spirit and of that unfained faith w Ephes 1. 17. 1. Tim. 1. 5. 2 Tim. 1. 5. but those men that know not the word of God in the mistery of it but onely according to the letter x 2 Cor. 3. 6. they cannot know how this can be for the letter is the very way and Caractour of all flesh as it makes use of the favour grace or worke of God according to its own naturall principles and abillities changing it into another thing unto himself then by nature it is or ever can be y Rom. 1 18. 25. Rom. 2. 1 2 3. Rom. 2 17. to 23. and the mistery is the very way and true Caracter of that ingraven forme of the subsistance of the Sonne of God as he makes use of our infirmities to change them into another thing in himselfe then by nature in themselves they are or ever could be z 2 Cor. 5. 21. 1 Crr. 26. to 31. Rom. 3. 5 6 7. 8. And therefore it is that man being meerly naturall can better desire to be transformed into the basest Creature that is on the earth or in the waters under the earth then to be transformed into the Image of the Sonne of God and accordingly desires to transforme the Sonne of God into the likenesse of any Creature foorefooted beast or creeping thing on the earth a Rom. 1. 23. rather then to take him according to that Caractor of the Father and ingraven forme of his subsistance b Heb. 1. 3. Such is mans living unto the flesh and being dead unto the spirit c Rom. 8. 5. 6. so that all that ever he doth in eating and drinking that is in communicating with any Creature it is to preserve his own life for the present and thereby put off death till after time therefore he saith let us eat and drink for to morrow we shall dyed that is the conflict and strift of man c Esa 22. 13. 1 Cor. 15. 32. in the whole progresse of his fighting after the manner of men which our Apostle denies to be the manner of his fight for that fight or warrfare that is according to the Sonne of God is that death may have a reall and present being in all things for that is the true resurrection of life and in whatsoever we communicate within the death of the flesh all conduceth unto the life and resurrection of Jesus Christ that howsoever the life is one even as he is one yet is it as variously multiplyed as the death is Therefore our Apostle saith all flesh is not the same flesh but there is one flesh of men another flesh of beasta another of fishes and another of birds e 1 Cor. 15. 39. Esa 31. 3. that is all weaknesse and death is not the same weaknesse for flesh somtimes in Scripture signifies weaknesse so saith the Prophet the Egiptions horses are flesh and not spirit f Gen. 32. 28 Psal 84. 5. Psal 138. 3. that is they are weaknesse and have not the strength of Israel so all weaknesse is not the same weaknesse for there is one weaknesse of the flesh which is indeed flesh in our Apostles acceptation and truth of interpretation in that it is subject unto corruption not able to sustaine it selfe there is another weaknesse in that it is impotent not able to conceive of or to performe the things of God g 1 Cor. 2. 14. Another weaknesse of dishonour because that in it is not the dignity of that blood royall in that Generation and off-spring of the most high h Acts 17. 28 29. Revel 22. 16. Another weaknesse in that it is naturall carnall or sensuall because the very bent end and scope of all the operations of the flesh tend unto that which is earthly momentany and of a fadeing and vanishing nature and condition And so are the wayes and motions of the flesh multiplyed into that vast and illimited gulfe of mans infirmities and imperfections which amount unto that account and reckoning that can never be numbred no more then we can number the severall kindes of grasse graine seede flowers herbes plants and Trees that are upon the face of the Earth Therefore it is said as was noted before that man was made of the dust slime or seede of the earth i Gen. 2. 7. to note unto us that infinit variety and illimited multiplicity of earthly and corruptible fruit that naturally of himselfe he yeelds and brings forth for there is a body terrestriall that is compleate unto which no addition can be made no more then the influence of the heavens add unto the Creation of things on the earth which God made at the first to increase the kindes of them onely the influence of the heavens doth generate and bring them forth So also there is a body celestiall which is absolute and compleate that no addition can be admitted of in it no more then the motion and operation of things here below can either add or deminish those heavenly bodies that are above onely in their changes operations and generations they shew forth and make manifest the severall vertues and powers which are in those heavenly bodies yet each hath his propper and distinct glory for the one is the way and glory of the humiliation of Jesus Christ unto which nothing can be added or deminished and the other is the way and glory of his resurrection and exaltation which admits not of a jot lesse impossibility of any addition or deminution but as the weaknesses and frailties are multiplyed in the one respect so also are the glories and perfections multiplyed in the other respect Therefore it is said there is one Glory of the Sonne another Glory of the Moone another of the Starres yea Starre differeth from Starre in Glory so also is the Resurrection * 1 Cor. 15. 41 42 43. that is according to the various infirmity of the body terrestriall and the infinit and heavenly perfection of that Body celestiall so is the resurrection that is in Jesus Christ The Lord hath wonderfully proportioned those infinit and heavenly excellencies perfections that are in himself unto that world of infirmity and frailty that is in us k Iam. 3. 6. and of the one and the other doth that death and resurrection consist that is by Jesus Christ and that is the pattern and Platforme that Moses saw in the Mount. l Numb 8. 4. Heb. 8. 5. Without the knowledge of which no direction can in the least be given how that Tabernacle of David should be reared rectified us set up though it be the onely errant that Christ had in the world to performe and do that worke m Amos 9. 11. and so it is of them that are Christs at his comming n Acts 15. 16. The worke therefore neglected or unskilfully handled Christ is not come unto us this body therefore graine or seede of Immortality is sowne in Corruption but it riseth in Incorruption
o 1 Cor. 15. 23. Esa 61. 3. 4. it is sowne in dishonour it is raised in glory it is sowne inweaknesse but it is raised in power it is sowne a naturall body it riseth a spirituall body so that without the unity of two there can be no resurrection for the wheate Corne must dye before it rise to multiplycation so that however bare Graine be sowne it riseth againe with a multiplyed body yea and God gives to every seede it s own body whether it be wheate or any other Graine q 1 Cor. 15. 36 37 38. So that the word of God sowne in our nature if in our mortality it is raised in immortality for these two become one body or subsistance they consist in one even as the seede sowne in the earth and the earth become one body else it cannot grow For as that one graine multiplies it selfe in the earth in so many severall small conveyances in its taking roote so doth the earth multiply it selfe in the eare and full Corne in the eare * Marke 4. 28. else it were impossible that so many should come of one so also if it be sowne in that dishonourable condition of our nature it is raised in glory for dishonour and honour become one body the one is the descention 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 Iohn 1. 14. 1 Tim. 3. 16. which is humane and fraile The exaltation of the humane nature is into the state condition and authority of the word r Phil. 2 8 9 10. Iohn 5. 26 27. Ioh. 17. 2. which is divine and potent and these two become one And as impossible as it is for that pure and honorable Word or Son of the Father to be mortall or dishonorable in himselfe but solely and wholly in us hee is made mortall and dishonourable So also it is impossible that wee should be immortall or glorious in our selves but solely and wholly in that word we are made immortall and glorious So that his becomming mortall and subject to death is our becomming immortall and living for ever or else the seed of life is not sowne in death the Son of GOD hath not suffered and dyed for our sins and his being dishonourable and being debased is our becomming honourable and being exalted or else the Sonne of Man is not exalted and risen again wee are yet in our sins and nakednesse s 1 Cor. 15. 17 Xev. 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 it self then naturally it is in it self for then it should cease to be GOD in whom is not so much as a shaddow of change or alteration t Iames 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 our selves 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 compleat 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 compleat 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 beene 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 High-Priest is installed into his Office and Ministry as so to tye unite God and Man together in such relation that without the one the other is not nor can be expressed or made knowne If this point were understood it would bring to naught that grosse sensuall and more then Heathenish Opinion that we heare is now so audaciously broached in our native Countrey concerning the mortality of mans soule affirming that it dyes 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 Iesus 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 mortall as the soule of Man become immortal and the one is as possible eyther to be so or to be known to be so as is the other For as the Word cannot be mortall but only in us so we cannot be immortall but only in it So that if the eternall Word the Sonne of God may cease to dye unto the flesh unto which he cannot dye unlesse he continue and abide to be one with it then may the sonne of sorry man cease to live to the spirit which he cannot doe unlesse he cease to be one with it and to affirme the one or the other is to make voyd that unity that is in Christ and to disanull 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 vertue 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 eternall word should cease to be that which is in time so much as for a moment which it must doe if the soule dye with the body at such time as the body of Christ lay dead in the grave then must the Sonne of God cease to be Christ And for so long layes aside the sweet savour of his oyntment d Psalm 45. 7 8. Acts 10. 38. Acts 4. 27. 1 Ioh. 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 sinne e Act. 2. 24. 1 Cor. 15. 17 For if the eternall cease to be that which is in time hee cannot be Christ for eternity and time must ever bee 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
and every particular creature and operation in the Universe within the compasse of seven dayes so also doth the Spirit of God go forth where-ever 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 seven-fold 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 travelleth in paine n Rom. 8. 22 so also the whole is but one creature and therefore he saith The creature it selfe speaking as of one shall be delivered from the bondage of corruption into the glorious liberty of the sonnes of God o Rom. 8. 21 or in the singular number into the glorious liberty of the Sonne of God it is every creature in the plurall 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 attaine to that of the Apostle the duty of all skilfull and faithfull Ministers to declare unto the flock of God the whole minde and counsell of God p Acts 20. 27. for if wee preach not whole Christ out of every Scripture we open not the Scripture to run cleare unto the flock but puddle the waters and such as puddle the waters will also push with the horne at the sheepe 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 Prophecie 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 counsell 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 minde 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 Propheticall Office no lesse then whole Christ in prayer whole Christ in his fasting whole Christ in his temptations whole Christ yea thus it is in every point that concernes Christ and all things in the religion wayes and worship of God have no lesse reference and respect unto Christ that word of life in their ordination consecration publication dispensation exercise and practice of them then 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 sustaines and upholds them all and as it is in the art of Philosophie 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 brightnesse of the Fathers glory s Heb. 1. 3. els is not the mystery of God declared the word of God interpreted nor the kingdome 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 bottomlesse pit u Rev. 9. 1 2. is the very in-let of Satan yea the proper power and kingdome of darknesse and compriseth that whole brood and generation of that man of sin and is that way of annullity vastation and emptinesse of the Sonne of God For as certainly as Satan found nothing of himselfe in Christ x Iohn 14. 30. our Saviour so is nothing of Christ found in that Sonne of perdition neither in the whole nor in any particular of him so that in every point his sin is as capitall and of no lesse headship then is the putting to death of the Sonne of God whose life in the least is no wayes 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 ministerie but he strikes at the very head of Antichrist for there is no sin that reignes in any of the sonnes of men that hath not in it the headship and domination of Antichrist for it is of no lesse 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 sinnes that are not capitall yea the very force and head of Satan in that man of sin they never go forth in that Office and Ministery of the Sonne of God for the seed of the woman is onely assigned by his Father to breake or crush the head of the serpent a Isa 51 9. Psal 74. 14 and at lesse he never strikes then at the ring-leaders to death and destruction yea at such as destroy and crucifie the Sonne of the living God b Heb. 6. 6. and yet notwithstanding it cannot properly be said that Satan foiles or overcomes the Sonne of God but is foiled and overcome himselfe for Michael and his Angells overcome the Dragon and his Angells c Rev. 12. 7 to 11. therefore he is said to bruise the heele of Christ or as the word signifies to crush the print of the foot-sole that is he denies unto himselfe that headship power and authority that is peculiar and proper to the Sonne of God whose Kingdome and power is not of this world d Iohn 18. 36. and in denying that he denies all the grace of the Sonne of God for no man can any more receive or apply that righteousnesse of God in Christ by faith to his justification then he can attribute and apply the power and authority of God unto himselfe 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
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 destroyes in himself the wisedome and image of God and the second is made alive makeing 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 Gospell in the very same act doth this day of his Nostrills or day of his wrath make it self 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 Iohn 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 wisdome 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 mistery of God and the mistery of iniquitie but out of one and the same act even as that righteous Abell and that wicked Cain came out of the man and the woman in one and the same act of lawfull 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 untill we perceive that we are the same unto the sonne of God by nature that Cain was to his so near a Brother Abell that is that we are his proper death who only can dye in us otherwise we can never come to acknowledg our unity with and life in him d Col. 3. 3 4. 1 Ioh 4 17 For the day of the Captivity of Lot or of that inheritance or purchassed possession that falleth unto every one by Lot without any devision of or respect unto any ones person either for his doing of good or evil e Psal 16 5 Col. 3 25 more or less then 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 thraldome and Captivitie being made one poynt of time according to the unity and simplicity of that intire and eternall act of the word of God that is the day of Gods 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 layd down in the latter part at this psalme wherein we are to observe these particulers following 1. First in whom his authority is expressed contained in these words he shall Iudg among or in the heathen 2. Secondly by what this his rule and authority takes place layd down in these words he shall fill the places with dead bodyes 3. Thirdly the extent of this his Government and judgment 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 enemys contained in these words he shall drink of the Brook in the way 5. Fiftly the issue event summ or result of all in these words Therefore shall be Lift up his head Breifly 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 predecessour like unto that man whom the Scripture wil 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 injoy of it self as all men would inherit the priviledges 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. then he forsakes possession and all and that before and in the judgment of the Elders of Israel k Ruth 4. 6. degenerating and cutting himself off from his true ancestour and so from the lyne 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 priviledges 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 memorize 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 rais up their own name and glory thereby but only the name of the dead namely of him that dyed for our sins p Rom. 4. 25. 1 Cor 15 3 then do they neglect and reject all both possession and posterity and alianate and cut off themselves from God who is that ancestour and fountain of all mankind and therefore is the first man called the sonne of God q Luk 3 38 who was not made but in the life
wisedome and image of God r Gen 1. 27 Gen 2 7 and therefore the cutting off becomes such an estrangment and alianation which must have an extent proportionable unto him that was the alye and ancestour which is of an infinite nature though the Ancestor is no proper cause nor fountain thereof yet such an affinity is broken in which God is a party even as a faithfull husband having an adulterous wife the Contract is wholly broken though hee bee no meanes nor cause of the breach but is altogether against it even so the whole Covenant is broken between God and Man but God is nothing in the furtherance or in any approbation of the breach but his whole will is against it therefore it is that his oath is firme and holy when he saith as I live I desire not the death of him that dies turne yee turne yee from your evill waies for why will you die O house of Israel s Ezek. 33. 11. intimating yea and plainely declaring by Protestation upon Oath that it is their will to die and not his and as hee is nothing in the breach no nor can bee no more then the holy and righteous one can bee a Sinner no more is hee any thing in the continuation of this breach which is the hoarding up and exercise of wrath in all unbeleevers t Rom. 2. 5. for the continuation is extended according to the duration of him from whom the alienation is and therefore must needs be an eternall wrath God himselfe being the Ancestor alienated from from whom man had life breath and being at the first u Gen. 2. 7. and without whom he was not x Acts 17. 28 for of him and through him are all things y Rom. 11. 36. so that God raignes ever the wicked or Heathen in wrath and displeasure in their captivating under sinne and Satan for ever and yet no wrath nor displeasure in him at all but it is meerly in the wicked themselves who most voluntarily and willingly subject themselves therunto without any cause or default in the Son of God at all and thus he exerciseth rule and authority over the wicked who are no part of his kingdome jurisdiction or people unto whom he gives his royall Law and heavenly Edicts z James 2. 8 Psal 147. 19. 20. but are of the kingdome of Satan and under the power and dominion of darknesse subject onely unto that Law of sinne and death a Iohn 8. 44. Luke 22. 53. Rom. 7. 25. utterly estranged from that law of the spirit and life which is by Iesus Christ b Rom. 8. 2. man therefore in this rule and authority is alienated from God his first originall predecessor and ancestour even so farre as eternall death and destruction is from eternall life and salvation and therefore the state of the wicked is truly said to be a bottomlesse pit c Rev. 9. 2. which the Angell that came downe from God or is a messenger taught from the Kingdome of God hath the key thereof in his hand d Rev. 20. 1. or ministerie knowing how to shut it and how to open it to keep out the faithfull so as there they cannot enter e Luke 16. 26. and let in unbelievers so as out of which they cannot escape f Iude 6. ver and we know that there can be nothing without banks or bottome but onely the Lord himselfe and therefore it is not but with respect unto him which the world knowes not of neither will they understand for in this point lies that mystery of the devill and of that first sin and so the mystery of iniquity g 2 Thes 2. 7 which the world hath so many conjectures and divining cups to drink in to come to the knowledge of it and that they might finde it out and yet know not the time of the creation of him whom they say was first in sin nor the manner of it that is whether all fell in one or whether such a multitude were in the same minde in one act or moment of time nor know they the place where they fell whether in heaven being that sinne cannot be admitted there no not for a moment though but in the very conception of it a Psal 5. 4 Isa 53. 9 and to cast him out before could not stand with justice and to say they fell being out of heaven in the garden as Ministers unto man it is all one as to affirme they fell being out of their Creator in whom all things consist not having their being and subsistance in him b Col. 1. 16 17. Acts 17. 28 and if some of the Angells had their being out of him considered in Christ then all had and if once the good Angells had being out of Christ then they ever have their being out of Christ for his mysticall body cannot change c Iam. 1. 16 17 and if they be not in him then is not he the reconciler of all things in heaven and in earth d Col. 1. 20 therefore the world conjectures and gropes in these things namely in this point of the fall of Angells onely in the dark for the Scripture saith the Angells that kept not their first estate or principality as the word is e Iude 6. verse are reserved in chaines of darkness unto the judgement of the great day So that if in case they had principality as the Spirit of God affirmes then was there none above nor before that person or being that first fell no more then there was any ever below or more deep in descention then that person or subsistance that is the first and prime in Resurrection and exaltation and as that nature in the Son of God wherein he had his descention and depth of his humiliation hath no cause of boasting or attributing unto it selfe any thing in that state of life and salvation f 1 Cor. 28 29 so also that nature wherein Satan or that Son of perdition had at the first his principality and domination wherein he was in the beginning that Lucifer son of the morning or day-star g Isa 14. 11 12 13 14 15 a title given unto the Son of God himselfe h Rev. 22. 16 Rev. 2. 28. hath no cause of guilt or staine in the least in that fall of destruction and desolation and therefore the knowledge of the Angells is another thing farre beyond that which our conjecturers or dreamers do dreame of or understand therefore it is that it is said that he hath not put in subjection unto the Angells the world to come whereof we speake or are Ministers i Heb. 2. 5. to prove that the Son of God is not onely an Angell or Messenger of the Covenant k Mal. 3. 1. which notwithstanding he is but also the Lord and giver of the Covenant whom none hath power to question or contradict and if the first fruits of his Ministery and Kingdome be
then any wayes cleared and brought forth in the Church We intreat 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 paines to write unto us with what speed you can what your thoughts may be of that Psalme as God shall manifest unto you the sense and meaning thereof in the meane time we waite 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 blesse we the Lord Amen Your unfeigned friends much indeered 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 Ruben that elder brother after the flesh that alwaies goes up unto his fathers bed and defiles his couch are great thoughts of heart * Iug. 5. 15 16. Gen. 49. 3. 4 When ever Deborah and Barack doe appeare * Judg. 4. 6. that is according to the signification of their names when ever that VVord 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 Authour 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 Authour 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 contrarie to that which they affirmed and therefore was perswaded beyond his own thoughts in the writing of it to let it go to the presse 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 everie 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 soule bee subject to the supereminent power for so the word is rightly rendred implying a power that depends upon nothing for support but hath prerogative and priviledge over and above all which is proper to that Word or Son of God whom that Scripture teacheth as all others do though applyed according to the Letter * 2 Cor. 3 6 to the Civill 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 righteousnesse that indures 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 Kingdome 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 onely 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 himselfe unto the Will of the Father g Prov. 17 8. Psal 1. 3. Psal 122. 6 7 8. so that the worke of the men of this world in dealing with the people of God in matters of the Worship of God is nothing els 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 redresse 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 lendeth his beames unto the earth for the well ordering and growth of all things here below he may as well interpose his owne wisdome power and authority between the humane nature and divine in Christ and ascribe unto himselfe the glory of the worke 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 feare not to publish and proclaime unto the world what ever is revealed unto us in the Word of God which is according to godlinesse and carries in it the mind of the Lord who knowes how to maintaine his owne cause and justifie wisdomes words in whomsoever spoken and made knowne 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 Psalme the ground of the printing of it is an indifferent eye in the Authour unto all men in the things of God who desires to manifest God to be true and every man a lyar m Rom. 3. 4. not having mens persons in admiration for advantage n Iud. 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 condemne p Rom. 8. 33 For truth makes free in the publication of it q Ioh. 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 Ioh. 8. 36. Therefore doth this present it selfe
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