new service or sacrifices to please God and to compose compile and contract the bulke and body of the people together to make strong the arme of flesh z in which the crosse of our Lord is never found nor doth his Kingdome consist in any such things z Ier. 17. 5. and therefore our Apostle protests by the Victory and Lordship hee hath in Christ that he is in a continued act of death unto them all a Ioh. 18. 36 Rom. 14. 17 18. Therefore it is that he addes to his protestation and affirmation if saith he I have fought with Beasts at Ephesus b 1 Cor. 15. 31. meaning such Beasts as bear up that beautified woman c 1 Cor. 15. 32. clothed in purple which he compriseth in the state of that City of Ephesus calling them Beasts in the plurall number that is if I have sought with States Policies d Rev. 17. 3 4 5. Corporations Cities Soldiers Synods Ecclesiasticall Assemblies and Jewish Synedrions yea Captaines and Troopes fighting with the arm of flesh for an earthly and carnal temple and sanctuary which all use their heads and hornes together with those severall Crowns or Authorities that are put upon them for the preservation of that woman brought forth by them and maintained upheld and born upon them * Rev. 17. 9. to 14. if saith he I have fought with such after the manner of men what advantage is it to me if the dead rise not that is if I have done it after the course custome and ordinary way of all flesh or of man that is all mankind it availeth nothing at all unto the resurrection of the dead but meerly to the setting up of the flesh which is a quenching killing or putting to death of the spirit e 1 Thes 5. 19. 1 Cor. 2 8. Heb. 6. 4 5 6. For the manner of humane fighting is this namely in the preservation of its own life to take away and destroy the life of another in the setting up of himself to pull down another in the healing of him self to putrifie another in the strengthening of himself to weaken another in the honouring of himselfe to vilifie and disgrace another For if there were none to be vilified and disgraced there were no place for the grace honour of this present world Such are the fighting combats of men who ever they incumbant but the manner of the warring of the Sonne of God and of all the Saints in him even of that Michael and his Angels that sight against the Dragon and his Angels f Revel 12. 7 which our Apostle according to that worke of faith assumeth unto himselfe Therefore saith if I have fought even as he saith according to my Gospel g Tim. 2. 8. which fight is after the manner of that Marshall and heavenly discipline taught from an high descending from this our High Priest and Captaine of our Salvation h Heb. 2. 10. which is farre otherwise yea contrary unto it standing in flat opposition to that of the world yea it is Christ and Antichrist when matter of and for Religion are ascribed and given thereunto it is Christ in that way of the sword of the Spirit and spirituall combate in his strift to save the Soules of men from a spirituall death and to instate them in a life spirituall and eternall i Iohn 2. 25. Rom. 6. 23. Rom. 5. 21. Mar. 10. 30. Iohn 3. 15. Iohn 6. 54. and it is Antichrist in that way of the Arme of flesh and strength of the reason and understanding of man who ever strives to settle men in a Church way for life and salvation in such wayes institutions and Ordinances as must of necessity leave them at the time of their death at the furthest k Heb. 7. 22 23 24. Col. 2. 20 21 22 23. Prov. 23. 4. 5 Psal 102. 26 Which Bellowes are so infident unto the Priests of our times to blow and they are no lesse diligent and frequent therein then those Paiests were in the time of the Jewes to stirr up and kindle a fire in Herod Pontious Pilate the Souldiers and the rest of the people of the Jewes to put our Lord to death l Mat. 26. 59 Marke 14 55 56. Iohn 11. 46 47 48. Mark 15. 1 2. 3. Luke 23. 1. 2. 23. 24. for the reformation honour and peace of their state m Luke 23. 2 Iohn 11. 48 49 50 51. Acts 24. 5. 6. into which they expect Christ to come according to the flesh or so as to sute their brutish and naturall apprehensions and apitites for such a Christ and Christianity the world hath ever looked for n Mat. 20. 21 22 23. Iohn 4. 11. 12. Iohn 7. 25 26 27. 47. 48. 49. And therefore judge it most meete to rid the world of him in case his doctrine be heavenly and spirituall yea if the words he speakes be spirit and life the proper act order and discipline of the world * Ioh. 6. 36. is to destroy and take away that life or spirit to preserve and maintaine its owne that walkes not in the Spirit but according to the carnall desires and immaginations of the flesh o Rom. 5 6 7 8. Gen. 6. 5. Gal. 5. 17. the fight therefore of the Sonne of God and of all Sonnes in him is on this wise namely in the taking away of his own life to begin and beget life in another p Iohn 10. 11. 15 16 17. Esa 40. 11. Iohn 6 51. in the laying downe and humbling of himselfe to raise and lift up another q 2 Cor. 8. 9. Phil. 2 5. 10 11. in the purifying of himselfe though he knowes no putrifacation r Psal 16. 10. 2 Cor. 5 21. to purifie and heale another for this seede of immortality is sowne in Corruption but it riseth in Incorruption s 1 Cor. 15. 42. in the weaknesse of himselfe to give strength and power to another for that seede of life is sown in weaknesse in us or in our nature but it riseth in power as our nature is raised in it t 1 Cor. 15. 43 yea in the dishonour and villification of himselfe he honoureth and putteth grace upon another for ever for the seede of God is sowne in dishonour but it riseth in glory u 1 Cor. 15. 43. it is sowne in that dishonourable state of silly man but it is raised in the glory and dignity of the Sonne of God who is not nor can be otherwise made manifest or appeare to be what he indeed is unto or in the Creature in any other way but through our infirmity no more then the Excellencies of the Soule of man can appeare to a naturall eye when it is separated from the body and not in union or onenesse with it fighting therefore with unreasonable men or beasts w 1 Cor. 15. 32. for all men have not faith * 2 Thes 3. 2. and then they are as
farr from knowing and walking according to the Law rules or reason as the word given for Law somtimes signifies x Heb. 2. 2. of that Jerusalem that comes downe from heaven or Israel that is of God y Revel 21. 2. Gal. 4. 26. Gal. 6. 16. as a bruit beast is farre of and estranged from the art skill and rules that a man walkes by And the Apostle saith that none knowes the things of a man but the spirit of a man that is no other Creature but his own kind can reach them z 1 Cor. 2. 11. Even so none knowes the things of God but the Spirit of God a 1 Cor. 2. 11. for no unbeliever that is not led by that spirit can possibly reach them no more then a beast can be taught to cast an Account or learne the art of Musick though they have all the outward sences a man hath even as all the outward or visible Characters of the word of God according to the Letter are naturally ingraven in mans spirit b Deut. 30. 11 12 13 14. Rom. 10. 6 7 8. 2 Cor. 3. 6. 7. though he know not the minde and meaning of it no more can any man teach another the things of God for it is his own mighty handiwork alone for the hearing eare and the seeing eye are both alike of the Lord c Heb. 8. 11. Prov. 20. 12. Gal. 1. 12. 1 Thes 4. 9. Ephes 4. 21. 1 Iohn 2. 27. fighting therefore with and opposing these after the manner of the Sonne of God availeth much to the resurrection nay it is the resurrection it selfe that is when we lay downe our own life to preserve the like of another in the world that is when we lay downe all our own livelihood in our selves to preserve the life spirit doctrine power and authority of the Sonne of God amongst and against all that oppose that life spirit power and authority of his in the world Now the laying downe of a mans life for the preservation of the life of the Sonne of God is not properly to lay downe this naturall life as it is a separation of soule and body though it doth not exclude that also in its season for the life of man is properly to live to himselfe as all earthly Creatures by nature do and as all earthly men do d Phil. 2. 21. Phil. 3. 18. 19. that institute and gather Churches ordaine Officers multiply Members study preach pray fast feast baptize and minister in outward and earthly Elements and rudements to binde over the consciences of the people to aford them meanes to maintaine them in riches honour and ease as also the civill Magistrate to defend and protect them in what they speake and do e Exod. 32. 1 2 3 4 5 6. Acts. 7. 39. to 43. Now whilst Moses is in the Mount or rather Christ ascended on high f Psal 68. 18. Ephes 4. 8. and they know not how to fetch protection and defence from him nor do they indeed know what is become of him in regard of the exercise of his royall Offices no more then carnall Israel knew Moses imployment with God in the Mount but if we lay downe our owne life that the life of Jesus may be made manifest and abound in us that so in him we may live to our brethren g in any or in all servises of love h 2 Cor. 8. 9. 2 Tim. 2. 10 2 Cor. 1. 5. 6. then are we dead unto all the things of this present life and cannot hunt or seeke after any mans honour place Office riches preferrment credit reputation or respect whatsoever that another man injoyes in the things of this present life But all our warre is to have these things crucified unto man and man unto these things i Gal. 5 13. Rom. 12. 10. Col. 3. 1 2 3. both in our selves and likewise in others that the life of the Lord Iesus might appeare and exercise it selfe in us all k Col. 2. 20. that is all the hurt we do or may wish to any and the proper end of our combate in this world and this manner of fight at Ephesus and so in any state Corporation or condition in this world doth not exclude but include the laying downe of this naturall life in the separation of soule and body in witnessing the nature end and use of the Crosse of our Lord Iesus Christ whereby the world is crucified unto us and we unto the world l Gal. 61. 4. Col. 3. 5. It is become as a Crucified thing or Carior that is meane base yea abominable in comparison of the life and resurrection of Jesus Christ even as we are unto it in our spirituall Course of walking and worships in comparison of the workes and livelihood of the flesh which the world not tasting of plentifully in us they count us as men that have nothing but ill savour in us and we are as a crucified thing unto them * Gal. 6. 14. Esa 53. 3. Nor make we any question but a Saint may truly preach in his death for the conviction and confusion of the wicked m Col. 3. 3. 4 Gal. 2. 18. 19. 20. 2 Cor. 4. 10. 11. and also for the great incouragement comfort and instruction of the just n Iohn 10. 15. Ephes 5. 2. 1 Iohn 3. 16. Iohn 15. 12. and let his light shine unto them in that for their glorifying of their Father which is in Heaven o Acts. 7. 54. to 57. as in their workes done in the rest of their life time yea and may as freely comfortably and bouldly through Christ that strengthens them p Phil. 2. 17. 18. make a surrender of themselves unto God in that service to fall a sleepe in it q Mat. 5. 16. Acts 5. 41. 1 Pet. 4. 14. if it be sutable to the death of that witnesse Stephen as in any sermon he hath preached unto the world in any part of his life time for God can ripen his Saints to fall off as the first ripe fruits t Mica 7. 1. Iob. 5. 26. willingly seasonably and fruitfully in that way as well as in any other for it is the testimony that we give unto the world of the truth life spirit and power of God that is our consolation in what way soever he makes good and testifies the same unto the sonnes of men in our selves and in others this dying unto our selves is our resurrection in all things for as the sufferings of Christ abound in ust which is to dye to the flesh even so do his consolations much more abound in us our hope in this is stedfast * 2 Cor. 1. 5. 2 Cor. 1. 7. that as we are partakers of the suffering so also of the consolation u 2 Cor. 1. 5. for the death is the resurrection that which is the sorrow in the eye of all flesh is the consolation in the sight and revelation of the
with their fore-warned or forestalled opinion t Mat. 3. 7. Luke 3. 7. that such a dipping or washing should save them from wrath to come as hee performed it being that all that he did was but to shew what a turbulent Jordan and Deluge of wrath the Son of God descended into which was already in their hearts and for no other end but that we might in him ascend into that fountaine and overflowing streame of Gods grace compassion and tender mercy for ever in the vertuous and glorious actions of the Son of God for Johns Ministry and dipping sheweth what Christ hath in our nature and the Ministry of Christ in his coming up or ascending out of the waters with the Spirit of God lighting residing or abiding upon him declares what we are in that divine nature of the Word or Son of God Now these Jewes would be playing the part and presuming to performe the Office of the Son of God who descends downe into the depth of the wrath of his Father hoping thereby to escape wrath even as our first Parents entred into the way of death in hope to escape it and to attaine life thereby and in the meane time neglect contemne and despise that glory of the Son which he in that dipping or descention of his doth so freely tender and offer unto them for it is onely his part to descend and be dipped in the waters of our weaknesse that have by nature no life nor Spirit of God in us at all or into that troubled Jordan of Gods wrath which naturally burneth in every mans soule and it is onely our priviledge to ascend and come out of that wrath and weaknesse in that descending and residing of that life and Dove-like Spirit of God upon us for ever u Mat. 3. 16 the first of these is naturall and incident unto all men to dip to dive to sprinckle and wash with materiall water or to plunge themselves into some infirmity or weaknesse of the flesh as fasting mourning afflicting of themselves or the like hoping thereby to please God for the appeasing of his wrath and so do undertake the Office of the Son of God to undergoe the Crosse in themselves which is the very spirit of Antichrist and in the meane time neglect and contemne the other namely that glorious resurrection of our nature through that residency of the Spirit upon it whereby we are made able to give Satan the foyle in all his temptations even as our Lord did by the power of his might x Mat. 4. 1. 11. Col. 1. 11. Phil. 4. 13. Rev. 2. 26 27. Therefore in all Baptisms and Washings practised in the holy Scripture we must know that there is not any two performed alike all circumstances considered therefore that Church which takes up the way of any particular of them alone and of it selfe cannot practise nor performe the true Baptisme when the whole Administration thereof which the Holy Ghost hath beene pleased to declare the right of it in so many differing waies is not brought in therefore if wee will professe and practise the perfect Baptisme unto which our Apostle leads us when he saith let us goe on unto perfection y Heb. 6. 1. then we must unite and contract them all into one and so shall we finde the Ordinance of Baptisme to bee found faulty in all Churches under heaven unlesse they have learned to center them all in one and if they doe so it will not be found in any but onely in the Son of God whose dipping or washing comprehends them all and so hath in it all spirituall and holy dippings and washings whatsoever therefore if we set up another besides that which is perfected in him we make an Idoll of it and so subject our selves unto wrath z 1 Cor. 10. 1 to 7. for it is in this point of Baptisme as it is in the death of Christ if we professe another death that is spirituall besides that which Christ hath undergone we make an Idoll of it and subject our selves thereby to the undergoing of that eternall death to come by usurping and arrogating unto our selves the death of Christ which he at once for ever perfected a Heb. 7. 27 Heb. 10. 10. for the water of that Baptisme that now is saveth us even as Noah was saved in the Arke by waters b 1 Pet. 3. 20 21. that he perished not with the rest of the world even so doth the Baptisme of Christ which is his Crosse save us and lift us up from perishing in those waters or in that wrath that naturally ingenders breeds and breakes forth in every mans heart both from things below and also from things above as those waters of Noah did c Gal. 4. 24 25. Gen. 7. 11 12. for he appearing in the similitude of sinfull flesh by sin or by becoming sin in us condemned sin in the flesh d Rom. 8. 3. passed sentence upon it that it should never live in us nor have dominion over us any more e Rom. 6. 14 for he made a plaister of our sins to heal us of and save us from our sins for ever and so by death overcame him that had the power of death f Heb. 2. 14. even as the Arke by the waters overcame the waters and yet the same waters stifled and choaked the world so by being made sin Christ overcomes sin and yet the same sin destroyes and condemns the world g Psal 34. 21. For as the waters of Noah lifted up the Arke to heaven out of all danger that otherwise might have befallen it and the very same waters also drowned and destroyed the rest of the world so doth the Baptisme of Christ which is his Crosse save us and lift us up unto God and yet the very same thing which is his Crosse or Death doth also destroy and overthrow the wicked for the Son of God taking our nature into unity with himselfe is that which is properly his Crosse or Death he thereby sustaining our infirmities h Isa 53. 4. and so in one act for ever perfecteth our salvation i Heb. 10. 14 and all those things that Jesus Christ suffered upon the earth in so many acts places and by so many persons and waies is his Crosse Doctrinally and all those things doe set forth and declare what that one intire act of the Son of God is in taking our nature into unity with the Word which act indeed is the proper Baptisme Crosse or Death of Christ that saves us k 1 Pet. 3. 21. and all other Baptismes performed in the holy Scriptures at all times amongst the Saints are onely the teaching and setting forth of that one unto which they all look with an equall and indifferent eye so that if we take up one of them more or lesse then another we wrong both it and all the rest and doe nothing else but make an Idoll of it for if we goe about to
c Gen. 14. 21 22 23. declaring thereby that the Saints have greater riches and treasures d Heb. 11. 24 25 26. then any or all wicked men can afford unto them These two adversaries to the Kingdome and Priesthood of Jesus Christ stand in direct opposition unto his Crowne as also unto his Cross which are never separated nor divided the one from the other in any person place or time but harmonize and lovingly consent and agree together in him who is the onely fulness and perfection both of the one and of the other in all his in whatsoever time or place But these two opposites hereunto that is to say a carnall and worldly prosperity and also adversity can never be at concord peace or any agreement at all yet both alike opposite to Christ this our Prince of peace who hath of twaine made one new man c Eph. 2. 15 slaying that enmity in himselfe hunting therefore after a worldly prosperity as riches honours pleasures carnall friends humane learning and the like as things whereby to beautifie and adorne Religion defend and preserve the faith of Christ or as after such things wherein any part of the glory and power of the Kingdome of God consisteth this stands in opposition to the Kingdome of Christ f Ioh. 18. 36 Rom. 14. 17. taking his Kingdome to be of this world or to consist of things momentany and vanishing which it doth not and therefore his Souldiers do not contend nor strive for them g Ioh. 18. 36 but only those who instead of spirituallizing the things of man in the Son of God h Mal. 4. 2 3. have carnallized the things of God into the fading and corruptible things of vain man i Rom. 1. 21 22 23. and accordingly set up themselves in temporary things to advance an eternall Kingdom labouring by as many meanes and waies of headship to take the office of Christ out of his hand as there are infinite wayes in the heart of man to lift up and advance it self against his Creator which is a depth and height of that deceit that nonë but God can know or finde out k Ier. 17. 9 10. therefore the Dragon is said to have seaven heads to declare that fulness or innumerable wayes and beginnings of gathering head against Christ l Rev. 12. 3. Rev. 16. 14. that are found in the pride and policy of man who ever is ready to looke upon the Sun in his strength and the Moone in her brightnesse m Iob 31. 24 25 26. to kiss his hand if any thing prosper in it n Iob 31. 27 to sacrifice unto his owne net and burne incense unto his yearne or drag o Hab. 1. 16 to advance himselfe and say Is not this great Babell which I have built and unto mee the honour and majesty thereof belongeth p Dan. 4. 30 Thus doth a mis-conceived glory in humane excellencies oppose the Crowne of Jesus Christ by denying him sole Power Presence Wisdome and Authority to maintaine uphold teach rectifie and order all things whatsoever pertaine unto this Kingdome which is spirituall q Iohn 4. 23 24. Iohn 18. 26 and therefore none but hee alone who spake words onely that are spirit and life r Iohn 6. 63 can put forth a hand for the help support supply comfort and edification of the same ſ 1 Cor. 14. 3. and this opposition of Christ is that Sodomiticall power that vexeth the righteous soule of Lot from day to day t 2 Pet. 2. 7 8. and raigneth in all such of what ranke quality sex age or office soever they bee that by reason of any thing that is momentany and must bee laid aside one day as either parts place office or relation whatsoever do lift up themselves thereby above others as they stand in relation to God as being nearer unto him or more acceptable to him or usefull for him because thereof and in this we rob our Priestly King of his dignity taking up us the place of the Mediator to come between God and the creature u Hos 13. 2. for if we hold our selves more acceptable to God or useful for God by the enjoyment of any human excellency then any other human creature whatsoever is then do we intrude our selves into that office and place of the Mediator who is that only usefull and acceptable one to and for the Father x Mat. 3. 17 without whom he hath not nor doth any thing y Ioh. 1. 3 4 For all things are of him and through him and for him to whom be glory for ever Amen z Rom. 11. 36. The other adversary is the adversities and miseries that man is naturally subjected unto in this present life which miseries felt heard of or understood in a naturall sensuall and carnall manner stand in direct opposition unto the crosse of our Lord Jesus Christ which is absolutely really another thing then the natural mind of man can comprehend or conceive of for we naturally conceive that those things which are penall and troublesome unto man vexations griefs perturbations and anguishes felt and painfully and burdensomly undergone are the cross of Christ yea sorrows and fears and pinching and painfull repentance we naturally extol as the only suffering that brings deliverance and joy unto us which is the worlds great mistake of the cross of Christ from the beginning ever untill now True it is that all these things and innumerably more are in repentance but repentance is ever a change wherein the Son of God is found or els it cannot be repentance never to be repented of a 1 Cor. 7. 10. and if the Son of God be in the change then doth he change and translate as our sins so also our griefs sorrows fears pains troubles doubts distrusts and anguishes whatsoever man by nature is subjected under unto himself who being the Son of God cannot but bear them all away b Mat. 8. 17 Ier. 50. 20. els should he not continue to be himself who is beeing it self and therefore cannot but remain the same but this is the portion which he takes unto himselfe for the utter destruction of it in that work of our salvation c Hos 13. 14 even so also doth he give and transfer unto us in this exchange or turning from one condition unto another his own righteousnesse peace ease life courage confidence joy freedome and liberty out of all straits difficulties servitudes and intanglements whatsoever setting us in his own wisdom authority inheritance and sonship d Rom. 8. 16. 17. Gal. 4. 6. therefore is it said As he is so are we even in this world e 1 Ioh. 4. 17 which state and condition being put upon us who are in our selves but finite creatures must of necessity fill us and replenish us with all consolations having in it the fulnesse of him who is the Son of God and therfore filleth all in
God and that in the most acute and sublime manner that possibly art may bring forth and yet debate upon him as a thing abstracted from humane nature and do not declare distinctly in all points how this God was made man and dwelt or tabernacled amongst us or in us as the word is that is in our nature So also if we speak of him in his humane nature if we had the skil of all Philosophers or the most curious naturalists that ever were to delineate and lay out the nature and constitution of that nature which the word was made d Iohn 1 14. or became in us and yet not declare in all points how it is made one with or becomes the Son of the living God we speak not spiritually of Jesus Christ for nature doth afford most curious apprehensions and distinctions of attributes and operations so be it they may be kept a part separated and divided from the creature so as to have his subsistance and being as that which is another thing apart from humane nature so also man may attain to excellent knowledg of the creature to apprehend and freely consent unto the nature of man disposition parts faculties properties and operations so be it he may center the proper subsistance and being of them in the creature and not in the Son of God but this is not the wounding of Kings here spoken of but to pierce the spiritual and holy composition that is in Jesus Christ for the divine nature is never spoken of according to that spirit of faith e 2 Cor 4 13. 1 Cor 6 17 Rom 10 8. 1 Cor 12 3. but as it hath respect unto our nature comprehended in that Son of man so as that whatsoever it is it is it in that our nature nor is humanity ever spoken of according to that life of faith but as it hath respect in all things to that divine nature comprehended or considered in that Son of God in whom it is whatsoever it is that is good and acceptable unto God therefore to preach the way of the Gospel the Cross of Christ is a piercing striking through and leaving destitute of life all the things that seem glorious in the eyes of man naturally in the ways of God f 1 Pet 23 24 25. 1 Cor 29 30 31. whether they be things that according to the judgment of man recommend us unto God in making us conformable unto him g Gen 3 5 6. or things of penalty vexation and sorrow that according to humane apprehension serve to fit and prepare us and make way for that which wil be approved of by him for the Gospel leaves not any thing of the one nor of the other for man to shroud himself under or to boast of or to terrifie or torment himself about for the miseries of man being the humiliation of the Son of God must needs be done away nor can the excellency or the goodliness of man take place because the glory of the Son of God in his exaltation must and doth appear h 2 Thes 2 â— Iohn 1 14. 2 Cor 3 18 Isa 4. 5. and therefore the more distinct a Pharisee is in the letter of the law the more he thinks his God is blasphemed when ever the Cross of Christ is preached i Mark 14 61 62 63 64 Joh. 10 32 33. Mark 2 6 7. Luke 5 21. not understanding the spirituality of it for when mens doings and sufferings are nullified in point of salvation by the doings and sufferings of the Son of God they hold themselves undone yea the god whom they serve is pierced which is the lord Baal k Rom 11 4. 1 Kings 19 18. 1 Kings 18 26 27 28. and not the Lord Jehovah l Deut 6 4. And hence it is that those men that have attained to greatest human learning exercising it in the way of the Scriptures not understanding the spirit and life of them but are only Ministers of the Letter but not of the Spirit which ministry of the Letter kills and worketh death and wrath in the souls of men so also do they kill and work the death of mens bodies whenever they get power into their hands and become the greatest persecutors in matter of conscience and worship of God that are in the world yea it is they that in killing the Disciples and Apostles of our Lord think they do God good service m John 16 1 2 for all principles in nature and art that human learning attaineth unto is to give God and man not only a nature diverse but also each of them a several subsistance and being and what it may profess more is meerly had by tradition not being acquainted with the true grounds and principles thereof in the least but are as a house built upon the sand in whatever they say n Mat 7 26 27. for flesh and blood cannot revail the things of the Kingdom unto them o Mat 16 17. so that the unity through his blood of God and man in the preaching of the Cross is piercing or wounding unto them and doth indeed incur wrath therefore the time of the execution of this noble act is noted to be In the day of his wrath Now the day of Gods wrath unto the world is the day of his love unto his Saints p 2 Cor. 2 15 16 17 Luk 2â— 25 26 27 28 and that is the day of the revelation and manifestation of Jesus Christ and it must needs be so for the proper subject of wrath is man and not God q Psa 76 10. James 1 20 Isa 27 4. Eccl 7 9. as also the proper subject of the love and peace of the Elect is God and not man r Joh. 16 33. Eph 2. 14. Yet neither the one nor the other can be said to be without its relative in this way of salvation as also in the way of destruction for man is included and not excluded in this famous work of wounding of Kings yet not any thing can be attributed unto man s Eph 2 9. Rom 3 27. 1 Cor 1 29 30 31. but all unto God in that noble work so also God is included and not excluded in this point of wrath and yet nothing of the nature of wrath or anger can be attributed unto God t Isa 27 4. but all the displeasure and wrath is properly in man who is the proper fountain seat and original of it u Eccles 7 9. for as the love of God in our salvation is defused shed abroad and springing up in our nature through that his Son though in our selves we have nothing of Gods love in us which love taketh hold and kindleth it self upon no other thing then only our baseness low estate and infirmity x Ezek 16 3 to 8. which we behold in the day of the publication of the Cross of Christ y Iob 40 4. Iob 42 5 6. Mat 24 14 15 when as he communicates his
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
* Psalm 16. 10 11. that corrupting pit is in him most absolute and perfect yea it is perfected at once for ever u Heb. 7. 27 Heb. 9. 26. Heb. 10. 10. Psalm 112. 9. in one simple eternall and incomprehensible act which comprehends all those various and infinitely multiplyed perfections wherewith his Church is adorned beautified and lifted up for ever x Psalm 110 3. Rom. 6. to 6. 16. 1 Pet. 4. 10. 2 Pet. 1. 5 6 6 8. 1 Cor. 12. 4 5 6. Ephes 4. 7 8. insomuch as the whole glory of the resurrection of the Saints is seated in this resurrection of the Son of God out of Sheoll or Hades that corrupting pit wherein man is by nature drowned and over-whelmed So that the resurrection of the body out of the grave at the last day in the re-uniting of it with the spirit or soule addes nothing at all unto this glorious resurrection of the Son of God which comprehends and involves the resurrection of all the Saints no more then the separation of soule and body and the dissolution of the body in the grave for a season can adde any thing unto that death of the Son of God which includes and comprehends the death of all the Saints unto all sinne and sorrow whatsoever by nature they were lyable unto to hold eyther the one or the other is nothing else but to set up flesh to boast by arrogating unto our selves the priviledges peculiar to the Son of God y Rom. 3. 23 to 28. 1 Cor. 1. 28 29 30 31 Col. 3. 11. in holding that eyther in the rising of our bodies or the dissolution of them should eyther adde or detract to or from that eternall weight of glory and vertue that is in the life and death of the Son of God And yet doth not this fulnesse that is in the resurrection of Christ Jesus hinder the rising of the body in due time out of the grave no more then that plenary deliverance and redemption that is in the death of Christ hinders the body from death and dissolution in the grave See z Heb. 9. 21 Act 2. 29. Psal 86. 48. this more plainly in the matching of contraries as thus the plenary and full curse of God seized upon man in the very day point of time or act of eating that forbidden fruit otherwise the Word of God were not fulfilled in that it saith in the day thou eates thereof thou shalt surely dye a Gen. 2. 17. or as the word is in dying thou shalt dye that is in that one act of death is comprized and comprehended all those innumerable wayes of destruction and corruption that man naturally is subjected unto So that under that one act of death all acts of death are contained otherwise the Curse could not be full and yet that fulnesse of the Curse hinders not but rather is a way for the separation of soule and body and the dissolution of the body in the grave in its time and season but this dissolution and separation addes nothing unto the Curse for then the Curse should not be perfect before and in case the Curse were not perfect before the dissolution of the body then man stood not in need of a perfect blessing in the Saviour untill the time of the separation of his soul body And then it would follow that perfection were not in that promise made of the Messia the seed of the woman shall crush the head of the Serpent b Gen. 3. 15. because man had not a perfect curse or death upon him to be saved and delivered from which is most deragatory unto the nature of the Saviour in that rich and bounteous grace of the Gospel c Rom. 5. 15 20. Rom. 15. 13. 2 Cor. 8. 7. 2 Cir. 9. 8. Nor could Enoch participate in a grace that saved him from a plenary curse whereof all men are alike guilty by nature d Ephes 2. 3. Rom. 3. 10 11 12. Rom. 3. 23. if that the death of the body were any addition unto the Curse or augmentation thereof for hee was translated and never saw death d Ephes 2. 3. Rom. 3. 10 11 12. Rom. 3. 23. and then hee was never saved from a perfect Curse if the death of the body were any part thereof nor can we tell how to free any of the Saints from remaining under the Curse whilest they lye in the grave e Heb. 11. 5. Gen. 5. 24. if the separation of the soule body were any part of it For f Gal. 3. 10. Deut. 27. 26. it is with the Curse as it is with the breach of the Law for cursed is he that con … not in all things written in the Booke of the Law to doe them and he that is guilty of the breach of one is guilty of all g Iam. 2. 10. So he that is under any one part of the Curse is under the whole Curse h Gal. 3. 10. Therefore the separation of soule and body is no part of it for however it is an accursed thing in the eyes of man to hang upon a materiall tree to the separation of soule and body i Deu. 27. 26 Gal. 3. 13. Yet it is a higher thing that makes accursed in the sight of God separating the soule from God and so is he accursed that hangs on a tree or that dependeth or relyeth upon a tree as the word signifies as man did when he laid his whole weight as the word will beare that is his life and his death to be good or to be evill by eating or not eating of that forbidden tree k Gen. 3. 3. 4 5. i as all do unto this day that depend upon and lay the weight of their salvation upon doing or not doing in themselves things that are pleasing or displeasing unto the Almighty and in the mean time neglecting and vilifying that glorious work of God at once for ever perfected in Christ l Heb. 1. 3. Heb. 7. 27. Even as man at the first neglected and vilified that glorious image of God wherein he was created m Gen. 1. 27 depending and relying upon his eating of the tree to attaine thereby to be like unto his Maker * 1 Ioh. 5. 10 11. Gen. 5. 1. Gen. 1. 27. whereas he was already made in his likenesse and image and so denyed that record that God had given unto him concerning his Word and Worke namelp that hee had made him in his own image * 1 Ioh. 5. 10. 11. and thereby denyed the glory of that work of God for as no man ever came unto God but by beleeving the record that God hath given of his Son n Ioh. 1. 12. Act. 13. 39. Heb. 11. 6. namely that we have eternall life and that this life is in his Son * Gal. 4. 29. Heb. 11. 4. Gen. 3. 9 7 8. and he being the way the truth and the life o Ioh. 14. 16 Never
be looked upon held rofessed maintained to be as absolute in the unity thereof as it is in its multiplication for as it doubletly redoubleth it self in way of multiplication of words action ordinances relations things So also all these words actions ordinances relations things are obreviated into one so that there is but one expression of the mind of the Father only in him who is called the Word of God d Rev. 19. 13 there is but one act or operation the incarnation of the Son of God at once for ever but one ordinance or distribution the giving or dispensation of that one good thing the Spirit of God * Mat. 7. 11 â—empared with Luk. 11 13. but one relation which is that bond of faith between Gob and Man in Christ comprehending that common salvation was at once given unto the Saints e Jude 3. v. But one thing which is that glorious composition of the heaven earth in Jesus Christi f Joh. 1. 14. 2 Cor. 15. 44 to 49. So that the multiplication visititude changes of things is but as the circumference spatious act of all rhe workmanship glorious fabrick of that wonderfull device of God in our salvation by Christ that ebreviary or abridgment of all into one is as that center or pricke in the middle in which all the lines from all parts of the circumference meet together in one for our support sustentation edification comfort Therefore our Apostle saith which he takes from the Psalmâ—st that one day with the Lord is as a thousand yeares and a thousand yeares are as one day g 2 Pet. 3. 8. Psal 90. 4. that is one word action or ordinance of God is multiplyed into thousands ten thousands yea ad infinitum looking unto time past present to come that infinite and spatious multiplication likewise of his words workes and grace by Christ is united contracted into one h Joh. 17. 21 22 23. Rom. 13. 8 9 10. Thus it is with our Lord as our Apostle there speaks who is that prick or point of eternity in whom all things consist are reconciled and made one i Col. 1. 17 18 19 20 who is at an equall distance to all times places or persons things in Christ with whom if we be made one by faith k Ephes 4. 13. Ephes 4. 3. Psal 133. 1. then doe all things in him meet together and present themselves for our use benefit fruit and profit all having received comission to be wayes meanes and instruments l Psal 119. 89 90 91 Psal 87. 6 7 Eccles 3. 11. of the conveyance of the consolations of God unto us m Isa 12. 2 3. Isa 66. 11. Job 15. 11. yea into every unite that is a Saint by calling n Rom. 1. 7. 1 Cor. 1. 2. Col. 2. 2. of the most high and also makes inables every such a one to be an instrument recipprocally to declare set forth and divulge the high praises of God in all points and parts of the Circumference in things that have been are or ever shall For if we dwell in Christ and he in us by faith * Ephes 3. 17 2 Cor. 6. 16. Rom. 8. 9 11 Col. 3. 16. then of neaessity as all grace meetes and centers in us through him so also must all vertue praise by him proceed and break forth from us o Act. 13. 31 32. Act 17. 23. Act 20. 27. 1 Cor. 15 1. 1 Pet. 2. 9. For as in case of an oath amongst men the witnesse brings that to be present he being an eye or ear-witnesse of it that was done long since in regard of time and far remote in regard of place yet is it so made present as the Judge scruples not to give sentence accordingly even so it is much more true and certain in this oath concerning our Priesthood and Kingdome in Christ that the witnesse and testimony of the spirit if we see with the eye and heare with the eare of the revelation thereof that it brings things that by nature are as far remote distant as heaven earth to be present in such sort as we are not afraid to conclude and give sentence accordingly whether it concern the power all-sufficiency of God or our own weaknesse deficiency without both the one the other of these twaine the spirit of GOD never witnesseth unto the soule and conscience of any For there is no use of witnesse where distance of actions and operations are not Therefore the spirit ever testifies an infinite distance betwixt our operations by nature and the operations of the Son of God sentence being given accordingly to condemn and silence the guilty and cleere and open the mouth of that innocent one sinne is taken away from our gate it is our salvation that this distance is made one in Christ p Ephes 2. 12 13 14 in whom we rejoyce with joy unspeakable and full of glory q 1 Pet. 1. 8. and have no confidence in the flesh r Phil. 3. 3. But in this point let us not forget that large spatious Commentary also that short abreviary of things contained in that holy Word of God and that in all points particularly and distinctly that governes our salvation When the Scripture speakes of death it makes a large Comment thereof in such a multitude of persons wayes degrees and severall kinds of death all setting forth those particular crosses or deaths that man by nature is subjected unto all which it is impossible to find upon any one particular person or subsistence that is made meerly simply a mortall and momentary Creature Now if God enlighten our minds extend them unto that large Comment and Volume of the Crosse or of death according to that spatious continent expressed in his Word Then doth he equaly instruct us how to abreviate bring them all into one and to know how one crosse or one act of death comprehends compriseth them all And so it can be found upon none but only upon him that is the Son of God s Act. 20. 28. Ioh. 3. 16. Rom. 8. 33 34. Rev. 13. 8. 1 Pet. 1. 18 19 20 that one crosse or one act of death should contain all crosses kinds of the terrors of death t Psal 40. 12 Psalm 69. 4 Psalm 38. 4 Psalm 42. 7 Isa 53. 6. Amos 2. 13. that are expressed in the Scriptures that the sons of men by nature are lyable subject unto and if death be so contracted that it can be found upon none but only upon him that is the Son of God for he only can comprehend comprize and beare away all the terrors thereof then are the sons of men freed delivered from death in all the terrors of it onely in the way of faith whereby we are made one with him so communicate in that one
Pilate and the Apostle unto the Hebrewes l Heb. 7. Comments both upon the History in Genesis and upon the Prophecy in this Psalme applying all to live and to be extant in his own daies times and Ministrie describing and setting out the true Ministry of Christ from the condition or manner of his Person or being which he saith is without father without mother and without descent having neither beginning of daies nor end of life but made like unto the Son of God abideth a Priest for ever or continually so that according to the times ages and generations that the Son of God abides or remaines whether past present or to come of such duration hath this Priesthood been and ever shall for never was nor shal be any other acceptable unto the Father whatever men according to their owne naturall reason and wisdome of the flesh seem to thinke and embolden themselves in to speake of the changes and alterations of it which God himselfe by our Apostle affirmes as well as by this Prophet to be perpetuall or without any intermission at all as the word signifies so that such as the person or being of Christ is such also is his Office and Ministery but the Person or being of Christ our Melchizedek is without father and mother so also is his office and Ministery now the person or subsistance of Christ is without father on this wise for the holy and pure God never begot or produced any thing of the flesh which the Word was made m Ioh. 1. 14 and tooke it into unity with it solfe without which Christ is not that is the father never produced or propagated any weaknesse infirmity or frailty which is properly that flesh that the word tooke into unity for he bare our sins and carried our sorrowes n Isa 53. 4. and was made subject to our frailties and infirmities which are not without but in these materiall souls and bodies of ours o Mat. 26 38 Luke 24. 39 40. Psal 22. 16 which heart-sores sicknesses and sorrowes p Mat. 8. 17 God could never produce who is the fountaine of life q Psal 36. 9 Jer. 2. 13. no more then a pure fountaine can send out uncleane and corrupt waters r Iam. 11. 12. therefore as he sustained our infirmities and weaknesses he was without father for he was never produced propagated or generated after the flesh nor received the least spirit or livelihood according to the flesh but altogether according to the spirit For he was borne not of blood nor of the flesh nor of the will of man but of God s Iohn 3 6. Iohn 1. 13. Iohn 1. 14. and therfore in regard of the flesh which indeed he became he was without father for he never lived after it nor was begotten nor brought forth according to the lusts and desires thereof Now such as he is such also is his Office and Ministerie for any thing that may receive forme and being preservation and continuation amongst men by study art humane learning tradition or the like it can be nothing of this Office and Ministerie it is a higher seed or generative vertue that must produce and bring it forth x Iam. 1. 18 or els no Office nor Ministery of our high Priest at all y Luk. 1. 35 He is also without mother for he was made flesh and yet that which he truly was never did nor eve can conceive cherish or bring forth the Son of the living God For the flesh or the naturall man conceives not the things that are of God for they are spiritually to bee conceived discerneall and brought forth * 1 Cor. 2. 14 which the flesh is not neither can it doe it so that the word of God ministreth nothing in the being or subsistance of Christ to add any thing unto the flesh or unto that weaknesse which hee tooke upon him for then weaknesse should naturally flow out of strength as out of its proper fountain which it cannot do nor doth the flesh minister any thing unto the Word of God in this bringing forth of Christ in the conception or cherishing thereof for then should it be a fountaine and cause of that which is the fountaine and cause of all things God then in the begetting of his Sonne adds nothing at all in ministring unto the flesh nor the Spouse in conceiving of Christ addeth nothing in ministring unto the spirit nor in the diminution or annihilating of the flesh so that the great skill of the work is to bring forth the one and the other in direct opposition in all points and that is the true forme of that infinite and eternall Sonne of God which can never be done but by the light of the Spirit for nature cannot conceive the Creator to bee at an infinite distance and disproportion with his owne work nor can this be seen but the unity of them both is concluded for the condition of the one having lost the image of God is of infinite emptinesse and vastnesse because the losse is of an infinite nature and value and that royall perfection of the other that ever abides the same and knows how to bring gain and profit out of all things a 1 Tim. 6. 6 is of infinite fulnesse and validity so that these two become the very proper centers receptacles dwelling and abiding places of one another for ever b Iohn 17. 21 23. which is the swallowing up of mortality by life c 2 Cor. 5. 4 and that victory of faith that overcomes the world d 1 Ioh. 5. 4 and that wherein death is swallowed up for ever e 1 Cor. 15 54. 55 56 57. and of such nature is the office and ministery of Christ in the house of God otherwise it is not of the nature of this Priesthood that is after the order of Melchizedek for Christ and his Priesthood Christ and his Ministery Christ and his worship and Christ and his Gospell are of such neare affinity and alliance that if we take away the one the other ceaseth and therefore it is said that he is without descent also so f Heb. 7. 3. or without pedegree kindred stock or race because one can describe a Priest Office or Ministery of the Gospell but it is properly a description of Christ himselfe nor can any describe or delineate Christ Jesus but in so doing he describes the Priesthood Office and Ministry of the Gospell they being inseparably involved each in another therefore the Apostle describing the grace or Ministery of the Gospell saith It is Christ in you the hope of glory g Col. 1. 27. so that we cannot describe another of the same kin stock or pedegree but we describe the same grace in case we speak according to the faith of Gods Elect h Titus 1. 1. therefore he is without stock or kindred in regard it is not any other but one and the same that is ever even in all ages
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