hath given of his Son, denying our life to be in him, and seeking it in ourselves, by our own Works; for as it was in the beginning, even so it is now, * both in point of faith, and of the fall, for to call in question that Work of God whereby he hath created us in Christ jesus, unto good works, p Ephes. 2. 10 , or, in a good Work, as the word will bear, for it is a Work of God & not of Man & therefore absolute & good. Now to call this in question, as though the Work were not yet perfect, adding our endeavours to accomplish and perfect the same: this proceeds from that ancient spirit, that hath been a liar from the beginning and abode, not in the truth, q joh. 8. 44. , whose works his children follow, r joh. 8. 41, 42, 44. , for all the ways of administrations practised, and with all care, diligence, and frequency observed by the Saints of God in the world, are not at all to perfect any thing, in that great work of God by Jesus Christ, but only to declare & make manifest the absolute fullness and perfection of it, which whosoever setteth his seal unto, s joh. 3. 33. Rom. 3. 4. , doth by the grace of God communicate therein unto life eternal. t joh. 6. 54. Ich. 17. 3. joh. 10. 28. 1 joh. 5. 11. . We conclude, therefore, that the curse is full and absolute before the separation of soul and body which was in Adam, so many hundred years after the Curse was perfected, or fully upon our nature in him, * Gen. 2. 17. Gen. 5. 5. and therefore that the separation of soul and body cannot be any part of it: For the Curse is of a more higher and more spiritual nature, then is the separation of soul and body, being it is a separation of God, even from his own work, and an eternal enmity between the Creature and the Creator; and yet this Curse is a means and way of the separation of the soul and the body, & of the bodies lying down for a time in the dust: But the principal and main thing the Scripture intends, when it speaks of death, is that spiritual and eternal death, * Gen. 2. 17. Rom. 8. 13. 1 Cor. 15. 22 yet not excluding the other (namely the separation of soul & body, unto which it alludes: So also is the resurrection that is by Christ of a more spiritual and heavenly nature, than the rising of the body out of the grave, or reuniting of soul and body in one again; for it is that wonderful union and conjunction that is between God and Man in Christ, who are made one out of such an infinite distance, as Man by nature is removed, and made remote by sin & corruption, from his Creator, in that his desertion from him at the first: therefore, where ever the resurrection is spoken of in the Scripture, it chief intends this spiritual resurrection that is by Jesus Christ, not excluding the Resurrection of the body unto which it alludeth, & elegantly pointeth at: nor do we deny that this spiritual resurrection from sin, sorrow, and eternal death by Jesus Christ, is the way and means of the resurrection of the body out of the grave, and reuniting of the soul unto it: the last day. But let us remember, that the work of our Salvation by Christ is spiritual, And therefore take heed how we ascribe any thing of the glory of the resurrection, unto the rising again of our bodies out of the grave, or to detract, or take away from it, by the laying down of our bodies in the dust, knowing that all that the Lord Jesus hath in us, is nothing but death and deformity, u Isa 52. 14. Isa. 53. 6, 7, 8, 9 , and that all our life & conformity unto God our Father, is only in him x Col. 3. 3, 4. 2 Cor. 3. 18. Rom. 8. 29. Phil. 3. 10. . So that those that ascribe unto the Saint's infirmity and weakness, because of the laying aside these natural and corruptible bodies for a season, or conclude them then, to be more noble and powerful when the body is raised, then before they were, in the time of its being in the grave: This is but a mere device, and subtle invention, to magnify the flesh, by ascribing somewhat unto it hereafter, which for the present, they dare not do, whereby they judge of our Salvation according to the judgement and things of men, and not according to the judgement and things of God, y Rom. 2. 2. joh. 7. 24. Psalm. 72. 2. joh. 8. 15, 16 joh. 5. 30. , and in this point our Interpreters contradict themselves, who affirm, that our Sanctification is perfected only at the time of the death of this natural and corporeal body, and that the perfection of Sanctification, is Glorification; and yet notwithstanding, hold that our glorification is not perfect and full, till our bodies arise out of the grave: this is thorough that great mistake of confounding that natural death, and that spiritual death together, not giving to each its proper right and due, and so ascribe more unto the resurrection of the body, than God hath put upon it; for Christ hath nothing in, and by us, but merely infirmity and weakness; and therefore, whatsoever is properly ours, or of ourselves, can add nothing unto our glory; for all that we have of ourselves as creatures, amounteth to no more, but the complete cross of the Son of God: So that all our glory is in him, who never saw corruption, z Psalm. 16. 10. , which great mistake, the Lord may seem to correct, knowing the operation of man's heart in this point, in that we read not in the Scriptures, of such whose bodies were raised out of the grave, of any wonderful work which afterwards they did, or more heavenly word that at any time they spoke more than formerly they had done; nay, our Lord himself appeared alike, unto his Disciples after his resurrection as he had done before a Luke 24. 13. to 32. Joh. 20. 19, 20, 26, 27, 28. nay to beat down that natural, carnal, & fond opinion, of putting off the day of the Lord, b Hag. 1. 2, to 9 Joh. 4. 25. , and the good things of his Kingdom till hereafter: he denied to express in his humane body after his resurrection that glory which he had manifested unto them, in his transfiguration before his death, c Mat. 17. 1, 2. ; yea further, we are carefully & prudently to consider, of this oath of interposition or instalment, and confirmation of this our high Priest, that the Word of God in all points & parts of the holy Scripture, is to be looked upon, held, rofessed, & maintained to be as absolute in the unity thereof, as it is in its multiplication: for as it doubletly, & redoubleth itself in way of multiplication, of words, action; ordinances, relations, & things: So also, all these words, actions ordinances, relations, & things are obreviated into one: so that there is but one expression of the mind of the Father only in him, who is called the Word of God, d Rev. 19 13 , there is but one act, or operation, the incarnation of the Son of God at once for ever; but one ordinance or distribution, the giving or dispensation, of that one good thing the Spirit of God, * Mat. 7. 11 ●empared with Luk. 11 13. but one relation, which is that bond of faith between Gobrias and Man in Christ, comprehending that common salvation, & was at once given unto the Saints, e Judas 3. v. But one thing which is, that glorious composition of the heaven & earth in Jesus Christi, f Joh. 1. 14. 2 Cor. 15. 44, to 49. . So that the multiplication, visititude, & changes of things, is but as the circumference, & spacious act of all the workmanship, & glorious fabric, of that wonderful device of God in our salvation by Christ, & that ebreviary or abridgement of all into one is as that centre, or prick in the middle, in which all the lines, from all parts of the circumference meet together in one, for our support, sustentation, edification, & comfort: Therefore our Apostle saith, which he takes from the Psalmist that one day with the Lord is as a thousand years and a thousand years are as one day, g 2 Pet. 3. 8. Psal. 90. 4. , that is, one word action or ordinance of God is multiplied into thousands & ten thousands; yea, ad infinitum looking unto time past, present; & to come, & that infinite and spacious multiplication: likewise, of his words works, and grace by Christ, is united & contracted into one, h Joh. 17. 21 22, 23. Rom. 13. 8, 9, 10. . Thus it is with our Lord, as our Apostle there speaks, who is, that prick, or point of eternity, in whom all things consist, are reconciled, and made one, i Col. 1. 17, 18, 19, 20 , who is at an equal distance, to all times, places or persons, & things in Christ; with whom if we be made one by faith, k Ephes. 4. 13. Ephes. 4. 3. Psal. 133. 1. , then do all things in him meet together, and present themselves for our use, benefit, fruit, and profit, all having received commission, to be ways means, and instruments, l Psal. 119. 89, 90 91 Psal. 87. 6, 7 Eccles. 3. 11. , of the conveyance of the consolations of God unto us, m Isa. 12. 2 3. Isa. 66. 11. Job. 15. 11. : yea, into every unite, that is a Saint by calling n Rom. 1. 7. 1 Cor. 1. 2. Col. 2. 2. of the most high, and also makes & inables every such a one, to be an instrument recipprocally to declare, set forth, and divulge the high praises of God in all points and parts of the Circumference, in things that have been, are, or ever shall. For if we dwell in Christ, and he in us by faith, * Ephes. 3. 17 2 Cor. 6. 16. Rom. 8. 9, 11 Col. 3. 16. then of neaessity (as all grace meets and centres in us through him) so also, must all virtue & praise by him proceed and break forth from us, o Act. 13. 31, 32. Act 17. 23. Act 20. 27. 1 Cor. 15, 1. 1 Pet. 2. 9 . For as in case of an oath amongst men, the witness brings that to be present, (he being an eye, or ear-witness of it) that was done long since, in regard of time; and far remote, in regard of place: yet is it so made present as the Judge scruples not to give sentence accordingly: even so it is & much more true and certain) in this oath, concerning our Priesthood and Kingdom in Christ, that the witness and testimony of the spirit (if we see with the eye and hear with the ear, of the revelation thereof) that it brings things (that by nature are as far remote & distant, as heaven & earth to be present; in such sort as we are not afraid to conclude, and give sentence accordingly, whether it concern the power & all-sufficiency of God, or our own weakness & deficiency & without both the one & the other of these twain, the spirit of GOD never witnesseth unto the soul and conscience of any. For there is no use of witness, where distance of actions and operations are not. Therefore the spirit ever testifies, an infinite distance betwixt our operations by nature, and the operations of the Son of God; & sentence being given accordingly to condemn and silence the guilty, and clear and open the mouth of that innocent one: sin is taken away from our gate, it is our salvation, that this distance is made one in Christ, p Ephes. 2. 12 13, 14 , in whom we rejoice, with joy unspeakable, and full of glory, q 1 Pet. 1. 8. , and have no confidence in the flesh, r Phil. 3. 3. . But in this point, let us not forget, that large & spacious Commentary; & also that short abreviary of things contained in that holy Word of God, and that in all points particularly and distinctly, that governs our salvation. When the Scripture speaks of death, it makes a large Comment thereof, in such a multitude of persons, ways, degrees and several kinds of death, all setting forth those particular crosses or deaths, that man by nature is subjected unto; all which it is impossible to find upon any one particular person or subsistence, that is made merely & simply a mortal and momentary Creature. Now if God enlighten our minds, & extend them unto that large Comment and Volume of the Cross, or of death, according to that spacious continent expressed in his Word. Then doth he equally instruct us, how to abreviate & bring them all into one, and to know how one cross, or one act of death comprehends & compriseth them all. And so it can be found upon none, but only upon him that is the Son of God, s Act. 20. 28. joh. 3. 16. Rom. 8. 33, 34. Rev. 13. 8. 1 Pet. 1. 18, 19, 20 , that one cross, or one act of death should contain all crosses & kinds of the terrors of death, t Psal. 40. 12 Psalm. 69. 4 Psalm. 38. 4 Psalm. 42. 7 Isa 53. 6. Amos 2. 13. , that are expressed in the Scriptures; & that the sons of men by nature are liable & subject unto, and if death be so contracted, that it can be found upon none, but only upon him that is the Son of God (for he only can comprehend, comprise, and bear away all the terrors thereof) then are the sons of men freed & delivered from death in all the terrors of it, only in the way of faith, whereby we are made one with him, & so communicate in that one, & alone death of his, without the communication and participation whereof, there never was, is, nor shall be salvation, u Rev. 13. 8. Heb. 9 22. 1 joh. 1. 7. , for his death is our life, his weakness is our strength, & his cross is our only crown: thence it is, that we rejoice in nothing but in our infirmities, for when we are weak then are we strong, & can freely deprecate, or earnestly wish it, to be far from us, to rejoice in any thing but in the cross of our Lord jesus Christ, whereby the world is crucified, or is as a dead carrion unto us, and we also unto the world, x Gal. 6. 14. . So that every one that will be a follower of Christ, must take up his Cross, Heb. 12. 5, 6, 7. Job. 31. 35, 36. 2 Cor. 12. 10 15. 2 Cor. 12. 9 Rom. 8. 35, 36, 37. * that is, must elevate and lift up that particular weakness, whereunto he sees himself naturally inclined or danger he is, or may be liable unto, & set it in that height & dignity that the Son of God hath brought it unto, a Heb. 2. 6, 7 8, 9 Ephes. 4. 8, 9, 10. , who hath taken our weakness, only that he may become our strength, * 1 Cor. 1. 25 he hath taken our foolishness, that he may be made our wisdom; and our sorrow, that he may become our joy for ever, b Isa 53. 4. Psal. 16. 11. Psalm. 43. 4. , and in that very way of our own emptiness, we are replenished with his fullness, who filleth all in all, c joh. 1. 16. Eph. 1. 23. Col. 1. 19 Col. 3. 11. . For he endured the cross, and despised the shame; that is, he sustained or nourished the cross, as the word signifies, he nourisheth a death unto the flesh, in his Saints for ever, and despiseth the shame; that is, contemned, rejected, or cast it off for ever, in that the life of the spirit takes place through the death of the flesh, d Rom. 8. 10 11, 12, 13 1 Pet. 3. 18. , the power of the Creator in the weakness of the Creature, and that sits at the right hand of God, in such sort, as the Father will do nothing without him, e Mat. 26. 64 Mat. 2. 18. joh. 17. 2. Heb. 1. 2. Ps. 118 15, 16. Psalm. 17. 7. Psal. 80. 17. . no more than a man will show him his art, power, and skill, but with his right hand, * So that they that teach the Cross of Christ, to be a terrible, dreadful, sorrowful, uncomfortable, & an afflicted state & condition, they utterly mistake the cross of Christ, for it is the peace, joy, crown, diadem, & glory of the Saints for ever, in that, that through their infirmities, the power of God exerciseth itself, appears, & is made manifest in them, & they that hold the cross of Christ otherwise, as to consist in such things as are common to all men; yea, some of them unto the very bruit creatures themselves: these offer great indignity to ●hat great grace of the Gospel, as when they state it in wars robberies, banishments, imprisonments, poverty, sickness, aches, weakness of body, & pains which are innumerable all these things considered, as troubles & vexations of the creature, they are no cross of Christ, but only such things as the natural minds of menlead them to inflict one upon another, & the bodies of all men one as well as another are incident unto, f 1 cor. 10. 13 Eccles. 9 1, 2, 3 , yet do the Saints of God alone pass through such like ways of infirmity in this world, wherein they communicate in the cross, or in the death of their Lord; God exercising them under, or leading them through such ways, to this very end & purpose, that therein he may make himself more apparently known, g Psal. 9 16 Psalms. 79. 1 2, 3, 4, 5 Rom. 9 17. Exod. 9 15, 16, 17. , either that in themselves they may see more clearly & visibly him that is invisible, h Heb. 11. 24, 25, 26, 27. , when he makes his power apparent in them, i Rom. 6. 17. , by supporting, sustaining, & delivering of them, k Rom. 4. 15 16. Exod. 14. 30 31. Exod. 15. , or else to make it appear to others, that God was in them that so suffer, though they were not ware of it, l Psal. 50. 2. Psal. 80. 1, 2 1 Cor. 14 24, 25. Gen. 28, 16, 17. , & in the one & the other, the consolations of God abound m 2 Cor. 1. 5. Psal. 94. 17 18, 19 Rom. 5. 20. , which is the proper cross of Christ, that great grace of the Gospel; for without the crown & dignity of the creature, the cross and indignity of the Son of God is never made known; so that the natural infirmities & distemperatures of the Creature are no cross of Christ, further than the power & authority of God, in that blessed & heavenly temprature of his own son appears in them, n 2 Cor. 7. 8. 9, 10, 11 2 Cor. 1 2. 8, 9 10, 11 2 Cor. 6. 3 to 10. : there is a further mistake in the cross of Christ, that goes beyond these heathenish & brutish infirmities (that men are so apt by nature to centere it in) when it is held to consist in troubles of mind, terrors of conscience, fears & tremble of heart, anxiaty & bitterness of spirit, doubts, scruples, sorrows, reasonings, questionings and jealousies, concerning God's approbation of us, presence with us suretyship to carry us through all; covenant & oath to make all things good unto us, what ever he hath said of his son his disposition & compassions not to be infinitely more to us, then of any earthly father to his only begotten one, in a word, to centere the cross of Christ; in any thought or fear of contradiction, or distance between God & Man is tocenre it in the terrors, tremble, Jealousies, and suspicions of Satan * himself, and not in that death and humiliation of Jesus Christ; for it was never the work, power, nor spirit of God to breed a difference and distance between God & Man, but the only & proper work of that Serpentto begot jealousies and suspicions hereof, from the beginning even until now. o Gen. 3. 1, 2, 3, 4, 5. , in the hearts of earthly minded men: for the son of God was as truly made earthly, as he was heavenly at the first, and yet without sin, p Gen. 1. 27. compared with Gen. 2. 7. 1 Cor. 15. 49. Luke 3. 38. , or any fault or blemish at all, to be imputed unto him; even as the son of Man was made upright & heavenly at the first, & yet can by nature hold no plea for himself before the, judgement seat of God, of any righteousness or holiness at all, that he can any ways bring before God, to answer unto him, for the obtaining of the least part of payment or acquittance, but is every way a transgressor, even from the womb of that early morning, of an eternal, and infinite account q Psal. 58. 3 , for the womb, of that bottomless pit, or the Curse, r Revel. 9 1. 2. , is of no less extent, then is the womb 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 Cross therefore is to be extended unto all several and particular miseries; 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. james 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 than 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 ways 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 virtue of our salvation by Christ, take any instance briefly in three things. Viz. 1. In Elders ordained in the Church. 2. Sacrifices offered for the Church. 3. Baptisms 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 Son of God, in holy Scripture, that is. 1. To such as are Elders, by the privilege and right of the first borne, in the Family, as in the days of the Fathers u Gen. 48. 18. . 2. To such as was a Priest according to the time of Melchizedeck in the days of Abraham w Gen. 49. 3. . 3. To such as are chosen and called by God himself 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 days of David, and Solomon z Numb. 11. 24. 25. . 6. To such as the Prophets anointed to be such, as in the days 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 days of Jesus our Saviour b 1 King. 19 16. . 8. To such as Christ healed of that unclean, solitary, merciless, and multiplied spirit, in the Country of the Gaderons whom he sent to preach to Decapolis, or unto ten Cities as the word signifies c john 20. 21. 22. . 9 Yea to such as upon whom, one Apostle lays his hands as in the days of Paul d Mark 5. 19 20. . 10. Also to such as the whole Presbytery or Eldership lay their hands 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 carnal 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 Kingdom of God; therefore hath our Lord over reached all natural spirits, i 2 Cor. 3. 6. and immitaters in the sight of all men, in that book 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 Lion to open that seven sealed book l Revel. 5. 5. compared with Revel. 6. 1. , and four beasts to minister before the Throne which are both in the mid●● of the Throne, and round about the Throne m Revel. 4. 6. , and many the like, which passeth man's skill to invent, and devise a worship that may present itself to the eyes of carnal minds, 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 ways of administration, wherein he hath at any time, appeared in it, to, his Saints; for as we are to extend the Eldership or ministration of the Gospel; to all the ways wherein the Lord hath showed, and set forth himself, or else we deny 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 centre them in one person, or individual subsstance, and so the ministration and Eldership of the Gospel can be found in none that is a mere Creature, in heaven or in earth, but is only proper unto, and found in the Son 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 sought the Law in all ages o Mal. 2. 7. , and therefore he is said to be jesus Christ yesterday, and to day, and the same for ever, p Heb. 13. 8. , for he borrowed not of these times to make himself perfect, in the beginning, for than he had not been a Lamb, equine from the beginning q Revel. 13. 8. , nor doth he borrow of the last times to make himself perfect in the midst or fullness of time, for then his death had not been complete in the fullness of time r Gal. 4. 4. when it is also said he died for us, because that one act of his death comprehends all times, nor doth he borrow of the first, or of the fullness of time, to make himself perfect in the last days, for than could he not be said to suffer in the end of the world s Heb. 9 25. ; for he is made perfect, only 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 only, that is extended, and multiplied as also, so united and contracted, that carries the power of God along in it, and none else, and it may be said of the faithful, and holy ones of God in their embracing this Bishopric, or Ministry w, as it is said of the Fathers, in their embracing of the promises, viz. all these died in Faith and received not the promises, but saw them fare off, or remit x Heb. 11. 13. , and received them thankfully, which is a contradiction in the things of men, but made good, and a holy order in the things of God, according to the Ministry and order of the Gospel; so it may be said of the Saints, in their embracing of this Eldership and Ministry; for all the ways of it are dead unto them through Faith, as well as any one way, wherein it hath been revealed and made known, and they themselves also are dead by Faith unto them all, that is, they are dead one unto the other, and removed a far off, one from another, in regard of the letter of them in all the ways of administration, and ordination, and that outward and perfunctory Imitation which the world takes up to deceive itself, which is nothingelse but the mystery 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 godliness into a form, they ever deny the power of it, from which the Saints and true Ministers of the Gospel, ever turn away y ● Tim. 3. 5. ; for they profess themselves by their works, 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 work, operate, and appear amongst them, unto such things are the Saints dead, and by faith, kept from the embracing of them; but they receive and embrace most thankfully, through faith all these ways of ordination, and administration according to the Ministry 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 choice of the instruments, means, and manner, how, where, when, and by whom he shall please to make himself manifest amongst them b ●om 12. 6, 7. 8. ; according to the divers ways, and infinite variety of the dispensation of his grace by Jesus Christ c Psal. 65. 1. Psal. 23, 1. ; for the public and solemn solemnisation whereof, praise silently, waiteth for God continually in Zion 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 lead them forth e; if as a Lamb before the shearer, they are dumb, and open not their mouth f Esa. 5 3. 7. , if as a Lion of the Tribe of Judah, they roar in Zion, to the astonishment of the Nations g Psal. 24. 11. 22. Rom. 8. 36. ; if as a … perd they lead forth to green pastures, to make fat and flourishing in the house of God, and cause to return by the waters of quietness h Gen. 49. 9 joel. 3. 16. ; where those waves and surges of a troubled conscience, are allayed and abated i Psal. 23. 1. 2. Psal. 92. 12. 13. , yea they are more ready to lay down their lives, to feed and confirm the flock of God, then to engage them to part with any of their fleece, to obtain their residence, and abode 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 somewhat for their pains, they ever bring somewhat 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 john 3 16 2 Cor. 12. 14. 15. , whereby they think they engage God, even as they do the people, to be beneficial unto them, not knowing the meaning of that speech; freely have you received, freely do you give n Mat. 10. 8 , if he lead them forth as Fathers o Rom. 11. 39 Esa. 13. to , they have in store laid up for their Children p Mat. 10. , and with the care, compassion, diligence, tenderness, and love of a Father, minister unto them cheerfully, not looking for aught again q 1 Cor. 4. 15 ; more than the prosperity, success, and thriving condition of the Children, if God lead them out as husbands, they have words therewith to edify and comfort the Spouse r 2 Cor. 1 1 , and are enabled, to walk before her as men of knowledge s Luk. 6. 3. 3 , that is, as men composed of knowledge, never to be exhausted or drawn dry, in the things of God by Christ; for they are become the wells of the Saviour, as Esay calls them t 2 Cor. 2. Esa. 40. 1. , for so the word ought to be translated, if he lead them forth as a bride, they know how with all comeliness, in that honourable ornament of modesty to submit unto their Lord u 2 Pet. 3. , in all the ways of his administrations, and expressing of himself unto them by either's, without other wantonness, or gain saying at all w Esa. john 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 himself, and one towards another, by faith in Christ which are infinitely expressed, and made manifest in the word of God, and for all those thread bare compositions, institutions, and overworn tracts of men following one another by tradition, like the horse in a mill, faith cannot but contemn, and reject them all, for the Commandment given by our Lord is ever new x joh 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 vilify that great and wonderful grace, for as it was in days of old, with our spiritual David, taught in his figure, he believed, and therefore he spoke y Psal. 116. 10. , that is, he subsisted in the bosom of the Father, and therefore could not but divulge, and declare the mind of his Father, unto his Brethren, so will it be in the present time, if we also believe, we cannot but also speak * 2 Cor. 4. 13. that is, if we have our subsistence and being in Christ, we cannot but declare, and set forth the mind of Christ, * 1 Cor. 2. 16. and we know that except we abide in Christ, and he in us, we have no life in u● z john 15. 4. , and if any have not the spirit of Christ, the same is none of his a Rom. 8. 9 , therefore the Priesthood of Christ must be extended, and multiplied, according to the true latitude of it, else we derogate, and detract from it, pulling down it, and setting up men, having men's persons in admiration b jude 16. , and may as well deny any of the faithful, any other grace that comes by Jesus Christ, as to deny them, the grace of Eldership, prophecy, or administration in the house of God, yea the peace of conscience, remission of their sins, as well as this grace of Priesthood or Eldership in the Church, we must also abreviate, and bring it all into one, that the whole administration, and every part or particular thereof, dependeth solely upon the Son of God, or else we give unto men that glory, that God never gave unto them, (but hath made it the peculiar honour of his Son) and so set up Idols unto ourselves, in the house of God; james 1. 6. 27. Tim. 3. 9 instead of that pure and undefiled worship of God, yea, that man Idolizeth himself, that attributes unto himself a greater necessity to teach, then to learn from others, Psal. 19 9 44. Psal. 78. 41. in the house and ways of the worship of God, whatever he may think of himself, in that point, for he limits the holy one of Israelc, tying him to speak by him, and not leaving it to his own grace and wisdom, who is free, and ever hath b●en, Co. 14. 26. 6 31. either to speak or hear by whom he pleaseth, for the hearing care, and the seeing eye, are both alike of the Lord. d. But concerning the second thing propounded, Prov. 20. 12. , that is the Sacrifices offered for the Church, let us instance in one for all, namely the offering of the Lamb, which if we seriously and duly consider, was never offered up, twice in the same form, but it is differed either in respect of time, place, or in the subject offered, in the ordering of it, or in the object to whom it was offered, in respect of his action, and demeanour in the approbation e Gen. 22. 7 8 Exod. 12. 3, 4, 5. Levit. 3. 7. Levit. 4. 32. Exod. 13. 13 Exod. 29. 39 Deut. 9 3. Levit. 14. 10. 12. 13. , or else in regard of some other act, or adjunct, in or about the offering of it; now if we will know what the offering of a Lamb is, we must consider it in all the circumstances that concerns it in the variety, and several multiplications thereof, as being a Lamb slain from the beginning f Revel. 13. 8. , a Lamb slain in Egypt g Exod. 12. 3. , a Lamb slain in Israel h 1 Sam. 7. 9 10. , with many other circumstances, adjuncts, and exercises in and about the offering thereof, but in all, not twice in the same manner, in all and every respect, all which we must bring into the sacrificing of one Lamb, which can never be found in any, but only in that Lamb of God which taketh away the sins of the world i john 1. 29. 1 Pet. 1. 19 1 Cor. 5. 7. ; so that he that was about to sacrifice a Lamb, in any one particular way mentioned, in the Law of the sacrificing thereof, he disannulled the Law, and makes it void and of none effect to himself, if it do not comprehend all the ways, of offering, the Lamb, and he that goeth about to sacrifice, in all the ways of offering the Lamb, he disanulles the Law also unto himself, unless he can bring them all into one entire act of offering up of one Lamb, that comprehends all the rest of the Sacrifices, and Lambs offered, and of such unity and multiplication are all other Sacrifices, Offerings, and Oblations, in that levitical, and mosaical Law, otherwise Jesus Christ is not taught in them, but they are made merely historical, and traditional, and of none effect to those that are trained up and taught in such points of doctrine, as multiplies not one into many and comprehends many in one, for it is the voice of the spous, with respect to her unity, with her Lord to say, (draw me) in the singular number, and with respect to the multiplication of her seed, we will run after thee in the plural k Cant. 1. 4 , So saith the Prophet Esay of Christ, he shall see his seed, and they shall prolong his d●yes l Esa. 53. 10. , his life and days are multiplied in them, and their life and days are made one in him, and so doth the pleasure or good will of the Lord prosper, take effect, or is successful in his hand, that is, in his ministry m Psal. 77. ; for the grace of God is a bundle of life, in our Lord jesus, so that he that hath right and interest in one, hath right and interest in all, & whatever the Saints have right unto, & interest in, from the Lord, they make use of; putting it to the Exchangers n Mat. 25. 27. , and so many not be deburied from any way of administration in the house of God, they have right, but unto one grace, that one salvation by Christ, and so he is our strength and Salvation f they have right also, Psal. 18 32. 39 Psal. 27. 1. Ps. 84. 5. to a multitude of Salvations, even as many as there are several ways of destruction, and so he is called the God of Salvations, for the word is plural, in that place of the Psalm ᵍ even so it is with our sins that the Lamb of God taketh away h; there is but one sin, because there is but one infinite, eternal, and divine act, and being, against which and against whom; sin is committed, yet this one sin is multiplied q Psal. 68 20. john 1. , adinfinitum; because that one sin opposeth; Psal. 140. 7. & contradicteth all those infinite perfections that are in that one divine act, and being; therefore it is, that we cannot acknowledge any sin to he venial, because it becomes not the strength of the Son of God, to stoop under a small burden, nor the virtue of that blood of sprinkling to utter itself to any little or small effect r Heb. 29 12. 24. , nor can any sin as it is a sin against God, possibly be without an infinite and an eternal gi●t in it, crossing and standing at enmity, and indirect opposition against the mind and will of an infinite God, which cannot admit of any gradual distinctions; therefore the Apostle saith, that sin is the transgression of the Laws, or as the Greek word there sounds, the withoutnesse of a rule, so that every sin is the withoutnes of a rule, that is, it hath not one jot or tittle of the Law, mind, rule, or of the true reason of the Almighty in it; for sometimes the phrase used for word or Law, signifies reason s 1 joh 3. 4. , so that according to God's wisdom, in the orderly course of things, in the production of them, it hath not anything at all thereof in it, but as the Law or wisdom of God is nothing else but instructive, so is sin, or the wisdom of the Serpent, nothing else but destructive; for a●… the wisdom of God in all the productions of itself in Christ, expungeth all sin & corruption out of our nature, so that never guile was found in his mouth, but as a I am spoil & undefiled t Heb. 2. 2 , in so much that however it be but a Creature that is properly saved, yet this work of Salvation, state & condition, which the Creature is set in; doth infinitely surmount & transcend the condition of a Creature; for as the wisdom and the work is properly of God, so is the state & condition godly, and holy, and so of an infinite, and an eternal value, even so it is with the wisdom of the flesh, that is not subject to this will and law of God, neither indeed can be u Esa. 53. 9 1 Pet. 1. 19 , or that wisdom of the Serpent, in all its operations, and productions of itself, expungeth all holiness and righteousness, yea that complete law of the spirit and life that is in Christ jesus w Ro. 8. 7. , in every tittle of it, out of itself, leaving itself an unclean spirit, having a garment in every one part of it, spotted with the flesh x Ro. 8 2 Ecl. 7. 29 Gen. 7. 5 , and is become altogether ungodly and defiled, so that as Christ was tempted in all things like unto us, yet without sin; so is Antichrist by his creation, as also in that redemption of mankind, in all things made like unto the Son of God, and yet without righteousness, yea so free, as the son of God is from sin y Mat. 12 43. 5. , though tempted, so free is the Son of perdition from righteousness, though furnished at the first with it, being made in it z Lu. 11. 24. jude 23. Heb. 4 15 joh. 14. 30. , So that howsoever it is proper to a finite Creature, to decline, and fall away from God, yet that work of darkness, stare, & condition, into which it brings the Creature, is of an infinite nature, & extent, because it is an annihilation, and destruction of that whole work and fabric, of which the Son of God himself, is the only and chief corner stone in the building a Gen. 1. 27. Gen. 5. 1. Gen. 2. 7. Ecl. 7. 29 job. 38. 6 Psal. 118. 22. Esa. 28. 16. , or in expunging, and blotting out of that law, of the spirit which holds correspondency with the son of God, in all points, every breach of which infinite law, must needs be, of an infinite and eternal gi●t, and in our pretended opening of the Scripture, to fall short of this latitude, and extent in any particular sin, is the proper prevarication Law, or play the part of a false Lawyer at the Bar, as the word signifies, that in pleading his Client's cause, neglects the chief point in the Law that should principally be brought in, and puts it into his Adversaries hand secretly, to cast the cause against his Client, of such use are they to the souls of their hearers, that neglect, or fall short of this principal point of the Law, in the infinite extent of man's sin; for finite and infinite being made one, the proper act of sin is the dis-junction and separation of them, which is the proper work of the flesh, or natural reasonings of the mind of a creature a Gen. 3. 1, 6 Rom. 7. 9, 10, 11. between itself, and the Creator: so also finite and infinite being disjoined, and separated by sin, namely God and man, made one at the first, it is the proper work of the Grace and Spirit of God (by faith) to unite and make these twain to be one, and both these are of the same extent; the validity and substance of the one is not more exalted, lifted up, and made permanent than the vanity and emptiness of the other is vilified and debased, becoming corrupted, and putrified for ever, without the love and distinct knowledge whereof, we can neither understand the fall of man, nor yet his restauration by Christ, of such use and concernment is the knowledge of the multiplication of the offering of the Lamb, together with the unity of it, without which our speeches and thoughts of the taking away of the sins of the world, John 1. 29. are mere blind conjectures, and the certain knowledge and faith thereof, we have not yet attained unto b Pro. 19 2. , we are yet dead in our sins c 1 Cor. 15. 17. , and do not participate, in the life of the Lord Jesus d 1 john. 5. 10, 11. , unto the first Resurrection e Rev. 20. 6. : for till we know how the death of Christ in our nature answereth in all points diametrically unto our life in that Word of God, or nature divine, we cannot have the comfort of that life of Jesus Christ, for man's fall can be of no less extent than that Resurrection of the Son of God is, therefore as he that prayeth or prophesieth with his head covered, dishonoureth his head f 1 Cor. 11. 4. ; that is, if he do not discover, make bare and manifest, the extent of that righteousness that is by Christ, to be no less than the righteousness of God through faith in him g Rom. 10. 3, 4. , he dishonours and shames his head; now we know, that the head of every man is Christ h 1 Cor. 11. 3. , even so also, he that hides his sins shall not prosper, that is, shall not pass through, or succeed well, as the word signifies i Pro. 28. 13 ; but that man hides his sin, whatever he be, that gives it not its proper weight, guilt and extent, which is not less than the death of the Son of God k Rom. 4. 24 25. Isa. 53. 4, 5 , what sin soever it be, and if we make it not to be that which it is, we hid it, and shall never prosper, succeed, or go through the difficulty and power thereof, for if we hid it, it rests upon ourselves l joh. 9 41. 2 Cor. 3. 14 , and is the death of Christ in us, according to the Spirit, for we thereby crucify the Son of God unto ourselves m Heb. 6. 6. , in the spirit, by treading under foot n Heb. 10. 29. , that is, by vilifying and undervaluing his blood, not giving it its due proportion, we reckon it upon ourselves to our own destruction, for he is thereby dead in us in respect of the Spirit, or of that spiritual state and condition of which he consisteth o 2 Cor. 5. 16. Heb. 10. 29. , but if we confess and forsake them p Pro. 28. 13. , that is, if we preach, confess or profess them, according to their extent, than we also forsake them, that is, we reckon and account them upon another, namely the Son of God q Isa. 53. 4 john 1. 29. , for elsewhere they cannot be found, when they are confessed and judged of according to the judgement of God in their extension, and so they are this death of Christ also, that is, he is dead in us unto all the lusts and distempers of the flesh r Gal. 5. 24. Gal. 6. 14. , and we are alive unto God in him s Rom. 6. 11. ; so truly and absolutely then, as the Son of God was made sin t 2 Cor. 5. 21. , not in a shadow or a figure, or vain imagination, or took some part of our infirmity, and not the whole; but he really and absolutely descended into the depth of our misery, and was made a curse for us, yea even in the abstract u Gal. 3. 13. , and yet notwithstanding the curse could never tarry upon him x Psal. 5. 4. , nor he receive the least stain or blemish thereby y 1 Pet. 1. 19 , even so was man made in the Image of God, not as a shadow, or in some certain resemblance, of a thing which he was not, but was really and absolutely made in that highest degree of perfection, that the Creator of all things could ever put upon him z Gen. 5. 1, 2 , and if his fall be made a less thing, than a defection from, a vilification of, and a lie made against, or slander laid upon the highest work, and greatest grace that ever was made or given, then is not sin known, without which the Saviour is never conceived nor brought forth in the world, in that way of the salvation of the sons of men * Psal. 5 1. 5 6, 7, 8. , in this point lies the very key of the knowledge of, and entrance into the word of life, how elegantly doth the Prophet speak of that state and condition of Antichrist, under the person and State of that proud King of Tyrus, declaring of what nature and kind his state and condition was that he fell from a Ezek. 28. 12. to 15. , without any fraud or collusion, telling us, (in the truth and verdict of the Spirit of the Prophets) That he was that anointed and covering Cherub, one that had the holy unction, that teacheth all things b 1 john 2. 20, 27. , as also a holy office to cover the ark and the mercy seat, where the Law was, and the lively Oracle spoke, yea the called of God, and the covering Cherub, yea that he had been in Eden, the Garden of God, where nothing but delight and pleasure could be found, decked with all precious stones, costly and most delightful things in that day of his creation and bringing forth: nay, he affirms him to have been in the Mount of God, making one in the building of that Temple, not made with hands, or one that talked with the Lord face to face, even as Moses did in that Mount, all this is affirmed (by a trim allusion) to the glory that was manifested in the days of Moses and Aaron in the exercises of the Law, which was life to some, but death to others, to be true even of that man of sin in his first creation, and according to that glorious workmanship of God in mankind at the first, and yet affirms him to be most wicked, proud, and in a state and condition for ever to be lamented, in whom the very body, bulk, and sum of all wickedness and cruelty was sealed up: these things may as truly be said of that Man of Sin, that he was anointed, made beautiful and glorious, yea with no less dignity, honour and power, then that which is proper to the Son of God himself, and unto none else but he alone, and yet is he that man of sin, and son of perdition, even as it is truly said, that the Son of God was made sin c 2 Cor. 5. 21. , a curse d Gal. 3. 13 , death e Rom. 8. 34 , and hell f Psal. 16. 10. , and yet none of these things could ever be found in him, but he abides that holy and unspotted Lamb of God g 1 Pet. 1. 19 , and Son of the Father for ever h 2 Pet. 1. 17 : So that, as he that is our Saviour took upon him the state of the son of perdition, else had he never redeemed from death and hell i Psa. 86. 13. , and yet ever remained to be the blessed and beloved of God k Mat. 3. 17 ; even so he that is that son of perdition, was as absolutely made the son of God, and that in the highest dignity that heaven itself affordeth, and yet ever remains to be that accursed and forsaken of God l john 8. 44 , the one in being made sin expungeth and takes it away, and becomes thereby a Saviour m 1 joh. 3. 5 , and the other in being made the righteousness of God, expungeth it and blots it out, and so becomes that wicked one and destroyer n 1 joh. 5. 19 1 Pet. 5. 8. Psal. 17. 4. 1 Cor. 10. 10 ; therefore it is said, that the Angels that kept not their first estate, (or, as the word is, their principality) are reserved in chains: that is, those which were in the state of Elohim, or Gods, they kept not that estate, or that principality; for, the word sometimes used for Angels, in the Hebrew is Elohim, as in the eighth Psalm o Psal. 8. 5. , which our Apostle translates Angels in his writing unto the Hebrews p Heb. 2. 7. , therefore they were such that fell, as were (by that act of their creation) in the state and condition of the Son of God; and that was the state that was fall'n from, which if it be minced or diminished, sin is covered and hid by us q Pro. 28. 13 , and so no success in the things of God: for, he that hides his sin, as Adam r job 31. 33 , shall not prosper, who went about to lessen it, by making another the cause of it s Gen. 3. 12 ; as men do in these days, that lessen the sin of man, in that he was tempted thereunto by another, which they call wicked Angels, that fell before man, whose nature they say the Son of God never took upon him, and would father their opinion upon the Apostle, who intends no such thing t Heb. 2. 16 : For, if there were any creature worse than man, or state and condition below his, than did not the Son of God take into unity the worst nature, nor descend into the lowest state of death in his humiliation; and than it will follow, according to the rule of contraries, that man is not made one with the most pure and holy nature of God in Christ, neither was our nature exalted to the highest and most glorious state of Majesty in him u Acts 5. 30 31. Phil. 2. 8, 9, 10. ; for, if his exaltation be of infinite and illimited glory and dignity, then is his humiliation also of infinite and illimited shame and infamy: and if so, than the worst estate and condition, or the worst creature, and greatest enmity, can in no wise be exempted from being the way of the death of the Son of God: so that, that airy doctrine of the fall of Angels, not knowing how it and they, namely the fall and the creature, is comprised in man, is nothing else but merely vain speculation, and carnal and empty conceits and reasoning, tending to nothing else but to make void the salvation wrought by the Son of God, holding men's minds in admiration in things they know not x Col. 2. 18. , neither will they understand y Acts 13. 40 41. H●b. 1. 5. : For, in the way of salvation in all the elect and choice ones, God ●●●selfe is all in all, which must presuppose an infinite vacu●●● and emptiness in themselves, in case that infinite and divine grace be their fullness in Christ z john 1. 16. , and in the way of the wicked also, sin and enmity hath its fullness a Gen. 15. 16 , which must presuppose a vacnity and emptiness 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 Son of God is the Saviour of the world without limitation or restraint; even so doth the whole world lie in wickedness, or as the word is, is of that wicked one, meaning that son of perdition, without limitation or restraint b 1 joh. 5. 19 : so that by the Son of God the worlds are made, in the plural number, the worlds c Heb. 1. 2. , so as that world of righteousness is made by the Son 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 itself, becomes life unto us in him; so that life and peace spring up in all things, and the blood of sprinkling utters itself in the voice of purity f Heb. 12. 24. and reconciliation of all things g Col. 1. 20 21. . Again, 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 cloak nor covering for it h John 15. 22 ; and this is done by his being slain, and expelled the world by the wicked, even as Abel was at the beginning i Gen. 4. 8. 1 john 3. 12 ; and this blood 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, carnal, and cruel reasonings of men, who will have the firstborn after the flesh (and not of God) to reign, which speaks nothing but guilt and horror m Gen. 4. 14 , from such an act done in so near a fraternity n Gen. 4. 13 : and hence ariseth nothing but horror and fear, yea all things, even life itself which is the Son of God, becomes death and destruction unto them o Rev. 6. 15 16, 17. : and here is a world of horror and fear; for the expulsion of the Son of God admits not of any bounds, no more than 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 near a unity between God and man in the beginning, as that vast distance that is between God and man by sin and wickedness comes into unity in that way and oneness that is between God and man in Jesus Christ q Luk. 3. 38 , which if we see not, our sin appears not, neither doth our Saviour appear, and make manifest himself unto us unto life and godliness r Eph. 2. 13. to 16. : Whatever we profess in words, our deeds shall deny him s Titus 1. 16 ; we seeking our own things, and not the things that are his t Phil. 2. 21. ; and out of this fountain 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 only of Princes, and Rulers of this world, but of all that wicked race of mankind that goeth on in the ways of Antichrist, therefore he adds, but ye shall die as Adam, for so the word is, that is, in seeking to be excellent you corrupt yourselves for ever, and in the way ye expect life, nothing but death ensues, and overtakes you; for that word (as) is not always to be taken comparatively (as somewhat like) but sometimes in Scripture it signifies verily, or the very same thing, as in that place in John x john 1. 14 , And we saw his glory (as) the glory of the only begotten Son of God, that is, the very same glory of that only 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 adds, that they shall fall like Kings, that sought after great things, yea made war to take into possession the fair 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, ye 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 righteousness and holiness of truth c Eph. 4. 24 , but ye are now dead in sins and wickedness through that spirit of the old Man, and Antichrist, that spirit of the Prince of the power of the air, that now works effectually in the children of disobedience or unbelief, as the word is d Eph. 2. 2. , in that place: again 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 satisfy the consciences, unless he enter into the Word by this door, 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 less true and certain, that those which are destroyed, and prove contemners of the grace of God in the Gospel, are sanctified and bought by the blood of Jesus Christ (and yet partake in no salvation, nor in any jot of sanctity at all) than it is true and certain, that those which are saved are by nature lost and sold under sin, and yet in our Lord Jesus they are not at any loss in any thing, nor under any slavery or bondage of sin at all f Rom. 8 15 john 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, than God makes known the truth of the other, but our thoughts are merely conjectural, as will appear, When God sits as a Refiners fire, to purge and try the house of Levi g Mal. 3. 2, 3. : yea unless God open this mystery unto us, we fail in the root of things, and all our contention and strife is but about superfluous branches, and we abide united in the fountain of that Original pollution, and savour all of one and the same stock and root, some violently contending, (being dark in this point) that men may attain 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 abstained, 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 gifts of God, and yet fall short of salvation, and those that are peculiar and special graces of the Spirit that attain unto the end, which is salvation, whereas the truth is, in the mean 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 joh. 16. 13. , which one Spirit multiplies itself into those various and sevenfold operations, that none 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 holiness, which our Father knows how to give to them that ask it, as also one spirit of that Prince of the power of the air c Ephes. 2. 2 , which enters into every heart and mind that is empty and vacant of that good spirit of grace from God our Father, even as the air cannot be kept out of any empty and void thing, but it presently fills it with itself, and this spirit only now works in the children of disobedience, or unbelief, and this in like manner though but one, yet can call itself Legion, because of the multitude thereof d Mark 5. 9 Luke 8. 30. Mat. 12. 45 , which doth also double and redouble itself in operations for number, and several kinds that cannot be reckoned up, but is the very same unclean spirit, when it is transformed into an Angel of light e 2 Cor. 11. 14, 15. , that he is in the dismal fears and terrors 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 special 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 mere sophistical coupling of light and darkness, Christ and belial together in one g 2 Cor. ●. 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 sophistry they resisted Moses, even as Jannes and Jambres at this day resist light, and stir up a mighty smoke to hid 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 speaks of some that have escaped the filthiness and pollution of the world, through the acknowledgement of the Lord and Saviour Jesus Christ, and yet are entangled again in corruption and overcome, so as they never recover: For this latter end is worse than their beginning, also they are such as have known the way of the Lord, and turned from the holy Commandment 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 work of God in the Creation, or redemption of mankind, as though there were not any corruption or putrefaction at all, and yet notwithstanding is entangled in them, altogether void of any purity at all, and that by the work of his own mind 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 own work in the fall of man, and yet in that way of Christ Jesus have no spot or wrinkle 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 Commandment 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 himself the state of an Idiot, in that work of his humiliation, and yet impossible that he should err 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 himself, which in itself is nothing but impurity and gross darkness p Eph. 5. 8. Col. 1. 12, 13 , without the knowledge of this misery, we may speak things of certain 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 speak spiritual things in a spiritual 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 spiritual thing in respect of terms 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 concerns both the eating and roasting of his flesh, as also the preservation of his bones, that one of them shall never be broken u Psa. 34. 20 joh. 19 33. 36. , as also the multiplication and unity of it. The third instance we named, was in the Baptisms, and washings of the Church, and this is a thing that nature produceth in its own way to adorn itself withal, and to make itself acceptable unto God, even as the two former that we have already named, in the outward forms and figures thereof, for nature itself produceth, sets up, and creates a Priest or Eldership, as we see it apparent in these poor and barbarous heathens amongst whom we live; so had the heathen in former times, when they set up Molech, Chion, and exercised in the Tabernacle which belonged unto them x Amos 5. 26. , unto which our Apostle alludes, declaring that Idolatry committed by the Fathers in the wilderness, perceiving it to be the same with that among the heathen, and altogether as heathenish, or alienated a thing from the true worshippers y Acts 7 43 : yea Stephen applies it to that natural and carnal worship which the Jews so stiffly maintained z Acts 7. 57 58, 59 , so that rather than it should fall, the Lords faithful Martyr or Witness should be put to death, yea that holy man Stephen a Acts 7. 60 ; even so also the offering of a sacrifice to God, nature doth bring forth according to its own though several devices and inventions: and hence it is, that so many ways of worship are found in the world; so the heathen they sacrificed, but the Prophet said, it was to Devils, and not unto God b Deut. 32. 17. , yea, they offered their children to Molech, for what will not a man give for the sin of his soul, the cattles of a thousand mountains, with ten thousand rivers of oil, yea the first borne of his body, to be released from the sin of his soul c Mica 6. 7. , so also it is with Baptisms and Washings, nature produceth such and adorns itself with them, as it did by eating of the forbidden tree at the first, that it might become amiable, and be made thereby like unto God, and therefore the Apostle bids us lay aside, or to cease from (as the word will bear) the Word, or the Doctrine, or Preaching of the beginnings of Christ d Heb. 6. 1, 2. : now the Word of the beginnings of Christ, is that which is properly preached in that wherein Christ had a beginning, and that is only in our nature as he was the Son of Man, for as he is God, he hath no beginning at all, but is from all eternity: so that those things we are to cease from, are such Doctrines as that nature wherein Christ hath a beginning, doth naturally of itself produce, preach, or bring forth, which were in Christ, are and ever shall be in that way of Christ left and censed from, which are things imperfect and defective, and therefore cannot stand before God e Isa. 28. 20 ; but our Apostle leads us from those unto things of perfection, which are only found in that Son of God, which are things that God only admits, or certainly approves of, and not to lay again that foundation that is naturally laid in the hearts of all men, as repentance from, or as the word may be read, repentance out of dead works, that is, such a repentance as ariseth out of the dead works of the Law naturally in man's heart f Rom. 7. 4, 6. , which hath no life of God in it, but is ever to be repent of wherever it appears, of such nature also is that faith towards God, that there he would have us leave and cease from; or faith besides or against God, as the word there used will also bear; as well as to read it, towards God, therefore the Apostle saith, thou believest that there is one God, thou dost well, the Devils also believe it, and tremble g james 2. 19 ; for there is nothing in the Devils but what stands in opposition against God, and is at enmity with his Creator, and therefore is his trembling, because his faith presents God, standing in terms of opposition unto him, for this faith that nature brings forth presents one God unto us, but not one God as in his Son, consisting of two natures, and in whom or in what particular that kind of faith is, he is vain and empty that so believes h jam. 2. 20. , and it is the very way that the Prince of the power of the air, as was above noted, enters into the soul, and ever hath done even from the beginning, for the Son of God is not the life, and fullness of that faith, or any particular act or operation of it, where our nature is not reckoned up together with him as one, thence it is, that it is called a dead faith i jam. 2. 20. , not having the life of Christ in it, but the works of the Law, by which no flesh can be justified k Rom. 3. 20 , and by which works the Apostle saith, salvation cannot be l Gal. 2. 16. , for then man might boast m Eph. 2. 8, 9 , which he cannot in any case do, but where Christ is the life and fullness of the creature there are the works and operations of the Son of God n Eph. 1, 19, 20, 22, 23. , and without these works neither Abraham in offering Isaac nor any of his posterity can ever be saved and justified before God o jam. 2. 14. 21. to 26. , therefore he saith, that Abraham was justified by works, for faith without works (saith he) is dead p jam. 2. 20 , because it is alone, or as the word is, by itself q jam. 2. 17 : that is to say, is not the faith of union which always looks at God and man, as one in Christ, so that however some may say I have faith, and thou hast works r jam. 2. 18 , yet there is no faith without works, or works without faith; for if there be faith which is merely natural, yea, that the Devils have, it is never exempted from the works or operations of the Devil and of the flesh, and and if there be the works of the Son of God, and of the Spirit, they are never exempted from the faith of union of God and man in one subsistence. So also there is a Baptism and Washing that is natural, which men adorn themselves withal in the Worship of God, which is manifold, therefore put in the plural number Baptisms s Heb. 6. 2. , as men's minds , this we see in the practice of these Indians amongst whom we live, that in their Worship and Services used for the recovery of the sick, the Priest sprinkles the diseased person with clean water, many times in the act of their worship: this is seen also in those wicked Jews, that had nothing but natural operations to draw or to drive them (rather) to John's Baptism, whom he calls a generation of vipers, whom he upbraideth with their forewarned, or forestalled opinion t Mat. 3. 7. Luke 3. 7. , that such a dipping or washing should save them from wrath to come, as he performed it, being that all that he did was but to show what a turbulent Jordan and Deluge of wrath the Son of God descended into (which was already in their hearts) and for no other end, but that we might in him ascend into that fountain and overflowing stream of God's grace, compassion, and tender mercy for ever, in the virtuous and glorious actions of the Son of God, for John's Ministry and dipping, showeth what Christ hath in our nature, and the Ministry of Christ in his coming up, or ascending out of the waters, with the Spirit of God lighting, residing, or abiding upon him, declares what we are in that divine nature of the Word, or Son of God: Now these Jews would be playing the part, and presuming to perform the Office of the Son of God, (who descends down into the depth of the wrath of his Father) hoping thereby to escape wrath, even as our first Parents entered into the way of death, in hope to escape it, and to attain life thereby, and in the mean time neglect, contemn and despise that glory of the Son, which he in that dipping or descension of his, doth so freely tender, and offer unto them, for it is only his part to descend and be dipped in the waters of our weakness, that have by nature no life nor Spirit of God in us at all, or into that troubled Jordan of God's wrath, which naturally burneth in every man's soul, and it is only our privilege to ascend and come out of that wrath and weakness in that descending and residing of that life, and Dovelike Spirit of God upon us for ever u Mat. 3. 16 : the first of these is natural, and incident unto all men, to dip, to dive, to sprinkle and wash with material water, or to plunge themselves into some infirmity or weakness of the flesh, as fasting, mourning, afflicting of themselves, or the like, hoping thereby to please God, for the appeasing of his wrath, and so do undertake the Office of the Son of God, to undergo the Cross in themselves, which is the very spirit of Antichrist, and in the mean time neglect and contemn the other, namely that glorious resurrection of our nature through that residency of the Spirit upon it, whereby we are made able to give Satan the foil in all his temptations, even as our Lord did by the power of his might x Mat. 4. 1.— 11. Col. 1. 11. Phil. 4. 13. Rev. 2. 26, 27. ; Therefore in all Baptisms and Washings practised in the holy Scripture we must know, that there is not any two performed alike, all circumstances considered, therefore that Church which takes up the way of any particular of them alone, and of itself, cannot practise nor perform the true Baptism, when the whole Administration thereof (which the Holy Ghost hath been pleased to declare the right of it in so many differing ways) is not brought in; therefore if we will profess and practise the perfect Baptism unto which our Apostle leads us, when he saith, let us go on unto perfection y Heb. 6. 1. , than we must unite and contract them all into one, and so shall we find the Ordinance of Baptism to be found faulty in all Churches under heaven, unless they have learned to centre them all in one, and if they do so, it will not be found in any but only in the Son of God, whose dipping or washing comprehends them all, and so hath in it all spiritual and holy dippings and washings whatsoever, therefore if we set up another besides that which is perfected in him, we make an Idol of it, and so subject ourselves unto wrath z 1 Cor. 10. 1, to 7. , for it is in this point of Baptism as it is in the death of Christ, if we profess another death (that is spiritual) besides that which Christ hath undergone, we make an Idol of it, and subject ourselves thereby to the undergoing of that eternal death to come, by usurping and arrogating unto ourselves the death of Christ, which he at once for ever perfected a Heb. 7. 27 Heb. 10. 10. , for the water of that Baptism that now is saveth us, even as Noah was saved in the Ark by waters b 1 Pet. 3. 20, 21. , that he perished not with the rest of the world; even so doth the Baptism of Christ (which is his Cross) save us, and lift us up from perishing in those waters, or in that wrath that naturally engenders, breeds, and breaks forth in every man's heart, both from things below, and also from things above, as those waters of Noah did c Gal. 4. 24, 25. Gen. 7. 11, 12. , for he appearing in the similitude of sinful flesh, by sin, or by becoming sin in us, condemned sin in the flesh d Rom. 8. 3. , passed sentence upon it, that it should never live in us, nor have dominion over us any more e Rom. 6. 14 , for he made a plaster of our sins to heal us of, and save us from our sins for ever, and so by death overcame him that had the power of death f Heb. 2. 14. , even as the Ark by the waters overcame the waters, and yet the same waters stifled and choked the world, so by being made sin, Christ overcomes sin, and yet the same sin destroys and condemns the world g Psal. 34. 21. : For as the waters of Noah lifted up the Ark to heaven out of all danger, that otherwise might have befallen it, and the very same waters also drowned and destroyed the rest of the world, so doth the Baptism of Christ (which is his Cross) save us, and lift us up unto God, and yet the very same thing, which is his Cross or Death, doth also destroy and overthrow the wicked, for the Son of God taking our nature into unity with himself, is that which is properly his Cross or Death, he thereby sustaining our infirmities h Isa. 53. 4. , and so in one act for ever perfecteth our salvation i Heb. 10. 14 , and all those things that Jesus Christ suffered upon the earth, in so many acts, places, and by so many persons, and ways, is his Cross Doctrinally, and all those things do set forth and declare what that one entire act of the Son of God is, in taking our nature into unity with the Word, which act indeed is the proper Baptism, Cross or Death of Christ that saves us k 1 Pet. 3. 21. , and all other Baptisms performed in the holy Scriptures at all times amongst the Saints, are only the teaching and setting forth of that one, unto which they all look with an equal and indifferent eye, so that if we take up one of them more or less than another, we wrong both it, and all the rest, and do nothing else but make an Idol of it, for if we go about to form and fashion another Baptism (but what is already perfected in Christ) we may as well go about to form and frame unto ourselves another Cross then that which Christ hath already undergone, and that were to arrogate unto ourselves the proper and sole work of the Son of God l 1 Cor. 4 7 , therefore he saith, I must be baptised with a Baptism, and how am I pained, or kept in, or pressed and gathered together? as the word signifies m Luke 12. 50. , showing that all Baptisms are gathered together into that one act of his, which is the ending and consummation of them all, even as all death is comprised in that one and alone act of death of the Son of God, which puts an end unto all death spiritual, that tends to the separation of God and man whatever it be n Hos. 13. 14 Rom. 8. 34. , so that the proper portion and inheritance of the Saints is nothing else but light and life, for all death and darkness, is in Christ done away o Ephes. 5. 8 , so that we may as well go about to frame unto ourselves another spiritual death, that hath not been already undergone and perfected for ever, as to frame another Baptism or Washing that is spiritual, that is not yet performed and already perfected, so that if ever we communicate in that one only death of Jesus Christ, unto solid and sound satisfaction, then shall we also participate in his only and alone Baptism, to our full edification and consolation p Heb. 10. 22, 23. , which Baptism is not a putting away of the filth of the flesh q 1 Pet. 3. 21. , or as the word may be read, the low and base esteem of the flesh, as to be low and base in respect not be such a thing in itself, as to be low and base in respect of itself, but it is the stipulation or answering again of a good conscience towards God in the Resurrection of jesus Christ; that is, there is an answering of all those particulars wherein our natural infirmity and weakness doth divulge and utter itself in us, there is an answering again (I say) unto them all, in that Resurrection of Jesus Christ, through the testimony of a good conscience, that is to say, to fill with plenty every thing in want, to strengthen and give power to every thing that is weak, yea, there is in him a salve to heal every sore that is in us, a comfort for every sorrow, a cover for every part of our nakedness, and glory, to make honourable every dishonourable thing, such a thing is the Baptism of the Gospel, that by how much the more our infirmities are multiplied, as being that which is the death of the Son of God, by so much the more is our righteousness and peace made manifest in us r 2 Cor. 1. 4 5, 6. , through his Resurrection, which is the life of the Son of God, so that as sin hath abounded, so also doth grace abound much more; and the more we catch at any other Baptism, the more we show ourselves to be carnal, and ignorant of this answering again of a good conscience through that Resurrection of Jesus Christ, even as in water face answereth to face: If we will profess ourselves rightly to understand, embrace, and practise that Baptism which is according to the grace of the Gospel, that is according to Principles springing out of the Son of God, and not according to that shallow and short scantling of the apprehensions and operations of man's heart, which all men are apt and ready to bring forth, according to the way of their education and training up: then must we know, through the light of that Spirit s Eph. 1. 17. , and Law that can only make wise the simple t Psal. 19 7 Psal. 119. 130 , and cause the Idiot so to walk as he cannot err u Isa. 35. 8. , how to extend and multiply this Ordinance of Baptism, and how to abridge and contract all those several ways of it into one entire act; as that of the peoples, being baptised unto Moses in the Cloud and in the Sea x 1 Cor. 10. 1, 2. , also john's baptising in Jordan y Mat. 3. 13 , and in Enon, or in the cloud, or many waters, as the word signifies z John 3. 23 , his baptism of Christ the Son of God a Mat. 3. 15, 16. , his baptising of the Jews and Generation of vipers b Mat. 3. 5, 6, 7. , his baptising of Publicans c Luke 3. 12 , and the like, so also baptising with the Holy Ghost and with fire d Luk. 3. 16 , the baptising of repentance and remission of sins e Mark 1. 4 , the Baptism to be administered only upon believing f Act. 8. 36, 37. , the Baptism of the Eunuch, Philip going down into the water with him g Acts 8. 38 , the Baptism of the house of Cornelius, where no such thing as going down into the water is practised h Act. 10. 47 , the Baptism of good men, such as the said Cornelius was i Acts 10. 22. , the Baptism of wicked men, such as Simon Magus was k Acts 8. 13 , with many the like several sorts of Baptism, this we say, that Baptism is not known, (in that extent which God hath given it unto us in) unless it be truly and in a holy manner extended unto all those several ways, together with all circumstances which the Lord hath commended it unto us in, and thereby bring that true laver and fountain of Baptism to diffuse itself in a most godly manner into them all, as also we must know, how every stream of it doth return and centre itself in that one only fountain, and this is the multiplication, as also the abbreviation of that Ordinance, without which it cannot be fruitful unto us: But in what one particular way soever we practise it, it will prove unto us a mere way of man, and so a work of the flesh, and of the flesh, we shall not reap but only corruption l Gdl. 6. 8. , but if God declare it unto us, diffusively and distributively into all the actions of it, and also summarily in one only act, then can we find it in none but Christ alone, who only is that great and weighty Ordinance of Baptism in the house of God, as well as he is that of Priesthood, out of which it springs, and that of offering up the Lamb, and whilst we are ordering this Ordinance of Baptism, or any other, to please ourselves and others, in a way of the Religion of God, trimming and adorning ourselves with one particular way of it, and lay aside all the rest as things either out of date, as that of Baptising unto Moses in the Cloud and in the Sea m 1 Cor. 10. 2. , or else as extraordinary acts, as that of baptising with the Holy Ghost, and with fire, in the descending of the Spirit upon us, to fit us for all offices and occasions n Mat. 3. 16. Mat. 4. 1. , or else as things impossible to be attained, as that all should go into Jordan o Mat. 5. 6. , or things not agreeable unto the Country, as to go down 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 Baptism) take up one of the Commandments, or of those Law's God hath given unto us to be our only rule to walk 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 Baptism; for it is not only laid down 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 breaks one Commandment is guilty of all r jam. 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 multiplied, yea it is innumerable, and it is also abridged into one, therefore it is said, and if there be any other Commandment it is all contained in this one word, love thy neighbour as thyself, 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 Baptism, and lay aside all the rest, when as God hath diffused it in his Word into so many ways, then let us also (on the like ground) take one of the Laws of God, to be our rule to walk by, and lay aside all the rest, the one of these will prove only the spirit of a Libertine to pick out one Law which he (according to the wisdom and judgement of the flesh) can best suit himself unto, and neglect and despise whatsoever crosseth his carnal appetite in all the rest; and the other is that great and cruel Spirit of bondage that prepares a yoke that all men's necks must bow under, and be subjected unto, or else undergo 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 gifts of the Spirit, attributing one gift to one man, and another gift to another, and may not be doubtful 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 do all other Scriptures to the sleighty healing of souls) where the gifts of the spirit are set forth by a trim allusion unto the parts of a man's body, showing the harmonical 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 ear, then where were the smelling x 1 Cor. 12 17. ? from such places as these concluding, that one man hath one gift, and another man hath another gift, we confess the argument to be true in nature, that one man hath not every gift: but as true as that is in nature, so certain and true is it in this also, that such arguing in the things of God proceeds from natural reason only y jude 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 spiritual things with natural, we have no such custom, 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 several and distinct offices, it is presupposed that every body is endued with them all, else it were not a complete body to be alluded unto a Mat. 6. 22 23. , so also is it in the gifts of the spirit, every Christian that is complete 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 always be strange and unknown tongues in the house of God b 1 Cor. 14. 1, 2, to 19 , in case that one should utter himself in a gift that all the rest of the Church were not endued with; for, that new name written in that white stone none can know but he that hath it c Rev. 2. 17. : So that, if any utter the mystery of the Gospel, according to any particular gift given in the Church, all the rest must either have the same gift, or else 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 else Christ were divided, if he 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, than 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. Again, if every one share not alike in all grace, than 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 fullness of its going forth in all its operations, as that number seven in Scripture signifies: and it is but one, to show 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 Christ's 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 seven k Exod. 34. 22. Deut. 16. 10 16. 2 Chron. 8. 3. , as the world may rightly be rendered: which number is given to the Spirit of God before the throne, to declare, that as the word went out at the first, in the framing of heaven and earth, in the whole, and every particular creature, and operation in the Universe, within the compass of seven days; so also doth the Spirit of God go forth, wherever, or in whomsoever it is, in the whole, and every particular work and operation in the new creature, or in that creation of God l Rev. 3. 14 , in that sevenfold operation which is given to every particular Saint, as well as unto the whole body of the Church; for if any man be in Christ he is a new creature m 2 Cor. 5. 17. : And as there are multitudes of creatures in heaven and earth, whence it is said, that every creature groaneth and traveleth in pain n Rom. 8. 22 ; so also the whole is but one creature, and therefore he saith, The creature itself (speaking as of one) shall be delivered from the bondage of corruption into the glorious liberty of the sons of God o Rom. 8. 21 , or in the singular number, into the glorious liberty of the Son of God: it is every creature (in the plural number) as one creation consists of so many; and it is but one, as so many creatures make but one work of the creation: and if God teach us not this art of multiplication and abbreviation in the word of God, and in every Ordinance in the opening of it, we can never attain to that of the Apostle (the duty of all skilful and faithful Ministers) to declare unto the flock of God the whole mind and counsel of God p Acts 20. 27. ; for if we preach not whole Christ out of every Scripture, we open not the Scripture, to run clear unto the flock, but puddle the waters, and such as puddle the waters, will also push with the horn at the sheep of Christ q Ezek. 34. 18. to 25. : for, every word of God, that is, every Scripture, composed into one proper head, whether in way of History, Prophecy, Proverb, Parable, or the like, proposeth whole Christ unto us; and so also doth every Ordinance, exercise or gift of the Spirit, truly understood, published or practised in the house of God: and if we set forth Jesus Christ, we declare the whole counsel of God; for he is the mind and will of the Father, not in part, but wholly and complete in the whole, as also in every part: for, in his incarnation whole Christ is comprised therein, as also in his divulging and opening of the mind of the Father, whole Christ is composing in that his preaching, in his death, whole Christ, in his resurrection whole Christ, in his intercession whole Christ, in his Kingly Office whole Christ, in his Priestly office whole Christ, in his Prophetical Office no less than whole Christ, in prayer whole Christ, in his fasting whole Christ, in his temptations whole Christ; yea thus it is in every point that concerns Christ; and all things in the religion, ways and worship of God have no less reference and respect unto Christ, that word of life, in their ordination, consecration, publication, dispensation, exercise and practice of them, than all the creatures in heaven and earth have respect unto that word of God in their creation, conservation, and orderly gubernation unto this day r Psal. 33. 6, 7, 8, 9, 10. Psal. 119. 89, 90, 91. , which made, sustains, and upholds them all: and as it is in the art of Philosophy, that in the full and accurate discussing of any particular creature, in its nature, operation, and office, relations and respects, we must bring in the whole creation, to set it forth to perfection: so is it in the things of God; there is no particular in that new creature, that can be discussed unto edification and comfort; but whole Christ is brought in, who is the perfection and brightness of the Father's glory s Heb. 1. 3. , else is not the mystery of God declared, the word of God interpreted, nor the kingdom of heaven opened unto believers, and the beloved of God. So also in the opening of the mystery of iniquity t 2 Thes. 2. 7. , every point and particular therein skilfully handled by him that hath the key of that bottomless pit u Rev. 9 1, 2. , is the very inlet of Satan, yea the proper power and kingdom of darkness, and compriseth that whole brood and generation of that man of sin, and is that way of annullity, vastation, and emptiness of the Son of God: For, as certainly as Satan found nothing of himself in Christ x john 14. 30. our Saviour, so is nothing of Christ found in that Son of perdition, neither in the whole, nor in any particular of him: so that in every point his sin is as capital, and of no less headship, then is the putting to death of the Son of God, whose life (in the least) is no ways found in him; thence it is that the proper office of Christ assigned by God, is to crush the aead of the Serpent y Gen. 3. 15 , so that he never goeth out in his true office of ministry, but he strikes at the very head of Antichrist; for there is no sin that reigns in any of the sons of men, that hath not in it the headship and domination of Antichrist; for it is of no less guilt and crime, then is the putting of the Lord of heaven and of earth unto death z 1 Cor. 2. 8 : So that those that strive and contend against sins that are not capital, yea the very force and head of Satan in that man of sin, they never go forth in that Office and Ministry of the Son of God; for the seed of the woman is only assigned by his Father to break or crush the head of the serpent a Isa. 51 9 Psal. 74. 14 ; and at less he never strikes, then at the ringleaders to death and destruction, yea at such as destroy, and crucify the Son of the living God b Heb. 6. 6. : and yet notwithstanding, it cannot properly be said that Satan foils or overcomes the Son of God, but is foiled and overcome himself, for Michael and his Angels overcome the Dragon and his Angels c Rev. 12. 7, to 11. ; therefore he is said to bruise the heel of Christ, or as the word signifies, to crush the print of the foot-sole, that is, he denies unto himself that headship, power, and authority that is peculiar and proper to the Son of God, whose Kingdom and power is not of this world d john 18. 36. , and in denying that, he denies all the grace of the Son of God; for no man can any more receive or apply that righteousness of God in Christ, by faith to his justification, than he can attribute and apply the power, and authority of God unto himself, for his headship and domination, and so he crusheth the print of his foot-sole, that is to say, he brings to nought that thing that at the first had the very print, image, and character of the Son of God upon it, for his heart confesseth, and his words and actions declare 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 denial of the headship of Christ, sets him in direct opposition against Christ, seeking by all means to exalt himself in the power and ways of the flesh, which is according to the letter that kills e 2 Cor. 3. 6. , written in all men's 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 himself, by diminishing of it in himself, making it of less extent than indeed it is, and so maketh the headship of Christ of no other use unto himself, but to give dimension unto his sin, which kindleth wrath in himself 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 only and alone height of his exaltation, and therefore it is, that Christ crusheth the Serpent's head, that is, extends the flesh unto its height and headship which cannot rest, unless by eating it may be like God g Gen. 3. 6. , which disposition or condition Christ takes into unity with himself in us, which is the very depth and state of his humiliation, and hereby destroys it, which act is his great victory and exaltation for ever h Acts 8. 33 , making it to be of no other use, but merely to give dimension unto his exaltation and glory for ever, that it may appear unto the creature of what eminency, height, and dignity it is, which otherwise could not appear. But some will say, what though things be thus in Jesus Christ, which we willingly acknowledge, yet what is that to me for my present comfort and peace? how may I know that these things belong to myself? Let me in love answer, in the words of the Apostle in case of the resurrection, Thou fool i 1 Cor. 15. 36. ; canst thou give Christ a true form and being in man's nature, and yet there is but one nature of man, which thou hast and art, (for by nature we are all alike k Ephes. 2. 3 Rom. 3. 10. 11. 12. ) and yet canst not give him a form in thyself? it is impossible so to be: So that, the forming of Christ without us, being in ourselves destitute of his life, love, spirit, and power, is merely imaginary, historical, traditional, and and that will vanish in time of need; and not real, 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 he hath a name given unto him that none can know but himself m Rev. 19 12. ; and to affirm that we are able to give Christ a true form and being, out of ourselves doctrinally, and yet that he is not in ourselves, operating and working effectually, is as much as to affirm, we can give Christ a true form and being without man's nature, which the word of God knows not, nor ever did; for he is that only and alone way unto the Father n John 14. 6. , yea he had never the relation of a Son 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 righteousness cannot change p jer. 23. 6. Mal. 3. 6. in any thing, than 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 inlet of life unto us for ever. Nay to conclude, we give Christ a true form and being as he was framed in our nature in the womb 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 himself could not be in safety thereby; for Christ is that rock of ages s Deut. 32. 18. 31. : where ever faith gives him his true proportion: further, to give Christ his true form without us, and yet to be 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 only sees for itself, 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 than for itself; 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 itself, because it is in the body. Now Christ is that eye, and that fountain of life and light; and in his light only it is that we see light u Psal. 36. 9 : even as in this natural Sun, we cannot see it but by its own light, and if we see it so, we cannot but see it for, and upon ourselves; so that if we see Christ in any respect, in his own light, we cannot but see him for our own consolation, (even in that respect, whatever it may be) yea and that in, and upon ourselves; 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 himself, but as he hath confluence with that body given unto him, or ear bored through x Psal. 40. 6 Heb. 10. 5. , by which he lives through death, and becomes light out of darkness, which none but the Son of God himself can either be, or perform: and thence it is, that darkness covering the face of the deep, in that great morning and early day in the beginning of the world y Gen. 1. 2. job 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 ourselves no less than that deep mystery of iniquity; so that, as that word of command at the first, brought out light even out of that darkness, 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 virtue of an oath, binding over the creature, in the virtue and power of the word of God, to be obedient and subject thereunto for ever; even so that spirit, that gives life by Jesus Christ, brood's upon our nature, which in itself is corruptible (and in the depth of death through our fall) brooding therein, and bringing forth that light of life that is by jesus Christ z 2 Cor. 4. 6 joh. 1. 4, 5 whereby we are given to understand how to judge of that unity, and of those distinctions that are proper to that new creation of God, whereof Christ is the beginning, or head a Rev. 3. 14 , even as light gives ability to judge rightly of the form and figure of all things in this present world; therefore the Apostle elegantly alludes unto that first work in the creation of the world, in teaching of this doctrine, saying, God who commanded the light to shine out of darkness, hath shined in our hearts, the light of the knowledge of the glory of God in the face of Jesus Christ b 2 Cor. 4. 6 : So that the confluence of darkness is the very production or propagation of light, the Son of God becoming that in us, which according to our light, is nothing but darkness, we become that in him that is nothing but light; therefore the Apostle saith, Ye were darkness (or as the word will bear, ye are darkness) but ye are made light in the Lord, walk therefore as children of light c Ephes. 5. 8. . Yea this questioning, whether Christ be ours or no, at present, is nothing else but that grand question propounded in the beginning, whether we have the image of God (making us correspondent unto his will in all things) or not, but must seek out some tree and fruit to make us wise, that we may attain it, yet our Apostle affirms our Lord jesus to be the image of God d Col. 1. 15 , and that he was made so in our nature, yea in and for us e Col. 3. 10. 2 Cor. 3. 18. ; therefore the question is the same that ever it was, and also the demurs and debates about it, and how to attain it, are those proper reasonings of the woman and the serpent even to this day f Gen. 3. 1. 6 2 Cor. 11. 3 ; as also the issues thereof are the same g Gen. 3. 7, 8. Rev. 3. 17, 18. and that is always the subject matter of his doctrine, the way of his instruction and counsel, when the woman, the weaker vessel h 1 Pet. 3. 7 , yea that wisdom of man, and not of God * 1 Cor. 2. 4 5. 13. 2 Cor. 1. 12 holds dispute and discourse in point of religion, but when the manchild is brought forth, so as the woman holds no dispute with the Serpent, no more than a woman can hold dispute with any whether her travel be near or no, but apply herself to the present work, in the height and greatest pang of her labour i Rev. 12. 2. , then that instructing and teaching (though and subtle serpent k 2 Cor. 11. 3. ) becomes a fierce, bloody, red persecuting Dragon l Rev. 12. 3, 4. to her and her seed wheresover they go m Rev. 12. 17. ; and so his doctrine is changed into discipline, seeking by that means to regulate and make perfect the world: see this point for the conclusion of it, in the similitude of the operation of the mind of a wife to her husband that is faithful and true unto him, and also of one that hath broken the marriage bond; in case we conceive, we think we conceive and esteem highly of Christ, but question whether his dignity and excellency be ours yea or no; for, a faithful wife, hearing the praises of her husband, and his prowess and virtues set forth, she rejoiceth, and it pleaseth her better, then if she were commended herself, because his praises are hers, which in herself could not possibly be so eminent, she being the weaker vessel, as also true love ever gives honour unto the party beloved, and not to itself, which shows that matrimonial and conjugal tie and bond to be upon her; even so it is in the spouse, in every particular believing soul, when Christ is praised in the Church, set forth and commended to be the chiefest of ten thousand n Cant. 5. 10 , that only and alone interpreter, that declares unto man his righteousnese o job 33. 23 , that King of Saints p Deu. 3. 2 , Prince of peace q Heb. 7. 2. , Bishop of our souls r 1 Pet, 2. 25 , that joy of the Lord, or that joy the Lord, (as the word is s Neh. 2. 10 ) which is our strength, that beloved and delighted in of the father t Pro. 8. 30, 31. , that Lord our righteousness u jer. 23. 6. , that captain and high Priest of our profession x Heb. 3. 1. , yea the Lord hosts or armies y Psal. 46. 7 11. . When these things are given and ascribed unto the Son of God alone, in the Church, and unto none else whatsoever, than doth the heart of the Spouse delight itself in him, and it is more quickening and reviving to her, the (if it had been possible) these things might have been ascribed and attributed unto herself; for the very nature of this contract, faith, or conjugal love is such, that if john Baptist be but yet in the womb of Elizabeth, an alliance or cousin unto the Virgin, he cannot but spring in the womb at the voice of the mother of our Lord z Luke 1. 41. 44, , speaking in commendation of that Son of God conceived in her womb; yea this conjugal love takes not delight but in the praises of the party beloved a Can. 4. Can. 5. 10. 16. , so that it is only the work of the Spouse to set forth the practices of Christ in her own weakness, imbecility, and submission unto him in all things, and it is that part and work that the Son of God hath taken upon himself to give testimony of his own glory, works and operations of himself in her, in all the ways wherein he leads her * Isa. 43. 1, 2, 3. , therefore it is, that our Lord affirmeth, they that honour me, I will honour them b 1 Sam. 2. 30. : but the hearts of such as have broke the Covenant of God c Pro. 2. 16, 17. and the faith of Marriage; whatever may be said of her husband it doth her no good, unless some commendation be given to herself, or to her harlot: thence it is, that the titles, offices, virtues and operations, that are in Jesus Christ are nothing unto us according to our own natural and carnal thoughts, unless we can have them of our own creation, forming, fashioning, polishing, and setting up in ourselves, and others besides himself, and when we have adulterated, and given that to another which is peculiar unto himself alone, than we can delight in, and make merry with them, and never think too much of their praises, as the spirit of every Adultress doth, which was the ground of apostatising Israel of old, his dancing about the calf when it was of that form which the levitical Priest had set upon it d Exod. 32. 4, 5, 6. , who was of that order of Aaron e Heb. 7. 11. , and not of this order of our Melchizedeck f Heb. 5. 10. , who is only installed by this oath of interpossition, and never Ministers but by virtue of it g Heb. 7. 21, 22, 23, 24. , which doth infallibly and undeniably (according to the grounds of faith) bind God and man together through Christ, in whomsoever it speaks according to the testimony thereof, or else no judgement is passed in the house of God, according to the mystery of godliness, and thus much for the present, in way of explanation of the oath of interposition: the next thing noted in the Text, is the unchangeable nature of his oath of interposition, laid down in these words: And will not repent. That is to say, will never change the nature and form of this Oath, nor the manner and way of the administration of it; for it is never found but only in one, namely in that unity that is between God and man in Jesus Christ, therefore he swears by nothing but by himself, that is, by that which is himself, for he cannot swear by a greater, therefore he swears by himself h Heb. 6. 13 14. 15. , it is true also, and shall never change, that it is never ministered but in divers, and therefore it is an Oath of Confirmation i Heb. 6. 16 , which implies that to be within the bounds of it, which by nature (in itself) is not sure and settled k Heb. 6. 17 , as also it is an end of all strife l Heb. 6. 16. , which cannot be but with respect to more than one, so that it, is one in subsistence in respect of the being of it, and it is also divers in the composition or natures found therein in the administration of it, so that whereas he is God, it is not without being made man, and if he be Spirit m 2 Cor. 3. 17. , it is not without his being made flesh n john 1. 14 , if he be heavenly, it is not without his becoming earthly o 1 Cor. 15 49. , if he be immortal, it is not without his being made mortal p 1 Cor. 15. 43, 44. , if he be strength, it is not without his becoming weakness q 1 Cor. 1. 25. , if he be life r john 1. 4. , it is not without death s Rev. 13. 8. , so that it is ever one in respect of subsistence, and of this he he never reputes, or turns from it, and he is divers in respect of Administration, for if he set forth his Kingly Authority, we are all submissive and objedient Subjects; if he appear as a Lord, we are all as servants, if as a Priest, we all bring unto him that which is sacrificed and slain, if as a Shepherd, we all hear his voice as a floke t john 10. 3, 4, 5. , if as a Prophet, we all are found sitting in silence to learn u Psal. 65. 1 , if as a Lawgiver, we meekly sit at his feet to receive the word at his mouth x Deu. 33. 3 , if as one that heareth prayers, than all flesh comes unto him y Psal. 65. 2 for we bring unto him nothing but our own infirmities and weaknesses, and this (being divers) in the Administration of this Priesthood he never changeth, reputes, nor in the least turns form it, in any age, in any person, or in any manner of thing that concerns it z Heb. 7. 24 25. , whatever he may by any, or in any age take up and use for the conveyance of the knowledge and faith of this unto our souls, by acting in, or alluding unto things obvious, and apt to take hold of these outward senses of ours, and whosoever taketh upon him to Minister unto the flock of God a Act. 20. 28 , as another person, thing, office, calling or estate, then is freely given unto, or put upon every one of the Saints by Jesus Christ, he never ministers by virtue of this unrepentant Oath that abideth for ever, but intrudes himself into that which is proper and peculiar to the Son of God alone, according to that usurping spirit and power of Antichrist b 2 Thes. 2. 4. , in what place or age soever he ministers c joh. 38. 45 , nor can he propose himself unto God in his private studies as a learner of him, or in his prayers as one in absolute want and necessity, to be only supplied by him, or in any of his deliverances, as weak and frail in himself to give the glory to God alone further the in all his Administrations in the house of God, he can reckon and account of himself, the very same in all respects with any of the flock of God, without which he cannto give the Son of God his due respect and glory, and as it is in the breach of the Law, he that transgresseth in one breaks all d jam. 2. 10 , so is it in this point of glory, if we detain it in one point, we detain it in all: from this ground it is, that our Apostle affirms, that he is all things in all men, for so the word is rightly rendered e 1 Cor. 9 22. , that by all means or in all ways I might propose salvation, so as to take hold of one or other in every thing delivered, and this (saith he) I do for the Gospels' sake, that I might partake of it together with you f 1 Cor. 9 23. ; so as that whatever you are, or have, I am and have the same with you, and whatever I have or am, you are and have the like; for they that run in a race run all, but one only receives the price g 1 Cor. 9 24. : so that we are all runners alike in ourselves, by nature infinitely short of that gone, but one only hath the glory of winning the goal, and that is Christ alone, and deserves and hath obtained like praise in all the Saints that he hath in any one and like in any one, that he hath done in all h Eph. 1. 22, 23. Eph. 4. 14, 15. , therefore saith, the Apostle, so fight I, not as one beating the air i 1 Cor. 9 26. , as though I struck at things upon uncertainties, as though I knew not that it is so with you as it is, as absolutely as I know what is in myself: But saith he, I beat down (not another) but my body k 1 Cor. 9 27. , intimating, that whatever he touched in them, he touched also in himself, inso much as by nature he was the same, lest saith he, whilst I preach to others, I myself should be a reprobate l 1 Cor. 9 27. , that is, rejected from, or excluded out of that grace which is propounded unto you, which I must necessarily be in some thing, and then in all things, if I be not the same with you, and you with me in all things that concern the grace of the Gospel; such is that body which the Saints or Ministers of Christ do beat down, which gives to every one the same image and form by nature that it gives to any one, namely, that body of sin and of death which our Apostle complains of m Rom. 7. 24. , but in so complaining, seethe it adorned with the glory and Lordship of Jesus Christ n Rom. 7. 25 , for without this body of infirmity, the ornaments of the Son of God, could never be put upon us, for if we were not sin by nature, there could be no appearing of his righteousness o 2 Cor. 5. 21. , no more than a garment can be worn for ornament without a material body, yea, if we were not folly in ourselves p 1 Cor. 3. 18. 19 , no way could be for that fullness of the manifold wisdom of God, to be exercised in us q Eph. 3. 10. , if we were not weakness, no appearance of his power upon us r 2 Cor. 21. 10. , if we were not sorrow in ourselves, the joys of salvation could not find place in our hearts, it we were not shame by nature, his glory and honour could not be lifted up and advanced in us s Isa. 61. 2. , if we were not death, no place for the life of the Son of God to make itself manifest t 2 Cor. 6. 9, 10. , so that if any deny himself, any of those infirmities which man's nature is by sin subjected unto, he denies unto himself likewise, that long and beautiful white robe which is put upon all the Saints by Jesus Christ u Rev. 7. 9, 10, 13, 14. , and if we deny unto any of the Saints any office, excellency, or dignity in the house of God, that others are sharers of, and exercised in, then do we also deny unto such that complete body of infirmities, that all by nature are wrapped up in x Eph. 2. 3. , which is the very way of putting on all the precious ornaments and exercises of the Lord Jesus y Rom. 13. 14. , therefore it is, that in the dissolution of this earthly Tabernacle, we have a building not made with hands, but eternal in or of the heavens z 2 Cor. 5. 1 , nor do we desire to be unclothed, but clothed upon, that mortality may be swallowed up of life: that is, we do not desire our weaknesses and infirmities to be so annihilated as not to be, for then there were no body whereupon the heavenly ornaments are to be put, out we desire to be so clothed upon, that nothing but the truth, power, holiness, life and glory of the Kingdom of heaven may appear upon us, which is the swallowing up, devouring, or destruction of mortality by life a 2 Cor. 5. 4 , of such nature is the ministration, that is unrepentant, being exercised according the office of our high Priest, entered within the veil, yea into very heaven itself b Heb. 9 24 Heb. 6. 20. , which is after the order of Melchizedeck, and all other ways of Priesthood and Ministration will find a time of repentance and change, being only after the order of Aaron c Heb. 7. 11. , making difference in the creature of the dignity and office of the Son of God in the Church, and so indeed speaks evil of dignities, or deny and vilify the one dignity that is not found but in the Son of God alone d jude 8. , which is only made manifest and multiplied in our nature e 1 Pet. 1. 1, 2. , which being lessened, or vilified in any one is so in all, for his seamlesse coat admits of no division, but according to lot, or proper and peculiar inheritance, goeth whole and entire, without the least fraction, to whomsoever it falls f Psal. 22. 18 John 19 24. ; and hence it comes to pass, that the Lord can never repent of, change or alter this Priesthood and Ministry, because his whole mind and will is fully completed and perfected, for ever in his Son, in whom or in what point soever this oath, office or Ministry appeareth g Mat. 3. 16, 17. john 17 18 2 Cor. 3 1, 2 3, 4, 5, 6. , for the Son holds correspondency with the Father in all things h joh. 17. 21 22, 23. , insomuch that the Father may as well repent or change from being that which he is, as to repent of, or change this Oath and Ministry, therefore our Saviour saith unto Philip, I and my Father are one i john 14. 9, 10. , which this oath of interposition only compriseth, who are never without the product and bringing forth of the spirit k 1 joh. 5. 7. : But to conclude this point, when it is said, that God repenteth l Gen. 6. 6. , we are to understand, that he who by nature according to his creation, was made in the Image, yea, was made the Son of God m Lu. 3. 38 , insomuch that he that was the Son of God, Child of peace n Luk, 10. 6 , and Heir and Inheriter of life o Mut. 19 29 , is now changed; yea that person that by creation was the Son of God p Luk. 3. 38 , is now become the son of perdition q 2 Thes. 2. 3 , child of wrath r Eph. 2. 3. , and inheriter of death s Rom. 8 6. , and thus turning from God, yea thus changing from righteousness unto sin t Eze. 18. 24. , from life to death u Rom. 7. 9 , from the image of God unto Satan x Isa. 14. 12 13, 14. , making himself the very wickedness and abomination of all the earth, as those were in the days of Noah, in whom this point of Gods repenting is taught and declared unto the world, which indeed is the wickedness and destruction of that old world v Gen. 6. 4, 5 . This repentance of change is really true, not only in change of action, but of mind and will also, and is in all points ever to be repent of, in the way of that son of perdition, even as it is also really true, in that way of faith in the Son of God, that he was made of no reputation * Phil. 2. 7. , a curse a Gal. 3. 13. , sin b 2 Cor. 5. 21 , death c Ps. 22. 15. , a man of sorrows d Isa. 53. 3. , a scorn e Ps. 22. 6. 7 , a proverb f Ps. 69. 11. , a byword g Ps. 44. 14. , a hissing h Lam. 2. 15, 16. , putting out of the lip, a nodding of the head i Psal. 22. 7. , an abject k Psal. 22. 6 , a derision and shame of the people l Psal. 119. 51. , even he is changed or turned from that estate, into all the glory m joh. 1 14 , righteousness n 1 Cor. 1. 30 , wealth o Col. 2. 3. , peace p Eph. 2. 14 , honour q Heb. 7. 26 , and dignity of heaven r john 1. 14 , yea the glory of the only begotten Son of God, full of grace and truth s 2 Cor. 7. 10 , and this turning and change is also as absolute, real and true, and is that change, or repentance never to be repent of; yea it is the very oath and covenant that installs into this office and Priesthood, which can never be altered, changed, or turned from; and therefore the form of this oath is uttered in these words, Thou art a Priest for ever. Wherein are two things considerable: First, the manner of instalment, Thou art a Priest: Secondly, the continuation, or duration of it, that is, for ever. In the first, note the peculiarity of the phrase, Thou art a Priest, which is as peculiar as this, the only begotten of the Father t john 1. 14. , the firstborn u Rom. 8. 29 , the heir of all things x Col. 1. 18. Heb. 1. 2. , or the like; and therefore can be given unto none but unto the Son of God alone. Again, note the universality of it also; for it hath a like scope and universality in it, that such phrases have, as these, viz. Thou shalt have none other Gods before me, Thou shalt not make a graven image, Thou shalt not take the name of God in vain y Exod. 20, 3. to 17. , and the like; which phrase implies every one that will worship God aright: so is it here in this phrase, Thou art a Priest, for it is peculiar, and proper only to Christ alone, and can be given to no other, no more than the keeping of every Law of God can be given to any but him alone: it is also common, and universally to be given to him, in whomsoever the faith of the Son of God is found, without any restriction, exception or limitation, more than the Commandment hath, to take hold of all that will be true worshippers, wherein we may admit of none at all, upon pain of prevarication of the Law of God: so that the whole office of Priesthood (that is not according to the carnal Comamndement, but according to the power of an endless life * Heb. 7. 16 ) dependeth solely upon the faith of the Son of God: And as none can take this Office upon himself, but he that is called of God, as Aaron a Heb. 5. 4. , even so none can reject, nor put this office from himself, that hath the faith, subsistence, or calling of the Son of God, wherein he himself commerceth, or is of the same calling, which is b 2 Tim. 1. 9 Heb. 3. 1. ever found in whomsoever Jesus is found as a Saviour; therefore the Apostle by an holy and trim allusion unto David (noting thereby our spiritual David in his loins,) declares what the proper ground of the Ministry of the Gospel is, and how the son of man, subject to death, infirmities and sore troubles (as David was) comes to make manifest that word of life, and mind of the Father of eternity, which is only by faith or subsistence in the word of God, whereby that which is temporary, makes known the mind and will of Eternity; and therefore he saith, as it is written c 2 Cor. 4. 13. , He believed, and therefore he spoke; that is, as it is translated, for so much the word, written signifies, to translate a thing from one to another, that is, Eternity is translated, and made over unto that which is temporary and that which is temporary is translated and made over unto that which is eternal, so as the Son of Man believed, or had his being or subsistence in the word of God, by virtue whereof he spoke in such sort as being truly temporary, and in time, yet did he publish and make known the mind of eternity unto the world, which is before and after all time, whereupon our Apostle gathereth and concludeth assuming the same prerogative and privilege unto himself, and the rest of the Apostles or Leaders of Christ in his members, we also believe, speaking in the plural number, and therefore we speak, so that the singularity and also plurality that is in the faith of the Son of God, is one and the same in whomsoever it is d jude 3. Eph. 4 5, 6. , and therefore must necessarily work into the same office, operation, dignity and revelation of the same Son of God e Heb. 13. 8. , for we must either have the office, operation, dignity, and revelation of that which is in Christ Jesus the Son of God, or else we cannot be subjects, and injoyers of the Kingdom, blessedness, and happiness of God, no more than he could undergo the curse without taking unto himself, and being possessed of all that evil and misery that naturally is in us, in which act of taking our evils he overcomes and destroys for ever, what naturally is in us, and in our being possessed of his blessedness, we deny ourselves and live unto whatsoever is in him, so that there is one thing overcome in this Priesthood, that is ourselves, and one thing revived and lived unto, which is God, which must of necessity be effected wherever Christ appears, and therefore the Priesthood is the same in every particular, (that it is in any one) that is of the faith of Jesus, in whom he makes himself manifest; and so much for the peculiarity and generality of this office, noted in that phrase, Thou art a Priest: The second is the duration and continuation of it, noted in these words, a Priest for ever, or a sacrificer for ages, generations, as the words will bear, noting in the word the nature of his office, that is, to sacrifice and slay the flesh in all the lusts and affections thereof f Gal. 5. 24. , that so the Spirit may be saved in that day of the Lord Jesus g 1 Cor. 5. 5 , namely, that that spiritual frame and fabric of the house of God may be preserved, and maintained not after the lusts of men, but according to the good will of God h 1 Pet. 4. 1, 2. , and this is upon oath to endure for ever, or in all ages and generations, for this manner of Sacrifice and Priesthood hath ever had the pre-eminence in the house of God, and amongst the Sons of God, in whomsoever have been of the race and generation, age or pilgrimage, of that beloved of the Father in this world through faith in his blood i Psal. 24. the whole Psalm. , and therefore it is, that he brings in the orderly course and disposition of it to be according to the order of Melchizedeck noted in these words: After the order of Melchizedeck. Which words are taken out of the book of Genesis k Gen. 14. 18 , or Generations of the world, to declare, that the same Priest and Priesthood was in the days of Abraham, which our Prophet applies to his own times, prophesying also of the days of Jesus Christ, living upon the earth in the days of Herod, and Pontius Pilate; and the Apostle unto the Hebrews l Heb. 7. Comments both upon the History in Genesis, and upon the Prophecy in this Psalm, applying all to live, and to be extant in his own days, times and Ministry, describing and setting out the true Ministry of Christ, from the condition or manner of his Person or being, which he saith, is without father, without mother, and without descent, having neither beginning of days, nor end of life, but made like unto the Son of God, abideth a Priest for ever, or continually, so that according to the times, ages, and generations that the Son of God abides or remains, whether past, present, or to come, of such duration hath this Priesthood been, and ever shall, for never was, nor shall be any other acceptable unto the Father, whatever men according to their own natural reason and wisdom of the flesh, seem to think, and embolden themselves in, to speak of the changes and alterations of it, which God himself by our Apostle affirms as well as by this Prophet to be perpetual, or without any intermission at all, (as the word signifies) so that such as the person or being of Christ is, such also is his Office and Ministry; but the Person or being of Christ (our Melchizedek) is without father and mother, so also is his office and Ministry: now the person or subsistence of Christ, is without father, (on this wise) for the holy and pure God never begot or produced any thing of the flesh, which the Word was made m joh. 1. 14 , and took it into unity with it self, without which Christ is not, that is, the father never produced or propagated any weakness, infirmity, or frailty which is properly that flesh that the word took into unity, for he bore our sins, and carried our sorrows n Isa. 53. 4. , and was made subject to our frailties and infirmities which are not without, but in these material souls and bodies of ours o Mat. 26 38 Luke 24. 39 40. Psal. 22. 16 , which heart-sores, sicknesses, and sorrows p Mat. 8. 17 , God could never produce, who is the fountain of life q Psal. 36. 9 Jer. 2. 13. , no more than a pure fountain can send out unclean and corrupt waters r jam. 11. 12. ; therefore as he sustained our infirmities and weaknesses, he was without father; for he was never produced, propagated, or generated after the flesh, nor received the least spirit or livelihood according to the flesh, but altogether according to the spirit, For he was borne not of blood, nor of the flesh, nor of the will of man, but of God s john 3 6. john 1. 13. john 1. 14. : and therefore in regard of the flesh, which indeed he became, he was without father; for he never lived after it, nor was begotten nor brought forth according to the lusts and desires thereof. Now such as he is, such also is his Office and Ministry; for any thing that may receive form and being, preservation and continuation amongst men, by study, art, humane learning, tradition, or the like, it can be nothing of this Office and Ministry, it is a higher seed, or generative virtue, that must produce and bring it forth x jam. 1. 18 , or else no Office nor Ministry of our high Priest at all y Luk. 1. 35 . He is also without mother, for he was made flesh, and yet that which he truly was, never did nor eve can conceive, cherish, or bring forth the Son of the living God; For, the flesh, or the natural man, conceives not the things that are of God, for they are spiritually to be conceived, discerneall and brought forth * 1 Cor. 2. 14 , which the flesh is not, neither can it do it; so that the word of God ministereth nothing, in the being or subsistence of Christ, to add any thing unto the flesh, or unto that weakness which he took upon him; for then weakness should naturally flow out of strength, as out of its proper fountain, which it cannot do; nor doth the flesh minister any thing unto the Word of God, in this bringing forth of Christ, in the conception or cherishing thereof, for than should it be a fountain and cause of that, which is the fountain and cause of all things: God then in the begetting of his Son adds nothing at all in ministering unto the flesh, nor the Spouse in conceiving of Christ addeth nothing in ministering unto the spirit, nor in the diminution or annihilating of the flesh; so that the great skill of the work is, to bring forth the one and the other, in direct opposition in all points, and that is the true form of that infinite and eternal Son of God, which can never be done, but by the light of the Spirit: for nature cannot conceive the Creator to be at an infinite distance and disproportion with his own work, nor can this be seen, but the unity of them both is concluded; for the condition of the one, having lost the image of God, is of infinite emptiness and vastness, because the loss is of an infinite nature and value, and that royal perfection of the other (that ever abides the same, and knows how to bring gain and profit out of all things a 1 Tim. 6. 6 ) is of infinite fullness and validity, so that these two become the very proper centres, receptacles, dwelling, and abiding places of one another for ever b john 17. 21, 23. , which is the swallowing up of mortality by life c 2 Cor. 5. 4 , and that victory of faith that overcomes the world d 1 joh. 5. 4 , and that wherein death is swallowed up for ever e 1 Cor. 15 54. 55, 56, 57 , and of such nature is the office and ministry of Christ in the house of God, otherwise it is not of the nature of this Priesthood, that is after the order of Melchizedek; for Christ and his Priesthood, Christ and his Ministry, Christ and his worship, and Christ and his Gospel are of such near affinity and alliance, that if we take away the one, the other ceaseth, and therefore it is said, that he is without descent also, so f Heb. 7. 3. , or without pedigree, kindred, stock or race, because one can describe a Priest, Office or Ministry of the Gospel, but it is properly a description of Christ himself, nor can any describe or delineate Christ Jesus, but in so doing he describes the Priesthood, Office, and Ministry of the Gospel, they being inseparably involved each in another, therefore the Apostle describing the grace or Ministry of the Gospel, saith, It is Christ in you, the hope of glory g Col. 1. 27. ; so that we cannot describe another of the same kin, stock, or pedigree, but we describe the same grace in case we speak according to the faith of God's Elect h Titus 1. 1. , therefore he is without stock or kindred, in regard it is not any other but one and the same that is ever, even in all ages set forth and proposed unto the world, therefore the word translated pedigree, 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 yesterday continuance i job 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, goodness, power, and glory, therefore it is, that Abraham that great Ancestor and Father of the faithful 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 fountain of it, yet even he himself paid Tithes unto this Melchizedek o Heb. 7. 9 , and was blessed of him, and without all contradiction the less 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. , jesus 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, lineage, or descent, therefore this office and Ministry is fare greater than the levitical Priesthood which is by Levi, who in the loins of Abraham paid tithes themselves, that is, any Priest or Priesthood that is after the carnal commandment, and not after the power of an endless 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 Ministry 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 Ministry, therefore cannot be of their kin and pedigree, neither in the one, nor in the other; therefore their Office and Ministry must also be reckoned up, and accounted to be of another kind and stock, than he and his Ministry is, and therefore 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 Ministry that will end both in the one, and in the other; yea a Priest and a Ministry 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 wisdom of the Son of God permits not, nor approves of; neither can it be had in account, reckoning, genealogy, kindred, stock, pedigree; 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 mere humane principles, tending to the crucifying of the Son 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. john 12. 9, 10, 11. , yea all Ministeries being of that kind in the root, bear the same fruit unto this day; nor can they do otherwise, For men cannot gather grapes of thorns, nor figs of thistles i 1 Mat. 7. 16 , therefore is the Ministry of Christ further distinguished from them all, being the Priest, as also the Office are such, who neither have beginning of days, nor end of life; he hath no beginning of days, that is, though the word was made flesh, yet he never began, nor proposed a platform unto himself, to live, or give light unto the world after the flesh, although the Son of God was made the Son of man, yet did, he never breathe as to live after the will of man, for if that had in the least been, than had the Prince of this world found something in him k joh. 14. 30 , whereupon to fasten and kindle his temptations, which is impossible to be found in the Son of God l 1 Pet. 1. 19 : therefore is he truly said to be without beginning of days, because however he was a man, yet did never live for a moment after the will and natural desires of man m Luk. 22. 42. joh. 1. 13. , who always lives unto himself, but always 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 joh. 17. 19 joh. 10. 15. 17. : and of such nature is his Office and Ministry, that however it is exercised in and by men, yet hath it not the least form, Embryo, or beginning according to man p Ps. 139. 15, 16. , that can come within the skill, art, or comprehension of any natural 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 formless, that is, void of form in the natural 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 form and being unto our Lord, and spiritual 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 needlework, or embroidery (as the word signifies x Ps. 45. 14 ) whilst as yet there was none of them: that is, none of them according to the flesh, or in such sort as the natural art or understanding of man can give any form 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 several forms 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 appear in the Church, according to the apprehension of these contentious spirits, either till an ancient People called Jews, be raised up, and revived again, whose parts they are playing, as those did to Christ, whilst they so eagerly look after them, as the Jews looked after him, or else that Christ must come, and live and reign on the earth for a thousand years, in that person borne of the Virgin Mary; so that as they have given him an earthly and humane form, so also they are looking for an earthly and carnal kingdom, or else they look for the glory only in that last day of judgement, not knowing nor discerning in themselves, how the Prince of this world is judged already y joh. 14. 30 . Out of these distinctions of times and People's in the worship of God (whilst God respects no place z joh. 4. 19 to 24. , time a Gal. 4. 9, 10, 11. , nor person b Act. 10. 34, 35. ) and out of these several forms and prescriptions, of the manner of God's worship, the men of the world make it too too manifest, what manner of Gods they worship: for, having carnallized the Son of God unto themselves, they look after, and greatly contend for earthly and carnal forms and administrations in their worship; as for change of peoples and times, to perfect it and to bring it forth, even as though Israel of old should never have looked for familiarity with their God, his great wisdom, noble acts of power and glory to have appeared, and been made manifest amongst them, until such time as there was a literal and historical calling of the Nations, as also the incarnation of the Son of God in that womb of the Virgin Mary; which had been all one, as to deny their own salvation, until such times as such things appeared, as those did that knew not the presence and power of them c Act. 3. 13, 14. 1 Cor. 10. 1, 2, 3, 4, 5. Psa. 78. 29, 30, 31. , and is most evident in all ages, that those that stand upon forms, persons, times, and places, ever do d 2 Tim. 3. 5. : therefore when the Apostle saw that inscription written upon the Altar at Athens, he beheld their devotion, or as the word is e Act. 17. 22, 23. , he knew the Gods which they served, insomuch that outward rites, forms, and figures, and carnal ordinances described and brought in, which may be comprehended within the mind of, and practised by a carnal and natural man, ever declare, that such ignorantly serve and worship a God whom they know not, whom they have carnallized unto themselves, in all the ways and manner of his Worship, and so are ever learning, but never able to come to the knowledge of the truth f 2 Tim. 3. 5, 6, 7. ; but as this order of Priesthood is without beginning of days, so is it also without end of life, that is, as Christ lives being a man, yet never lived according to the mind and will of man, but according to the will of God, so he also dies being true God, but never dies unto the Spirit and Life of God, but only dies unto that which is the proper Spirit and reasoning of that which is merely carnal and humane in man g 1 Pet. 3. 18. Eph. 2. 15, 16. , which naturally is man's only life, Christ dies then (being the Son of God h john 3. 16 1 Cor. 2. 8. ) in that he becomes, that which is death itself, having no life of God in it at all i Ephes. 2. 1. , yet it is as impossible that the life of the Son of God should be extinct for a moment, as it is for God to cease to be, who gives being unto all things k john 1. 1, 2, 3. Acts 17. 27, 28. , therefore must of necessity be without end of life: So Christ lives being a man, but as impossible to live after the will of man, or desires of the flesh, as it is that one only Son of God should have two subsistences or beings l Deut. 6. 4. Gal. 3. 20. 1 Tim. 2. 5. , or that one fountain should send forth both sweet water and bitter m james 3. 11, 12. ; or that the Son of God should admit of such an emptiness in himself, as that something besides himself must fill up and replenish: so that the death of the Son of God is properly in man, (but yet accorcording to that interchangeable Covenant, mutual act and intercourse of the operation of faith) is translated and transferred unto God, otherwise death and sin could never be overcome, destroyed and swallowed up n Hos. 13. 14 1 Cor. 15. 54, 55. . The life also of the Son of mortal man is properly in God, but according to that forenamed mutual act & operation of faith, is translated and transferred even unto the Son of sorry man o Col. 3. 3, 4 Phil. 3. 20, 21. , otherwise could righteousness and peace never have gotten victory, nor the creature have attained an everlasting life and being with its Creator p john 4. 14. Rom. 6. 22, 23. john 3. 36. john 6. 40. : So that as he never hath beginning, in respect of the works, ways, and devices of the flesh, so also he never hath end, in the operations and Ordinances, according to the wisdom of the Spirit, in which the mystery of the Gospel appears to be this, that the very act of destruction is the very act of restauration by Jesus Christ; for the death and destruction of the Son of God, according to the flesh in us, is our life and restauration in the Spirit through him, and this mystery lying hid, the very name of the Cross of Christ becomes a fear, a terror, a reproach and a stumbling stone unto all the world, which comes to pass, by that being taught for the Cross of Christ, which is nothing else properly, but the jealousies, suspicions, fears, and terrors of Satan, concluding the Cross to be a hard, heavy, shameful and uncomfortable thing, which is indeed the most glorious act or thing that ever was, or shall be done, or brought forth by the Son of the eternal God to the glory of the Father for ever: therefore the Apostle further describes him to be like the Son of God q Heb. 7. 3. , or made like the Son of God, or reckoned unto, or made to be the Son of God. Now as he is naturally the love and bosom of the Father, who is God, so he cannot be said, to be made, or reckoned, or accounted unto such a state, or thing, but in & by his cross, or taking our nature into unity with himself; he is made to be such a one, of that which by nature is a son of sorrow, a child of death, and so through the cross becomes triumphant over all principalities and powers, and hath made a show of them openly r Col. 2. 14, 15. , which otherwise could never have appeared, and so continues a Priest for ever; and therefore the Psalmist gives him that regal power and authority that pertaineth and belongeth unto his Kingly Office also, laid down in these words: 5. Verse. The Lord at thy right hand shall wound (or strike through) Kings in the day of his wrath. The Kingly power to execute vengeance, and the Priestly office sacrificing to procure mercy, are never separated nor put asunder, of which we have an emblem in all natural states and Ministeries; for the King is not willing to execute wrath without the counsel and advice of the Ministry, and the Priest is not willing nor free to Minister, to procure mercy (in what way soever he takes mercy to be attained in) without the defence, maintenance, and protection of the Magistrate: and this place the Psalmist takes also, out of the fourteenth of Genesis a Gen. 14. 1. , and here we must remember, that as there is a Kingly Priest, and a Priestly King sitting at the right hand of each other in honour, (as in the beginning of this Psalm) although in a divers acceptation, so also there are Kings in the plural number, that are subjected unto wrath, though in a divers manner, being the Objects or Subjects of it, which are to be wounded, or struck through in the day thereof, as we see in that forenamed place in Genesis, for there is Amraphel King of Shiner, which is Babylon, or that confusion, as the word signifies, which is the proper seat or base of all wickedness b Zech. 5. 9, 10, 11. , and he is not without great Associates and Confederates c Gen. 14. 1. 2 Rev. 12. 7. ; and there is also Bera King of Sodom, that pleasant plain, fruitful and commodious in situation d Gen. 13. 10 of all delights and pleasures, which naturally the mind of man is taken up withal in this life, which is like the Garden of Eden, before it is destroyed e Ezek. 28. 13, 17, 18. ; and this King of Sodom is not without great allies and Confederates also, and these make war one against another: sometimes one being servant and in subjection, and sometimes the other, yea even to the captivating of Lot so near an ally to Abraham f Gen. 13. 8. , and indeed are all against the father of the faithful, or that high Father, as his name signifies, or Prince of many Nations, or Peoples, as also to that good Melchizedek, Priest of the most high God, that King of Salem, or Prince of peace g Gen. 14. 18 Heb. 7. 1. 2. , who rules in righteousness, and of his Kingdom there is no end h Dan. 4. 3. , who meeteth Abraham coming from the slaughter of the forenamed Kings, refreshing him with bread and wine, and blesseth him, unto whom Abraham gives tithes of all that he possesseth, showing themselves to be equal sharers in the glory of the slaughter, and rescue now made i Gen. 14. 18, 19, 20. Heb. 7. 1, 2. , therefore Melchizedek refresheth, recovereth and reneweth Abraham's strength, which was weakened and lost in the Battle, and blesseth him with the blessing or blessedness of the most high God k Gen. 14. 18. 19 , possessor of heaven and earth, yea with the same blessing wherewith God himself is blessed: therefore saith Melchizedek (as one that substaines the person and office of them both) blessed Abraham and blessed God l Gen. 14. 19, 20. , teaching that the state and condition of twain are made one blessing, or blessed condition in Christ; therefore as God hath delivered into Abraham's hand, so Abraham also gives Tithes of all that ever he possesseth, namely the tenth of every ten m Gen. 14. 20. Heb. 7. 2. , that is to say, all in all, and for ever is given unto the Lord n Col. 3. 11. , for so the word ten is taken in Scripture, as when the Lord will visit a people by famine, he saith, that ten women shall bake their bread in one oven, that is, all the women in that City o Levit. 26. 26. , it is taken for ever also, as when a bastard is not to enter into the Congregation of Israel, unto the tenth generation p Deu. 23. 2 , it is immediately expounded, that he shall not enter for ever q Deu. 23. 3 ; so that God gives all unto Abraham, in and by that good Melchizedek, by whose strength the enemies are given into his hand, in that rescue of that lost portion or inheritance of God r Ps. 16 5, 6 , and Abraham also gives all unto God, in the same Melchizedek, Priest of the most high God, and Prince of peace, in whom he acknowledgeth God to be all in all in the victory; and so is said, to give him the tenth of all, or gives him to be all in all in the work for ever s Eph. 1. 23. . Our Prophet here declaring the Kingly and Priestly office of Christ, from this History doth also allude unto it, to make it manifest by these forenamed King's warring one against another, namely four Kings against five, and all against the Lord, and against his anointed t Psal. 2. 2. ; declares hereby that there is a twofold condition, and state of mankind upon the earth, which is in continual opposition in itself, making continual war one against the other with all their force and confederacy, each of them having a Kingly and Princely power, or rather many being joined together in one on both sides, which are all Kingly, and yet both of them, or altogether in each party, stand in direct opposition against the Kingdom and Priesthood of our Lord Jesus Christ, exercised amongst the Saints, or those trained and armed Soldiers, who have the armour of God put upon them u Gen. 14. 14. Eph. 6. 11. to 18. , or that Catechised and instructed people which are home borne, and brought up in the house or family of that one father of all the faithful x Eph. 3. 14. 15. ; and these two adversaries which our Prophet tells us, that the Lord strikes through, are the prosperity and adversity that man is subject to attain unto, & liable to undergo in this present life, together with all those several heads, or headships proper unto them both, which are at war in themselves in the men of this world; for sometimes a wicked prosperity gets the upperhand with its confederates and several headships therein combined together in one y Gen. 14. 3, 4. : and sometimes also, a wicked, wretched, low and miserable state and condition, with its confederates and headships all conspiring together in one to make the condition full z Gen. 14. 4, 5. , which things are Historically taught unto us in that twelve year's subjection unto Chederlaomer, and in that thirteenth years rebellion, and his going out in the fourteenth year and smiting so many of them, insomuch that they do not only make one another prosperous & proud, as also wretched and miserable, but the very slime-pits a Goe 14. 10 , yea and the taking of Lot also b Gen. 14. 2 13, 14. , conspire together for such purposes; with Abraham's refusing and rejecting the receipt of the spoils of the King of Sodom c Gen. 14. 21 22, 23. , declaring thereby, that the Saints have greater riches and treasures d Heb. 11. 24, 25, 26. than any, or all wicked men can afford unto them. These two adversaries to the Kingdom and Priesthood of Jesus Christ stand in direct opposition unto his Crown, as also unto his Cross, which are never separated nor divided the one from the other, in any person, place, or time, but harmonise and lovingly consent and agree together in him who is the only fullness and perfection both of the one and of the other in all his, in whatsoever time or place: But these two opposites hereunto, that is to say, a carnal and worldly prosperity and also adversity, can never be at concord, peace, or any agreement at all, yet both alike opposite to Christ, this our Prince of peace, who hath of twain made one new man c Eph. 2. 15 , slaying that enmity in himself; hunting therefore after a worldly prosperity, as riches, honours, pleasures, carnal friends, humane learning, and the like, as things whereby to beautify and adorn Religion, defend and preserve the faith of Christ, or as after such things, wherein any part of the glory and power of the Kingdom of God consisteth, this stands in opposition to the Kingdom of Christ f joh. 18. 36 Rom. 14. 17. , taking his Kingdom to be of this world, or to consist of things momentany and vanishing, which it doth not, and therefore his Soldiers do not contend nor strive for them g joh. 18. 36 , but only those who instead of spirituallizing the things of man in the Son of God h Mal. 4. 2, 3. , have carnallized the things of God into the fading and corruptible things of vain man i Rom. 1. 21, 22, 23. , and accordingly set up themselves in temporary things to advance an eternal Kingdom, labouring by as many means and ways of headship (to take the office) of Christ out of his hand) as there are infinite ways in the heart of man to lift up and advance itself against his Creator, which is a depth and height of that deceit that nonë but God can know or find out k jer. 17. 9, 10. , therefore the Dragon is said to have seven heads, to declare that fullness, or innumerable ways and beginnings of gathering head against Christ l Rev. 12. 3. Rev. 16. 14. that are found in the pride and policy of man, who ever is ready to look upon the Sun in his strength, and the Moon in her brightness m job 31. 24, 25, 26. , to kiss his hand if any thing prosper in it n job 31. 27 , to sacrifice unto his own net, and burn incense unto his yearn or drag o Hab. 1. 16 , to advance himself and say, Is not this great Babel which I have built? and unto me the honour and majesty thereof belongeth p Dan. 4. 30 . Thus doth a mis-conceived glory in humane excellencies oppose the Crown of Jesus Christ, by denying him sole Power, Presence, Wisdom and Authority to maintain, uphold, teach, rectify, and order all things whatsoever pertain unto this Kingdom which is spiritual q john 4. 23, 24. john 18. 26 , and therefore none but he alone who spoke words only that are spirit and life r john 6. 63 , can put forth a hand for the help, support, supply, comfort, and edification of the same s 1 Cor. 14. 3. ; and this opposition of Christ, is that Sodomitical power, that vexeth the righteous soul of Lot from day to day t 2 Pet. 2. 7, 8. , and reigneth in all such (of what rank, quality, sex, age or office soever they be) that by reason of any thing that is momentany and must be laid aside one day, as either parts, place, office, or relation whatsoever, do lift up themselves thereby above others, as they stand in relation to God, as being nearer unto him, or more acceptable to him, or useful for him because thereof; and in this we rob our Priestly King of his dignity, taking up us the place of the Mediator to come between God and the creature u Hos. 13. 2. ; for if we hold ourselves more acceptable to God, or useful for God, by the enjoyment of any human excellency, than any other human creature whatsoever is, then do we intrude ourselves into that office and place of the Mediator, who is that only useful and acceptable one, to and for the Father x Mat. 3. 17 , without whom he hath not, nor doth any thing y joh. 1. 3, 4 ; For all things are of him, and through him, and for him, to whom be glory for ever, Amen z Rom. 11. 36. . The other adversary is the adversities and miseries that man is naturally subjected unto in this present life; which miseries felt, heard of, or understood in a natural, sensual, and carnal manner, stand in direct opposition unto the cross of our Lord Jesus Christ, which is absolutely & really another thing, than the natural mind of man can comprehend or conceive of: for we naturally conceive, that those things which are penal, and troublesome unto man, vexations, griefs, perturbations, and anguishs felt, and painfully and burdensomly undergone, are the cross of Christ, yea sorrows and fears, and pinching and painful repentance, we naturally extol, as the only suffering that brings deliverance and joy unto us, which is the world's great mistake of the cross of Christ, from the beginning ever until now. True it is, that all these things, and innumerably more are in repentance; but repentance is ever a change, wherein the Son of God is found, or else it cannot be repentance never to be repent of a 1 Cor. 7. 10. : and if the Son of God be in the change, then doth he change and translate (as our sins, so also our griefs, sorrows, fears, pains, troubles, doubts, distrusts, and anguishs whatsoever man by nature is subjected under) unto himself, who being the Son of God, cannot but bear them all away b Mat. 8. 17 jer. 50. 20. , else should he not continue to be himself, who is being itself; and therefore cannot but remain the same: but this is the portion which he takes unto himself, for the utter destruction of it, in that work of our salvation c Hos. 13. 14 ; even so also doth he give and transfer unto us (in this exchange or turning from one condition unto another) his own righteousness, peace, ease, life, courage, confidence, joy, freedom, and liberty, out of all straits, difficulties, servitudes and entanglements whatsoever, setting us in his own wisdom, & authority, inheritance and sonship d Rom. 8. 16. 17. Gal. 4. 6. , therefore is it said, As he is, so are we even in this world e 1 joh. 4. 17 , which state and condition being put upon us, who are in ourselves but finite creatures, must of necessity fill us, and replenish us with all consolations, having in it the fullness of him who is the Son of God, and therefore filleth all in all f Eph. 4. 23 , so that no place can be left void in any way of Christ, for the works, fears, and terrors of the Law to take place in g 1 joh. 4. 18 , which naturally all men press upon the conscience, in the way of their Ministry h Mat. 23. 4 Luk. 11. 46, 47. , but they may as well testify of the Son of God, that he never became a man of sorrows, nor was ever acquainted with infirmity i Isa. 53. 4, 5, 6. , (which is no less then to deny the Lord Jesus Christ in his death) as to proclaim unto the sons and daughters of men, that they ought so to be exercised, as to be perplexed with any such things in themselves, as being troubles, necessary sorrows, and terrors unto them, which is also to deny the Lord Christ in that victorious and triumphant way of his resurrection. They than that will have the pain, trouble, loss, shame and sorrow of the creature (as it is to itself a penalty, and takes hold of us unto hurt, damage, fear and disquiet) to be the cross of Christ, they set themselves in the place of the Son of God k 2 Thes. 2, 3, 4. , as sufferers for sin, and so usurp the place of our high Priest, that only and alone sacrificer, yea that only and alone sacrifice, and offering made once for all those that come unto him l 1 Heb. 7. 27. Heb. 9 28. , and be they never so poor, mean, seemingly humble and meek, pleading for never so much liberty of conscience, and immunity from persecution, but yet hold the sores and sorrows of soul, and desolate place in the wilderness, not being inhabitants in, nor heirs of the house of God in present possession, to be the exercise of Christianity, they do no less hereby, but sit down in the very chair and seat of Antichrist, assuming that great work of the suffering of the Son of God unto themselves, than the which, greater pride and arrogancy cannot be: for, if a man do arrogate unto himself any part or point of trouble and bitterness of the creature, so as to be the cross of Christ, then hath the Son of God died in vain, for he must either become all sorrow, or else none at all, so that the whole suffering belongs only unto the Creator, that could not be overcome of death m Act. 2, 24 , and the whole and full release belongs only unto the creature, for nothing else had any need thereof, nor could be released, but only that which was in fear and bondage in itself, subject to death n Heb. 2. 14 15. , but by that death of the Son of God, and in the very same act, it is stated in his life and peace for ever o Col. 3. 3. john 16. 33 Eph. 2. 14. ; and yet we do not deny in this point the sensible, or rather sensual penalties and pine of the creature, which man is subjected unto, with the rest of the animal parts of the creation, as being subject in this life to some things which other creatures are, even as to eat, drink, sleep, procreate, and the like; so also to have bodily aches, sickness, sores, famine, weakness, and the like, which are troubles and disturbances to one creature, as well as to another (both of man and beast) till it come to death itself of the body, which things are natural, or sensual, yet in the Saints of God ordered so by God, as he hath use of them to preach and proclaim his praises here in this world p 2 Cor. 11. 23. to 33. 2 Cor. 6. 7. to 10. ; therefore so prevents them, extenuates, or brings a quite contrary thing out of them, (as in the throwing of daniel's friends into the furnace of fire q Dor. 3. 20 to 28. , and putting the people of Israel into the red Sea r Exod. 14. 20. to 31. , and the like) as the seethe good, for the safety and encouragement of his people s Psal. 74. 14 , or the destruction and hardening of his enemies t Mat. 27. 43. : so that these things that properly have relation and passage betwixt creature and creature, do accidentally prove the cross of Christ, and that so far as they become joy, courage and consolation unto the Saints u Gal. 6 14 james 1. 2. , which in themselves to all flesh is grief, anguish, and sorrow x Heb. 11. 12. Psal. 116. 3 , even as the very comforts of this life, that the unreasonable creature tastes of, as well as man, are a trouble unto the wicked, and become the terrors of hell when they see themselves foiled, overcome and subjected unto sin and death by them y jam. 5. 2, 3 Luke 16. 19, 23, 24, 25. Luke 17. 32 , though in themselves simply considered they are naturally no such things z Gen. 1. 31. 1 Tim. 4. 4. ; so that the Cross of Christ is of a more eminent and transcendent nature than these temporary and fading things can reach unto; for that which is of an eternal nature, extent and value, cannot consist in temporal things, although it may be exercise and made known in that which in itself is temporary: the proper Cross of Christ then is that in man, which is peculiar and proper unto man alone, and cannot be found in any other creature whatsoever, and makes man to be that which by nature he is, which no other creature can be such, that is, all that enmity and wrath, defection from God, and rebellion against him, which ariseth from the breach of that unity, covenant, and agreement that was between the Creator, and the creature in the first act of its creation; for none of the creatures being made in the Image of God but man alone, it was not possible that any could make a breach, or deprive itself of such an Image and being, but only he; and therefore man only acquires and attracts such an enmity and wrath unto himself, as no other creature could ever do but he alone: So that which ariseth properly from a breach, that hath in it that which is eternal, is the Cross of Christ, but man only hath an enmity and wrath naturally, that ariseth from a breach that is eternal, therefore none but man can participate in that which is properly the Cross of Christ, and he only and alone can do it, for in this breach God himself is the party fall'n from, cast off, and by adulterating the state and condition of the contract, utterly rejected; therefore whatever ariseth hence, must needs be of an eternal nature, because it hath ever respect unto him who is eternal, and of such nature is the Cross of Christ, in what point or particular soever it is taught unto us, or to be considered of by us in, which if that Son of eternity had not taken upon himself, never could any have extended himself therein, so as to have been a plenary satisfaction to God, or to the conscience of the creature a Act. 20. 28 1 joh. 2. 1, 2 , but he having taken it upon himself, who is infinite and eternal, must of necessity reach unto, and take in the utmost bounds of it in every point and tittle thereof, otherwise there would not be a place sufficient for that infinite love and garment of salvation b Isa. 61. 10 to reside in, and put itself upon us, and take up an habitation for itself with us for ever c Psal. 68 16, 18. Rom. 8. 9, 11. 2 Cor. 6. 16 Eph. 3. 17 ; therefore to preach any jot of the penalty of the Cross, as in grief, sorrow, or perturbation, arising hence to be the proper portion of any creature, or at any time to have the soul oppressed with the displeasure and angry face of God, so much as for a moment, such persons offer no less indignity to the Son of God then to teach the proper terrors of Satan to be the Cross of our Lord Christ, and so do nullify and make void the Cross of Christ unto the souls of men, teaching or apprehending it to be a quite contrary thing to that which indeed it is, and if the Cross have not its right form given unto it in the preaching of the Gospel, it hath never its right and proper operations and workings in us, and so is the veil never rend in our hearts, but we are still kept out of the holy place (having the veil upon our hearts) when Moses is read unto this day d 2 Cor. 3. 14, 15. Mat. 27. 51 ; so that the sorrows of soul that men undergo in this mortal flesh, conceived to be the Cross of Christ, are the very King of Shyner e Gen. 10. 8, 9, 10. , or of Babylon f Gen. 14. 1. jer. 20. 4. , with his Associates, and Confederates, that are as many as there are kinds of anguish of soul and trouble, and every one is a head or beginning of his Kingdom, whether it be Babel, Erech, Accad or Calney, they are all in the Land of Shyner g Gen. 10. 10 , who is at perpetual enmity with our holy King of Israel on the hill of Zion h Psal. 2. 1. to 6. , labouring to demolish that spiritual house and Temple, (not made by the hands devise, or skill of man i Acts 4. 11 Psal. 118. 22. , but is of an eternal and heavenly frame in Christ k 2 Cor. 5. 1. ) and to lay it waste of all its bowls, office, ornaments, and instruments, unto this day, as ever it was with those Kings of old l jer. 52. 17, 18, 19 : as the excellencies therefore of the creature, so also the deformities and miseries of the creature are both alike enemies unto the Kingdom of Jesus Christ, and yet strive one against another, and would feign rid and lay waste the world one of another, and yet both alike against the Cross and Crown of Christ, and are both alike prevalent and Kingly to captivate the soul, and to keep under one another according as either of them doth prevail and bear sway wherever they come: 1 King. 21. 25. 26. 27. so that the great humiliations of the world for fear of the wrath of God m Isa. 58. 4. jer. 14. 12. Zech. 7. 5. jer. 7. 6. , and the great exaltations and executions of it, to put away, abate or keep back wrath n Mark 6. 21. to 28. , are both alike Kingly, which the Lord will strike through or wound in the day of his wrath; and so much for the allusion unto the story in Genesis, which our Prophet brings up, and gives it a being in his own times, prophesying of the life and being of it also in times and ages to come: Now for the order and method of the words of this fift Verse, For God is a God of order, and not of confusion o 1 Cor. 14. 33. , yea is composed in the Lord Christ, of nothing else; but the order of God in and about the things of man, exercised in his word, works and ways, ever springs from such Principles as hold correspodency, and are compatible to the nature and being of the Son of God, and all tend to his exaltation, but the order of man, or of the world in and about the things of God, ever springs from principles seated naturally in the creature, and hold correspondency with its nature and being, and therefore ever tends to the exaltation and lifting up of man, and this distinction is warily to be had in remembrance in all our orderly courses propounded unto the sons of men in and about the things of God. Now the sum of these words, Verse 5. is a noble act of God, executed and done upon the forenamed mighties of nobles of the world, in which we may observe, First, his title, the Lord; Secondly, the place where it is done, in these words, at the right hand; Thirdly, the work itself, on thing done, shall strike through Kings: Fourthly, the time when, that is, in the day of his wrath. For the first, his name or title, the Lord, or Jehovah, the word hath in it the force of that title given to Christ p Rev. 1. 4. Rev. 4. 8. , that was that is, that is to come, or will be the same for ever; and signifies unto us, that the Lord was at the right hand of Abraham in those slaughters and victories (in the rescue of Lot in his day) of and over those great ones of the earth : the Lord is also at the right hand of David in his victories, whereupon this Psalm was penned for the use and benefit of the Church q Psal. 109. 31. ; and the Lord will also be at the right hand of the poor for ever, as in the Verse going immediately before this Psalm, to save him from those forenamed Kings that would condemn his soul; so that he was, he is, and ever will be at the right hand of the poor for his deliverance, therefore the Psalmist prophesying of Christ, saith, (according to the words as they are truly rendered r Psal. 41. 1 ) O blessed is that man that prudently considereth the poor weakling, who is ever poor and weak in respect of any thing of the help of man, for the Lord is ever and altogether his help of and safety, as there it is expressed s Psal. 41. 2 3. , which being prudently looked upon, according to the wisdom of the Word of God, it is plainly seen, that the weakness of man is of no other use, but the very inlet of the almighty power and authority of the Son of God t 2 Cor. 12. 10. Rom. 8. 35, 36, 37. , who is that only blessed man indeed, and happy state and condition wherever it is prudently seen and perceived; the word Lord therefore in this place, is interchangeably to be taken and understood, (as in the first Verse of this Psalm is declared) for this Lordly Priest stands at the right hand of the King, who is that poor one, who without this Priestly sacrifice and death, had never appeared in his glory; nor could he have been made manifest by being shaped or made in the lowermost parts of the earth u Psal. 139. 15. Ephes. 4. 9 , nor had he brought forth those Riches and Treasures of his love only made manifest in his Saints through death, but by this Priestly Sacrifice: Even so also this Lordly King stands at the right hand of the Priest who is that poor weakling also, who being found in death x 1 Cor. 5. 7 1 Cor. 15. 3 and sacrificed, could never raise up himself from under such a curse y Gal. 3. 13. Deut. 21. 23 , and out of such destruction z Psal. 88 11. Psal. 90. 3. Psal. 103. 4 , but only through that Spirit and Power, life and authority of such a royal and potent King a Psa, 47, 1. Psa, 48. 2. Psa. 95. 3. Rev, 17. 14: ; and in the one of these, and in the other, there is full and sufficiency of supply, for the Lord is enriched in that it is made manifest what a glorious use himself can make of such an accursed thing, or condition, whereby he appears to be God alone, which otherwise had lain hid as it doth to all other creatures b 1 Cor, 2. 9 1 Cor, 2, 14. ; and man also is enriched in that, that in the death and absence of all his own glory and excellencies (that are humane and proper to a creature) the dignity and power of God becomes his c 2 Cor, 4. 6, to 11. ; and thus is the word Lord interchangeably taken, as also the poor one is, at whose right hand he stands: Now to be at the right hand hath divers significations; as first it signifies power, dignity, and authority d Psa, 118, 15, 16. : therefore is the word by the Evangelists and Apostles so varied, as, at the right hand of God e Mark 16. 19 Acts 5, 31. ; so also, at the right hand of majesty f Heb, 1, 3. : the right hand of the power, and the like g Mark 14, 62 : and sometimes it signifies skill and cunning usually exercised in arts, made manifest and brought forth by the right hand as the proper instrument; therefore it is said, If I forget thee. O Jerusalem, then let my right hand forget her cunning; that is, in all musical and artificial administrations in the house of the Sanctuary h Psae, 137. 5. : Again, It sometimes signifies ratification and confirmation of what passeth from one to another, and so it is taken, when the Lord swears by his right hand i Isa, 62. 8. , and in that he saith, If Jeconiah were as the signet on my right hand, yet would I pluck him thence k Jer, 22. 24. ; as if he should say, though it be so near unto me that I pass nothing under seal, or perform any thing without it, and many the like, But these may serve to manifest what is meant by being at the right hand in this place, (when it is said, the Lord at thy right hand,) that is, the Lord, as King, is the power and authority of the Priest; the Lord also, as King, is the wisdom and skill of the Priest; the Lord, as King, is the ratification and confirmation of the Priest, in the rescue and deliverance of him from all humane frailties and infirmities a Rom, 1. 1, 2, 3, 4, 5. . Again translatively, the Lord, as Priest, is the power and authority of the King; the Lord, as Priest also, is the wisdom and skill of the King; the Lord, as Priest, is the ratification and confirmation of the King, in sacrificing all human abilities and excellencies, that the Princely power and excellency of God only may appear: So as, that without the one the other is not, nor can be known or found according to the way of the faith of Jesus Christ; insomuch that whatsoever the King doth in his regal authority, he doth it by the Priest, that is, by that power, and authority, wisdom, and curious device, and skill, as also by that seal and confirmation that is in that death and suffering of the Son of God b Heb. 2, 14, 2 Cor. 1. 5. 1 Pet. 1, 2. Col. 2. 14, 15. . Again, whatsoever the Priest doth in his office and ministry, he doth it by the King, that is, by the power, and authority, wisdom, curiosity, and skill; yea, and by that seal and confirmation that is in the life and resurrection of that Son of man the Lord Jesus Christ c Rom 8, 33. 34 john 11, 25, 26 1 Pet. 1. 3. 1 Pet. 3. 21. : So that if the Word of God be opened to set forth the life of Christ, it sets it forth in and through his death d Isa. 26. 19 Ephes. 2. 1, 5, 1 Pet. 3. 18, 19 : and also if it be opened to set forth the death of Christ, it sets it forth only in his life e Rom. 6, 9 10. 11. Rom. 6. 1, to 8. : For the one is not nor can be made known out of the other f Rom. 8. 34. 2 Cor. 13. 4. : and they that go about to work any other way concerning the Kingdom and Priesthood of Christ in the Church, they can never effect nor perform that work that is here foretold, namely, to wound or strike through these forenamed and forementioned Kings; namely, a carnal prosperity, and also adversity, either of which being taken as the proper Cross or Crown of Christ Jesus, become thereby merely Idolatrous and Diabolical: The word translated in the future tense, shall wound, may also be read in the preter, hath wounded, or in the present tense, doth wound, to denote an act of continuation: We are here then to mind the action performed as a work extending to all times, for God is never out of the like operation, his work being one, even as his will is but one; so that wherever he, as King and Lord, sets forth his Lordship and Principality in his life and resurrection, he doth it in and by the death and sacrifice of the Priest, that man of his right hand g Psal. ●0. 17. ; that is, according to the multitudes of the operations and ways of the workings of death, hell, and sin in the natural heart of man (are) manifesting and bringing in his sorrow and wretchedness on every side h Gen. 6. 4. Gal. 4. 24. Rom. 2, 5. , which the Son of God having taken upon himself i Mat. 8. 17. ; must needs be without number, reckoning, or account k Psal. 40, 12. ; and therefore for weight intolerable l Psal. 98, 4. joh 6, 2, , being none could stand under them, but he who is God himself m Rom. 9, 5, Acts 20, 28. : even such are those supplies, fulfilments, revivals, and operations that are in the life and resurrection of the Lord Jesus Christ, which do fulfil and replenish all and every of those ways and workings of death whatsoever; for if all this wretchedness and misery were contracted into one (as it was) and laid upon that one and only Son of the Father n Psal. 42, 7, Heb, 7, 27, john 3, 16. , which was indeed his death o Isa. 53, 5, 6, ; then must it of necessity be such a death as is never vacant of life; so that the life, spirit, and power of God is in the very same act; for if it were not so, then should the life of the Son of God admit of a cessation, for some time, which can in no wise be granted, no not so much as for a moment p james 1, 17, Psal, 90, 1, 2, , therefore his life and death are both of them complete in the same act; and thus doth the Lord through the death of the Son that man at his right hand, bring life to light, expelling all the ways of darkness and death whatsoever q Ephes, 5, 8, Mat, 6, 22, Psal, 97, 11, , that they cannot fasten themselves nor take hold of that Saint of Israel, who is our life, and light, and by whom our darkness and death is done away r 1 joh, 5, 11, Malipiero, 4, 2, Isa 60, 1, 2, : And thus doth our Lord wound or strike through that King, or those Kings, of the miseries and wretched condition of mankind, which through infidelity do prevail and reign over so many in this world, having captivated them under themselves s Isa 61, 1, Luk 4, 18, , which our Lord in all that are his strikes through, which word (strikes through) hath affinity with that translated blaspheme) that is, to pierce or strike through so as to make liveless, and void of operation, that they cannot take hold, operate, nor have the least power over him, so are the sins and sorrows which man by nature is subject unto, slain unto that Saint or holy One of Israel, in all that are his, even as the blasphemer is said to pierce or strike through the Lord t Levit, 24, 11 , that is, makes him liveless and void of all operations of his grace in and upon himself, and so is no other but a dead man in sins and trespasses, signified by his being stoned to death even as the Saints are dead to the sins and miseries of man u Rom, 6. 1, 2, 3, 4. , but alive to grace, peace, and righteousness in the blessing or bessedness of the Son of God x Rom, 9, 5 Psa, 115, 15. Psa, 1, 1. Psa, 32, 1, 2. ; and thereby is that other King, or Kings (in the plural number) pierced, blasphemed, or struck through by our Lord, in that man of his right hand, which is the pride, prosperity, ostentation, and arrogancy of the sons of men, attributing unto themselves that which is the right and due of the Son of God in the house and kingdom of God, and that is on this wise, our high Priest, or Sacrificer, makes manifest his death in the slaying and sacrificing of all the fat and the sweet, that is in the beauty, glory, excellency, and goodliness of man, no otherwise but in the King that son of his right hand; namely, in that life and resurrection of that Son of man, unto whom all power in heaven and in earth is given, because he is the Son of man y john 5, 27. (else could it not be given, for as he is God he hath it, or is it from everlasting); and therefore is he over all God blessed for ever z Rom. 9, 5. : So that according to that variety of life, spirit, principality, supereminency & excellency that is in the Son of man, even such is the death, shame, and dejection of the excellency and glory of man; therefore as the excellency and glory of him that is the Son of God must needs be infinite and boundless, even so must it necessarily follow, that the pride, glory, and goodliness of man must be in all points and at all times dried up and altogether expunged that it appear not in this way of life and resurrection of our King Christ: Therefore it is said, That all flesh is grass, and the goodliness of man as the flower of the field, the grass is withered and the flower faded, because the Spirit of the Lord hath blown or breathed upon it a Isa, 40. 6, 7. Pet, 1. 23, 24 : So that the death and humiliation of our high Priest, in all that are his, is curiously wrought out and made manifest no other way but in the life, authority, and exaltation of the King, and according to the curiosity of that Regiment and Government, such is that noble death and sacrifice of our high Priest: So that the death and life are one and the same acts and must needs be so, else had the Son of God enjoyed life for a time without, death, which if once he had done so, he had then ever done so, for the Lord our righteousness changeth not b Jer, 23, 6: Mal. 3. 6. , and then had he never died for our sins, we had yet remained in them c 1 Cor, 15. 16, 17. , which far be it from us, or as it is translated, God forbidden d Rom, 6, 15 , that we should ever think; and thus doth our Lord strike through, pierce, or blaspheme the pride, prosperity, that the earthly excellency and goodliness of man leaving it altogether liveless and void of any power to lay hold or to operate upon him who is the Son of God, as to move him in the least to speak great things in himself according to the arm of flesh: therefore it is that our Saviour repelled all those temptations, suggested by that great enemy of our salvation e Luke 4, 13. , so that none of them could in the least take hold of him; in which power and victory we only stand: and this is the work of our Lord and high Father Abraham in the slaughter of the Kings, together with our good Melchisedech, who hath the truth of all; and it is a work that is done, and is ever in doing, for the work of God is ever the same, as truly as Christ both was, and is and is to come f Exod, 3, 14. Rev, 1, 4. : and howsoever unto a natural eye and ear it seems to lay waste the house of God, of any actions or operations of the Saints at all, because it denies man his natural excellencies and abilities of the flesh (according to natural and humane wisdom to work by,) yet it is nothing else but an exchange of the things of man for the things and operations of the Son of God, in case we do but know how to put our talon into the bankery or to the exchangers g Mat, 25, 27. , and not do as that unprofitable servant did, to hid it in a napkin: for the talon given is the mind, wisdom, or will of the Son of God unto mankind, and so is a gift which man, by art and natural wisdom, finely wraps up, even as in a napkin, hiding it or keeping it apart by itself in those earthly thoughts and counsels of his own mind and understanding and puts it not into the bankery (which is) that unity of God and man in Jesus Christ; and so it doth not increase by exchange, namely, of the things of man translated and made over unto God, as also the things of God translated and made over unto man, which is that abundant increase and multiplication of those great riches of our Lord that are found in the life and death of Jesus Christ (which is all one to do) namely to make one, to become many, by bringing it into the bankery, or putting it to the exchangers, which are divers, and yet it is but one (in respect of unity) or else it cannot increase, even as to bring divers, or two, five, or ten into one bankery, or else if they be not made one, they cannot multiply and increase; so that one talon is made known what it is in all the rest, in respect of its grace and riches, in multiplication and increase, and all the rest are made known in that one, in respect of that unity, and sum total they all amount unto; And unto whomsoever this mystery is not opened they cannot be fruitful nor profitable servants in the house of God. So that the operations, gifts, and offices in the Church unto a seeing eye are no less various, fruitful, beautiful, comely, costly, and glorious, then were of old those hang, embroideries, curtains, curious carvings, engravings, offices, and officers in that Temple and Tabernacle of God in the comely honour of the Sanctuary, whenever, or wheresoever it appears: and also to a hearing ear, those edicts, expressions, and revelations of Jesus Christ are infinitely sweeter and more melodious than was all that music in those many and sundry sorts of instruments, or could be in that material Temple, which indeed were nothing but carnal, further, then truly understood and considered in him, otherwise the music of Nabuchadnezzar h Dan, 3, 4, 5, 6 is as good and as harmonious as is the best music and melody that can be made by backsliding Israel i Ier, 3, 6, 8, Exod, 32, 6, 1 Cor, 10, 7, : yea the things of God, broke up in the house & temple of God like that box of ointment or spikenard k Luk 7, 37, 38 john 12, 3, are as pleasant and fragrant to the sent of him that is spiritualas l 1 Cor, 2, 15, as ever that was of old; yea all his garments smell of myrrh, aloes and cashia, when he comes in and out of that Ivory palace m Psal, 45, 7, 8 Can, 1, 13, : yea this great work of God in blaspheming or piercing these Kings, is like that mountain of myrrh and hills of spices, where those united and contracted espousals give each other their loves n Can, 7, 12, , which is loves in the plural number so multiplied that it cannot be numbered, so strong, as death overcomes not o Can, ●, 6, ; so servant, as floods drown not; so dear and precious, as all substance cannot buy it out p Can 1, 6, 7, : but to a natural mind these things cannot be so, no more than Christ can be the same to the wicked Jews that he is to his Disciples q john 8, 44, john 17, 23, 24 : For our Lord pierceth or blasphemeth the Kings, that is, leaves without breath, and makes liveless all the glorious and acceptable things of man, wherein naturally man delights and takes pleasure, not permitting the workings, glory, or operations of any of them to appear, or to be of use in his house and sanctuary, whether they be his abilities to exercise himself in knowing, declaring, or practising any thing that concerns either the Cross or the Crown of Christ, the mystery whereof no natural man can possibly conceive; for the laying down of himself is death unto him; therefore that which tends to the setting up of the life, spirit, power, and order of the Son of God, seems unto him most vacant, and to have no order nor comeliness in it, therefore it is, that he hides himself, as it were, from Christ r Esay 53, 2, 3 , looking upon him as a formless thing s Isa 52, 14, , for never had any his countenance so marred, in the eye of an unregenerate man, as Christ had t Isa, 52, 14, , no though he be smitten and afflicted, so as to take away all stripes from us, yet he esteems him not u Isa, 53, 3, 4, ; for to have the natural workings and operations of man's mind to be pierced and left liveless he can in no wise endure, but our Saviour tells us, that he that blasphemes the Son of man, that is, leaves him void or makes him liveless in all his own operations (which are all summed up in this, to seek himself in all things,) that man shall be forgiven, nay that is forgiveness itself x Mat, 12, 32. : because it cannot be done but by the life, and spirit, wisdom, and power of the Almighty himself; therefore our Saviour saith, whether is it easier to say thy sins are forgiven, or to say rise up and walk y Luk 5, 23, , showing that the operations of God, in our walking and acting, are no less than is his mercy, and goodness in pardoning and forgiving our sins, they are both of like worth, value and grace in the house of God, so that where sins remain there pardon is excluded z John 3 36. Exod, 34, 7. 1 john 5, 16. ; and so also where the operations of our own minds abide in the things of God, there also is the power and workings of God excluded; therefore it is, that he that blasphemes the holy Ghost shall not be forgiven, neither in this world, nor in the world to come a Mat, 12, 31, 32. ; that is, he that pierceth or strikes through that holy and spiritual frame and composition that is in our Lord Jesus, leaving it without life and operation in himself, his sin remains and abides upon him, both in that instant opportunity of his so acting, intimated in that phrase (in this world) or this present world, that is in that present time or season, nor shall it be forgiven in the world to come b Mat, 12 32 ; that is, in the succession and continuation of such operations for ever, which do succeed in the hearts of all wicked men, and are ever coming on as truly as they are also present. Now to speak against this spiritual state of Christ, cannot have pardon in it; it is not meant of speaking against the Holy ghost as a spirit abstracted from the Son of man, but in that Son of man, so that to speak of Christ aright is to speak of him spiritually, or else we pierce him and strike through the Spirit, that is, we leave that blessed operation of the Spirit (which is all one with pardon of sin) liveless unto ourselves; therefore when sins are forgiven we rise up and walk c Luk, 5, 23, 24 , as having both pardon and power bestowed upon and given unto us: And here we must note, that we speak not of Christ spiritually (but in way of piercing) when we speak of him as God, and that in the most acute and sublime manner that possibly art may bring forth, and yet debate upon him as a thing abstracted from humane nature, and do not declare distinctly in all points how this God was made man, and dwelled, or tabernacled amongst us, or in us, as the word is, that is, in our nature: So also if we speak of him in his humane nature, if we had the skill of all Philosophers, or the most curious naturalists that ever were, to delineate and lay out the nature and constitution of that nature which the word was made d john 1, 14. , or became in us; and yet not declare in all points how it is made one with, or becomes the Son of the living God; we speak not spiritually of Jesus Christ, for nature doth afford most curious apprehensions and distinctions of attributes and operations, so be it they may be kept a part, separated and divided from the creature; so as to have his subsistence and being, as that which is another thing, apart from humane nature; so also man may attain to excellent knowledge of the creature to apprehend, and freely consent unto the nature of man, disposition, parts, faculties, properties, and operations, so be it, he may centre the proper subsistence and being of them in the creature, and not in the Son of God; but this is not the wounding of Kings here spoken of, but to pierce the spiritual and holy composition that is in Jesus Christ; for the divine nature is never spoken of, according to that spirit of faith e 2 Cor, 4, 13. 1 Cor, 6, 17, Rom, 10, 8. 1 Cor, 12, 3. , but as it hath respect unto our nature, comprehended in that Son of man; so as that, whatsoever it is, it is it in that our nature; nor is humanity ever spoken of according to that life of faith, but as it hath respect in all things to that divine nature, comprehended, or considered in that Son of God, in whom it is, whatsoever it is, that is good and acceptable unto God; therefore to preach the way of the Gospel, the Cross of Christ, is a piercing, striking through, and leaving destitute of life all the things that seem glorious in the eyes of man naturally, in the ways of God f 1 Pet, 23, 24, 25. 1 Cor, 29, 30, 31. , whether they be things, that according to the judgement of man, recommend us unto God, in making us conformable; unto him g Gen, 3, 5, 6. , or things of penalty, vexation, and sorrow, that according to humane apprehension serve to fit and prepare us, and make way for that which will be approved of by him, for the Gospel leaves not any thing of the one nor of the other for man to shroud himself under, or to boast of, or to terrify, or torment himself about; for the miseries of man being the humiliation of the Son of God, must needs be done away; nor can the excellency, or the goodliness of man take place, because the glory of the Son of God in his exaltation must, and doth appear h 2 Thes, 2, ● john 1, 14. 2 Cor, 3, 18, Isa, 4. 5. : and therefore the more distinct a Pharisee is in the letter of the law, the more he thinks his God is blasphemed, when ever the Cross of Christ is preached i Mark 14, 61, 62, 63, 64, Joh. 10, 32, 33. Mark 2, 6, 7. Luke 5, 21. , not understanding the spirituality of it: for when men's do and sufferings are nullified in point of salvation, by the do and sufferings of the Son of God, they hold themselves undone, yea the god whom they serve is pierced, which is the lord Baal k Rom, 11, 4. 1 Kings 19, 18. 1 Kings 18, 26 27, 28. , and not the Lord Jehovah l Deut, 6, 4. : And hence it is that those men that have attained to greatest human learning, exercising it in the way of the Scriptures, not understanding the spirit and life of them, but are only Ministers of the Letter, but not of the Spirit; which ministry of the Letter kills and worketh death, and wrath in the souls of men; so also do they kill and work the death of men's bodies whenever they get power into their hands, and become the greatest persecutors in matter of conscience, and worship of God that are in the world; yea it is they that in killing the Disciples and Apostles of our Lord, think they do God good service m John 16, 1, 2 : for all principles in nature and art, that human learning attaineth unto, is to give God and man not only a nature divers, but also each of them a several subsistence and being, and what it may profess more is merely had by tradition, not being acquainted with the true grounds and principles thereof in the least, but are as a house built upon the sand in whatever they say n Mat, 7, 26, 27. ; for flesh and blood cannot revail the things of the Kingdom unto them o Mat, 16, 17. : so that the unity (through his blood) of God and man, in the preaching of the Cross, is piercing or wounding unto them, and doth indeed incur wrath; therefore the time of the execution of this noble act is noted to be In the day of his wrath. Now the day of God's wrath, unto the world, is the day of his love unto his Saints p 2 Cor. 2, 15, 16, 17, Luk, 2●, 25, 26, 27, 28, , and that is the day of the revelation and manifestation of Jesus Christ, and it must needs be so; for the proper subject of wrath is man and not God q Psa, 76, 10. James 1, 20, Isa, 27, 4. Eccl, 7, 9 : as also the proper subject of the love and peace of the Elect is God and not man r Joh. 16, 33. Eph, 2. 14. : Yet neither the one nor the other can be said to be without its relative, in this way of salvation, as also in the way of destruction; for man is included, and not excluded, in this famous work of wounding of Kings, yet not any thing can be attributed unto man s Eph, 2, 9 Rom, 3, 27. 1 Cor, 1, 29, 30, 31. , but all unto God in that noble work; so also God is included, and not excluded, in this point of wrath, and yet nothing of the nature of wrath or anger can be attributed unto God t Isa, 27, 4. , but all the displeasure and wrath is properly in man, who is the proper fountain, seat, and original of it u Eccles, 7, 9 : for as the love of God in our salvation is defused, shed abroad, and springing up in our nature through that his Son, though in ourselves we have nothing of God's love in us, which love taketh hold and kindleth itself upon no other thing then only our baseness, low estate, and infirmity x Ezek, 16, 3, to 8. , which we behold in the day of the publication of the Cross of Christ y job 40, 4. job, 42, 5, 6. Mat, 24, 14, 15 , when as he communicates his wisdom with us therein; for in his light we see light z Psa, 36, 9 , and seeing by the spirit of the Son, we are transformed into the image and glory of the Son; for when Christ, which is our life, appears, then do we also appear with him in glory a Col, 3, 4. : Though in ourselves we have no life nor glory, nor any such thing at all; but the wisdom of God makes use of our death, baseness, and infirmity to raise us up unto the glory and dignity of his only beloved Son, in whom we behold ourselves having faith or subsistence in him b Col 2, 10. Col, 4. 12. Eph, 1, 3. unto life and glory; and so are set down in heavenly places together with him c Eph, 2, 4, 5, 6, 7. : even so also there is wrath in man, which is not without respect and relation unto God, and yet no wrath or displeasure in God at all: For Christ Jesus being declared, than the descension of the Son of God into our nature is made manifest, in which he cannot appear, but he becomes the full and complete glory and dignity of it, insomuch that the glory of the creature must needs fall and vanish away, which man beholding with a natural eye, that is, according to that wisdom of a creature which gives him his proper distinction and denomination from all other earthly creatures in the world, so as to have the glory of a man upon him, which none else had, he is as loath to have this blasted and come to nought, or to become that which indeed is foolishness with God d Rom, 8, 6. ; yea he is by the light of his own understanding so far from it as he is from desiring his own ruin and destruction, and we know that every creature naturally desires and endeavours the preservation of itself: and hence ariseth an enmity in his heart against that glory and grace that is in the death and resurrection of the Son of God; yet the glory of God he coveteth after in himself, but would have it spring up and flow out of this wisdom and device that naturally is in the creature, which is no less then to covet and seek after, that he himself, as he is a creature, should be God, which is the proper seat and state of Antichrist e 2 Thes, 2, 4. , and the more he computes himself with, and compares himself unto God by this subtle and sly wisdom of his own, the more he must needs find a vast and infinite distance from, and difference with his Creator, which engendereth wrath and horror in his soul, which is the proper place and seat of it, (and not God, who is only goodness and love); and by his own wisdom he makes such use of God's grace and excellencies that they kindle and instant wrath in his soul; although in God there is no more wrath nor anger, than there is or can be peace and joy in our sins f Psa, 32, 3, 4. Gen, 4, 6, 7. Rom, 6, 23. , which the wisdom of God in like manner makes use of for the exaltation of his Son for ever: even so doth man make use of the grace of God, through his own wisdom, to anger, torment and cast down himself for ever g Gen, 4, 13, 14. Rev, 1, 7. : So that if we take away the wisdom of man in what he sets up to himself, as outward forms, figures, ways, and degrees of suffering, and humiliations, to prepare himself for, or to give some satisfaction unto God; as also the ways and means which his own wisdom deviseth for his exaltation and agreement with God, and then you strike through or pierce the Kings, that are so potent and puissant in the hearts of men, in all the world, which indeed engenders wrath and enmity in the hearts of all them who cleave unto them, as to their God, and will not accept of the Cross of Jesus Christ, who was taken from prison, and from judgement, or as the Hebrew word (min) signifies (to) as well as (from) so was he taken, to prison, and to judgement, that is, his imprisonment, as also his lifting up unto the throne or seat of judgement are one and the same act h Isa, 53, 8. Acts 8, 33. ; for the act of imprisoning of the word in our nature is the very act of lifting up of our nature into the judgement and authority of the throne: therefore he saith, and who can declare his age i Isa, 53, 8. , that is, no wisdom of man can ever conceive how eternity should become time, and how time should become eternity in one and the same act; yea he is cut off from the land of the living k Isa, ibid. , and also stated in an everlasting possession in the same act; therefore is his Cross his triumph, as it is said, he triumphed upon the Cross l Col, 2, 15. , which the wisdom of the creature knows not how to yield or consent unto, and so dare never commit itself to a way that it knows not, but stands in perpetual enmity with it, and opposition against it; and so doth make it a day of wrath unto himself, for that two such contrary things should be in the same act, the wisdom and deepest policy that is in man can never yield unto or find out, namely, that death should become life, and that life should be death; the revelation whereof is the day of his wrath, or of his nostril, as the word signifies, alluding unto that act in the Creation of man at the first, where it is said, that God breathed into his face, or nostrils the breath of lives m Gen, 2, 7. : For so the word is plural, to signify aplurallitie of lives, included and comprised in that one act, not noly, in regard that all men that were to live upon the face of the earth, were originally in that man, nor only in respect of that plurallitie of lives, that are multiplied in Jesus Christ, signified in that, But also to declare that there was, two different, ways of life, and generation, included in that one act, (as certainly, as there was both a man, and a woman included in it) the one direct in opposition unto the other, that is, there is a way life in that act, that hath nothing but death in it, and that is to live after the flesh, which hath nothing but the death of the spirit in it, n Rom, 8, 13. , which is simply the way, of wrath signified by the Nostrils, alluding unto such fierce and angry creatures, that manifest the same by snuffing, or snorting in the nose, for so the word may be translated nostrils, there is also in that act an other way of life, in death, which is nothing but life, and that is The dying to the flesh, and a living unto the spirit o Rom. 8. 13. 14. , which is also signified, in that the word may also be translated, face, as he breathed into his face showing, that sweet agreement, and answerable condition, (even as in water, face p Prov. 27. 19 answereth to face) between the creator, and the creature, so that there is in this one act, that which conduceth unto several lives and that, the one, in direct opposition to the other, so that the way of the first Adam, and also the way of the second, are propounded unto us in this Scripture q 1 Cor. 15. 22. , the way of earth, and the way of heaven r 1 Cor. 15. 45. , and therefore the, spirit of God by the Apostle, teacheth both from this place, saying, the first man Adam, was made a souly soul, that is, nothing, but mortality and weakness s Gen 2. 7. 1 Cor. 15. 45. 2 Cor. 3. 6. , yea such acting as corrupts and destroys in himself, the wisdom, and image of God, and the second is made alive making, or quickening Spirit, namely such a one, as gives spirit and life in himself, even, unto the dust or slime of the earth, t 2 Cor. 2. 15. 16. Mat. 25. 31. 46. , so that whensoever the grace, countenance, or face of God appears, in Christ, by that publishing of the Gospel, in the very same act, doth this day of his Nostrils, or day of his wrath, make itself manifest in the world, in the Saints it is the day of peace, good news, of you and goodness u Luk. 4. 18, 19 20. 21. . But in the wicked that very same thing, is the day of wrath, evil tidings, horror and anguish x Mat. 8. 29. Luk. 8. 28. Mark. 5. 7. , So that the Cross of Christ, is the only wrath and blasphemy, in the eyes of the world y Mat. 26. 65. Acts 6, 11, 12, 13, 14 , For the Saints, are of God, and the world is of that wicked one, z 1 john, 5, 19 , and both these estates, and conditions thus oposite, do spring out of that, which at the first was made one, (even, as the man and the woman were at the first made one, and both of them had but one name) a Gen, 5, 2, , namely the wisdom or image of God and the dust, or slime of the earth, b Gen, 2, 7, Gen, 1, 27, , which are the two great, grand, and proper parents, of all the world (taught in that first man, and woman) out of whom comes the mystery of God, and the mystery of iniquity, but, out of one and the same act, even, as that righteous Abel, and that wicked Cain, came out of the man, and the woman, in one, and the same act, of lawful copulation, and therefore no mention is made, of the knowing of his wife, betwixt the bringing forth of them both c Gen. 4. 1. 2. , and until we perceive, that we are the same unto the son of God by nature, that Cain was to his, so near a Brother, Abel, that is, that we are his proper death, who only can die in us, otherwise we can never come to acknowledge our, unity with, and life in him, d Col. 3. 3, 4. 1 joh 4, 17, . For the day of the Captivity of Lot, or of that inheritance, or purchased possession, that falleth unto every one by Lot, without any division, of or respect unto, any one's person, either for his doing of good or evil, e Psal. 16, 5, Col. 3, 25, , more or less than any other, f Rom. 9, 10, 11, 12, 13. , which our Father Abraham rescueth and redeemeth, which day of his rescue, and deliverance, and the day of his thraldom, and Captivity, being made one point of time, (according to the unity, and simplicity, of that entire, and eternal act, of the word of God,) that is the day of God's wrath, and execution of vengeance, which is only done, in the manifestation, and revelation of the Cross of Christ, upon which, not only the slaughter of his enemies dependeth, but also, that glorious rule and authority of his, exercised and executed, both in his house, and also in all the world g Psal. 59, 13, Psal. 103, 19, Psal. 2, 18, 9, Rev, 2, 26, 27. . which is laid down in the latter part at this psalm, wherein we are to observe these particulars following. 1. First, in whom his authority is expressed, contained in these words, he shall judge among or in the heathen. 2. Secondly, by what, this his rule, and authority takes place, laid down in these words, he shall fill the places with dead bodies. 3. Thirdly, the extent, of this his Government and judgement, In these words, he shall wound the heads over many Countries. 4. Fourthly, the way and manner of his repast in his persuits, and exercise of authority over his enemies, contained in these words, he shall drink of the Brook in the way. 5. Fiftly, the issue event, sum, or result of all, in these words, Therefore shall be Lift up his head. Briefly of each of these in order, and first of that, in whom this his rule and authority is exercised, and expressed, and that is in the heathen. The word here translated heathen, signifies an Alien, namely, one, that is cut off, and far, removed from his ansestour, by corrupting his ways, from the life and course of his first original, or predecessor, like unto that man whom the Scripture will not afford a name to begiven unto him h Ruth. 4. 1. . he that should have bought the parcel of land or possession, that was Ebimeleches, which he was willing to enjoy of itself, (as all men would inherit the privileges that came by our Lord Jesus) But when he saw he must also have Ruth the Moabitish, to raise up seed to his dead Brother, which were to be called by his name, that so the name of the dead might only abide upon and live in the inheritance, i Ruth. 4. 4. 5. . than he forsakes possession and all, and that before, and in the judgement of the Elders, of Israel, k Ruth 4. 6. . degenerating and cutting himself off, from his true ancestor, and so from the line, and generation of Jesus Christ, who was begotten by Boas, of Ruth the Moabitish, l Mat. 1. 5. even so it is with all the wicked of the world, they would consent to have the possessions, and privileges that came by Christ, m Mark 10. 17. 23. but when they must be one, with the Moabite, begotten in an act, of incest n Gen. 19, 32. to 37. , and that all the seed of life, and immortality, must serve only to memorise the name of Christ, yea, in, and upon all the glory, upon which he only is the defence, o Isa. 4. 5. 6. and may not raise up their own name, and glory thereby, but only the name of the dead, namely of him that died for our sins, p Rom. 4. 25. 1 Cor, 15, 3, then do they neglect, and reject all, both possession, and posterity, and alienate, and cut off themselves from God, who is that ancestor, and fountain of all mankind, and therefore is the first man called the son of God q Luk, 3, 38, who was not made but in the life wisdom and image of God r Gen, 1. 27, Gen, 2, 7, and therefore the cutting off becomes such an estrangment, and alianation, which must have an extent proportionable unto him, that was the ally, and ancestor which, is of an infinite nature, though the Ancestor is no proper cause nor fountain thereof, yet such an affinity is broken, in which God is a party, even as a faithful husband having an adulterous wife, the Contract is wholly broken, though he be no means nor cause of the breach, but is altogether against it; even so the whole Covenant is broken between God and Man, but God is nothing in the furtherance or in any approbation of the breach, but his whole will is against it, therefore it is, that his oath is firm and holy, when he saith, as I live I desire not the death of him that dies, turn ye, turn ye from your evil ways, for why will you die O house of Israel s Ezek. 33. 11. , intimating yea and plainly declaring by Protestation upon Oath, that it is their will to die, and not his, and as he is nothing in the breach, no nor can be no more than the holy and righteous one can be a Sinner, no more is he any thing in the continuation of this breach, which is the hoarding up and exercise of wrath in all unbelievers t Rom. 2. 5. ; for the continuation is extended according to the duration of him from whom the alienation is, and therefore must needs be an eternal wrath, God himself being the Ancestor alienated from, from whom man had life, breath and being at the first u Gen. 2. 7. , and without whom he was not x Acts 17. 28 , for of him and through him are all things y Rom. 11. 36. , so that God reigns ever the wicked or Heathen, in wrath and displeasure, in their captivating under sin and Satan for ever; and yet no wrath nor displeasure in him at all, but it is merely in the wicked themselves, who most voluntarily and willingly subject themselves thereunto, without any cause or default in the Son of God at all, and thus he exerciseth rule and authority over the wicked, who are no part of his kingdom, jurisdiction, or people, unto whom he gives his royal Law, and heavenly Edicts z James 2. 8 Psal. 147. 19 20. , but are of the kingdom of Satan, and under the power and dominion of darkness, subject only unto that Law of sin and death a john 8. 44. Luke 22. 53. Rom. 7. 25. , utterly estranged from that law of the spirit and life, which is by jesus Christ b Rom. 8. 2. , man therefore in this rule and authority is alienated from God, his first original, predecessor, and ancestor, even so fare as eternal death and destruction, is from eternal life and salvation; and therefore the state of the wicked is truly said to be a bottomless pit c Rev. 9 2. , which the Angel that came down from God (or is a messenger taught from the Kingdom of God) hath the key thereof in his hand d Rev. 20. 1. , or ministry, knowing how to shut it, and how to open it, to keep out the faithful so, as there they cannot enter e Luke 16. 26. , and let in unbelievers so, as out of which they cannot escape f jude 6. ver. : and we know that there can be nothing without banks or bottom, but only the Lord himself; and therefore it is not but with respect unto him, which the world knows not of, neither will they understand; for in this point lies that mystery of the devil, and of that first sin, and so the mystery of iniquity g 2 Thes. 2. 7 , which the world hath so many conjectures, and divining cups to drink in, to come to the knowledge of it, and that they might find it out, and yet know not the time of the creation of him, whom they say was first in sin, nor the manner of it, that is, whether all fell in one, or whether such a multitude were in the same mind in one act, or moment of time: nor know they the place where they fell, whether in heaven, being that sin cannot be admitted there, no not for a moment, though but in the very conception of it a Psal. 5. 4 Isa. 53. 9 ; and to cast him out before could not stand with justice, and to say they fell (being out of heaven) in the garden as Ministers unto man, it is all one as to affirm they fell, being out of their Creator, in whom all things consist, not having their being and subsistence in him b Col. 1. 16, 17. Acts 17. 28 , and if some of the Angels had their being out of him considered in Christ, than all had, and if once the good Angels had being out of Christ, than they ever have their being out of Christ; for his mystical body cannot change c jam. 1. 16 17 : and if they be not in him, then is not he the reconciler of all things in heaven and in earth d Col. 1. 20 ; therefore the world conjectures and gropes in these things (namely in this point of the fall of Angels) only in the dark: for the Scripture saith, the Angels that kept not their first estate, or principality (as the word is e jude 6. verse. ) are reserved in chains of darkness unto the judgement of the great day. So that if in case they had principality, as the Spirit of God affirms, than was there none above nor before that person, or being that first fell, no more than there was any ever below, or more deep in descension then that person or subsistence that is the first and prime in Resurrection and exaltation, and as that nature in the Son of God, wherein he had his descension, and depth of his humiliation, hath no cause of boasting or attributing unto itself any thing in that state of life and salvation f 1 Cor. 28, 29 , so also that nature, wherein Satan or that Son of perdition had at the first his principality and domination (wherein he was in the beginning that Lucifer, son of the morning or daystar g Isa. 14. 11 12, 13, 14, 15 , a title given unto the Son of God himself h Rev. 22. 16 Rev. 2. 28. ) hath no cause of guilt or stain in the least, in that fall of destruction and desolation, and therefore the knowledge of the Angels is another thing fare beyond that which our conjecturers or dreamers do dream of or understand; therefore it is that it is said, that he hath not put in subjection unto the Angels the world to come, whereof we speak, or are Ministers i Heb. 2. 5. to prove that the Son of God is not only an Angel or Messenger of the Covenant k Mal. 3. 1. (which notwithstanding he is) but also the Lord and giver of the Covenant, whom none hath power to question or contradict, and if the first fruits of his Ministry and Kingdom be such, so is the whole lump and Administration of it also l Rom. 10. 15. Rom. 11. 16 ; for it hath not only an Angelical Message or Embassage in it as coming from another m Mal. 3. 1. , but it hath also in it a Lordly edict and principality as from the Spirit and Person Royal himself n joh. 3. 31, 32, 33, 34, 35. Heb. 1 Chap. , unto all others; and of this Argument in that first Chapter of the Epistle to the Hebrews, our Apostle doth wholly insist, proving that Christ is not only an Angel or Messenger of the Covenant, but also the Lord and giver of it: So that as truly as Christ is a true Lord and giver of that Law of the Spirit o Isa. 33. 22 jam. 4. 12. , so is he also a true Messenger or Minister of the Spirit p Luk. 4. 17 18, 19 Isa. 61. 1, 2, 3. ; so that if we will ever measure the Temple, House, or City of God with the true measuring line, or that golden reed appointed, and given by the Angel for that purpose; so as to give every thing its due proportion, then as it is true, that if we will give the Man of God his due proportion in the House of the Lord q Rev. 11. 1. Rev. 21. 15. , we must not find it elsewhere but in that Son of man Jesus Christ r joh. 5. 27. Ezek. 2. 1. 3 , for further than we hold proportion with him, we are not of God, for what we are to God we are in him, for he is that pattern revealed only in the Mount s Ezek. 42. 10. 11. Heb. 8. 5. Exod. 25. 9 : even so also, if we will describe an Angel of God by the same golden reed, we must have them hold proportion with that only Angel of the Covenant, and further than we can declare how they do agree, we set forth no Angel or Messenger of God, for he is the true pattern in that also; so that if we give the good Angels a nature, Ministry, and office besides, or otherwise then is found in the Angel of the Covenant, we wander from the rule, we have not the golden reed given unto us, nor have we been with Moses in that Mount of God to see, nor can we do according to that pattern there given t Heb. 8. 5. Numb. 8. 4. ; for without the knowledge and faith of this point of the Angels, we can never understand and believe what it is for Michael and his Angels to fight against the Dragon and his Angels u Rev. 12. 7. : nor indeed can the rest of the holy Scriptures be known or believed by us; for indeed the very forming of good Angels and bad, and their very appearance and bringing forth is the very root of the holy Scriptures, whereof (if we be dark) we err, not knowing our way in any of those several branches that spring up, and are to be found written in the volume of the the book, or Word of God x Psal. 40. 7 Heb. 10. 5, 6, 7. . What ever men may think or seem to profess they know of that good Word of God y 2 Kin. 20. 19 Isa. 39 8. , we know what we say, and the Lord give us understanding in all things * 2 Tim. 2. 7 . Again, our Lord reigneth and governeth also in the Heathen in that way of his grace, and favour, which is peculiar unto his people z Psal. 47. 8, 9 Psal. 93. 1. Psal. 97. 1. , for they also are alienated, estranged and cut off from their proper Ancestor, even as Ruth was estranged and cut off from her Ancestors the Moabites, and became the Mother of our Lord a Psal. 83. 8. Mat. 1. 5. Ruth 1. 4. , and (as it is said of Pharoah's daughter in the person of the whole Church) the Spouse of our spiritual Solomon, that she was to forget her kindred and her father's house, and so the King delights greatly in her beauty b Psal. 45. 10, 11. . For as it is true, that there was of the sons of men that were true and real Progenitors of that body of Christ, who is the Son of God c Rom. 9 4. 5 , and therefore the Psalmist saith in the person of Christ, our Fathers trusted in thee, and they were delivered d Psal. 22. 4 ; even so there is in man that which is a true Progenitor and Ancestor to the Son of God, that gives him his beginning, even from the beginning of the world, from which time he is said to be a Lamb slain e Rev. 13. 8. , not as a transient act, but as an act of eternity that reacheth and continueth even until now, without the which Christ is not, nor can he take place in the soul of any without it, and that is the frailty, infirmity, and weakness of man, which only gives being or realty unto his death and suffering, without which he is not Jesus Christ f 2 Cor. 13. 3. 4. , which death he vanquisheth even in the very encounter, and is alienated, estranged, and cut off from being any such thing as death is g john 1. 4 1 joh. 1. 2. to 5. , even as fare as the life of God is separated from being dead in sins and sorrows, betwixt which there is an infinite distance and disproportion. And as the Son of God reigns and governs by estranging himself from all the desires and inclinations of the flesh h Gal. 5. 24. john 1. 12, 13. , which by nature the whole lump of mankind is subjected unto; For, We have all sinned, and are deprived of the glory of God i Rom. 3. 23. , in ourselves, and there is not one that doth good, no not one k Rom. 3. 12. : so also in the doing of it away, triumphing over it, mortifying and killing it, he turns it to a use, quite contrary to the nature of it, raising up righteousness from sin, love out of enmity, yea joy out of sorrow, strength out of weakness, wisdom out of foolishness, glory out of shame, immortality out of mortality, and life out of death: this is that government, rule, authority, judgement, and discerning that our Lord exerciseth amongst all that are his, which is, that everlasting righteousness which he hath brought into the world, to be made manifest only in his holy temple l Dan. 9 24. , which the Lord builds, and not man m 1 Cor. 3. 9 2 Cor. 5. 1, : for the Saints by nature being all of that common parent and ancestor, the corruption and lust of the flesh n Isa. 64. 6, 7. , they through this grace of God, are alienated and estranged there from, as fare as the ways of that holy Spirit are from the lusts and desires thereof o Gal. 5. 17, 18, 22, 23. 1 Pet. 1. 2. ; and of such subjects, and none but such, consisteth the Kingdom and regiment of our Lord Christ, therefore it is said, Ye who were sometimes afar off, are made near by the blood of Christ p Eph. 2. 13 ; and you hath he quickened who were dead in trespasses and sins q Eph. 2. 1. , and ye were darkness, but now ye are light in the Lord r Eph. 5. 8. ; and now therefore ye are no more strangers and foreigners, but fellow-citizens with the Saints, (or with that Holy One) evon of that household of God s Ep. 2. 19 ; so that God reigneth over the heathen, and in them, he sits upon the throne of his holiness 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 fortress and guard of it is only in God x Psal. 47 9 : For, no government and protection of the world is proper to the house and kingdom of God, but only in the Lord, of which all other governments are but characters drawn out by several ways 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 return, for the re-edifying of the Temple b Nehem. 2. 5. , and that time (they say) is at the calling of the Jews, and the coming in of the fullness of the Gentiles, when all Israel shall be saved c Rom. 11. 25, 26 : in which place is taught this alienated, and Ancestor, we have here spoken of: But this they gather, with no little confidence of the fulfilment thereof (according to their way,) understanding only 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 days, 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 Ark e Heb. 9 4 Mat. 24. 38 Rev. 11. 19 , Tabernacle f Heb. 8. 2 , Cloud in the Wilderness g 1 Cor. 10. 1, 2. Heb. 12. 1. , Temple h 1 Cor. 3. 16, 17 2 Cor. 6. 16 , and all outward forms and figures, set up, and used in former ages, that the glory of the Son of God might appear i john 3. 14, 15 , and show itself to be the glory and substance of them all k john 6. 31, 32, 33, 34, 35 , so that to look again for the Jews and Gentiles as a differing people kept both entire unto this day, as that people properly, by whom then God taught the world, as in that outward figure of clean and unclean, separated, or united, and that they must come to build, re-edify, and set up that holy Worship, before we can look 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 again appear in that work, for the Apostle affirms in as plain terms (as of any other of these ancient things that are already past, and seem to be at present laid aside) that Christ came to build up the Tabernacle of David l Act. 15. 15. 16. : but this is always that ancient error of the piercing and persecuting Jew, that because Elia must come before that great and dreadful day of the Lord m Mal. 4, 5. Mat. 11. 14. , they look for the same man to come again that had lived in former times n Luk. 9 11. , or else they think no great work can be looked for or seen even as at this day some look for Christ to come to reign as a great Monarch upon the earth, before they can enjoy or find peace, and true Religion together, which declares that it is a carnal peace, and an earthly Religion and Kingdom they so much adore and look 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 Mystery hid from them, because the God of this world had blinded their eyes, lest they should believe the glorious Gospel, 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 appears 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 Original (in him) alienated and estranged from what naturally it is, therefore the Apostle teaching the very same Doctrine of the Jew and the Gentile, tells us, he would in no case have us ignorant of this Mystery q Rom. 11. 24, 25. , lest we be proud and arrogate somewhat unto ourselves r Rom. 11. 25. ; so that the Doctrine of the Jew and the Gentile is a mystery or hidden thing, which is only truly opened in the Revelation of Jesus Christ, and not in seeing people with a bodily eye to travel 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 Zion and turns away ungodliness, not only 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 Redeemer doth turn away: So that the breaking down of the partition wall x Eph. 2. 13 14. which separated Jew and Gentile, is that abolishing of that enmity in our flesh by jesus Christ y Eph. 2, 15, 16, , even that Law of carnal Commandments and Ordinances, and reconciled both unto God in one body by his Cross z Eph. 2, 15, 16. , making in himself of twain one new man, so making peace a Eph. 2. 15, 16, between Jew and Gentile, that is, between that holy one of God and our nature, which in itself is estranged from, and at enmity with him, but being one in him, we bear the name of Israel, even of one, that as a Prince prevails with God b Gen. 32, 28. , as Jacob bears the name of all iniquity, which the Redeemer turns away, yea even at that time when the Apostle is in the declaration of the holiness of the Jew, and profaneness of the Gentile, all which amounts unto this sum, namely, to declare what the Son of God is made in us, and what we are made in him, for he is made sin in us, as we are made righteousness in him c 2 Cor: 5: 21: , they hold correspondency in all points, and being declared accordingly, it is the making of, two to become one in all things whatsoever, yea even the greatest stranger to become the nearest home-born, even the only begotten of the father, and son of his love d Ioh: 1: 14: Mat: 3: 17: . So that whilst we are looking with stretched-out necks into the peoples of the world, expecting some great work and Reformation to appear, we do in the mean time neglect and reject those kind offers of mercy and solicitations of our souls which God (in that way of Christ) offers unto us only through the knowledge and faith of him, the ignorance of whom deprives us of all his comforts and operations e Eph. 4. 18. ; but we must wander unto, look after the calling of Jews, and coming in of a fullness of Gentiles, to the fall of the Pope, and Christ his reign upon the earth as a great Monarch, when as all these are in our hearts and in our mouths f Rom. 10. 8. , and yet through that unbelief which is in us, we see them not, but are climbing up to seek Christ, as though Elia was to come again g Mark 9 11. , as also descending down into the deep, as though Moses and Jonah were to appear in like form to the outward senses again h Iona●●…. 17. , when as God shows the same works, yet as differing in the manner of them, to carnal reason, as far as there was difference between Jonah in the Whale's belly, and the Son of God in the heart of the earth, and yet that was the sign of the Prophet Jonah i Mat. 12. 40. , and as there was in the people's coming from Bashan and out of the depth of the Sea with Moses k Psal. 68 22. , and the people's carrying of the Ark out of the house of Obed-Edom up into Jerusalem in David's days, which he memorizeth as the same thing being then done again l Psal. 68 1, 2. : if they had stood gazing after the same acts to bedone in the view of a natural and carnal eye in the same manner and form, they had before been manifested and made known in, or else to acknowledge no divine power, or heavenly evidence of the operation of God therein in the present dispensation, than had they never acknowledged God aright in his wonderful works, but had denied his power and handiwork amongst them, even as the Jews did in the days of our Lord; so in like manner if we stand gazing after an old people of the Jews to bring us truth, and the fullness of the Gentiles to bring us peace, in calling of the Nations so as to settle an earthly and temporary peace, and in the mean time neglect the mystery of the one and of the other, yea, the very truth and substance of them all, though secret and hidden from the world in that way of Christ, as all our life and light is m Col. 3. 3, 4. john 1. 4. to 9 we shall prove such, as upon whom the virtue and power of that Son of God doth not appear, nor make itself manifest, but shall be opposers of his gracious and spiritual presence, when ever he is truly revealed and opened among us, though in the mean time we are puffed up by a fleshly mind n Col. 2. 18. through carnal speculations of things that are past, and vain hopes and expectations of things to come, which serve to no other use but merely to flatter ourselves in a lose and licentious liberty, bearing ourselves and others in hand with such things as shall never in that form (which we propound them unto ourselves in) nor in that sense which we understand and take them in, appear nor manifest themselves neither unto ourselves nor unto others; therefore it is, that God hath so varied the outward form of the expressing of himself in his Word from first to last, till at the length he hath so propounded himself unto us, that all the men in the world cannot give the outward form of it to resemble it in the least, but a mere carnal eye can see it is deceit, and cannot be the same, as in that Book of the Revelations it doth so evidently appear, or else we had had (by the deceivers of this world) all the seven Trumpets sounded long ago, as also that new Jerusalem erected and set up, which now we fall short of, and according to their understanding of the Word of God ever must, and so must ever drive it some certain years before them, as so long they have done to the deceiving and deluding of so many that are gone down in the mean time into Hades: nor shall these persons or Spectators, looking after things at such a distance of time, from them, attain their hopes, no more than the Jews did in having Elia appear again unto them in that form, or in that sense which they understood the Prophet in; so that such waiters and expectors for great things in after times, (but lay the Saints wast of them at the present) they do ever wait with the same Spirit which the Jews did, and whilst they are looking for other Jews, are performing that ancient office of the jew; themselves, and of the Gentiles also o Psal. 2. 1, 2, 3. Acts 4. 23. to 27. , who both of them went in that hot pursuit of the hind of the morning when he appeared p Psal. 22. see the title. , even as so many dogs compassing him to pierce his hands and his feet q Psal. 22. 16. ; So that in this point of God's Government, Dominion, and Rule in his Saints which are said here to be the Heathen or the Aliens, there is that which in itself is death, darkness, slavery and subjection unto the least and worst things in the world, yet is it alienated, estranged, and cut off therefrom, and hath nothing exercised in it but life, light, liberty and dominion over all Principalities and Powers of the Prince and God of this world r Eph. 2. 2. 2 Cor. 4. 4. , and are nothing at all of such a thing as by nature in themselves they are; so that as God is nothing to the wicked but what he is only in and by them, and therefore he is nothing in them, for God is not in all their thoughts s Psal. 10. 4 , even so the Saints are nothing to God, but only what they are in him which is all things, and therefore in the multitude of their thoughts within them, they are all his comforts which delights their souls t Psal. 94. 19 . So that in God's Rule and Domination, in the wicked there is nothing of him but what springeth and cometh of themselves, who are nothing of God at all, and in God's rule and domination, in the godly there is nothing in them but what is of him who is nothing in himself, that is in respect of his own nature, that is any thing of them at all, this therefore is that great Mystery of the Gospel which hath lain hidden from the world in Ages that are past, that God who in his own nature cannot be more excellent and glorious in one place, person, or action, then in another, yet in his wisdom hath so provided in Christ, that the place wherein he hath appointed to meet with his people, and to speak with them in, doth fare excel in glory all other places, persons and actions in the world u Exod. 29. 42. Psal. 87. 1, 2. Exod. 25. 22. Exod. 30. 6. 36. , whose go and comely honour in the Sanctuary are not elsewhere to be seen or met with x Psal. 63. 1, 2. Psal. 68 24, 25, 26. , but only in that place, or Sanctuary wherein his honour dwelleth y Psal. 26. 8 , which only is sanctified and set apart from the rest of the world z Isa. 28. 5. 1 Cor. 3. 16 17. 1 Cor. 6. 19 , even as the place of his only residence, and the aparition and manifestation of his presence, power, and glory a Exod. 9 6. Levit. 16. 2 Psal. 102. 16 , so likewise that God who in his own nature, cannot be absent from, or leave destitute of his presence one place or thing more than another, yet through his wisdom in Christ, hath so provided that the men and operations of this world are altogether vacant, void, and laid empty and waste of him, not enjoying the least jot of his presence at all b Psal. 10. 4 Mat. 25. 4. Psal. 58. 3. , which is a Mystery not considered nor looked into, it being of the same secrecy and also as conspicuous as Christ himself is, and of no other ambiguity or certainty the one than is the other unto us c 2 Thes. 2. 7 1 Tim. 3. 16 , and hence is that other particular in his rule and authority brought in by our Prophet, that is by what he judgeth, which is said to be this: By filling the places with dead bodies, or (as some translate it) he shall fill up with ruins. The Word translated fill, signifies to fulfil or to fill up, that is, to make a thing full by expending, or passing away another; for nothing can be filled with two things, to have its fullness of each of them, but if it be filled up, or made full with any one thing, all other things must be expunged, expended, and put out or passed away, or an end must be made of them, as the word will bear, and therefore so much is in the words, as perfectly to plead a cause so as to put an end to all hopes of ever impleading to the contrary, with any advantage, and so doth give life unto him, in whose behalf it is impleaded, for it comes of a word that signifies to live, the word translated dead bodies, or ruins, destruction, loss or misery, comes of a word that signifies to fall, or to be dead, or come into extreme decay, that is decay even unto the uttermost, so that the sense runs thus: he shall fill up with ruins, or he shall perfectly plead, to recover with loss; or he shall cause to live by death, or to rise by the fall, or to restore all things by an utter decay of them; and in this the Prophet alludes unto that death, destruction, and way of the fall of man in the beginning, without which, man had never lived the life of God in jesus Christ d Ger. 3. 3. Gen. 3. 9 to 19 2 Cor. 5. 21 ; nor had he been saved and restored from an utter destruction and decay: nay without which fall He had never been raised and lifted up unto the glory of the Father e Eph. 4. 9, 10. : So that we cannot look upon the fall with an eye of faith in the wisdom of God, but we must of necessity behold Christ the image and wisdom of the Father in it, from which man fell, no more than we can behold the resurrection by faith in the SON OF GOD; but we must behold the fall in it, from which man is delivered, raised up, and restored f Isa. 26. 19 Isa. 60. 1, 2. : So that however the fall is properly taught in the first man that was, yet not without respect unto the death and resurrection of JESUS CHRIST; so also the resurrection is properly taught in the Lord JESUS, yet not without respect unto that aspiring spirit of man at the first, which is his destruction g Gen. 3. 5, 6. Psal. 82. 6, 7. , as is declared in those several temptations, wherewith the SON OF GOD was assaulted h Mat. 4. 1. to 10. : So that in the fall of man, the humiliation and life of the SON OF GOD is involved, so as death is swallowed up of victory, and in the exaltation of the Son of God, that aspiring spirit and life of man is involved, whereby man by nature corrupteth and destroyeth himself i Gen. 3. 5, 6 Hos. 13. 9 : Now the fall of man is the death and humiliation of the Son of God on this wise, the Son of God according to the wisdom of God, (which he is) cannot admit of any thing into unity with himself that hath in itself any life or excellency besides that which is in the very nature and being of the Son of God, therefore he consisting of God and Man, must needs take unto himself that which is humbled, and in itself accursed, vain, sinful, and made void and empty of that which is all things k 2 Cor. 5. 21. Phil. 2. 7, 8. Psal. 22. 6, 7. ; which is the very fall and defection of man itself, otherwise he could not be the righteousness, resurrection, life, blessing, and fullness of it, for he must be all, or else not any thing in that which is made one with him, as man was at the first, even so the exaltation and life of the Son of man, according to the life, light, and wisdom of a creature, made one with God, cannot admit of any thing into unity with itself whose life and excellency is not the same with that which is in itself, for the nature of man being made one with the Image or Son of God l Gen. 1. 27. Gen. 4. 1, 2. , cannot propose itself unto itself in its native excellency below, or inferior unto God, for the nature of man being made one with God, according to the best perfections and wisdom of a creature, wherein he was as truly made as in the wisdom and perfections of God, and according to that humane wisdom of his, he cannot admit of any thing in, himself (that is in his own nature) to be less than the excellencies of the Creator, being he was made in his Image, and so he sets himself in the place and seat of God, for the excellencies of God cannot be in the nature of the creature, but the creature must be God, which it can never be. And therefore by this means he makes a nullity of God, and so in himself becomes the God of this world m 2 Cor. 4. 4. or that Antichrist n 1 joh. 2. 18 22. 1 john 4. 3. 2 john 7. , and where he finds his own nature to fall short of the excellencies and glory of God, in wisdom, power, authority, peace, and the like, being restrained from some particular thee or other, in that kind, or that one tree in general, so that he cannot eat in that manner that he would, than all his wisdom, art and skill, is put forth to eat, or communicate in the things of this life, or in the things of that life of man, to make himself in his own nature, like unto God o Gen. 3. 5. for the wisdom of man can never satisfy itself by having its excellency in way of union, and not to be in itself, the very thing itself, therefore it is in nature that man and wife can never have full satisfaction in the excellencies of each other in way of union, or contract, unless they become the same person or thing that each other is, namely in their seed and offspring, for in them they are properly made one flesh, and in a child they twain are made one individual p Eph. 5. 31 32, 33. : Hence it is that man not being contented with excellency in way of union, that all those conspiracies, wars, controversies, and enmity break out, and are seen in the world among the sons of men; for King and Subject have each others perfections in respect of unity, but when any excellency appears in one that the other hath not in himself, where the fear of God and the knowledge of the excellency of unity in Christ is not, they never rest till they either pull it down, or in some way or other transplant and assume it unto themselves, so it was in the people towards Moses, who was King in Jeshurun q Deut. 33. 4. 5. , for they would have leaders of their own device and making, like unto other Nations r Exod. 32. 1 Acts 7. 39 40, 41. , to go before them into Canaan: so it was in the days of Samuel, they would have a Saul to rule over them s 1 Sam. 8. 5 6. 7. ; and so it is now in the Ministry betwixt Priest and people, as it was in that Corah and his company towards Aaron t Numb. 16. 1, 2, 3. , and so it is between man and man of all sorts and degrees, though they be one by union being all of one flesh u Acts 17. 26. , yet where any excellency appears in one that another hath not in himself, that is, in his own personal condition, presently enmity appears if (by his industry, or eating of one tree or other) he cannot attain it x Gen. 4. 3, 4. 5. ; nothing therefore but the excellency that comes by union can unite truly man and man together in any estate, that is, when he can count and reckon upon the excellencies of another as his own, but especially this is the way, and no other, that unites and brings together. God and the creature y john 17. 20, 21. , even so nothing but self-excellency breeds debate, and separates man and man in all relations, but that & nothing else breeds debate and enmity, especially between God & man, which is the root, original, & fountain of all other debates, separations, controversies, enmity & hatred, which moves that wicked one (in all ages) to kill and murder his brother * 1 john 3. 12. , not acknowledging that excellency that is in unity to be such, as one is the keeper and preservation of another a Gen. 4 9, 10. Acts 20. 28. john 2. 2. Rev. 13. 8. the superior preserves the inferior; for, without a superior an inferior could not be: and the inferior preserves the superior; for, without an inferior a superior could not be: the nature of man preserves, and gives being unto the death of Christ; for, without the nature of man united unto God, a death of an eternal race and virtue could never be: the nature of the Son of God preserves, and gives being unto the life of the son of man: for without the nature of the Son of God being united unto man, a life of an eternal race and virtue could never be in man, or in a creature c john 17. 3 Rom. 6. 23. 1 joh. 5. 11. Titus 3. 7. ; the death and fall of man therefore, according to the wisdom of God, is the very way of transmitting of the life and excellencies of God over unto another, in whom there is, otherwise, no such life and dignity d 1 john 5. 11, 12. , and the exaltation of the son of man, by and in that life and dignity, according to the wisdom of man, or of a creature, is the way of arrogating that unto himself, which is proper and peculiar unto God alone, in whom there can be no such corruptible, momentany, and fading life and dignity, as the mind and wisdom of man so valueth and apprizeth of; and these two being the grand parents of all the world, were both in perfection in man in the first act of his creation, and that without any fault, defect, or imperfection at all: nay the work in itself was vehemently good e Eccles. 7. 29. Gen. 1. 31. But no longer than the wisdom of God can be without manifestation in making of such a wonderful work, in giving glory to the Creator, whose word hath made it, and given being unto it, which must needs be in the very act, of the making and being of it, no longer can the wisdom of man, wherein the weakness of man (signified in the woman being in the transgression, and not the man f 1 Pet. 3. 1 Tim. 2. 14 , as also the very subtlety of the Serpent appeareth) can be without the manifestation of itself in questioning (and so denying) the nature and glory of the work g Gen. 3. 1. , which is all one to deny the Creator, whose wisdom and image is in it, even as the Jews denying Christ to be the Son of God, did in so doing deny God himself h john 14. 7. to 11. , and so crucified the Lord of glory i 1 Cor. 2. 8. . These two then are the two great Parents of all the world (namely the wisdom of God, and the wisdom of the flesh) at the first made upright and innocent k Eccles. 7. 29. , and the one cannot appear glorious but as it hath respect unto shame and infirmity, nor can the other appear shameful and weak, but as it hath respect unto honour and dignity, yet neither of them the cause but only the occasion of each other, this is taught in the man, and the woman in that they are both naked and are not ashamed l Gen. 2. 25. : For in the man (simply considered) there is no cause of shame in him to have such a wife, and there is no cause in such a wife (simply considered) to be ashamed of such a husband, there is no cause in such a God to be ashamed of such work, nor is there any cause in such a work to be ashamed of such a worker, no cause that such a creature should be ashamed of such a creature, no cause that such a creature should be ashamed of such a Creator; thus it is, as the work is simply considered, the work and the worker being made one. But when they have recourse each to other, and converse one with the other in that way of the woman, or wisdom of man, (taught therein as it hath relation to God) wherein is included the wisdom of the Serpent, teaching, that such a thing as the fall is, comes not to pass but by having recourse to another who is the wisest of the beasts of the field, and is called the Serpent m Gen. 3. 1. ; the Hebrew word Nacash, translated there Serpent, signifies to know by experience, as though man expostulating with God by his own wisdom, thingking to find out the deep things of God, and by that his own wisdom to know and to feel them in himself as of himself, and in his own nature, and so maintains his own abilities in this his recourse unto and conversing with the Word of God; but in so doing transforms the Word of God into such subtlety unto himself, that it hath the voice, sting, death, horror and fear of a Serpent in it unto him, even as the wisdom of God conversing with our infirmity (in that way of Christ) as sin, srrow, and shame, turns them into strength, righteousness, joy and honour in himself: and when man thus converseth with the Word of God in his own wisdom, namely in that wisdom which such a creature doth afford and none other, then do they both become naked, as having respect one unto the other, and are both now ashamed n Gen. 3. 7. . For the wisdom and act of man makes the Son of God ashamed, stripping him of that robe of our infirmities and frailties, not knowing how to put them rightly upon him, which is the nakedness and only shame of the Son of God, for they are the only robes which he honoureth and dignifies himself by, they being the only sufferings whereby the Captain of our salvation is made perfect o Heb. 2. 10. , it also makes the son of man ashamed, (signified in the woman) who through his own wisdom denies our nature, that glory and dignity which God hath put upon it, not knowing how to make the glory of God to be the only and alone dignity of the creature, and to deprive the creature of, and deny it the glory of the Creator in all things by this its unity with him in Christ is also the very nakedness and shame of man, who never had any other ornament or robe to cover and adorn himself with in any way of acceptation or comeliness before God but only that, and not standing in that according to the way of faith, and work of creation, he cannot possibly have an eye unto God, but in the way of shame, even as he puts the Lord Jesus to shame by denying unto him his infirmities, through which is declared that victory, triumph, and glory of his death p 1 Cor. 15. 54, 55, 56, 57 Heb. 6. 6. . Man therefore in his own wisdom cannot have recourse unto the dignity and glory of his estate in the Son of God, but in the way of shame and confusion brought upon himself, (which is and ever hath been that spiritual Babylon, mother of whoredoms, City and seat of all wickedness even until now q Rev. 17. 5 Zech. 5. 7. 8. 9, 10, 11. ) nor can the Son of God according to the wisdom of God, behold the sin and shame of the fall but in the way of righteousness and glorification; for by the wisdom of God the fall cannot be seen, but there is a restauration in it, and by the wisdom of the flesh, the restauration cannot be seen, but there is death and destruction in it, for if we look upon the fall in the wisdom of the Spirit, then do we see the extent of it, and take it complete and full according to the nature thereof, which if we do, than we see not only eating but sin, not only sin but death, not only death, but the curse, and not the full curse but the blessing also; otherwise death, sin, and the curse are not perfected by us, (unto soundness of Doctrine, and edification of the Church, for the perfecting of the body of Christ r Eph. 4. 11, 12, 13, 14. ) but we hid them in ourselves and others under lying lips s Pro. 10. 18. Pro. 12. 22. ; for if we take death in its extent to say rightly (as Christ did) it is finished, then do we see the fullness of the curse which his hanging on the tree doth teach unto us t Gal. 3. 13. Deut. 21. 23 , which is according to that which God hath revealed (in that his not only expostulating with the man and the woman in the beginning u Gen. 3. 16, 17. ) but also he descends down unto the Serpent, the deepest of that subtlety that transformed the truth of God into a lie x Rom. 1. 25 , showing how the curse is upon him for that destruction of the world y Gen. 3. 14, 15. , which curse doth never appear as it is, but the blessing and safety of the world is in it, and therefore if the curse of the Serpent appear, his head is broken, the seed of the woman comes forth, yea salvation is attained z Gal. 3. 13, 14. , which appears in (and neither before nor after) the depth of the curse upon the Serpent, even then and there is his head broken a Gen. 3. 13, 14. , and then sing Moses and Miriam and all the Host of God b Exod. 15. 1, to 21. , for when the head of Leviathan is broken, then is Israel God's firstborn, even his only son called out of Egypt c Hos. 11. 1. , for then Herod is dead d Mat. 2. 19, 20. , who gloriously and victoriously cometh up out of the red Sea, or as the word is rightly rendered, according to the Hebrew phrase, out of Edomes' Sea, that is, out of all blood and wrathful displeasure (or Esau that firstborn after the flesh) whatsoever e Exod. 15. 4, 22. ; who then appeared and played his part in Pharaoh, and after had the same name given unto him that is given to this raging Sea * Gen. 25. 30. Gen. 36. 1. which swallowed up Pharaoh and all his host, but delivered Israel, Selah. Yea, when the curse appears, signified by those customs of the Law, when Christ was brought into the Temple to have them performed upon him f Luke 2. 27 to 32. , showing thereby that he was made a curse for us, even than doth the promised seed the child Jesus appear also, and then sing old Simeon and Hanna the Prophetess with great satisfaction and consolation g Luk. 2. 34 to 38. , yea the Angels and all those heavenly Armies sing and rejoice exceedingly, when the curse and the blessing, sin and righteousness meet and are brought together in that Child Jesus, that only begotten of God in the world h Luke 2. 13 14. john 3. 16. , for than is sin devoured and swallowed up i 1 Cor. 15. 54, 55, 56, 57 , and righteousness showeth forth her pleasant face from on high k Psal. 85. 10, 11, 12, 13 , yea then is the curse turned into blessedness itself, which looseth and setteth at liberty all hearts and tongues to rejoice and sing l Luke 4. 18, 19 ; but the wisdom of man not reaching the nature and extent of the curse can never find out nor taste of the blessing, not knowing the way of sin he can never know the way of righteousness: these two then (namely the wisdom of the flesh and the wisdom of the spirit) are those two great roots from which all the several branches of life (as also of death) do spring, even those two great parents that bring forth all the world divided into two sorts, namely the seed of the woman and the seed of the Serpent m Gen. 3. 15 , and yet neither produceth his generation but with respect unto both; for the wisdom of God bringing sin and righteousness together, there is nothing but righteousness and peace kissing each other n Psal. 85. 10. Rom. 2. 10. , rejoicing the heart of him in whom they are o Psal. 32. 11. , but the wisdom of man bringing sin and righteousness together there is nothing but sin and death at an utter variance, troubling and tormenting the heart of him in whom they are p Tit. 1. 15. Rom. 2. 8, 9 Gen. 4. 6, 13 14. , and according to these two roots and generations is the act of our Lord in his way of Judgement and Government exercised, in that it is said, that he fills up with ruins, for there is a fullness of sin in that man of sin q Gen. 15. 16. who is composed of nothing else: which filling up is by nothing else but by the ruin and destruction of the Son of God in that man in whom no life, nor spirit, nor power of Christ appeareth, for his filling up is the desolation and laying of himself waste of all heavenly virtues and excellencies that come from God, and are of him r Heb. 6. 6. Gen. 6. 5. : there is also a filling up or fullness of righteousness in that Son of God, which is by the ruin and destruction of all sin and wickedness in that man of God or righteous man Jesus Christ s Col. 1. 19 Col. 2. 9 Eph. 2. 15. 16. , who cleanseth and purifieth himself of all guilt, stain, pollution, or filthiness of the flesh whatsoever, that is and cometh of the Devil, in whom Satan finds nothing of himself t Heb. 9 14 1 Pet. 1. 19 joh. 14. 30. , and therefore can lay no claim nor title to him at all, for he never found any thing in him nor ever shall, so that here is a fullness also or filling up by an utter ruin and desolation of the Devil, the world, sin, the works of the flesh, and all carnal Commandments whatsoever u Col. 2. 14, 15, 16. Col. 2. 20, 21, 22, 23. . Observe here therefore, that sin and righteousness are manifested in their fullness no other way but in the utter ruin and destruction of each other, in whomsoever the one or the other dwelleth, and that out of that one act or great work of God in the creation of mankind the one in that way of the fall made manifest in that first man, the other in the way of the resurrection declared and made manifest in Jesus Christ; we are to consider therefore that sin and righteousness are neither of them any created thing, yet both of them made manifest by generation, in which generation that which is eternal in itself becomes temporary through or in another, and that which is temporary in itself becomes eternal in or by another: sin is no created thing, for God made all things good, yea, vehemently good, as the word is, and even so was that workmanship of mankind created in Adam, in whom was both the wisdom of a creature being made of the earth x Gen. 2. 7. , as also the wisdom of God in whose Image he was likewise made y Gen 1. 27. : Now this work of God in the wisdom and understanding of a creature was able to judge of and find out the nature of any creature, over whom he was set as Lord z Gen. 2. 19, 20, 23. , and therefore their names were as the man called them, who knew the nature of them, and for whom they were created a Gen. 1. 29, 30. , but amongst them all, he finds not a help proportionable unto himself b Gen. 2. 20. , and therefore consulting with God in this temporary and created wisdom, and measuring himself with God, as he had done with all the works of God's hand, (besides that workmanship of himself in whom the woman was c Gen. 2. 21. 22. Gen. 5. 1, 2. ) falls infinitely short of holding proportion with God, even as the rest of the creatures fell short of holding proportion with himself, and hereby degenerating from God propagates and begets sin, wrath, death and hell in his soul, and thereby becomes a son of death and perdition d joh. 17. 12 1 Tim. 6. 9 2 Thes. 2, 3. , made and filled up by the ruin and destruction of that Image of God in himself, in which he was so happily made, and generates and begets sin in himself as he is a creature, no other way but through that righteousness and holiness that is in his Creator, that being the occasion, (as hath been said) but no proper cause at all, no not in the least: so that sin is not but as it is propagated in and by a creature, and yet not without respect unto that righteousness 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, wisdom and principles of the Creator, even that holy word or mind 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 . Righteousness 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 itself in the way of the Son of God, Jesus Christ our Lord, who was made in the similitude of sinful flesh, and by that which is sin in itself, condemns sin in the flesh f jam. 1. 17, 13. 1 john 5. 18, 19 Rom. 8. 3, 4. , yea he was made sin in us, that knew no sin in himself g 2 Cor. 5. 21. ; that is, he was made that which in itself is nothing but si, if by itself, it intermeddle with the righteousness of God, and hereby doth righteousness generate and propagate itself in and with respect unto us, for righteousness consulting with our infirmities by those principles, and according to that wisdom that is in God, thereby begets and generates that holy and innocent Son of God h Luke 1. 34 35. jam 1. 21. Gen. 18 9 to 15. , who otherwise could never be made known nor manifested unto us; but hereby he makes himself 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 itself sin, by that righteousness that is in God makes itself an eternal 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 ruins, and these ruins 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 Countries, or he doth wound the head over or in a great Country.— The word here translated wound, signifies to wound to death, till, blast, cause to whither and bring to nought: the word head is read either in the singlar or plural number, and signifies the chief or principle, the life or beginning of a thing, as the head or beginning of a Fountain which is the life of the streams, or the top or head of any thing that springs up, as also the root of any things that grows in the earth; the word great signifies either great in quantity or great in multitude: great in quantity comprising all things in one, and so there is one Prince of the power of the air 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 Country signifies either the whole world or any particular Nation, Country, confine, parcel or tract of ground, circumscribed and bounded within itself; our Lord therefore wounds or causeth to whither that head or heads, yea root and branch of that great and multiplied one that is in the world in general, 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 honoured, lifted up and advanced by, in the very same thing appears the dishonour shame and confusion of the Nations, even the men of this world: For, if the inheritance of the Saints in the Son of God be made manifest, and rightfully distributed and given unto them, then do the Nations, and men of this world appear to be intruders and usurpers in all that ever they do or may possess, in any thing wherein they seem to stand in relation unto, or to have any respect unto God therein, but for the several relations betwixt creature and creature, the Saints of God do in no case disregard nor neglect, and hence it is, that their warfare is spiritual n 2. Cor. 10. 14. , only seeking to advance the Son of God in the Kingdom of God, and not to deprive any man of his orderly interest of whatsoever he enjoys of the things that appertain 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 Kingdom of that mighty hunter which is Babel, Erech, Acad, and Calney, in the land of Shyner p Gen. 10. 10. is nothing else but the advancement of this Kingdom 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 own language, uttering the very same speech that himself speaketh in his own heart q Rom. 10. 6. 7, 8. Deut. 30. 11, 12, 13, 14. , condescending and coming down, yea taking up the very lip or language which we naturally speak in ourselves, the reby to open and interpret that one heavenly language and speech of the Father unto the Son in the variety and several ways, wherein it hath infinitely expressed itself unto us, therefore is the Spirit expressed in that place in the plural number, cloven and fiery tongues, and in the singular also, and it sat 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 speak to all sorts, estates and conditions of men, and is made able to preach the Gospel 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 find a voluntary submission unto itself in the forsaking of all the ways of sinful flesh u Gal. 5. 24, 25, 26. Luke 14. 33 , or else they will appear mockers, maliciously dispiting, and casting gross aspersions upon that Spirit of Grace, by which it speaketh and uttereth itself unto them x Mat. 12. 24 to 28 , though they judge themselves unworthy or discern themselves unmeet for the Kingdom of God y Act. 17. 32. Act. 13. 45, 46. . Our Lord therefore wounds the Dragon z Isa. 51. 9 , and breaks the bead of Leviathan a Psal. 74. 14. in a two fold respect; first, as he is a Priest, secondly, as he is King: as he is a Priest he blasteth and causeth to whither the head or heads of that Son of perdition, even that righteousness of man, or all excellencies of the creature in the way or ways of God, in what manner time, place or person soever they might seem to put forth themselves; his root therefore which is caused to whither is this, namely, his interposing of some creature, action, accident, time or thing between God and himself, looking upon that tree (so rooted) to be pleasant, desirable and fit to make one wise b Gen. 3. 6. , that is, to beget and bring forth a wisdom whereby the creature may have another wisdom in the things of God besides that which is in God himself, and this root (when our Lord appears) must needs be blasted, whither and come to nought; for, there is nothing in the creature that can cause to grow or spring up unto God, for nothing can go beyond that which it is in itself, and that proper sphere wherein it naturally worketh, and therefore the creature not being in its own nature the Creator c Isi. 55. 8, 9 Ezek. 28. 9 Isa. 31. 3. , it is impossible that ever it should work itself or any other unto God d Isa. 2. 22. jer. 10. 23. john 6. 44. , who is in himself infinitely beyond and above the reach of it e job 38. the whole chapped. 1 Cor. 2. 9 1 Cor. 2. 14. , and therefore it is, that when that unclean spirit goeth out of the man whoever interposeth somewhat between God and himself that he may grow up to God by it, ever walketh abroad and wandreth through dry places, namely such as have no moisture or unction found in them to effect his ends in making himself to be at ease and excellent, but is seeking rest and finds none, only returns multiplied into his own house again worse than he went out, for the end of that man is worse than his beginning f jok. 12. 43 ; and this is the very root of that man of sin, who at the first rise of him interposed somewhat between God and himself, to make himself thereby excellent and acceptable to God, besides that which properly flows from God himself g Gen. 3. 5, 6 , which root takes place in all natural men's hearts unto this day, and is that root of bitterness that where ever it springs up hath trouble h Heb. 12. 15 , yea pierceth through with many sorrows i 1 Tim. 6. 10. , and this Christ causeth to whither or dries up, so as it grows not, nor hath place in his Kingdom k Isa. 35. 10 Isa. 51. 11. . Again, the top or branch of this man of sin is this, namely, hereby he would grow up to be like, and to hold correspondency with God l 2 Thes. 2. 4 , but when he by these things comes to measure himself by, and to compare himself with God, then doth it serve for no other end but to kindle wrath in himself, and God becomes a consuming fire unto him m Heb. 12. 29. , even so as both root and branch are burned up n Mal. 4. 1. Isa. 5. 24. , and this office doth Christ as he is a Priest, offering up (burning and consuming) all the fat and the sweet, the beauty, glory, and excellency of the creature o Levit, 3. 3 4. 5. Levit. 9 10. Isa. 40. 6, 7, 8. , which is a thing most acceptable unto the Spirit of God in the hearts of all the Saints p 2 Cor. 4. 7 , who have their eyes opened to see their glory to consist in another and not in themselves q Col. 3. 3, 4 which is a fare transcendent and above the glory of a creature as the Creator is above the work of his hand, the builder of the house above the house that is built r Heb. 3. 3, 4 : But it is most miserable, and a thing not tolerable to behold by any carnal or corrupt heart and mind, who judge of all things according to the flesh and the principles of a creature, for the life and glory of the Son of God must needs be death and destruction unto the flesh, yea to all carnal conceptions and practices which in themselves would be the glory and excellency; for take away the beauty and glory of a creature unto the eye and view of a creature, and nothing but fear, sorrow, shame and sin implanteth itself in the soul, looking upon itself so stripped, laid waist, and bereft of his own proper excellencies, even as he is a creature in the very own and proper nature thereof s Gen. 3. 10. Gen. 4. 5. 14 ; and this our Lord doth In many Countries or in all Continents, as the word will bear. That is, in whatsoever the glory of man (as he is properly a creature) may appear, or in what it might be contained or circumscribed, the glory of the Son of God blasts it, and brings it to nought: if his excellency might appear in power, it is withered and becomes weakness when God appears t Dan. 5. 1. to 6. ; if in righteousness pharasaical it is blasted and becomes sin when Christ appears u Mat. 5. 20 Luke 15. 16 ; if in wisdom, it is wounded and becomes foolishness when that wisdom of the Son of God is brought forth x 1 Cor. 3. 18. , and so in all things that appertains unto man, and every one of these heads in their several Continents is so wounded, as having all the rest in it, and all of them are so vanquished and overcome, as they do but only bring down that one head of that one man of sin and son of perdition y 2 Thes. 2, 3. ; and hence ariseth that wonder in corrupted Israel, that every one doth sheathe his sword in his brother's side * Exod. 32. 27. : The several ways of headship in the going forth and exercise of that man of sin, worketh strife, debate, and dissension even in himself, for as he is multiplied in headships, even so is he in opposition within himself, and that unto the devouring and destruction within himself in and by each other a Gen. 14. 1. to 11. , whilst Israel the firstborn of God, stands still and only appears in fight b Exod. 14. 13 , standing on the Seashore singing triumphantly unto the overthrow c Exod. 14. 30, 31. Exod. 15. 1. : Again, the Lord Christ wounds and causeth to whither both root and branch, even the head or heads in many or in all Countries, or Continents, as he is King of Saints d Rev. 15. 3 , as well as he doth as he is Priest of the most high; for when the fat and the sweet is burned up and consumed in the creature, as he is a creature, nothing but misery and wretchedness can appear unto the sight and view of any natural eye, and this wretchedness hath its head or heads also, yea its top and its bottom, its root and branch: the root of it is this, namely, that the creature hath no bottom, being or subsistence in itself e Col. 1. 17. Act. 17. 25, 28. , which in the eye of a creature is most miserable, for in a natural eye and according to natural principles, man is hereby made more miserable than any other creature whatsoever; for all other creatures may (in a sense) be truly said, to have their motion, life and being in themselves and not in God, though God give it unto them, yet so as unto things abstracted from that life and being, which is in himself and is himself f john 1. 1, 2 3, 4. , even as we see a man gives form and being unto a watch, and winds up the springs to move to such a period, so that the watch all that time is in motion, but it can in no wise be affirmed to be the motion of that man, although his art and skill have given unto it that motition, even so the sun, moon, and stars have their motion, but it cannot be said, that their moving is the motion of the Son of God, so also the plants, beasts, and fowls of the air have their being, life, and motion to a certain period given unto them by God, but it cannot be said that that is the life, being, and motion of the Son of God, for than it were a like sin violently to take away the life and motion of them, as it was in Herod, Pontius Pilate, and the Jews to take away the life and motion of Jesus Christ g Act. 4. 25, 26, 27. : But there cannot be any creature in heaven or earth, or under the earth found in the life, being and motion of the Son of God, but only man, no more than there is any found created in the image of God but man alone, for it is impossible that there should be any more Images of God than one, for there can be no more images of a thing then there is of substances and beings in that thing, therefore God being one h Deut. 6. 4 1 Tim. 2. 5. , his Image is only one; there cannot be more shadows than there are substances, but the substance is one, therefore the shadow is but one, and only to be found in man alone, who is the model, epitome, or breviary of all other creatures, and in him only God is truly said to be one with all his works i Col. 1. 17. , and that all things are reconciled together, both things in heaven and in the earth k Col. 1. 20. ; added further, that there is no image or similitude of God proposed unto the creature consisting of any thing that is excellent besides himself, for his image is his wisdom l Pro. 8. 12. to 31. compared with Col. 1. 15. , and his wisdom is himself, so is Christ said to be the brightness of his glory, and the engraven or express form, fashion, or face of his subsistence or being m Heb. 1. 3. , and of that can no resemblance be framed or made, but it is an Idol whatever it be, or in what age of the world soever brought forth, erected or set up, therefore it is said, take heed unto yourselves for ye saw no image when the Lord spoke unto you in Horeb out of the midst of the fire n Deut. 4. 15 , and tells them, that if any manner of similitude be made, it is the corrupting of themselves o Deut. 4. 16 to 19 , for God himself is the cause, matter, subject and manner of his own Image, and out of him, or abstracted from him, can none be made nor ever was, (that can be pleasing unto him) no more than the Son of God can be propagated out of or abstracted from the Father p john 1. 1, 2, 3. john 17. 21. , which if he should he could not then be God q john 14. 7. 8, 9 , as he is; so that God is the matter and subject of his own Image, even as man is the matter, cause and subject of his own sin, yet neither of them are made known in their operations but with respect unto the other, for sin hath not its operation but with respect unto, God, nor do God's operations appear to be but with respect unto sinful man: So that there is nothing in man (that is in his own nature) that is any jot of image, or similitude, shadow, type, or resemblance of God, no further then as it stands in direct opposition unto God, and so becomes a direct dissimilitude unto him, which can be proper unto no other creature but unto man alone, because he judgeth of nothing concerning himself but with respect unto God, unto whom he naturally tendeth, even as the sparks fly upward r job 5. 7. Isa. 50. 11. through that secret propensity that is in his nature, by virtue of that first act of his creation, wherein God was made the proper centre of his soul, yea even he in whom he had his being in that glorious work of his creation, and therefore must look unto him in all actions, and for all happiness, even as the earth inclineth after the heavens for heat and moisture to make herself fruitful, though so fare remote in nature and divers from them s Hos. 2. 21. jer. 14. 4. Psal. 65. 9 to 13. Psal. 143. 6. , and hereby judging of God and of the things of God, according to the eye or sight of a natural mind t 1 Cor. 2. 14. , brings himself into opposition against God in all things, for there is no excellency in the creature, unto which the heart of man can go forth, but he in the pursuit of it (if grace prevent not) sets it in the place and room of God, expecting some excellency from it whereby to commend himself unto God, and so worships the creature and idolizeth it, attributing some excellency unto it, as it (with himself) hath relation and respect unto God, therefore it is, that we must not only leave and forsake, but even hate father and mother, and wife and children for Christ's sake, if we will be his Disciples u Luk. 14. 26 , that is, we are to hate them in respect of the height of that love and affection which naturally runs out unto them, which is never to stay till it idolise and set them in the place of God unto ourselves, so that as we must hate Idolatry, so also them and all other things in that respect, and if we look at the creatures as to be a type or image of God in their operations and excellencies, as they have respect unto each other, so as that we are prevented by grace from the pursuit of them, in climbing up unto that which the mind of man naturally leads unto, then by a Christian and enlightened mind they are brought into competition with that which is the truth and durable substance itself, else they do not appear as a type or shadow, x 1 Pet. 1. 23. 24. Rom. 14. 17 and if so we behold them, than doth their glory and beauty fade, even as the flower of the field, yea they whither like grass, and perish in the Kingdom of our God is and prove vain, yea lighter than vanity, only the word of the Lord that abides for ever y 1 Pet. 1. 25. taking its form and figure, yea raising up itself in its own image and operatitions out of nothing in our nature, but only from that which in itself is in direct opposition unto that Image and durable Word of God, that so the Kingdom, power and glory may be of him z Mat. 6. 13. , and through him, and to him for ever, Amen a Rom. 11. 33, 34, 35, 36. , Therefore the proper types, figures and characters that are found in our nature in the way of the Kingdom of God, are no better than such as were found in those Fathers after the flesh, who fell in the wilderness b 1 Cor. 10. 1. to 11. , which our Apostle tells us, that they are written for our admonition or instruction, upon whom the ends or finishings, or die of the world (that is in all its glory) are come: The word come signifies to come from high to low, yea to fall down as a thing brought to nought, when ever the glory of God appears in his Saints; hence it is that our Prophet David sees an end of all perfection whatsoever (proper unto the nature of a creature c Psal. 119. 96. ) only the Commandment or that Law of the Spirit that is in Jesus Christ d Rom. 8. 2. is exceeding broad e Psal. 119. 96. , large, and extensive in all its dimensions, reaching unto all times and places, which the mind of a creature (not being able to comprehend that glory and extent that is in the word of God) always propounds God unto itself as another thing then that which indeed he is, in that way of Christ, and so falls short in all things of that which is the proper being of the creature, and thence he makes himself miserable and restless, even as a thing that hath no stay or substance to rest upon, and in itself is ponderous, even like unto a man upon a steep and high place proposeth a thing unto himself to stand upon as a substance, adventuring his whole weight thereon and it proves but a mere shadow, so that it comes to pass he tumbleth himself down in such sort as he is ever falling, and this is the branch that springeth out of the above named root in this miserable state and condition of man, namely, a defection, fall or motion from God, even unto the utmost point of despair, and that irrecoverably in or with respect unto any thing that is in or of himself, or in any or in all the creatures, which makes his misery to be such as being ever in the terror of the fall, so as he never comes unto any bottom, for it is become a bottomless pit which only the Angel that descendeth down from heaven having a key in his hand, can open or shut f Rev. 9 1, 2. Rev. 20. 1. , yea he can open it so as that wicked one, ye a all the wicked of the world shall go down into it, even all Nations that forget God g Psal. 9 16 17. , and he can so shut it that they can never come out again, neither can any of the sons of God enter thereinto, who are redeemed by the blood of the Lamb h Luke 16, 23, 24, 25, 26. , who hath overcome it i 1 Cor. 15. 55. : This miserable state and condition of man in the head or in the root and branch, our King Christ withereth and vanquisheth when he appeareth, yea when that princely Champion k Psal. 19 4 5, 6. or son of righteousness ariseth, who hath healings in his wings or in all his motions in us l Mal. 4. 2, 3 , communicating his light with us m john 1. 4. Psal. 36. 9 , then do we behold things as he beholds them, that is, we see them then to be such as they are, and as he hath made them to be, and then must we behold the glory of man's subsistence or being to be in his Creator in that way of Christ, and not to be in himself as abstracted from God as the rest of the creatures, who were never made in that image of his, nor had their proper being and subsistence in him, so as to be but one entire work n Ephes. 2. 10. Rev. 3. 14. ; and thus we see the root of this misery withered, and blasted, (yea dried up like unto that great river Euphrates o Rev. 16. 12. ) when we perceive ourselves to be set in that heavenly and steadfast place or places in our God through Christ p Eph. 1. 3. Eph. 2. 6. , so that as our life is hid with Christ in God, even so are all things in and of a Christian, which he may be said to have, or to be from the eyes of the world; for hereby our King Christ gathereth us up into unity and community with himself, which is the only glory of this Kingdom, namely, to lose the prisoners and let the oppressed and captives go free, to feed the hungry, and refresh and comfort the feeble and mournful soul q Isa. 61. 1, 2, 3. Luke 4. 18, 19 , and herein is that branch of our misery also withered and dried up, as well as the root, for out of our defection and depth of such a fall we grow up into perfection in that glory, dignity, and perfection of the Son of God, or of Sons of God r Gal. 4. 5, 6 Heb. 2. 10. , so that our glory, Resurrection and exaltation in the things of God can never be fathmed or found out s Rom. 11. 31, 32, 33, 34, 35. , but are of like extent with the fall into that bottomless pit, for this exaltation of the Son of God, is a making of him higher than the heavens t Heb. 7. 26. , which could not be but from this ground, for the heavens are highness or heights in themselves, but he is made height out of a bottomless gulf, to the praise of the riches of his grace for ever, even as the state of the wicked is made or becomes a bottomless pit by falling from such a height of majesty and infinite glory, which by his creation he was made in, so that we can cry out with admiration, Rom. 11. 33. oh the height yea and the depth also of that love of God in us through Jesus Christ u Rom. 5. 5. Rom. 8. 39 1 john 2. 5. ! Man's misery therefore by Christ our King, is wounded or caused to whither both in root and branch, and that in many or in all Countries, or Continents, that is, even in all things wherein the misery of man is contained, or can any way appear, for he being that wherein the creature hath its subsistence, who is infinite in himself in all excellencies and glory, must needs gather it up and fetch it out of all its infirmities and frailties, for being infinite he cannot but extend himself unto them, and accordingly exercise his Power, Kingdom, headship and domination, in the deliverance and release (of that which is become himself) from them all, man's nature having no other being or subsistence, but what it hath in him alone x Acts 17. 28. , neither hath the Son of God any motin or operation either in respect of ascension or descension, but what he hath in man's nature alone; and hence is the manner of his repast, brought in by our Prophet in his pursuit of and exercise of authority over his enemies, laid down in these words: He shall drink of the brook in the way, as also the issue and event, the sum and result of all in these words, therefore shall he lift up his head, or therefore shall he lift up heads, for the word is plural, and answers to those heads that are spoken of before, which are wounded or killed, or withered. But this or these are revived or lifted up; these words therefore by atrim or elegant allusion unto Gideon and his Soldiers going out against that great Army of the Midianites y judges 7. the whole chapped. , do set Forth and declare the way of the humiliation and exaltation of Jesus Christ the Son of God, that Judge of Israel z Psal. 72. 1 2, 3, 4. yea that high Priest and Captain of our salvation a Heb. 2. 10. , in his vanquishing and destruction of all the enemies thereof in Gideon and his soldiers set out plurally, as in many, even in three hundred, and here set out as in that one only begotten of the Father the Son of God, who treads the winepress alone, and none but he to help b john 3. 16 john 1. 14. Isa. 63. 3. ; gideon's soldiers drink of the water to declare the weakness of that whereby they are tried, or of that wherein their trial lies, as they descend down into the valley, where the Army of the Midianites lay even as grasshoppers c judges 6. 5 judges 7. 12 , not only in a low descent as in a valley, but fortified with the hills and mountains of this present world against Israel, as the word valley signifies not only a low place, but fortification also, even as a valley is fortified with hills: Now we know that water is weak in itself d Ezek. 7. 17 Lam. 2. 19 , and therefore our Apostle adviseth Timothy to drink no longer water but a little wine, because of his stomaches often infirmities e 1 Tim. 5. 23. showing thereby (by an allusion unto water, and a weak stomach) what he ought to do in the course of his Ministry, that is, that weakness and infirmity is not to be applied unto weakness and infirmity, but strength (signified by wine) is to be applied unto infirmity, and so comes the cure of it, that is, the weak things of man are not to be applied unto man, but unto the Son of God, whereby they receive strength and cure: So saith the Baptist, I indeed baptise with water, that is, my Baptism hath no life nor spirit in it at all, teaching what our nature is that the Word of God comes down into, but the life, spirit and power is in the Baptism of him that comes after me, that is greater than I, whose shoe latchet I am not worthy to lose f john 1. 26, 27. , teaching thereby the authority, power and strength that our nature is taken into, and ascendeth up unto in that Word and Spirit descending upon it, and uttering itself unto it g Mat. 3. 16 17. ; so also the Prophet Ezekiel telling of the weakness of all flesh, saith, that all knees shall be feeble or fail as water h Ezek. 7. 17 : So that gideon's Soldiers are to drink of weakness for their trial, in that their descent to destroy the Adversary; so is our Lord Christ also said to drink of the brook in his descent, in wounding the heads of all Continents, yea all Adversaries in whatever they may be made manifest. By brook here signifying the same thing that those waters do which gideon's soldiers drink of, only the word used here for brook, signifies a stream that runs swift and abundantly, occasioned by some great fall of snow or rain from an high, even so as the brook of our infirmities arising from our fall, from that happy condition man was made in at the first. In this point, three sorts of gideon's soldiers are to be noted, First, such as out of fear turned bacl, and of them were two and twenty thousand, these were such as conceived their own weaknesses would be their fall and ruin i judges 7. 3 , for the adversaries had nothing but the arm of flesh to come against them with; so that in their own fears they exalted and set up the arm of flesh, which power their adversaries only had and no more, which to fear is a like sin as to trust in it, and so equally shares in the curse k jer. 17. 5. Rev. 21. 8. . The second sort were such as would go on, but they conceived and concluded that weakness in themselves (intimated in those waters) was a defect and hindrance unto them, in that work of the pursuit and overcoming of the adversary, and so they make use of it, bowing and kneeling down to it, to make use of it, as in its natural place as it runs in the river, and must of necessity break that method and order in march which our Gideon had and hath set his soldiers in, and by that were discarded seven thousand. The third sort were such as leapt up the water with their hands as they passed along, as no breach of ranks nor any hindrance in their march at all, that is, they took or do take up this water or weakness out of its natural place, lapping it up with their hands even as a dog doth water with his tongue, that is, they take it up into unity according to that art, skill, device or Ministry, (signified by the hand l Psal. 77. 20. Psal. 137. 5. Isa. 53. 10. ) wherein or whereby the Son of God hath taken our infirmities into unity with himself, even so as by taking it he devours and destroys it as these soldiers devouring the water by their hand, taking it out of its natural place so as it becomes no hindrance but a refreshment and an encouragement in their pursuit of the adversary, yea so as it gives them intelligence of the certainty of the overthrow of them, even as that dream of that poor and weak barley cake discovered unto them the spirit of fear and terror that was in that mighty host of the Midianites m judg. 7. 13 14. , even so doth the frailty and infirmity of man's nature (taken away by Christ) discover the strength or rather the weakness, fears and troubles that are in all such (be they never so many) who have not the strength, courage, and consolations of the God of Israel amongst them n Psal. 29. 11. Psal. 68 34. Psal. 46. 1 Psal. 8● 5 , for he only knows how to carry his people out against all adversaries, so as they shall never fail in success o Isa. 41. 1. to 14. Isa. 43. 1, 2 3. , but are like unto Joseph, who though the archers have sorely grieved him, and shot at him, and hated him, yet his how abides in strength and the arms of his hands are made strong by the hands of the mighty God of Jacob, from thence is the Shepherd or feeder the stone of Israel p Gen. 49. 23, 24. : Thus doth our Prophet here in looking back at an act formerly done in the view of men, declare and foretell what is and shall come to pass, as that which is the very life and spirit of that former act concerning our Lord Jesus, how he drinks of the brook in the way, that is, the Son of God descending into our nature takes our weaknesses and infirmities upon himself, even out of that stream and currant and from that proper place wherein by nature they run, (so taking them up in his hand, that is, by his wisdom, skill, ordination, office and Ministry, as he is a Priest for ever for that purpose) as that they become the infirmities of the Son of God, even as truly and really as his power and righteousness is made ours, and becomes the righteousness and power of the Saints, and therefore of necessity must be devoured, destroyed, and caused to vanish away for ever, for no frailty or infirmity can possibly abide upon that holy and harmless one, but are disposed of for the benefit and encouragement of all his in the pursuit of the adversary, for by death he overcomes him that hath the power of death q Heb. 2. 14 , and by sin condemns sin in the flesh r Rom. 8. 3. , casting it so in its cause by its own arguments, that it can never implead against us any more s Rom. 8. 33, 34. ● Cor. 15. 55, 56. Rom. 6. 17, 18. Rom. 6. 14. ; and this is as natural and proper for that hand, laid on in his ordination and Ministry, as it is for the tongue of a dog to lap or take up water out of its proper place unto himself, and this is done in the way, that is, in the way of his humiliation without any stay, stop or hindrance of his exaltation at all in the destruction of his enemies: The word translated way, signifies such a way wherein is order and method, as to march in rank, so that the Son of God our high Priest in this his way of humiliation keeps his rank, order, and method with the Father, not failing to hold correspondency with him in wisdom, power, glory, eternity, emensity and all manner of dignities, no not for a moment, for than he should cease to be God, and so to be a Saviour, for salvation belongs only to the Lord t Psal. 3. 8. Psal. 68 19 20. Psal. 144. ●0 , so as to save, and the creature is only the saved of him, once and for ever u Heb. 10. 10. Heb. 7. 27. Heb. 9 25, 26. 27. 28. ; the way then of the humiliation of the Son of God is his descent into our nature, which is the going down of our spiritual Gideon into the valley to vanquish all Israel's adversaries, in which he drinks of that great brook or stream of our weaknesses and infirmities, whereby he refresheth himself in the devouring and taking of them away, for he destroys and takes them away, as he is and hath the power and virtue of the Son of God, upon whom they cannot tarry, nor against whom prevail: so also is he refreshed, as he is and hath the infirmities and weaknesses of the son of man, from which nature these are taken and carried away x Isa. 53. 4. jer. 50. 20. in the abolishing of them y Eph. 2. 15. , removing them z Psal. 103. 3. , and purgation of our nature a Heb. 1. 3. from all sin and uncleanness, putrefaction and corruption whatsoever b Eph. 5. 27 , and that at once in one offering of himself for ever c Heb 10. 10 , and hence it is, that he sits down at the right hand of God d Heb. 10. 12, 13. , which is the lifting up of his head in this place, or in the plural number heads, noting hereby that various and multiplied way of exercise of his authority and headship in all the world, both in the subduing of his enemies, and wonderful advancement of his Saints, and thus the humiliation of our Lord Christ becomes no less than his exaltation and lifting up for ever, for in the very same act of the Son of God his descension into our nature, and becoming a poor and frail man, yea a creature in us, who in himself is the Creator, in that very act reciprocally and interchangeably is the nature of poor, silly and weak man advanced and raised up into the state and dignity of that holy and eternal Son of God, therefore the Prophet saith, he was taken from prison and from judgement e Isa. 53. 8. , or as the word is in the Hebrew, from a narrow strait, or to an narrow strait, for the word min signifies either to or from, therefore that which the Prophet reads to, the Apostle reads From, the Redeemer shall come to Zion, saith our Prophet f Isa. 59 20 ; and to them that turn from iniquity in Jacob, which our Apostle alleging saith, the redeemer shall come from Zion and turn ungodliness from Jacob g Rom. 11. 26. so that to a narrow strait of infringement from all dignity and glory is he taken, as he assumeth our nature and condition: but in this is he also taken to judgement, or into a large place of dominion, or of discerning of all things, as our nature is made one with that potent and all-seing eye of the Word of God, and so our Apostle expounds that place of the Prophet, saying, in his humiliation his judgement is exalted h Acts 8. 33 , or in this straight and narrow place is the place of his freedom and enlargement, or in his humiliation is his exaltation; for as he makes himself strong through our weakness, so doth he enlarge himself through our narrow and strait condition, and exalts himself through our baseness, and in that shows himself to be the Son of God, for man cannot perform works of that nature, man only can honour himself by things which in the esteem of man are honourable, but out of things that are base and vile he cannot do it, and upon this ground our Apostle affirms of him, saying, thou madest him a little lower than the Angels, crownedst, or in the present tense, crowning him with glory and greatness i Heb. 2. 7. as a continued and perpetuated act, or as the word will bear, without straining it, thou diminishing him makest him great, therefore the Prophet k Psal. 8. 5. (whence our Apostle takes the phrase) saith, thou madest him a little lower than God, for the word there is Elohim, so that to make the Son of God less than God, is to diminish him, and make him to be that which in itself is nothing of God, so that by how much the son of sorry man is made higher and above the condition of a mere creature in Christ Jesus, being stated in the dignity of the Son of God in his exaltation, even by so much is that glorious Son or Word of God, debased below the condition of a creature, in that way of his humiliation, for all creatures in the act of creation are vehemently good l Gen. 1. 31. , but he becomes in us, sin m 2 Cor. 5. 21. , sorrow n Isa. 53. 3. , death o Hos. 13. 14 , hell p Psal. 16 10 and a curse q Gal. 3. 13. , in his redeeming and delivering of us from that state of our degeneration, and therefore that which is properly the humiliation of the Son of God must be the glory and exaltation of the Son of man, the nature divine considered in the one, and the nature humane in the other, without unity of which two no Christ that ever was, nor that ever shall, therefore when ever the virtue and power of our sin takes hold on him in this unity (without which unity our sin cannot become his) in that very same act and moment the virtue and power of God takes hold on us, and the spirit of grace and glory rests upon us r 2 Cor. 12. 9 1 Pet. 4. 14. or abides in our nature s john 14. 16 in that his suffering, without which his dignity cannot become or be made ours t Heb. 2 9, 10, 11. , therefore his drinking of the brook in the way is the exaltation and lifting up of his head. Hence appeareth a great mistake in the Ministrations of this world in our time and age, for the Gospel is not to be preached simply as to a creature, which is a mere creature, no more than it is to be received and accepted of as simply coming from a creature, for it is the Gospel of God u 1 Thes. 2. 2. , which is neither received from man, nor yet by man x Gal. 1. 11, 12. , therefore those are much mistaken in that Scripture which saith, go and preach the Gospel to every creature y Mark 16. 15. ; supposeth from thence that the Gospel brings every creature alike unto God in the same happy estate, (according to their capacity,) for the word is, go and preach the Gospel in every creature, that is in every creature, as in the life and spirit of it it centreth in man, for as every creature was made for man, and with respect to man, so also every creature centres in man, according to the scope, drift, aim, life and spirit of it, as it is eternised and shall endure and abide for ever; but the drift, scope, life, and spirit of man centreth not nor resumeth unto itself all, no nor any of them to rest satisfied in, therefore in naming of and seeing into the nature of every one of them at the creation, he finds not a help amongst them all fit or meet for him z Gen. 2. 19 20. : So that the scope, drift, life and spirit of man, only centreth in God, in whom he must have rest, strength, stay and steadfastness a Psal. 27. 1 Psal. 46. 1. joel 3. 16. Psal. 140. 7. , or else he wandreth in weakness and is unstable, and full of tumult and trouble for ever b jam. 1. 6. 7. 8. , the Gospel than is preached in every creature, as all of them are centred and considered in man, who is the end of them all, and hath in him the very nature and virtue or that which sympathizeth and holds a correspondency with them all and every particular, so that as to his well being he cannot think of an utter anihilation of any one of them, for so even in man God assumeth and uniteth himself unto his whole work, as it is considered in him alone and no other wise, for in man is the perfection of all God's work and labour, as also the cessation of it, and perfection of rest, for God ceaseth from his work c Heb. 4. 10 , in that he becomes poor, weak, and silly son of man, or dust of the earth d Gen. 2. 7. Gen. 5. 1, 2. , which is fare from performing and doing the work of an eternal God e Psal. 30. 9 Isa. 40. 6, 7, 8. , man also ceaseth from his own works f Heb. 4 10. , as he is made in the Image of God, yea the Son of the living God g Luk. 3. 38 , who can do nothing after the will of man, or frailty of the flesh h john 3. 13 , but according to the will and power of God worketh effectually in all manner of works and operations, suiting and agreeing with the life and dignity of the Son of God i John. 9 3, 4 John 10 37, 38. , in whom both labour and rest are fully consummated and perfected once and for ever k Heb. 9 12. Heb. 1. 27. even as labour and rest were in the creation of the world at the beginning l Gen. 2. 1, 2 ) therefore as the Ministry of the Gospel hath not its root and original in any that is a mere creature, but in him who is the Son of the eternal God, yea God himself blessed for ever m Rom. 1. 6 Rom. 9 5. , and therefore is it called the Gospel of God n 1 Thes. 2. 2 , and is not from man but from God, even so the proper object of this Ministry (to whom it goeth forth) is not a mere creature upon whom it worketh and hath its effect, in whomsoever it becomes a Saviour unto o 2 Cor. 2. 14, 16. , for the object of it in the chosen of God, to whom it gives intelligence, and upon whom it naturally and effectually worketh, are only such as are ennobled with a state and condition above a mere creature, being made the Sons of God through jesus Christ p Gal. 4. 6. Rom. 8. 15, 16, 17. , so that it findeth and discovereth a spirit in them of reception, correspondent unto, yea even the same with that which doth declare and divulge it, which must be the same which at the first inspired them, that spoke it q 2 Pet. 1. 20. , which is a spirit surpassing the spirit of a mere creature, for it is the Spirit of God, for holy men spoke as they were moved by the holy Ghost r 2 Pet. 1. 21 , and in such only it is savour of life unto life s 2 Cor. 2. 16 , and such only are the distributers and dispensers of it as go forth to preach in and by that Spirit which raised up Jesus from the dead, and in which he was quickened and went and preached also to the spirits that are in prison, who were disobedient when once the long-suffering of God abode in the days of Noah t 1 Pet. 3. 18 19, 20. ; so that the object of the Ministry of the Gospel in those to whom it is a savour of death unto death u 2 Cor. 2. 16. , upon whom it also worketh effectually though not naturally, as from itself, as a proper cause but accidentally or occasionally, the true and proper cause, of death being in and from themselves x Hos. 13. 9 Mat. 15. 11 Mar. 7. 21, 22, 23. , unto whom it becometh such and not in the Gospel, so that it doth also discover a spirit in such, that is as far below a creature as the spirit of the Saint and holy one of God is above a creature y Mar. 13. 11 Luke 11. 13 , that being the spirit of God z 1 Cor. 3. 16 , and the other the spirit of Satan a 2 Cor. 4. 4 , the one the spirit of Christ b Rom. 8. 9 , the other the spirit of Antichrist c Eph. 2. 2. , the one the wisdom of God d 1 john 4. 3. 1 Cor. 2. 7. , the other the wisdom of the Serpent e 2 Cor. 11. 3. , for the wisdom, art and skill of man in looking upon and judging of the things of God in its own light, is so subtle and guileful that it turns truth into a lie unto itself f Rom. 1. 25 , righteousness into sin g Rom. 7. 8. to 14. , and so is not only a Serpent to beguile itself and others h 2 Cor. 11. 3 , but also a Dragon to destroy and devour both itself and others i Rev. 12. 3, 4. 1 Pet. 5. 8. , for it was never the ordination and appointment of God (in the way of Christ) that man should behold and judge of the matters of God by the light and wisdom of a creature, but by the light and wisdom of the Creator k Isa. 64. 4. 1 Cor. 2. 9, 10. , no more than john was appointed or sent of God to be the light of the world, but came only to bear witness of that light l john 1. 6, 7, 8, 9 , or then the hand was appointed to see for the body, and yet it is of the body m 1 Cor. 12 15, 16. , or for itself by virtue of any thing that is in itself, but only by that virtue that is in the eye, with which it hath union, and by which it perfectly seethe, though in it self it is not an eye nor hath any light at all but only by virtue of the confluence of that which is properly in the eye itself n Mat. 6. 22. . The Son of God thererefore descending into this low estate, yea, lower than simply to be made a creature, for he was made a curse o Gal. 3. 13. , which no creature in its creation is p Gen. 1. 31. , hereby overcomes and takes away the curse, else could it never have been taken away from us, no more than we can be blessed but only by having unity with him through faith q Heb. 10. 39 Heb. 11. 2. , who is blessedness itself r Rom. 9 5. , and in this act of humiliation, he saith, thou wilt not leave my soul in hell, or in Sheol, that corrupting pit s Psal. 16. 10 , neither wilt thou suffer thy holy one to see corruption, but wilt teach me the way of life, that is, death or this humbled condition could not hold him, no not for a moment of time, but in that very way or act (wherein he becomes subject to be taught, as under a tutor or governor t Gal. 4. 1, 2 ) he sees life, and is set at the right hand of God, where are pleasures for ever more u Psal. 16. 11 , and so doth he drink of the brook in the way, and in that he doth lift up his head or is exalted for ever, fare above all principalities and powers, and hath a name, or authority given unto him in or at the which every knee shall bow x Phil. 2. 9, 10. , both of things in heaven and in the earth, yea and under the earth, yea even such as are made lower than properly the earthly or natural condition of a creature is y jude 10. verse. 2 Pet. 2. 12. , and hence it is, that our Apostle reason from that eighth Psalm, thou hast put all things in subjection under his feet * Psal. 8. 6. : now in that he saith, all things are put under, he left nothing, or nothing was exempted that was not put under him a Heb. 2. 7, 8 ; so that the exaltation of Christ is that wherewith the Son of man or the humane nature is dignified, otherwise it could not be a putting of things under him, if in case they were so by nature; for all things are under him by nature, as he is God b john 1. 1, 2, 3. Rom. 9 5. Gen. 1. 1. , and therefore in that respect cannot admit of an action of putting them or making them to be so, for it is impossible that the Creator should be otherwise in himself but above the works of his hand c Isa. 45. 11 12. , as our Apostle reasons from Moses and Christ, that as he that builds the house is greater and more honourable than that which is built d Heb. 3. 3, 4 , so is it in this case, for nothing can be said to be put under Christ as he is God, seeing all things are so (without gain saying) by nature, therefore the exaltation is properly of the humanity and not of the Divinity which indeed is height itself e Heb. 7. 26. , though it be exalted only in and by the Divinity, even as the humiliation is properly of the divine nature and not of the humane, for the humane nature cannot be lower than it is by nature in itself, being in the fall become a curse f Gal. 3. 13. 2 Cor. 15. 22. , but the divine nature is only humbled and made low in and by the humane nature, for in itself it can admit of no such thing g Mal. 3. 6. , and therefore the humiliation is of an infinite value and extent, which makes our Apostle to add those words, and yet we see not all things put under him h Heb. 2. 8. , which to a natural eye or ear seems a plain contradiction, the words are, we see not all things, or we see not any particular thing whatsoever under 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 than that condition was, which he took upon him, for if there had, than 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 than the Angels, and in suffering of death crowned with glory and honour i Heb. 2. 9 , that he by the grace, favour, or mutual embrace 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 kind of it k Heb. 2. 9 , being made so low as nothing can be lower, therefore he adds, that the Captain 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 he 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 Kingdom 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 yielded all regality and Sovereignty to be in and only belong unto him, who is the father of all dignity, excellency, and power, at which time or in that very act of yielding 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 concerns the glory and dignity of the Kingdom of God, for he must or it is expedient and needful, yea he doth reign still, or n 1 Cor. 15. 25. to the end to put down all his enemies under his feet, this is the very end of his reign to put all God's 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 conqueror over all, and then could not he obtain 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 destroys, ruinates and utterly spoils itself, therefore the word translated destroy, signifies unthriftiness, to the undoing and loss of itself, for the Son of God is made so low by the suffering of death, as that the death comes into competition and engagement with the life of the Son of God, and so must of necessity consume, waste, ruinated, and lose itself, 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 speaks so elegantly, thou hast put all things under his feet, all sheep and oxen, yea and the beast of the field, fowls of the air, and fish in the sea, that pass through the paths of it q Psal. 8. 6, 7, 8. , this is man's Lordship, and according to the natural workings of his mind and understanding he perceives his dominion as he is a man, when he comes into competiton with the inferior, sensual 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 endued him withal, by which he saw that Lordship, and dominion which he had over them all, being they were all made in subjection unto him, and fare under and beneath him, therefore could he not find a fit companion or consociate for himself amongst them all r Gen. 2. 20. ; this man can do by that natural 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 natural understanding (proper unto man simply as he is a creature) works upon and is conversant in and about the things of the Creator, then by how much the more he would be like his Creator which so fare 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 we look upon it by that light and revelation of the Spirit, that comes only 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 meet 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 Sovereignty, dominion and Lordship for ever, which without it could never appear, nor be made manifest in a creature, but must of necessity have been hid and lodged in himself for ever; and then had not his goodness appeared u Tit. 2. 11. Psal. 39 19 19 ; and if not his goodness, than not his light x 1 joh. 1. 5. , and that light which appears not is darkness y Mat. 6. 23. ; and if God should not be light, he were no God at all z 1 joh. 2. 9, 10, 11. : and thus uncontrollable, and without all controversy, doubt or scruple, doth God convince our hearts of that breaking forth, and revelation of himself 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 itself for ever, in that it sets out that life and light, which is in that faith of the Son of God, which otherwise could not appear 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 wisdom which is in God, which is nothing else but the King of terror to all the men of the world, who look upon the things of God with a natural and carnal eye b job. 18. 5. to 21. ; for Christ by drinking of the brook in the way, is exalted as head, governor and ruler over all, which thing the world is not ware of, neither will it know and understand, and therefore can never give Christ the honour of his death, nor confess the excellency, glory, fruit, profit and comfort of the cross of our Lord c Gal 6. 14 jam. 1. 2, 3, 4. 2 Cor. 12 9 10. Rom. 8. 35, 36, 37. . The exaltation then of the Son of God is the beholding of himself, from the depth of that low estate of his humiliation, which he hath only in man, which gives dimension unto it, in its height, for ever; and the humiliation of the Son of man is the beholding of himself, in or from the height and dignity which he hath in God, and that gives dimension to his low estate, out of which he riseth, and silenceth the flesh from uttering or conceiving of the least cause of boasting for ever d 1 Cor. 1. 27. to 31. : Therefore the Psalmist when he beholds the heavens, the work of the finger of God, the moon and the stars, which thou hast created e Psal. 8. 3. ; from the consideration of the heavenly bodies, and works of God for him, or in him; thence doth arise his humiliation and abasements, therefore he saith, what is man, (or, what is it man) in way of admiration, that thou considerest him, or remember'st him f Psal. 8. 4. ? For the word signifies to memorise, or begin again: as if he should say, dost thou that art so high and glorious, yea so full of varieties of excellencies, and glory, even as the Moon and the Stars are in themselves g 1 Cor. 15. 41. : Dost thou remember, or take thy beginning in man? for as the Son of God is eternal, and so without beginning, or time, as he is God, so is he also in time, and takes a beginning as he is man, and this puts man to silence, for ever opening his mouth in any excellencies of the creature, in the things of God, when once he sees how the Eternal takes a beginning in him h Psal. 8. 4. ; and so (as the word will bear) memorizeth and eternizeth himself in such a frail and momentany thing as man is, even as the heavens are monumentized in the earth, without which their virtue, glory and operation, could never be seen, nor made known i Hos. 2. 21, 22. Psal. 65. 9 to 13. ; therefore he adds those words, visitest him, or makest him the object of thy constant act, of sight, and aspect, even as the Sun looks forth upon the earth, for the continual revival, refreshment, fruitfulness, and glory of it, without which it were altogether barren and undone. Yea the Apostle adds further, He hath put all things under his feet k Heb. 2. 8. : Now if all things be put under him, it is evident that he is excepted, that did subject them, and put them under: yea, he must be such a one, that doth subject them, who is over all: so that all things in that lost estate by mankind, are infinitely below, and beneath Christ as he is God, and all things as they are in God, are infinitely above Christ Jesus as he is man, and so sustains the nature of that lost condition: and therefore both the humiliation and exaltation are complete and perfect in him alone: For when all things are made subject unto, and subdued under him, as he is man, by another, which is God, blessed for ever l Rom. 9 5. ; that is, by another, in nature, not in subsistence and being. Now he that subjects and brings all things under, must needs in himself be above all things, and so above him, unto whom they are subjected, as he is man; and therefore cannot in the least (as he is man) subject, or subdue, no more than God himself can be brought low or under, in respect of himself, or his own nature: no more can the nature of man subdue the enemies of our salvation, by any thing that is in, or of himself, that is, in, or of his own nature: As a creature therefore must needs be subject in himself, unto him that subdues all things; and so the Son himself, as he is man, is subject unto the Father as he is God m 1 Cor. 17 27, 28. ; and yet the submission, or subjection of the Son is not, but in the Father; nor is the authority and rule of the Father, but only in the Son; so that the submission and authority are not found elsewhere, but only in one and the same subsistence and being, and hence it is, that God is all in all in every one of the Saints, and they only passive in themselves or in their own nature n Isa. 30. 7. Phil. 2. 13. , but powerful and operative in their Lord, or in and through that nature divine for ever, even as he is only active in himself and his own nature, but became passive in them or in their nature, and subject to death, which in himself could never be, and yet is the one and the other real and true, the operation, life, and resurrection that is in that Word and Son of the Father, is as really and truly ours, and we work and live, and rise from the dead by it o Col. 2. 13. Rom. 8. 11. Rom. 4. 17. ; as or weakness, death, and low estate is really his, so as he suffered death and descended in and by it, and therefore our Apostle affirms, that he that ascends is the same that descends into the lowermost parts of the earth p Ephes. 4. 9 , and this is the humiliation and exaltation of our Lord made one, no less absolute and true then that the divine and humane nature are one Christ, or one subsistence and Son of God the Saviour of the world, and therefore the Apostle saith, else what shall they do, or (as the word may be read) what shall he do that is baptised for dead, if the dead rise not q 1 Cor. 15 29. , or as the meaning is, if death be not life, the descension the resurrection, what shall he do? or how can he be the Son of God? for if death be not made life in the very act of it, in that way of Christ, otherwise the Son could never be baptised with the baptism of death r Luke 12. 50. , if that death were not in that very act transformed into life, he could not be the Son of God, for he cannot be held of death no not for a moment s Acts 2. 24 , for than he were not God, therefore doth our spiritual Gideon and all his soldiers in him or with him, yea our King Christ, as in this Text, and all that he hath made Kings to God the Father with him t Rev. 1. 5, 6 or in him, do drink of this brook in the way of the humiliation, and in that very act is his exaltation, yea the lifting up of his head, or of their heads for ever, in the sight and knowledge of which, shall all sing Halalujah u Psal. 15 1, 6. , that is, being interpreted, praise ye Jah, or praise we the Lord. AMEN. FINIS.