5. 10. 11. and put our seale unto it that he is come and to communicate in the work of God or eat of the Tree in the midst of the Garden as it is the Tree of the knowledge of good and evill or acknowledgment of pleasing and displeasing as the word signifies is to communicate in it according to the will of the flesh or the wisdome and reasonings of a Creature seene in the minde of the woman and spirit of the Serpent which is to turre the glory of God into shime q Psal 4. 2. Psal 106. 20. the truth of God into a lye r Rom. 1. 25. Concluding that wee are not so yet as God hath said we are in regard of our life in him But if we eate in a pleasing or good way we shall be such as he hath said and also that we are not so bad in respect of death or in being base and vile in our selves as hee hath said But if we eate exercise or communicate in displeasing or bad wayes we shall be s Gen. 3. 3. the one of these hath beere the way of unbeliefe a lye and falling away from God in Christ from the beginning even untill now and the other is the way of faith truth and life uniting us unto God in that way of Jesus Christ even untill now The world hath still something to eate to please or displease God before it enjoy or be possessed either with life or death according to the word and speech of God that is it hath still some Fast to keepe some Sabbath to sanctifie some Sermon to preach or here some Battell to fight some Church to constitute some Officers to raise up or Orders to reforme and re-edifie before it can take God upon his word that we are compleate in Christ t Col. 2. 10. Ephes 5. 27. And if it will eate of none of these yet it must comunicate with time that is yet some more time and reformation will be made yet some more time and the state will alter yet some more time and Jewes and Gentiles will be called yet some more time and Antichrist will be overthrown yet some more time and then Christ will come to raigne upon the Earth for a thousand yeares yet some time must be eaten up either in way of pleasing or displeasing of God and then naturall death will either put us into life or death eternall this hath been the way of the fall and drawing backe of the soule from God unto pardition u Heb. 10. 39. from the beginning to this day in all those in whom God takes no pleasure w Heb. 10. 38. even as the other is the way of Faith comming unto God and being made one with him in all those in whom his soule delighteth x 4 Esa 2. 1. as in his Elect or choice Ones the one hath life and death in it In such sort as they are both considered in the Son of God And therefore the glory of them both is given to him alone z Rom. 8. 33. 34. and in that death is swallowed up in victory a 1 Cor. 15. 54. so as nothing but life and peace appeares b 1 Cor. 15. 57. 1 Iohn 5. 4 5. the other hath life and death in it as considered in the sonne of perdition who will needes have them in himself and therefore must needs expect them in a humane or conjectured way where there is no life nor spirit of God at all but only a living unto the flesh which is nothing else at all but only death c Rom. 8. 13 and as these two trees declare unto us one estate that man is made in and yet issues out into such differing and distant operations So this state of God and Man being made one declares also our first Parents what they are in respect of spirituall and mysticall operations in the world even as the Man and the Woman who were one at the first d Gen. 2. 20 21 22. are the originall and fountaine of all naturall Birthes and Posterities in the world For out of this condition of Man being made in the Image of God judged of embraced and acknowledged according to the spirit and wisdome of God proceeds the Generation and Off-spring of the Sonne of God e Gen. 3. 15. Acts 17. 28. Esa 53. 10. who is God over all blessed for ever Amen * Rom. 9. 5 or so be it as the word imports or so it shall be having the vertue of this oath of interposission in it that ever concludes vpon tearmes of certainty and present being For according to the judgment or wisdome of God it cannot be otherwise in him So also out of the same composition or condition judged of looked upon and acknowledged according to the wisedome reasoning and conjectures of a Creature which is found also in this composition * Gen. 2. 7. as truly as is the Image and wisdome of God Out of this doth also arise that Man of sinne and Sonne of perdition that Antichrist whom God destroyes with the breath of his mouth and abolisheth with the brightnesse of his comming * 2 Thes 2. 3. 8. and as surely as that wicked Caine and righteous Abel came of the Man and the Woman who were at the first made good yea vehemently good f Gen. 1. 31. So also doe these contrary though both mysticall and spirituall Generations spring out of that composition and wonderful workmanship of God And if we understand not our first Parents according to the bringing forth of these severall and contrary Seedes of Posterities namely the Seed of the Woman and the Seed of the Serpent * Gen. 3. 15 3. Iude 10 as well as we understand them namely the Man and the Woman to be the first originall of our naturall being wee understand and them to 〈◊〉 fruit nor profit at all but rather like bruit beasts made to be taken and destroyed for ever g 2. Pet. 2. 12. For there is a being under the Oath of the Curse of that Man of sinne h 2 Thes 2. 3. Psal 119. 21. Dewt. 27. 15. as well as a being in or under the Oath of the blessing of that Melchiâ—adeck i Gen. 14. 18 19 20 Heb. 7. 21. under which the resurrection and death are the same act or thing And so it is in the way of sinne and the curse the resurrection or lifting up of the flesh k 2 Pet. 2. 10. Rom. 8 13. Col. 2. 18. is the death of the Spirit the operation and raising of wrath is the cessation and disanulling of peace for ever And this great distance and contrariety comes to passe by that differing light which one and the same thing is beheld and looked upon withall the one sees by the light and revelation of the Spirit * according to that wisdome that is in the Son of God And therefore reasons or argues not nor concludeth upon any thing
C 4. How this Psalm manifests it selfe to be indeed the Oracle of God and cannot be the word of a meere man nor appliable to any earthly state and condition whatsoever p. 5. at D. 5. The manner how the word of God takes our nature into unity with it selfe p. 6. at E 6 Of what continuation and duration the death and humiliation of Iesus Christ is according to the true life spirit vertue intent and meaning of it p. 7. 7. What operation the death and humiliation of Christ hath upon the men of the world p. 9. 8 What the proper enemies of the Priesthood of the Sonne of God are p. 9 9 What the two Cherubims are that cover the Mercy-seat in the true signification of them p. 16. at E 10 What is the onely root and rise of the manifestation and exercise of Gods power in the Church p. 17. F. 11 What are the onely enemies of Christs Kingly Office in the Church and how overcome p. 18. G 12 How men may be said to deny the resurrection authority or Kingly power of Iesus Christ p. 20. at H 13 What those Cherubims placed at the East of Eden in their true intent and meaning are and what their Office is to such as are in the way of sin and of the fall p. 21. at I 14 The time and manner of the Saints assembling together when and what it is according to the authority and operation of Gods call in the Assembly p. 28. at K 15 What the proper Ornaments of the Saints are in the time of their holy assemblies p. 30. at K 16 How John and Jesus are both truly sayd to be fore-runners being so far different in office and quality p. 30. at L 17 The proper Rise Nature and Number of the Oblations and Offerings of the Saints according to the plenteous grace of the Gospel p. 31. at M 18 What the Oath of God is by which our high Priest Iesus Christ was consecrated and installed into his office p. 38. at N 19 How the work of God though in it selfe a creature compirsed in time and place may truly be said to be insinit as God himselfe is infinite and yet there is but one infinite See p. 48. above the letter O. 20 What that Plurality properly is which is comprehended in these words Let us make man in our own Image p. 49. at O 21 What is meant by the Angels not keeping their first estate opened and discovered p. 52. at P. 22 What the Keyes of the Kingdome of heaven are or that Key of David that openeth and no man shutteth and shutteth and no man openeth explained and discovered p. 56. at Q 23. What the life of man as he excells all other creatures properly is and of what correspondency the life of Christ springing out of death and the death of Antichrist fading or consuming out of life are in way of Antithesis or opposition p. 60. at R 24 What the sound of the last Trumpet is and how the change is made in the twinkling of an eye p. 60. at S 25 Severall verses opened and interpreted out of that first Epistle to the Corinthians the 15. Chapter to declare the nature and certainty of that oath of God whereby our high Priest is installed into his office p. 62. at T 26 What the difference is between the Spirit of God in its interpretation of the Scriptures and that which is truly called a private interpretation p. 70. at V 27 The nature of the fall of Man what it is in eating of the forbidden tree and how both the Tree of life and the Tree of the knowledge both of Good and Evill are sayd to bee in the midst of the Garden and what it is to eate of the one and of the other p. 71. at W 29 What it is to bee under the oath of the Curse and how it is brought to passe to be in force and exercised in man who was made blessed p. 75. at X 29 What is the ground of the translation imputation or reckoning of the sinne of man upon that holy and innocent Sonne of God p. 79. at Y 30 The time of the womans being in the Wildernesse what it is Rev. 12. and how a true forme cannot be given unto the Church of Christ without the knowledge of it p. 80. at Z 31 What it is to fight with Beasts at Ephesus after the manner of Men expounded and opened p. 88 32 How we are to understand that body celestiall and that body terrestriall which the Apostle speakes of and what is the true glory of the one and of the other p. 95. at B 33 What that patern is which Moses saw in the Mount according to the mystery truth and substance of it and of what use and necessity the knowledge of it is unto us in case wee ever intend to goe up to re-edifie the house of God p. 96. at C 34 How wee are to judge of the mortality and immortality of the soule of man and of the truth and verity both of the one and of the other p. 98. 35 That the resurrection spoken of and principallly intended in the Scriptures is spirituall perfected at once in one act through Jesus Christ and yet denies not but confirmes the resurrection of the body out of the grave in due time p. 102. at E 36 That the word of God is to be held and maintained as absolute and glorious in the unity of it as it is in its multiplication as in the whole circumference so also in the center of it p. 108. at F. 37 What the Crosse of Christ is and how men dishonour the Gospel by teaching it to be that which it is not in giving that to be the share and portion of the sonnes of Adam which the Sonne of GOD hath taken as his owne proper share and portion p. 110. 38 How we are to conceive and judge of an Eldership in the Church and House of God in case it bee according to the order of that Pristhood of our Melchisedec p. 113. 39 How we are to understand the Sacrifices or that one Sacrifice or Lamb offered for and in the Church of Christ p. 119. at I Here followeth a Table containing the heads of such poynts as are handled in the second part of this Treatise according to the order of the English Alphabet 40. WHAT the Baptisme or washing of the Church is as it is the Laver of Regeneration and washing away of sinne without which a vanity in all Baptismes p. 10. at K 41 A difference most needfull to bee observed between that which is properly the Crosse of Christ and that which Doctrinally teacheth what it is without the knowledge where of true Baptisme cannot be understood p. 15. at L 42 What agreement there is between the taking up of any one act of Baptisme and making it the ordinance of washing in the Church and to tak up one of the ten words or Commandements and making it to be
except we abide in Christ and he in us we have no life in uâ— z Iohn 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 multiplyed according to the true latitude of it else we derogate and detract from it pulling downe it and setting up men having mens persons in admiration b Iude 16. and may as well denye any of the faithfull any other grace that comes by Jesus Christ as to denye them the grace of Eldership prophesie 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 Sonne 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 Sonne and so set up Idolls unto our selves in the house of God Iames 1. 6. 27. Tim. 3. 9. instead of that pure and undefiled worship of God yea that man Idolizeth himselfe that attributes unto himselfe a greater necessity to teach then to learne from others Psal 19. 9. 44. Psal 78. 41. in the house and wayes of the worship of God whatever he may thinke of himselfe in that point for he limits the holy one of Israelc tying him to speake by him and not leaving it to his own grace and wisdome who is free and ever hath bâ—en Co. 14. 26. 6 31. either to speake or heare 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 Lambe which if we seriously and duly consider was never offered up twice in the same forme 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 demeanure 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 Lambe is we must consider it in all the circumstances that concernes it in the variety and severall multiplications thereof as being a Lambe slaine from the beginning f Revel 13. 8. a Lambe slaine in Egipt g Exod. 12. 3. a Lambe slaine 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 Lambe which can never be found in any but onely in that Lambe of God which taketh away the sinnes of the world i Iohn 1. 29. 1 Pet. 1. 19. 1 Cor. 5. 7. so that he that was about to sacrifice a Lambe in any one particular way mencioned in the Law of the sacrificing thereof he disâ—nulled the Law and makes it voide and of none effect to himselfe if it do not comprehend all the wayes of offering the Lambe and he that goeth about to sacrifice in all the wayes of offering the Lambe he disanulles the Law also unto himselfe unlesse he can bring them all into one intire act of offering up of one Lambe that comprehends all the rest of the Sacrifices and Lambes offered and of such unity and multiplication are all other Sacrifices Offerings and Oblations in that leviticall and mosaicall Law otherwise Jesus Christ is not taught in them but they are made meerly historicall and traditionall 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 seede we will run after thee in the plurall k Cant. 1. 4 So saith the Prophet Esay of Christ he shall see his seede and they shall prolong his dâ—yes l Esa 53. 10. his life and dayes are multiplyed in them and their life and dayes are made one in him and so doth the pleasure or good will of the Lord prosper take effect or is succesfull in his hand that is in his ministry m Psal 77. for the grace of God is a bundle of life in our Lord Iesus 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 severall wayes of distruction and so he is called the God of Salvations for the word is plurall in that place of the Psalme g even so it is with our sines that the Lambe of God taketh away h there is but one sin because there is but one infinit eternall and divine act and being against which and against whom sin is committed yet this one sin is multiplyed q Psal 68. 20. Iohn 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 veniall because it becomes not the strength of the Sonne of God to stoope under a small burden nor the vertue of that blood of sprinkling to utter it selfe 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 infinit and an eternall giâ—t in it crossing and standing at enmity and indirect opposition against the minde and will of an infinite God which cannot admit of any graduall 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 somtimes the phrase used for word or Law
An incorruptible Key Composed of the CX PSALME WHEREWITH You may open the rest of the holy Scriptures Turning it selfe onely according to the composure and art of that lock of the closure and secrecie 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 righteousnesse Ascension and descension Heighth and depth First and last Beginning and ending Flesh and spirit Wisdome and foolishnesse Strength and weaknesse Mortality and immortality Iew and Gentile Light and darknesse Unity and multiplication Fruitfulness barrenness Curse and blessing Man and woman Kingdome and Priesthood Heaven and earth Life and death All sufficiency and deficiency God and man And out of every unity made up of twaine it openeth that great two-leafed gate which is the sole entrie into the City of God or new Ierusalem into which none but the king of glory can enter and as that porter openeth the doore of the sheepfold by which whosoever entreth is the shepherd of the sheep See Isa 45. 1. Psal 24. 7 8 9 10. Iohn 10. 1 2 3. Or according to the signification of the word translated Psalme it is a pruning-knife to lop off from the Church of Christ all superfluous twigs of earthly and carnall commandements Levâ—ticall services or Ministery and fading and vanishing Priests or Ministers who are taken away and cease and are not established and confirmed by death as holding no câ—rrespondency with the princely dignity office and ministery of our Melchisidek who is the onely Minister and Ministery of the Sanctuary and of that true Tabernacle which the Lord pitcht and not man For it supplants the old man and implants the new abrogates the old Testâ—ment or Covenant and confirmes the new unto a thousand generations or in generatiâ—ns for ever By Samuel Gorton Gent. and at the time of the penning hereof in the place of Iudicature upon Aquethneck alià s Road Island of Providence Plantations in the Nanhyganset Bay New England Printed in the Yeere 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 Iohn 7. 41. together with all our indeered 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. Jude 2. ver Psal 69. 35. 36. Psal 102. 28. Psal 89. 29 and your off-spring for evere. Dearely beloved in the Lord THough in the eye of the world you seeme to be strangers scattered abroad throughout Pontus Galatia Cappadocia Asia and Bithynia 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 Iames 1. 1 whereby you are with those twleve Tribes under hope of the promise incouraged 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 Iewes 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 darknesse 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 theÌ„ 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 passe through in this life is onely to give them the knowledge of all voices and sounds that so they may speake by revelation by knowledge by prophecying 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 sinnes and trespasses k Ephe. 2. 1 2 and have no life of Christ in them at all l Rom. 1. 12. 12. Iohn 6. 53. yet even these give a certaine and distinct sound unto us that wee stand in readinesse prepared for the battell 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 contrarie to their owne 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 certaine and distinct sound unto us p 1 Cor. 14. 7 8. so that wee are not terrified by our adversaries in these their practises 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 hee 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 waies of their Covenants and Combinations in the wayes of their Assemblies and Associations in which they delighted to put such confidence and trust which appeare in the eyes of all to bee but as that broken reed of AEgypt 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 hymne of praise wherever the Lord hath led you saying there brake hee the arrowes of the bow the shield and the sword and the battell Selah thou art more glorious and excellent then the Mountaines of prey the stout-hearted 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 patronize this small Treatise or Epistolium if now were the time that naturall breath should no longer preserve this
being cannot faile no more can the Priesthood faile 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 eternall value cannot find place in the Leviticall Priesthood that vanisheth and passeth away k 1 Ioh 1. 7. Rom. 5. 10. Heb. 2. 9 to 15. 16 17. For a Lamb slaine 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 Oyle brought in for his Vnction m Rev. 13. 8. For the same antiquitie that is in the Sacrifice must also be in the Priest the Sacrificer else it cannot be an acceptable worke 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 certainely as the Priest failes in his Office by death so shall the Sacrifice loose its vertue 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 joyntly make and give being to this Priesthood which can in no case be but with respect unto the Sonne of God nor can the Sonne of God have being but with respect unto this Priesthood Therefore it is Heb. 7. 21. that the Lord hath sworne by himselfe for if he bee then it is also and ever shall bee p Iohn 17. Iohn 14. so that whatsoever is in this ministration springeth from the Sonne of God who is not but with respect unto the Father neither is the Father but with respect unto the Sonne 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 administred this oath in that way of salvation by Jesus Christ but the immaginations and notions of the Heathenish Nations whom the holy Isralite knowes 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 carnall Priesthood not an holy administration but of an earthly carnall Priesthood and sensuall Sacrifice be it offered with never so great decencie and zeale in the eyes of the Sonnes 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 signes and Seales of the body and blood of Christ that God can have his being in Christ without any such body and blood those signes and seales 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 abstinance 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 Sabboth to be such in the truth and extent of it as God may have his being in Christ without any such rest that Sabboth 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 meer deluding and deceiving of the Sonnes of men by meates and drinkes new moones Sabboths and holy dayes being vainly puft up with a fleshly minde 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 himselfe 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 nullitie 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 ruine and overthrow of it d Heb. 2. 10. againe he enterposeth this office betwixt him and his own being for he takes not his being as a Saviour in the way of his Sonne 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 himselfe is not maintained nor stood for in the world further then this Priestly Office and dignity is testified and witnessed unto by us g 1 Sam. 8. 6 7 10. 19. so farre therefore as the Office place dignity and glory of man is an acceptable thing unto us in the House of God so farre is the Lord himselfe rejected and villified by us h Iudg. 6. 30 31 32. and the House of Baall maintained and set up i for he is not that annointed but through this Office which consumeth and burneth up all the glory of the creature that the glory of the Creator may appeare to be that onely 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
the things of God according to the dictate argumentation and consultation of the light and spirit of a creature which in it selfe is good but the more curiously and diligently it searcheth after the Creator by its own light the more difference it finds and the greater distance disproportion between it selfe and that infinite and blessed Being of the Creator b Gen. 3. 6. to 10. and is so farre from ability and skill to make it selfe one with and correspondent unto him in all things that he thereby ingenders wrath breeds emnity and makes a greater discord betwixt himselfe and his Maker c Gal. 4. 24. 25. drawing out and enlarging the bounds or rather boundlesse estate of his destruction and misery according to that unfadomed and illimited nature of the Creator both in point of weight and duration d Isai 5. 14. Iob. 6. 2. 3. Gen. 4. 13. 14. Iob 4. 19. 20. Iob. 14. 19. 20 Deut. 23. 2. 3 as also the various changeable operation and executions thereof according to that manifest Truth Holinesse Justice and Equity that is in God and must of necessity work towards his Creator through the wisdome of the flesh to his downfall and ruine by reason of that first act of his Being and of that first form given unto him in his creation even as the Spirit of Christ must of necessity work towards or in and by the infirmities of man through the wisdome of the Father in that advancement of himself in the Kingdom of God e Heb. 2. 9. to 15. Heb. 2. 7. 8 and if the Lord do not open our eyes to see into the nature of this oath in the confirmation and certainty of it in the elect by Jesus Christ as also in the disanulling and breach of it in the wicked through that way of Antichrist wee cannot have sound knowledge in the word of God but our reasonings consultations and conclusions thereabout and therefrom are meerely of and from man and not of and from the Spirit of God And it is handled by us as the word of Man and not as it is indeed the the word of that ever-living ever-being God f 1 Thess 2. 13. 2 Cor. 2. 17. 2 Cor. 4. 2. And wheras in any thing men have learned by the tradition of their Fathers things that the wisdome of a creature reacheth not as the incarnation of the Sonne of God that he that is God should be made a creature or that the creature should be made that which is God or that one should bee made righteous to hold weight in the sight of God by that which is not in himselfe but in another or that the soule of man is immortall whereas there can be no more immortals then there is infinite for the creature can as well bee infinite as immortall When men seem to go into these or the like points that are so necessary for a Christian to know as that they give being unto Christianity they walk or rather wander and groap in the dark speaking from Tradition as they have taken it at the second hand from others which tradition ever doth and hath not any thing immediatly from God according to that way of the Son receiving all things immediatly from his Father g John 10. John 17. 7. 8. John 13. 20. 1 Cor. 11. 23 but meerly conjecturall as false Prophets use to doe h Deut. 13. to 5 Jerem. 27. 9. 10. Jude 8. wandring they know not whither i Jude 13. neither did they ever learn from the Lord whosoever they be that are such Schollers and accountants as cannot bring life and death into one and the same act yea the contract and the divorce to be the same thing For if ever we see our sinnes to bee that which indeed they are yea the divorce in its owne nature and distance then must wee of necessity reckon and account our sinnes upon the Sonne of God who is the Lord our righteousnesse k Ierem. 23. 6. Ier. 33. 16. For the divorce is of an infinite distance because he that is infinite is a party in the contract and there can be but one infinite therefore our sinnes must of necssity be reckoned and accounted upon that one onely and infinite sonne of God and so are done away l Esa 63. 9. Esa 53. 10. 11. Lev. 16. 7. to 22. Heb. 8. 12. Heb. 8. 11. 1 Thes 4. 9. Nay further without the true knowledge of this poynt which none can teach but God alone m Iohn 21. 25. Let men use study experience Learning in tongues or arts reading of bookes if it were possible that the whole world could not containe as it cannot the things that concern or might bee written of Christ n Exod. 7. 11 12 13. 2 Tim. 3. 8. Acts 8. 17. to 21. Yea observe the changes of States times and things as men use to do for their helpe in opening those wonderfull Revelations of Jesus Christ which is much like your men that vse spells and cast figures to bring out some strange thing to affect others withall o Revel 12. 14. that so their hire or reward may not be grudged but come off the more easie whether it be profit pleasure preferrment or shelter under some great man or State out of base and servile feare of man as commonly accompanies such spirits yet can they never calculate or make manifest the time of the womans being in the Wildernesse p Mat. 17. 10 11 12. 13 which some so earnestly seeme to gape after even as the Jewes in antient time did after the Messiah and that Eliah that was to come when as both the one and the other was conversing with them q Mat. 11. 14. nor can they indeed bring forth the truth of any other part of the word of God no more then they can do that and such like which their own consciences must of necessity speake in the behalfe of God against them for they know they cannot prefix any certaine time of it and if the Trumpat give an uncertaine sound who can prepare himselfe to Battel r 1 Cor. 14. 7. 8. for indeed that uncertaine sounding is the chiefe cause of all the Slaine and wounded both in soule and body in our native Countrey at this day for if the roote and rice of things be not seen but lye hid and are not known the body and branch can never been delineated nor brought forth neither in substance nor true circumstance whatsoever And therefore not in this of the time of the Womans being brought out of the Wildernesse which is affirmed to be for a time times and half a time s Rev. 12. 14 So that they know not the Church no not in respect of this circumstance of time if wee may call any thing circumstantiall in the Church of Christ For the truth is there is nothing in the Church which is not substantiall and fundamentall without which the Church cannot
have a being we speak what we know t 2 Tim. 2 7 Ioh. 4. 21 22 23 24. 2 King 17. 29. For if we have learned the truth as it is in Iesus 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 substantiall and fundamentall without which hee is not a perfect and compleat Saviour For take away any thing that is in Christ and you make an Idoll or a nullity of Him unto the soules of men for an Idoll wee 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 Idoll y 1 Cor. 8. 4 and a nullity of it if wee know Christ in substance then wee know Him to bee God and Man z 1 Tim. 3. 16. Iohn 1. 14. Rom. 9. 5. Act. 20. 28. Iohn 8. 58. Iohn 8. 58. compared with Luke 24. 37 38 39 40 or else he is no Christ So that take away his God-head and he is no Christ though acknowledged the Son of Man Take away his Man-hood and he is no Christ though acknowledged to be the Son of God So is it also in regard of those things we call circumstantiall as time place and person Take away any of these from Christ and he is denyed to be that annointed for take away person from Christ and hee cannot bee 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 it selfe from Christ and he is denyed to be Christ Take away his being circumscribed within a place from him and he is no Christ for then his humanity is denyed Take from him his incomprehensiblenesse and his not being contained in any place and then wee deny him to be GOD and so to bee the Saviour of the world Take away Eternity from Him and Christ is made of none effect Take away His being in time and wee disanull 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 tearme or title given to the one is also given to the other a 1 Cor. 12. 12. So that as there are many false Christs b Mat. 24. 5. Mat 24. 24 22. Marke 13. 22 23. so also there are many false Churches and if wee take away any thing from Christ that is in him wee 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 Sathan 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 meerly devised and humane in the things of God and no arguing according to godlinesse For as the Sonne 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 fulnesse we all receive and grace for grace d Col. 1. 19. Col. 2. 9. compared with Iohn 1. 16. So that if we know not how to give the woman her due time of being in the wildernesse we know not the Chruch of Christ for it concernes her being and her well-being also Yea this circumstance of time is fundamentall for we know not how the Church hath her being without it that is without that her being in the wildernesse for the womans flight into the wildernesse instructs us in the weak fraile and brittle vessell of our earthly nature and the Man-child 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 then the divine nature is without the humane or humane nature without the divine in that way of Jesus Christ So that in the Womans appearing in Heaven having in her a Man-child 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 sinne when the woman is brought forth and prevailes with her arguments and reasonings according to humane frailty in those suggestions of the Serpent or wisdome 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 wayes 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 Wildernesse is the Word of God descended into our nature that waylesse and vast Wildernesse utterly void wast and destitute of the foot steps of God through the panges paines and travels whereof it brings forth it self 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 wee look into the Wildernesse there is Christ compleat in his humiliation and if wee look into Heaven there is Christ compleat 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 then is in the Wildernesse 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 eternall 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 plurall number for it is multiplyed
into the time of death and the time of life the time of descension the time of ascension yea into a time of wrath and a time of reconciliation and peace For there was ever a time of Antichrist for he comes out of the bottomlesse pit n Rev. 9. 23 Rev. 11. 7. Rev. 17. 7. in which condition and state Christ hath no time at all there was ever a time of Christ also who comes out of the bosome of the Father o Mat. 3. 17 Col. 1. 13. 2 Pet. 1. 16 17. Iohn 1. 18. in which state and condition Antichrist hath no time at all therefore a plurality of times yea Christ himselfe never lived unto the flesh and he ever lives unto the spirit which is a two fold time ever never and without the communication of these times the Church of God can have no being Again she is in the wildernesse for half a time or for the division of times as the Prophet Daniel hath it p Dan. 7. 25 whence our Apostle brings it that is in that very point and moment of time of the incarnation or of making the word flesh * Iohn 1. 14. is divided into a time of life and a time of death in such sort as the one is not nor can it be so much as the twinkling of an eye before or after the other no more then God to become Man can be sooner or later then Man becomes the Sonne of God and so is the very moment or point of time divided in such sort that it could never be said Now this is and the other is not yet no not with the quickest eye that ever cast it selfe upon an object Nay this division of time is such a parting halfing or dividing of it that it holds correspondency and proportion both in respect of the time of life as also in the time of death in all points for they stand in direct oppositions and counterpoise each other in as much as the Son of God to dye the death of Man and the Son of Man to live the life of God are of equall extent yea of the same difficulty and ease possibility impossibility the one as the other and so are all other things in this division for these are the two great wings given unto the woman wherewith she takes her flight * Rev. 12. 14. which are not according to nature as in the things trimly alluded unto namely the wings of a Foule in their first institution and ordination if they hold not presize proportion in all respects so that her descension into the wildernesse is her mounting aloft unto Heaven as an Eagle doth and her mounting up to Heaven is her descension into the wildernesse after the prey as an Eagle doth yea her descension is her ascension her ascension is her descension For she appeares in heaven as the Man did first in the Garden from thence the Son flyes in her womb into the wildernesse as an Eagle after the prey to swallow up death in victory the Son being brought forth by her in the Wildernesse in him she is caught up into the Throne of God to rule over the Nations * Rev. 12. 5. and to overcome the Divell and his Angels even as the woman was made in the man at the first Creation Ruler and Lord over all the Workes of Gods hand r Gen. 1. 27 28. We conclude then that the woman is in a solitary waylesse uncomely and uncomfortable condition in the Wildernesse as men conceive so long as the humiliation of the Son of God in our nature and the exaltation of our nature in being united with the word can bee devided and separated and not a jot longer which is impossible to find know understand or apprehend the one without the other in the truth or operation thereof no not for a moment of time onely mens carnall Speculations carry hurry them after meer pictures shaddowes and Idolls that are empty and vaine ſ Ier. 10. 8 9 10. Psalm 97. 7 1 Cor. 8. 4. Psalm 96. 4. 5. Psalm 115. 4 to 8. not knowing the truth certainty and subsistance of that Word of grace given unto us upon such infallible grounds and gladsome tearmes as the Gospel of God brings it and commends it unto us in Those therfore that make a time of the Womans being in the Wildernesse and a time of the destruction of Antichrist A time also of the calling of the Jewes c. before the Church of GOD can attaine its peace beauty power authority excellencie and ornaments in this World They also make a time betweene the humiliation and exaltation of Jesus Christ betweene his living to the spirit and dying in and to the flesh t 1 Pet. 3. 18 2 Cor. 13. 4. and so destroy and make a nullity of Christ unto themselves and to all them that heare such doctrine with approbation for they preach Christ in the enticing words of mans wisdome and naturall conjectures and operations of mens hearts and not Christ the onely wisdome and power of God u 1 Cor. 2. 4 5 6 7. 1 Cor. 1. 17. 2 Pet. 1. 16. 2 Cor. 1. 12. Col. 2. 4. 1 Cor. 1. 24 25. who is seen by no other light but his own and therefore a Name is given unto him that none can know but himself and He is called the Word of God x Rev. 6. 12 13. which according to humane reason and the common custome of mens alleadging of Scriptures in their proofe of Doctrine the wickednest man that lives or the weakest child that can but reade may know it being so plainly manifested as there it is and yet he affirms that none can know it but himselfe which therefore must have more in it then any in the world that is not made one with Christ by Faith and so said to be himselfe can possibly know or see And so it is in all other words of holy Writ what ever the world may think or judge of it Those also that thinke to bring the woman out of the wildernesse by institutions ordinances baptismes eldership confessiōs receptions expulsions rearing up Fabricks reformatory as preparations or rather parts and peece meales of that glory they look for and expect when the time comes of the womans comming out of the wildernesse these kind of people have ever brought the woman out of the wildernesse but it is that woman which John sees in the wildernesse sitting upon a scarlet coloured beast full of names of blasphemy having seven heads and ten hornes arrayed in purple scarlet colour decked with gold pretious stones and pearles having a golden cup in her hand full of abominations and filthinesse of her fornication y Rev. 17. 3 4 5 6. which is the very portraiture of the policies power pompe and excellencies of the Churches or synagogues of this world brought out by the wisdome art authority and endeavours of men to present a
new service or sacrifices to please God and to compose compile and contract the bulke and body of the people together to make strong the arme of flesh z in which the crosse of our Lord is never found nor doth his Kingdome consist in any such things z Ier. 17. 5. and therefore our Apostle protests by the Victory and Lordship hee hath in Christ that he is in a continued act of death unto them all a Ioh. 18. 36 Rom. 14. 17 18. Therefore it is that he addes to his protestation and affirmation if saith he I have fought with Beasts at Ephesus b 1 Cor. 15. 31. meaning such Beasts as bear up that beautified woman c 1 Cor. 15. 32. clothed in purple which he compriseth in the state of that City of Ephesus calling them Beasts in the plurall number that is if I have sought with States Policies d Rev. 17. 3 4 5. Corporations Cities Soldiers Synods Ecclesiasticall Assemblies and Jewish Synedrions yea Captaines and Troopes fighting with the arm of flesh for an earthly and carnal temple and sanctuary which all use their heads and hornes together with those severall Crowns or Authorities that are put upon them for the preservation of that woman brought forth by them and maintained upheld and born upon them * Rev. 17. 9. to 14. if saith he I have fought with such after the manner of men what advantage is it to me if the dead rise not that is if I have done it after the course custome and ordinary way of all flesh or of man that is all mankind it availeth nothing at all unto the resurrection of the dead but meerly to the setting up of the flesh which is a quenching killing or putting to death of the spirit e 1 Thes 5. 19. 1 Cor. 2 8. Heb. 6. 4 5 6. For the manner of humane fighting is this namely in the preservation of its own life to take away and destroy the life of another in the setting up of himself to pull down another in the healing of him self to putrifie another in the strengthening of himself to weaken another in the honouring of himselfe to vilifie and disgrace another For if there were none to be vilified and disgraced there were no place for the grace honour of this present world Such are the fighting combats of men who ever they incumbant but the manner of the warring of the Sonne of God and of all the Saints in him even of that Michael and his Angels that sight against the Dragon and his Angels f Revel 12. 7 which our Apostle according to that worke of faith assumeth unto himselfe Therefore saith if I have fought even as he saith according to my Gospel g Tim. 2. 8. which fight is after the manner of that Marshall and heavenly discipline taught from an high descending from this our High Priest and Captaine of our Salvation h Heb. 2. 10. which is farre otherwise yea contrary unto it standing in flat opposition to that of the world yea it is Christ and Antichrist when matter of and for Religion are ascribed and given thereunto it is Christ in that way of the sword of the Spirit and spirituall combate in his strift to save the Soules of men from a spirituall death and to instate them in a life spirituall and eternall i Iohn 2. 25. Rom. 6. 23. Rom. 5. 21. Mar. 10. 30. Iohn 3. 15. Iohn 6. 54. and it is Antichrist in that way of the Arme of flesh and strength of the reason and understanding of man who ever strives to settle men in a Church way for life and salvation in such wayes institutions and Ordinances as must of necessity leave them at the time of their death at the furthest k Heb. 7. 22 23 24. Col. 2. 20 21 22 23. Prov. 23. 4. 5 Psal 102. 26 Which Bellowes are so infident unto the Priests of our times to blow and they are no lesse diligent and frequent therein then those Paiests were in the time of the Jewes to stirr up and kindle a fire in Herod Pontious Pilate the Souldiers and the rest of the people of the Jewes to put our Lord to death l Mat. 26. 59 Marke 14 55 56. Iohn 11. 46 47 48. Mark 15. 1 2. 3. Luke 23. 1. 2. 23. 24. for the reformation honour and peace of their state m Luke 23. 2 Iohn 11. 48 49 50 51. Acts 24. 5. 6. into which they expect Christ to come according to the flesh or so as to sute their brutish and naturall apprehensions and apitites for such a Christ and Christianity the world hath ever looked for n Mat. 20. 21 22 23. Iohn 4. 11. 12. Iohn 7. 25 26 27. 47. 48. 49. And therefore judge it most meete to rid the world of him in case his doctrine be heavenly and spirituall yea if the words he speakes be spirit and life the proper act order and discipline of the world * Ioh. 6. 36. is to destroy and take away that life or spirit to preserve and maintaine its owne that walkes not in the Spirit but according to the carnall desires and immaginations of the flesh o Rom. 5 6 7 8. Gen. 6. 5. Gal. 5. 17. the fight therefore of the Sonne of God and of all Sonnes in him is on this wise namely in the taking away of his own life to begin and beget life in another p Iohn 10. 11. 15 16 17. Esa 40. 11. Iohn 6 51. in the laying downe and humbling of himselfe to raise and lift up another q 2 Cor. 8. 9. Phil. 2 5. 10 11. in the purifying of himselfe though he knowes no putrifacation r Psal 16. 10. 2 Cor. 5 21. to purifie and heale another for this seede of immortality is sowne in Corruption but it riseth in Incorruption s 1 Cor. 15. 42. in the weaknesse of himselfe to give strength and power to another for that seede of life is sown in weaknesse in us or in our nature but it riseth in power as our nature is raised in it t 1 Cor. 15. 43 yea in the dishonour and villification of himselfe he honoureth and putteth grace upon another for ever for the seede of God is sowne in dishonour but it riseth in glory u 1 Cor. 15. 43. it is sowne in that dishonourable state of silly man but it is raised in the glory and dignity of the Sonne of God who is not nor can be otherwise made manifest or appeare to be what he indeed is unto or in the Creature in any other way but through our infirmity no more then the Excellencies of the Soule of man can appeare to a naturall eye when it is separated from the body and not in union or onenesse with it fighting therefore with unreasonable men or beasts w 1 Cor. 15. 32. for all men have not faith * 2 Thes 3. 2. and then they are as
occasions n Mat. 3. 16. Mat. 4. 1. or else as things impossible to bee attained as that all should goe into Jordan o Mat. 5. 6. or things not agreeable unto the Countrey as to go downe with all the body into the water because of the cold p Act. 8. 38 or as things not concluded by the gravest Synods and most judicious Divines I say we may as well as to reason and practise thus in our way of Baptisme take up one of the Commandements or of those Lawes God hath given unto us to be our onely rule to walke by and lay aside all the rest for the Law of God is multiplied we see in all other points as well as in this of Baptisme for it is not onely laid downe in those ten words given unto Moses in the Mount q Exod. 34. 27. Deut. 10. 4. but infinitely in the holy Scriptures and it is also contracted and brought into one insomuch that he that breakes one Commandement is guilty of all r Iam. 2. 10 11. therefore it is said I have written unto them the great things of my Law s Hos 8. 12. but the word is I have written unto them the multitudes of my Law it is great for multitude so that the Law is multiplyed yea it is innumerable and it is also abridged into one therefore it is said and if there be any other Commandement it is all contained in this one word love thy neighbour as thy selfe and is said to be the fulfilling of the Law t Rom. 13. 8 9 10. 1 Tim. 1. 5. So that if we will have one way of Baptisme and lay aside all the rest when as God hath diffused it in his Word into so many wayes then let us also on the like ground take one of the Lawes of God to be our rule to walk by and lay aside all the rest the one of these will prove onely the spirit of a Libertine to pick out one Law which he according to the wisdome and judgement of the flesh can best suit himselfe unto and neglect and despise whatsoever crosseth his carnall appetite in all the rest and the other is that great and cruell Spirit of bondage that prepares a yoke that all mens necks must bow under and be subjected unto or else undergoe the penalty whatever it is u Mat. 23. 4. 1 King 12. 11. 14. Acts 9. 14. A like Doctrine also is that of the guifts of the Spirit attributing one guift to one man and another guift to another and may not be doubtfull of his condition estate or office in the Church if he have any one of them which they unskilfully gather from those excellent places wrested as they doe all other Scriptures to the sleighty healing of soules where the guifts of the spirit are set forth by a trim allusion unto the parts of a mans body shewing the harmonicall relations and distinct use and exercise of them concluding that if all were an eye then where were the hearing and if all were an eare then where were the smelling x 1 Cor. 12 17. from such places as these concluding that one man hath one guift and another man hath another gift wee confesse the argument to be true in nature that one man hath not every gift but as true as that is in nature so certaine and true is it in this also that such arguing in the things of God proceeds from naturall reason onely y Iude 10. for we grant in the things of men that he that is a father is not the son and she that is a wife is not the husband nor is he that is the master the servant But if men will analize spirituall things with naturall we have no such custome neither the Churches of God as the Apostle speaks in a like case z 1 Cor. 11. 16. yet this we know that the members of the body unto which our Apostle alludes in their severall and distinct offices it is presupposed that every body is indued with them all else it were not a compleat body to be alluded unto a Mat. 6. 22 23. so also is it in the gifts of the spirit every Christian that is compleat in Christ is blessed with them both in their multiplication and also in their concatenation in their harmonious relations one to another and orderly operations distinct one from another otherwise there would alwaies be strange and unknown tongues in the house of God b 1 Cor. 14. 1 2 to 19. in case that one should utter himselfe in a gift that all the rest of the Church were not indued with for that new name written in that white stone none can know but hee that hath it c Rev. 2. 17. So that if any utter the mystery of the Gospell according to any particular gift given in the Church all the rest must either have the same gift or els they cannot know what is uttered But he that speaks is unto them a Barbarian and they to him d 1 Cor. 14. 11. for what gifts offices or abilities are distributed unto the whole body of the Church are also proper unto yea the very portion of every particular member in it or els Christ were divided if hee were not that to every one that he is to any one or to all and we may as well deny all grace to any member as one grace for if one then any one as the grace of justification pardon of sin faith or the like which to be without we know makes a nullity of a Christian for he cannot be a Christian without such grace Againe if every one share not alike in all grace then Christ cannot be all in all e Col. 3. Eph. 4. 6. Eph. 5. 9. which honour the word gives unto him which he cannot be if he were part in one member and part in another therefore you have the spirit multiplied for the seven spirits of God are before the throne f Rev. 1. 4. you have it also contracted for it is but one Spirit g Eph. 4. 3 4. so that it is seven which implies the perfections of it or fulnesse of its going forth in all its operations as that number seven in Scripture signifies and it is but one to shew the unity and necessity of it in all its works to be the same h 1 Cor. 12 4. to 11. which one if any man have not the same is none of Christs i Rom. 8. 9. for if any man have not Spirit of Christ he is none of his yea that number seven in Scripture sometimes signifies weeks as where the Law appoints the feast of weeks or of sevens k Exod. 34. 22. Deut. 16. 10 16. 2 Chron. 8. 3. as the world may rightly be rendred which number is given to the Spirit of God before the throne to declare that as the word went out at the first in the framing of heaven and earth in the whole
set forth and proposed unto the world therefore the word translated pedegree or kindred signifies as well the begetting of an Ancestor or Predecessor as the begetting or bringing forth of a Successor for Christ is brought forth in us that are but of yesterdaies continuance i Iob 8. 9. Psal 90. 4. in respect of his infirmity and frailty and we are brought forth in him that is that great Ancestor from all eternity k Dan. 7. 9 13. 22. in respect of his wisdom goodnesse power and glory therefore it is that Abraham that great Ancestor and Father of the faithfull l Rom. 4. 11 in whom the very top or head of the generation of that Son of God takes its beginning m Mat. 1. 12. yet this Father Abraham who had the Promises or Covenant n Gen. 12. Rom. 9. 4. 5. as being the head and fountaine of it yet even he himselfe paid Tythes unto this Melchizedek o Heb. 7. 9. and was blessed of him and without all contradiction the lesse is blessed of the greater p Heb. 7. 6 7. so that in our Father Ahraham q Acts 7. 2. or in our everlasting Father r Isa 9. 6. Iesus Christ preached unto us in him is considered both this Predecessor and Successor yea he that is the lesser or the least and also the greatest of yesterday and also of eternity even that beginning and ending that first and last s Rev. 22. 13. declared unto us in holy Scripture and besides him there is none so of no kindred linage or descent therefore this office and Ministery is farre greater then the Leviticall Priesthood which is by Levi who in the loynes of Abraham paid tythes himselfe that is any Priest or Priesthood that is after the carnall commandement and not after the power of an endlesse life t Heb. 7. 16. or such Priests as are taken away by death u Heb. 7. 23 and such Ministries unto which a period must be put and an end of it come x Heb. 7. 16 these are not that Ministery or Ministers according to this order and therefore in such the grace of our Lord Jesus is not advanced nor set up for he can in no wise be reckoned up nor accounted among those kind of Priests who received tithes of him that is the father of them y Heb. 7. 6. nor can he be reckoned up or accounted without his Office and Ministery therefore cannot be of their kin and pedigree neither in the one nor in the other therefore their Office and Ministery must also be reckoned up and accounted to be of another kind and stock then he and his Ministery is and therfore must needs be barren empty destitute and altogether void of him who abideth a Priest for ever f Heb. 7. 24. so that a Priest and a Ministery that will end both in the one and in the other yea a Priest and a Ministery that one may have a being without the use and exercise of the other is not after the manner nor according to the order of this our Melchizedek but after the manner of man and according to his art skill device and invention which the wisdome of the Sonne of God permits not nor approves of neither can it be had in account reckoning genealogie kindred stock pedegree or in the least to be according to the descent or proceed of it but contrarily as it is of man so doth it tend unto man breeding or rather bringing forth meere humane principles tending to the crucifying of the Sonne of God g 1 Cor. 2. 6 7 8 9. even as that Jewish Priesthood ever did h Psal 2. 1 2 3. Mat. 26. 3 4. Iohn 12. 9 10 11. yea all Ministeries being of that kinde in the root beare the same fruit unto this day nor can they doe otherwise For men cannot gather grapes of thornes nor figgs of thistles i 1 Mat. 7. 16 therefore is the Ministery of Christ further distinguished from them all being the Priest as also the Office are such who neither have beginning of dayes nor end of life he hath no beginning of dayes that is though the word was made flesh yet he never began nor proposed a platform unto himselfe to live or give light unto the world after the flesh although the Son of God was made the Sonne of man yet did he never breath as to live after the will of man for if that had in the least been then had the Prince of this world found somthing in him k Ioh. 14. 30 whereupon to fasten and kindle his temptations which is impossible to be found in the Sonne of God l 1 Pet. 1. 19 therefore is he truly said to be without beginning of dayes because however he was a man yet did never live for a moment after the will and naturall desires of man m Luk. 22. 42. Ioh. 1. 13. who alwayes lives unto himselfe but alwayes lived according to the will and good pleasure of his Father n Mat. 26. 34. 42. Mat. 6. 10. giving up himself wholly for the good of others o Ioh. 17. 19 Ioh. 10. 15. 17. and of such nature is his Office and Ministery that however it is exercised in and by men yet hath it not the least forme Embrion or beginning according to man p Ps 139. 15 16. that can come within the skill art or comprehension of any naturall man in the world q Isa 64. 4. 1 Cor. 2. 9. therefore is it that he saith by the Prophet David when I was formlesse that is void of forme in the naturall understanding of all men r Ps 139. 16. like unto that Chaos in the beginning s Gen. 1. 2. although all that treasury and curious workmanship of heaven and earth were in it yet saith he thine eye did see me t Ps 139. 16. that is the light of the Spirit ever gives a forme and being unto our Lord and spirituall David u Ezek. 34. 23. in the Church therefore saith he In thy register were all my members written which were fashioned after the manner of curious needle-worke or embroyderie as the word signifies x Ps 45. 14 whilest as yet there was none of them that is none of them according to the flesh or in such sort as the naturall art or understanding of man can give any forme or being unto them at all And hence arise all those contentions that are about Christ in the world for he is not in the least to be found living or giving light unto men for a day no not for one moment according to the flesh And hence it is that all are in contention in giving severall formes and figures for his production and bringing forth in the world nor can any think or imagine that any power and glory of his can greatly appeare in the Church according to the apprehension of these contentious spirits either till
and you hath he quickened who were dead in trespasses and sinnes q Eph. 2. 1. and ye were darknesse but now ye are light in the Lord r Eph. 5. 8. and now therefore ye are no more strangers and forraigners but fellow-citizens with the Saints or with that Holy One evon of that houshold of God s Ep. 2. 19. so that God reigneth over the heathen and in them he sits upon the throne of his holinesse t Psal 47. 7 8. the Princes of the people or of the Nations or Strangers are gathered together yea it is they that are become the people of the God of Abraham u Psal 47. 9 for the shields of the earth or fortresse and guard of it is onely in God x Psal 47 9 For no government and protection of the world is proper to the house and kingdome of God but onely in the Lord of which all other governments are but characters drawne out by severall wayes of administration according to principles founded in nature therefore in his rule government and judgement is he vehemently to be exalted y Psal 47. 9 for he alone it is that judgeth ruleth and governeth in the heathen even in such as are estranged and alienated and none else z Rev. 2. 26 27. Rev. 3. 21 And here we may not neglect to speak a word of that great mistake that is in the world in looking for some time of reformation in the Church of God which is such as for the present is not nor may be thought to be yet time to build in so glorious and excellent manner as afterward it may be which is ever the spirit of such as love to dwell in seiled houses in Babylon a Hag. 1. 3 4 5 6 rather then to returne for the re-edifying of the Temple b Nehem. 2. 5. and that time they say is at the calling of the Jewes and the coming in of the fulnesse of the Gentiles when all Israel shall be saved c Rom. 11. 25 26 in which place is taught this alienated and Ancestour wee have here spoken of But this they gather with no little confidence of the fulfilment thereof according to their way understanding onely according to the letter all the writings of the Apostles who allude frequently unto those ancient distinctions and separations of other Nations from Israel of old declaring the state and condition of peoples to be so divers and opposite as those ancient records of the carriage nature and dispositions and separations in former times by the ancient histories of Scripture are set forth d Deut. 7. 1 2 3 Deut. 2. 25. Deut. 4. 6. 27 Deut. 18. 9 Zech. 7. 14 Zech. 12. 9 10 which being a doctrine in those dayes by the differences of peoples and nations to teach the mystery of Christ even as in differences of meats drinks washings leprosies outward impurities and the like which are innumerable the Apostles in their writings allude unto them for the opening of them as to the Arke e Heb. 9. 4 Mat. 24. 38 Rev. 11. 19 Tabernacle f Heb. 8. 2 Cloud in the Wildernesse g 1 Cor. 10. 1 2. Heb. 12. 1. Temple h 1 Cor. 3. 16 17 2 Cor. 6. 16 and all outward formes and figures set up and used in former ages that the glory of the Son of God might appeare i Iohn 3. 14 15 and shew it selfe to be the glory and substance of them all k Iohn 6. 31 32 33 34 35 so that to looke againe for the Jewes and Gentiles as a differing people kept both intire unto this day as that people properly by whom then God taught the world as in that outward figure of cleane and uncleane separated or united and that they must come to build re-edifie and set up that holy Worship before we can looke for it in the perfect purity and glory thereof we may as well conclude that all things according to the Letter and Histories of the Scriptures alluded unto by Christ and his Apostles must againe appeare in that worke for the Apostle affirmes in as plaine termes as of any other of these ancient things that are already past and seem to bee at present laid aside that Christ came to build up the Tabernacle of David l Act. 15. 15. 16. but this is alwaies that ancient errour of the piercing and persecuting Jew that because Elia must come before that great and dreadfull day of the Lord m Mal. 4 5. Mat. 11. 14. they looke for the same man to come againe that had lived in former times n Luk. 9. 11. or else they thinke no great work can be looked for or seen even as at this day som look for Christ to come to raign as a great Monarch upon the earth before they can injoy or find peace and true Religion together which declares that it is a carnall peace and an earthly Religion and Kingdome they so much adore and looke after but we know that Christ told them that Elias was then present according to the mind and sense of the Prophet if they could have received it o Mar. 9. 13 Mat. 11. 14. but it was a Mysterie hid from them because the God of this world had blinded their eyes least they should believe the glorious Gospell and the light of it should shine unto them p 2 Cor 4 4 Such is the History carriage and practice of the Jew and Gentile in the true sense and scope of holy Scriptures as that it is a Doctrine containing such a mystery as is ever present and evidently appeares where ever Christ that holy one of God is declared set forth and opened what he is in our nature which is from its first Originall in him alienated and estranged from what naturally it is therefore the Apostle teaching the very same Doctrine of the Jew and the Gentile tels us he would in no case have us ignorant of this Mystery q Rom. 11. 24 25. least we be proud and arrogate somewhat unto our selves r Rom. 11. 25. so that the Doctrine of the Jew and the Gentile is a mystery or hidden thing which is onely truely opened in the Revelation of Jesus Christ and not in seeing people with a bodily eye to travell from one part of the world into another in whom they are reconciled and made one even God and man who by nature are at the greatest distance and separation yea in him all are Israel and saved ones s Rom. 11 26. who by nature are all concluded under sin and children of wrath and of destruction t Eph. 2. 1. 2 Rom. 3 9. therefore he saith that the Redeemer comes out of Sion and turnes away ungodliness not onely from the Gentiles and not from the holy people but it is said from Jacob u Rom. 11. 26. Isa 59. 20. mentioning the Father of the twelve Tribes as the fountain of that iniquity that the