An incorruptible key composed of the CX Psalme wherewith you may open the rest of the Holy Scriptures ... / by Samuel Gorton, Gent. ...

In many Countreyes or in all Continents, as the word will beare.

That is, in whatsoever the glory of man (as he is pro∣perly a creature) may appeare, or in what it might be con∣tained or circumscribed, the glory of the Son of God blasts it, and brings it to nought: if his excellency might appeare in power, it is withered and becomes weaknesse when God appearest; if in righteousnesse Pharasaicall it is blasted and becomes sin when Christ appearesu; if in wisdome, it is wounded and becomes foolishnesse when that wisdome of the Son of God is brought forthx, and so in all things that appertaines unto man, and every one of these heads in their severall Continents is so wounded, as having all the rest in it, and all of them are so vanquished and overcome, as they doe but onely bring downe that one head of that one man of sin and son of perditiony; and hence ariseth that wonder in corrup∣ted Israel, that every one doth sheath his sword in his brothers side: The severall wayes of headship in the going forth and exercise of that man of sin, worketh strife, debate, and dissention even in himselfe, for as he is multiplied in head∣ships, even so is he in opposition within himselfe, and that unto the devouring and destruction within himselfe in and by each othera, whilest Israel the first-borne of God, stands still and onely appeares in fightb, standing on the Sea-shore singing triumphantly unto the overthrowc: Againe, the Lord Christ wounds and causeth to wither both root and branch, even

the head or heads in many or in all Countreyes, or Conti∣nents, as he is King of Saintsd, as well as he doth as hee is Priest of the most high; for when the fat and the sweet is burned up and consumed in the creature, as he is a creature, nothing but misery and wretchednesse can appeare unto the sight and view of any naturall eye, and this wretchednesse hath its head or heads also, yea its top and its bottome, its root and branch: the root of it is this, namely, that the creature hath no bottome, being or subsistance in it selfee, which in the eye of a creature is most miserable, for in a naturall eye and according to naturall principles, man is hereby made more miserable then any other creature what∣soever; for all other creatures may (in a sense) be truly said, to have their motion, life and being in themselves and not in God, though God give it unto them, yet so as unto things abstracted from that life and being, which is in him∣selfe and is himselfef, even as we see a man gives forme and being unto a watch, and winds up the springs to move to such a period, so that the watch all that time is in motion, but it can in no wise be affirmed to be the motion of that man, although his art and skill have given unto it that moti∣tion, even so the sun, moon, and stars have their motion, but it cannot be said, that their moving is the motion of the Son of God, so also the plants, beasts, and foules of the ayre have their being, life, and motion to a certaine period given unto them by God, but it cannot be said that that is the life, being, and motion of the Son of God, for then it were a like sin violently to take away the life and motion of them, as it was in Herod, Pontius Pilate, and the Jewes to take away the life and motion of Jesus Christg: But there cannot be any creature in heaven or earth, or under the earth found in the life, being and motion of the Son of God, but onely man, no more then there is any found crea∣ted in the image of God but man alone, for it is impossible that there should be any more Images of God then one, for there can be no more images of a thing then there is of substances and beings in that thing, therefore God being oneh,

his Image is onely one; there cannot be more shadowes then there are substances, but the substance is one, therefore the sha∣dow is but one, and onely to be found in man alone, who is the modell, epitomy, or breviary of all other creatures, and in him onely God is truly said to be one with all his workesi, and that all things are reconciled together, both things in heaven and in the earthk; added further, that there is no image or simi∣litude of God proposed unto the creature consisting of any thing that is excellent besides himself, for his image is his wis∣dome l, and his wisdome is himselfe, so is Christ said to bee the brightnesse of his glory, and the ingraven or expresse forme, fa∣shion, or face of his subsistance or beingm, and of that can no resemblance be framed or made, but it is an Idoll whatever it be, or in what age of the world soever brought forth, ere∣cted or set up, therefore it is said, take heed unto your selves for yee saw no image when the Lord spake unto you in Horeb out of the midest of the firen, and tells them, that if any man∣ner of similitude be made, it is the corrupting of themselveso, for God himselfe is the cause, matter, subject and manner of his owne Image, and out of him, or abstracted from him, can none be made nor ever was, (that can be pleasing unto him) no more then the Son of God can be propagated out of or abstracted from the Fatherp, which if he should hee could not then be Godq, as he is; so that God is the matter and subject of his owne Image, even as man is the matter, cause and subject of his owne sin, yet neither of them are made knowne in their operations but with respect unto the other, for sin hath not its operation but with respect unto, God, nor doe Gods operations appeare to be but with re∣spect unto sinfull man: So that there is nothing in man (that is in his owne nature) that is any jot of image, or simi∣litude, shadow, type, or resemblance of God, no further then as it stands in direct opposition unto God, and so be∣comes a direct dissimilitude unto him, which can be proper unto no other creature but unto man alone, because hee judgeth of nothing concerning himselfe but with respect unto God, unto whom he naturally tendeth, even as the

sparkes fly upwardr through that secret propensity that is in his nature, by vertue of that first act of his creation, where∣in God was made the proper center of his soule, yea even he in whom he had his being in that glorious worke of his creation, and therefore must looke unto him in all actions, and for all happinesse, even as the earth inclineth after the heavens for heat and moisture to make her selfe fruitfull, though so farre remote in nature and divers from thems, and hereby judging of God and of the things of God, ac∣cording to the eye or sight of a naturall mindt, brings him∣selfe into opposition against God in all things, for there is no excellency in the creature, unto which the heart of man can goe forth, but he in the pursuit of it (if grace pre∣vent not) sets it in the place and room of God, expecting some excellency from it whereby to commend himself unto God, and so worships the creature and idolizeth it, attributing some excellency unto it, as it (with himselfe) hath relation and respect unto God, therefore it is, that we must not only leave and forsake, but even hate father and mother, and wife and chil∣dren for Christ's sake, if we will be his Disciplesu, that is, wee are to hate them in respect of the height of that love and affection which naturally runs out unto them, which is ne∣ver to stay till it idolize and set them in the place of God unto our selves, so that as wee must hate Idolatry, so also them and all other things in that respect, and if wee look at the creatures as to be a type or image of God in their operations and excellencies, as they have respect unto each other, so as that we are prevented by grace from the pur∣suit of them, in climbing up unto that which the minde of man naturally leads unto, then by a Christian and enlighten∣ed mind they are brought into competition with that which is the truth and durable substance it selfe, else they doe not appeare as a type or shadow,x and if so wee behold them, then doth their glory and beauty fade, even as the flower of the field, yea they wither like grasse, and perish in the Kingdome of our God is and prove vaine, yea lighter then vanity, only the word of the Lord that abides for every taking its forme and

figure, yea raising up it selfe in its owne image and operati∣tions out of nothing in our nature, but onely from that which in it selfe is in direct opposition unto that Image and durable Word of God, that so the Kingdome, power and glory may be of himz, and through him, and to him for ever, Amena, Therefore the proper types, figures and characters that are found in our nature in the way of the Kingdome of God, are no better then such as were found in those Fathers after the flesh, who fell in the wildernesseb, which our Apostle tells us, that they are written for our admonition or instruction, up∣on whom the ends or finishings, or dyings of the world (that is in all its glory) are come: The word come signifies to come from high to low, yea to fall downe as a thing brought to nought, when ever the glory of God appeares in his Saints; hence it is that our Prophet David sees an end of all perfecti∣on whatsoever (proper unto the nature of a creaturec) onely the Commandement or that Law of the Spirit that is in Jesus Christd is exceeding broade, large, and extensive in all its dimentions, reaching unto all times and places, which the mind of a creature (not being able to comprehend that glory and extent that is in the word of God) alwayes pro∣pounds God unto it selfe as another thing then that which inded he is, in that way of Christ, and so falls short in all things of that which is the proper being of the creature, and thence he makes himselfe miserable and restlesse, even as a thing that hath no stay or substance to rest upon, and in it selfe is ponderous, even like unto a man upon a steep and high place proposeth a thing unto himselfe to stand upon as a substance, adventuring his whole waight thereon and it proves but a meere shadow, so that it comes to passe hee tumbleth himselfe downe in such sort as he is ever falling, and this is the branch that springeth out of the above na∣med root in this miserable state and condition of man, namely, a defection, fall or motion from God, even unto the utmost point of despaire, and that irrecoverably in or with respect unto any thing that is in or of himselfe, or in any or in all the creatures, which makes his misery to bee

such as being ever in the terror of the fall, so as he never comes unto any bottome, for it is become a bottomelesse pit which onely the Angell that descendeth downe from heaven having a key in his hand, can open or shutf, yea he can open it so as that wicked one, ye a all the wicked of the world shall goe downe into it, even all Nations that forget Godg, and he can so shut it that they can never come out againe, neither can any of the sons of God enter thereinto, who are redeemed by the bloud of the Lambh, who hath overcome iti: This miserable state and condition of man in the head or in the root and branch, our King Christ withereth and vanquisheth when he appeareth, yea when that princely Championk or son of righte∣ousnesse ariseth, who hath healings in his wings or in all his mo∣tions in usl, communicating his light with usm, then do we behold things as he beholds them, that is, we see them then to be such as they are, and as he hath made them to be, and then must we behold the glory of mans subsistance or being to be in his Creator in that way of Christ, and not to be in himself as abstracted from God as the rest of the creatures, who were never made in that image of his, nor had their proper being and subsistance in him, so as to be but one intire workn; and thus we see the root of this misery withered, and blasted, (yea dried up like unto that great river Eu∣phrates o) when we perceive our selves to be set in that heaven∣ly and stedfast place or places in our God through Christp, so that as our life is hid with Christ in God, even so are all things in and of a Christian, which he may be said to have, or to be from the eyes of the world; for hereby our King Christ ga∣thereth us up into unity and community with himself, which is the onely glory of this Kingdome, namely, to loose the pri∣soners and let the oppressed and captives go free, to feed the hun∣gry, and refresh and comfort the feeble and mournefull souleq, and herein is that branch of our misery also withered and dried up, as well as the root, for out of our defection and depth of such a fall we grow up into perfection in that glory, dignity, and perfection of the Son of God, or of Sons of Godr, so that our glory, Resurrection and exaltation in the

things of God can never be fathmed or found outs, but are of like extent with the fall into that bottomelesse pit, for this exaltation of the Son of God, is a making of him higher then the heavenst, which could not be but from this ground, for the hea∣vens are highnesse or heights in themselves, but he is made height out of a bottomelesse gulfe, to the praise of the riches of his grace for ever, even as the state of the wicked is made or be∣comes a bottomelesse pit by falling from such a height of ma∣jesty and infinite glory, which by his creation he was made in, so that we can cry out with admiration, oh the height yea and the depth also of that love of God in us through Jesus Christu! Mans misery therefore by Christ our King, is wounded or caused to wither both in root and branch, and that in many or in all Coun∣treyes, or Continents, that is, even in all things wherein the mise∣ry of man is contained, or can any way appeare, for he being that wherein the creature hath its subsistance, who is infinite in himselfe in all excellencies and glory, must needs gather it up and fetch it out of all its infirmities and frailties, for being in∣finite he cannot but extend himselfe unto them, and according∣ly exercise his Power, Kingdome, headship and domination, in the deliverance and release (of that which is become himselfe) from them all, mans nature having no other being or subsi∣stance, but what it hath in him alonex, neither hath the Son of God any motin or operation either in respect of ascention or descention, but what he hath in mans nature alone; and hence is the manner of his repast, brought in by our Prophet in his pursuit of and exercise of authority over his enemies, laid downe in these words:

He shall drinke of the brooke in the way, as also the issue and e∣vent, the sum and result of all in these words, therefore shall he lift up his head, or therefore shall he lift up heads, for the word is plurall, and answers to those heads that are spo∣ken of before, which are wounded or killed, or withered.

But this or these are revived or lifted up; these words there∣fore by atrim or elegant allusion unto Gideon and his Souldiers going out against that great Army of the Midianitesy, doe set

Forth and declare the way of the humiliation and exaltation of Jesus Christ the Son of God, that Judge of Israelz yea that high Priest and Captaine of our salvationa, in his vanquishing and destruction of all the enemies thereof in Gideon and his souldi∣ers set out plurally, as in many, even in three hundred, and here set out as in that one only begotten of the Father the Son of God, who treads the wine-presse alone, and none but he to helpb; Gideons souldiers drinke of the water to declare the weaknesse of that whereby they are tried, or of that wherein their triall lies, as they descend downe into the valley, where the Army of the Midia∣nites lay even as grashoppersc, not onely in a low descent as in a valley, but fortified with the hills and mountaines of this pre∣sent world against Israel, as the word valley signifies not onely a low place, but fortification also, even as a valley is fortified with hills: Now we know that water is weake in it selfed, and therefore our Apostle adviseth Timothy to drinke no longer water but a little wine, because of his stomacks often infirmitiese shew∣ing thereby (by an allusion unto water, and a weake stomack) what he ought to doe in the course of his Ministery, that is, that weaknesse and infirmity is not to be applyed unto weak∣nesse and infirmity, but strength (signified by wine) is to be ap∣plied unto infirmity, and so comes the cure of it, that is, the weake things of man are not to be applied unto man, but unto the Son of God, whereby they receive strength and cure: So saith the Baptist, I indeed baptize with water, that is, my Bap∣tisme hath no life nor spirit in it at all, teaching what our na∣ture is that the Word of God comes downe into, but the life, spirit and power is in the Baptisme of him that comes after me, that is greater then I, whose shooe latchet I am not worthy to loosef, teaching thereby the authority, power and strength that our nature is taken into, and ascendeth up unto in that Word and Spirit descending upon it, and uttering it selfe unto itg; so also the Prophet Ezekiel telling of the weaknesse of all flesh, saith, that all knees shall be feeble or faile as waterh: So that Gideons Soul∣diers are to drinke of weaknesse for their triall, [ O] in that their descent to destroy the Adversary; so is our Lord Christ also said to drinke of the brooke in his descent, in wounding the heads of all Continents, yea all Adversaries in whatever they

may be made manifest. By brook here signifying the same thing that those waters doe which Gideons souldiers drinke of, one∣ly the word used here for brook, signifies a streame that runs swift and abundantly, occasioned by some great fall of snow or raine from an high, even so as the brook of our infirmities arising from our fall, from that happy condition man was made in at the first.

In this point, three sorts of Gideons souldiers are to be no∣ted, First, such as out of feare turned backe, and of them were two and twenty thousand, these were such as conceived their owne weaknesses would be their fall and ruinei, for the adver∣saries had nothing but the arme of flesh to come against them with; so that in their owne feares they exalted and set up the arme of flesh, which power their adversaries onely had and no more, which to feare is a like sinne as to trust in it, and so equally shares in the cursek. The second sort were such as would go on, but they conceived and concluded that weaknesse in themselves (intimated in those waters) was a defect and hindrance unto them, in that worke of the pursuit and overcoming of the ad∣versary, and so they make use of it, bowing and kneeling downe to it, to make use of it, as in its naturall place as it runs in the ri∣ver, and must of necessity breake that method and order in march which our Gideon had and hath set his souldiers in, and by that were discarded seven thousand. The third sort were such as lapt up the water with their hands as they passed a∣long, as no breach of ranks nor any hindrance in their march at all, that is, they took or doe take up this water or weaknesse out of its naturall place, lapping it up with their hands even as a dog doth water with his tongue, that is, they take it up into uni∣ty according to that art, skill, device or Ministery, (signified by the handl) wherein or whereby the Son of God hath taken our infirmities into unity with himselfe, even so as by taking it hee devoures and destroyes it as these souldiers devouring the wa∣ter by their hand, taking it out of its naturall place so as it be∣comes no hindrance but a refreshment and an incouragement in their pursuit of the adversary, yea so as it gives them intelli∣gence of the certainty of the overthrow of them, even as that dreame of that poore and weake barley cake discovered unto

them the spirit of feare and terror that was in that mighty host of the Midianitesm, even so doth the frailty and infirmity of mans nature (taken away by Christ) discover the strength or rather the weaknesse, feares and troubles that are in all such (be they never so many) who have not the strength, courage, and consolations of the God of Israel amongst themn, for hee onely knowes how to carry his people out against all adversaries, so as they shall never faile in successeo, but are like unto Joseph, who though the archers have sorely grieved him, and shot at him, and hated him, yet his how abides in strength and the arms of his hands are made strong by the hands of the mighty God of Jacob, from thence is the Shepheard or feeder the stone of Israelp: Thus doth our Prophet here in looking back at an act formerly done in the view of men, declare and fore-tell what is and shall come to passe, as that which is the very life and spirit of that for∣mer act concerning our Lord Jesus, how he drinkes of the brooke in the way, that is, the Son of God descending into our nature takes our weaknesses and infirmities upon himselfe, even out of that stream and currant and from that proper place wherein by nature they run, (so taking them up in his hand, that is, by his wisdome, skill, ordination, office and Ministery, as he is a Priest for ever for that purpose) as that they become the infirmities of the Son of God, even as truly and really as his power and righ∣teousnesse is made ours, and becomes the righteousnesse and power of the Saints, and therefore of necessity must be de∣voured, destroyed, and caused to vanish away for ever, for no frailty or infirmity can possibly abide upon that holy and harm∣lesse one, but are disposed of for the benefit and incourage∣ment of all his in the pursuit of the adversary, for by death he overcomes him that hath the power of deathq, and by sin condemnes sin in the fleshr, casting it so in its cause by its owne arguments, that it can never implead against us any mores; and this is as naturall and proper for that hand, laid on in his ordination and Ministery, as it is for the tongue of a dog to lap or take up wa∣ter out of its proper place unto himselfe, and this is done in the way, that is, in the way of his humiliation without any stay, stop or hindrance of his exaltation at all in the destruction of his enemies: The word translated way, signifies such a way

wherein is order and method, as to march in rank, so that the Son of God our high Priest in this his way of humiliation keeps his ranke, order, and method with the Father, not failing to hold correspondency with him in wisdome, power, glory, eter∣nity, emensity and all manner of dignities, no not for a mo∣ment, for then he should cease to be God, and so to be a Savi∣our, for salvation belongs onely to the Lordt, so as to save, and the creature is only the saved of him, once and for everu; the way then of the humiliation of the Son of God is his descent into our nature, which is the going downe of our spirituall Gideon into the valley to vanquish all Israels adversaries, in which hee drinks of that great brook or streame of our weaknesses and in∣firmities, whereby he refresheth himselfe in the devouring and taking of them away, [ P] for he destroyes and takes them away, as he is and hath the power and vertue of the Son of God, upon whom they cannot tarry, nor against whom prevaile: so alse is he refreshed, as he is and hath the infirmities and weak∣nesses of the son of man, from which nature these are taken and carried awayx in the abolishing of themy, removing themz, and purgation of our naturea from all sin and uncleannesse, putrifacti∣on and corruption whatsoeverb, and that at once in one offering of himselfe for everc, and hence it is, that he sits downe at the right hand of Godd, which is the lifting up of his head in this place, or in the plurall number heads, noting hereby that various and multiplied way of exercise of his authority and headship in all the world, both in the subduing of his enemies, and wonder∣full advancement of his Saints, and thus the humiliation of our Lord Christ becomes no lesse then his exaltation and lifting up for ever, for in the very same act of the Son of God his descention into our nature, and becoming a poore and fraile man, yea a creature in us, who in himselfe is the Creator, in that very act reciprocally and interchangeably is the nature of poor, silly and weak man advanced and raised up into the state and dignity of that holy and eternall Son of God, therefore the Prophet saith, he was taken from prison and from judgemente, or as the word is in the Hebrew, from a narrow strait, or to an narrow strait, for the word min signifies either to or from, therefore that which the Prophet reads to, the Apostle reads

From, the Redeemer shall come to Sion, saith our Prophetf; and to them that turne from iniquity in Jacob, which our Apostle alled∣ging saith, the redeemer shall come from Sion and turne ungodli∣nesse from Jacobg so that to a narrow strait of infringement from all dignity and glory is he taken, as he assumeth our na∣ture and condition: but in this is he also taken to judgement, or into a large place of dominion, or of discerning of all things, as our nature is made one with that potent and all-seing eye of the Word of God, and so our Apostle expounds that place of the Prophet, saying, in his humiliation his judgement is exaltedh, or in this strait and narrow place is the place of his freedome and inlargement, or in his humiliation is his exaltation; for as hee makes himselfe strong through our weaknesse, so doth he in∣large himselfe through our narrow and straight condition, and exalts himselfe through our basenesse, and in that shewes him∣selfe to be the Son of God, for man cannot performe works of that nature, man onely can honour himselfe by things which in the esteeme of man are honourable, but out of things that are base and vile he cannot doe it, and upon this ground our Apostle affirmes of him, saying, thou madest him a little lower then the Angells, crownedst, or in the present tence, crowning him with glory and greatnessei as a continued and perpetuated act, or as the word will beare, without straining it, thou diminish∣ing him makest him great, therefore the Prophetk (whence our Apostle takes the phrase) saith, thou madest him a little lower then God, for the word there is Elohim, so that to make the Son of God lesse then God, is to diminish him, and make him to bee that which in it selfe is nothing of God, so that by how much the son of sorry man is made higher and above the condition of a meere creature in Christ Jesus, being stated in the dignity of the Son of God in his exaltation, even by so much is that glorious Son or Word of God, debased below the condition of a creature, in that way of his humiliation, for all creatures in the act of creation are vehemently goodl, but he becomes in us, sinm, sorrown, deatho, hellp and a curseq, in his redeeming and delivering of us from that state of our degeneration, and therefore that which is properly the humiliation of the Son of God must be the glory and exaltation of the Son of man, the

nature divine considered in the one, and the nature humane in the other, without unity of which two no Christ that ever was, nor that ever shall, therefore when ever the vertue and power of our sin takes hold on him in this unity (without which unity our sinne cannot become his) in that very same act and moment the vertue and power of God takes hold on us, and the spirit of grace and glory rests upon usr or abides in our na∣ture s in that his suffering, without which his dignity cannot be∣come or bee made ourst, therefore his drinking of the brook in the way is the exaltation and lifting up of his head. [ Q] Hence appea∣reth a great mistake in the Ministrations of this world in our time and age, for the Gospell is not to be preached simply as to a creature, which is a meer creature, no more then it is to be received and accepted of as simply coming from a creature, for it is the Gospell of Godu, which is neither received from man, nor yet by manx, therefore those are much mistaken in that Scripture which saith, goe and preach the Gospell to every creaturey; sup∣poseth from thence that the Gospell brings every creature a∣like unto God in the same happy estate, (according to their capacity,) for the word is, goe and preach the Gospell in every creature, that is in every creature, as in the life and spirit of it it centreth in man, for as every creature was made for man, and with respect to man, so also every creature centers in man, according to the scope, drift, aime, life and spirit of it, as it is eternized and shall endure and abide for ever; but the drift, scope, life, and spirit of man centreth not nor resumeth unto it selfe all, no nor any of them to rest satisfied in, therefore in naming of and seeing into the nature of every one of them at the creation, he finds not a help amongst them all fit or meet for himz: So that the scope, drift, life and spirit of man, onely centreth in God, in whom he must have rest, strength, stay and stedfastnessea, or else he wandreth in weaknesse and is unstable, and full of tumult and trouble for everb, the Gospell then is preached in every creature, as all of them are centered and considered in man, who is the end of them all, and hath in him the very na∣ture and vertue or that which sympathizeth and holds a corre∣spondency with them all and every particular, so that as to his well being he cannot thinke of an utter anihilation of any one

of them, for so even in man God assumeth and uniteth himself unto his whole worke, as it is considered in him alone and no other wise, for in man is the perfection of all Gods worke and la∣bour, as also the cessation of it, and perfection of rest, for God ceas∣eth from his workec, in that he becomes poore, weak, and silly son of man, or dust of the earthd, which is farre from perfor∣ming and doing the worke of an eternall Gode, man also ceas∣eth from his owne workesf, as he is made in the Image of God, yea the Son of the living Godg, who can doe nothing after the will of man, or frailty of the fleshh, but according to the will and power of God worketh effectually in all manner of workes and operations, suting and agreeing with the life and dignity of the Son of Godi, in whom both labour and rest are fully consummated and perfe∣cted once and for everk even as labour and rest were in the crea∣tion of the world at the beginningl) therefore as the Ministery of the Gospell hath not its root and originall in any that is a meere creature, but in him who is the Son of the eternall God, yea God himselfe blessed for everm, and therefore is it called the Gos∣pell of Godn, and is not from man but from God, even so the pro∣per object of this Ministery (to whom it goeth forth) is not a meere creature upon whom it worketh and hath its effect, in whomsoever it becomes a Saviour untoo, for the object of it in the chosen of God, to whom it gives intelligence, and upon whom it naturally and effectually worketh, are onely such as are innobled with a state and condition above a meere creature, being made the Sons of God through Iesus Christp, so that it find∣eth and discovereth a spirit in them of reception, correspon∣dent unto, yea even the same with that which doth declare and divulge it, which must be the same which at the first inspired them, that spake itq, which is a spirit surpassing the spirit of a meere creature, for it is the Spirit of God, for holy men spake as they were moved by the holy Ghostr, and in such onely it is savour of life unto lifes, and such onely are the distributers and dis∣pensers of it as goe forth to preach in and by that Spirit which raised up Jesus from the dead, and in which hee was quickned and went and preached also to the spirits that are in prison, who were disobedient when once the long-suffering of God abode in the dayes of Noaht; so that the object of the Ministery of the Gospell

in those to whom it is a savour of death unto deathu, upon whom it also worketh effectually though not naturally, as from it selfe, as a proper cause but accidentally or occasionally, the true and proper cause, of death being in and from themselvesx, unto whom it becometh such and not in the Gospell, so that it doth also discover a spirit in such, that is as far below a creature as the spirit of the Saint and holy one of God is above a creaturey, that being the spirit of Godz, and the other the spirit of Satana, the one the spirit of Christb, the other the spirit of Antichristc, the one the wisdome of Godd, the other the wisdome of the Serpente, for the wisdome, art and skill of man in looking upon and judg∣ing of the things of God in its owne light, is so subtill and guilefull that it turnes truth into a lie unto it selfef, righteousnesse into sing, and so is not onely a Serpent to beguile it selfe and o∣thers h, but also a Dragon to destroy and devoure both it selfe and o∣thers i, for it was never the ordination and appointment of God (in the way of Christ) that man should behold and judge of the matters of God by the light and wisdome of a creature, but by the light and wisdome of the Creatourk, no more then Iohn was appointed or sent of God to be the light of the world, but came onely to beare witnesse of that lightl, or then the hand was ap∣pointed to see for the body, and yet it is of the bodym, or for it selfe by vertue of any thing that is in it selfe, but onely by that vertue that is in the eye, with which it hath union, and by which it perfectly seeth, though in it felfe it is not an eye nor hath any light at all but onely by vertue of the confluence of that which is properly in the eye it selfen. The Son of God thererefore descending into this low estate, yea, lower then simply to be made a creature, for he was made a curseo, which no creature in its creation isp, hereby overcomes and takes away the curse, else could it never have been taken away from us, no more then we can bee blessed but onely by having unity with him through faithq, who is blessednesse it selfer, and in this act of humiliation, he saith, thou wilt not leave my soule in hell, or in Sheol, that corrupting pits, neither wilt thou suffer thy holy one to see corruption, but wilt teach me the way of life, that is, death or this humbled condition could not hold him, no not for a mo∣ment of time, but in that very way or act (wherein he becomes

subject to be taught, as under a tutor or governourt) he sees life, and is set at the right hand of God, where are pleasures for ever moreu, and so doth he drink of the brook in the way, and in that he doth lift up his head or is exalted for ever, farre above all prin∣cipalities and powers, and hath a name, or authority given unto him in or at the which every knee shall bowx, both of things in hea∣ven and in the earth, yea and under the earth, yea even such as are made lower then properly the earthly or naturall condition of a creature isy, and hence it is, that our Apostle reason from that eighth Psalm, thou hast put all things in subjection under his feet: now in that he saith, all things are put under, he left nothing, or nothing was exempted that was not put under hima; so that the exaltation of Christ is that wherewith the Son of man or the humane nature is dignified, otherwise it could not be a putting of things under him, if in case they were so by nature; for all things are under him by nature, as he is Godb, and therefore in that respect cannot admit of an action of putting them or ma∣king them to be so, for it is impossible that the Creator should be otherwise in himselfe but above the workes of his handc, as our Apostle reasons from Moses and Christ, that as he that builds the house is greater and more honourable then that which is builtd, so is it in this case, for nothing can be said to be put under Christ as he is God, seeing all things are so (without gain saying) by nature, therefore the exaltation is properly of the humani∣ty and not of the Divinity which indeed is height it selfee, though it be exalted onely in and by the Divinity, even as the humiliation is properly of the divine nature and not of the humane, for the humane nature cannot be lower then it is by nature in it selfe, being in the fall become a cursef, but the di∣vine nature is onely humbled and made low in and by the hu∣mane nature, for in it selfe it can admit of no such thingg, and therefore the humiliation is of an infinite value and extent, which makes our Apostle to adde those words, and yet we see not all things put under himh, which to a naturall eye or eare seems a plaine contradiction, the words are, we see not all things, or we see not any particular thing whatsoever under or below him, for it being the humiliation of the Son of God it was to the greatest and utmost degree of debasement, so that nothing was

or could be lower then that condition was, which he tooke up∣on him, for if there had, then had he fallen short of a perfect and absolute overcoming and vanquishing of sin and death, and then had our salvation failed, therefore saith our Apostle, Christ was made a little lower then the Angells, and in suffering of death crowned with glory and honouri, that he by the grace, favour, or mutuall imbracings of God, as the word signifies, might in man, that is, in our nature taste and feel death in all, or in every par∣ticular part, way, or kinde of itk, being made so low as no∣thing can be lower, therefore he adds, that the Captaine of our salvation is made perfect through sufferingsl: Such and so many and great as the glory of his exaltation is in bringing sons to glory answerable to that is his debasement in that condition, out of which he fetcheth and taketh them, therefore in the way of his humiliation doth he lift up his head, and is exalted for ever. To this comes that of the Apostle, when hee saith then or henceforth the end, finishing, accomplishment or per∣fection (as the word translated end signifies and denotes unto us) when he shall deliver up the Kingdome to God even the fatherm, or when he hath given up or put into the hands, put into trust or yeelded all regallity and Soveraignty to be in and onely be∣long unto him, who is the father of all dignity, excellencie, and power, at which time or in that very act of yeelding or giving all unto God, he doth evacuate, empty, or make void the crea∣ture of all rule, authority, and power in all things whatsoever that concernes the glory and dignity of the Kingdom of God, for he must or it is expedient and needfull, yea he doth raigne still, orn to the end to put downe all his enemies under his feet, this is the very end of his raigne to put all Gods enemies under foot, now whatsoever is in man by nature, is an adversary, yea is in hostility, as the word signifies, against God, therefore the reign of Christ must of necessity bring under, or else he were not a perfect victor, overcomer, and conquerour over all, and then could not he obtaine the glory of the Son of God, therefore he adds, that the last enemy that shall be destroyed is deatho; by this word last is meant the basest or the lowest of enemies, and it is the lowest and basest in that it destroyes, ruinates and ut∣terly spoiles it selfe, therefore the word translated destroy, sig∣nifies

unthriftinesse, to the undoing and losse of it selfe, for the Son of God is made so low by the suffering of death, as that the death comes into competition and ingagement with the life of the Son of God, and so must of necessity consume, waste, ruinate, and loose it selfe, being that the Son of God must live eternally, else he were not God, and so death is swal∣lowed up in victoryp, hence it is that the Psalmist speakes so ele∣gantly, thou hast put all things under his feet, all sheep and oxen, yea and the beast of the field, foules of the ayre, and fish in the sea, that passe through the paths of itq, this is mans Lordship, and according to the naturall workings of his mind and under∣standing hee perceives his dominion as he is a man, when hee comes into competiton with the inferiour, sensuall and terrene creatures, they serving to this end, namely to give dimention, and to manifest the nobility and excellency of that spirit which the Creator had indued him withall, by which he saw that Lord∣ship, and dominion which he had over them all, being they were all made in subjection unto him, and farre under and be∣neath him, therefore could he not finde a fit companion or consoci∣ate for himselfe amongst them allr; this man can doe by that naturall and common understanding which he hath implanted in him, even as he is a creature, and in this death doth not pro∣perly consist, therefore no speech of death whilst he is said to be conversant in and about these things, that is simply to re∣spect the creature in his thoughts, words, or actions: but when this naturall understanding (proper unto man simply as he is a creature) workes upon and is conversant in and about the things of the Creator, then by how much the more hee would be like his Creator which so farre transcends and is above all the creatures in the world, by so much is he debased, and made under and below all creatures in the world, and this is that death which is destroyeds, for being a death of that na∣ture, when ever wee looke upon it by that light and re∣velation of the Spirit, that comes onely from that Father of lights, then is it in this, as in that former way of nature, so now in this way of grace, for this death, serves to no other end, [ T] but to mete out, as with a metwand or measuring linet, to give dimension unto that life that is in the Son of God, where∣by

by he sees the height of his Soveraignty, dominion and Lord∣ship for ever, which without it could never appeare, nor bee made manifest in a creature, but must of necessity have been hid and lodged in himselfe for ever; and then had not his goodnesse appearedu; and if not his goodnesse, then not his lightx, and that light which appeares not is darknessey; and if God should not be light, he were no God at allz: and thus uncontrouleable, and without all controversie, doubt or scruple, doth God convince our hearts of that breaking forth, and revelation of himselfe un∣to us in the face of Jesus Christa: and hereby doth death, being made so low, extinguish, put out, vanquish, and destroy it selfe for ever, in that it sets out that life and light, which is in that faith of the Sonne of God, which otherwise could not appeare to, or in the Saints: and of such use is that unto the Saints, and chosen of God, as to lift them up unto life, and light, of com∣fort for ever, through that wisdome which is in God, which is nothing els but the King of terrour to all the men of the world, who look upon the things of God with a naturall and carnall eyeb; for Christ by drinking of the brooke in the way, is exalted as head, governour and ruler over all, which thing the world is not aware of, neither will it know and understand, and there∣fore can never give Christ the honour of his death, nor confesse the excellency, glory, fruit, profit and comfort of the crosse of our Lordc. The exaltation then of the Son of God is the be∣holding of himselfe, from the depth of that low estate of his humiliation, which he hath onely in man, which gives dimension unto it, in its height, for ever; and the humiliation of the Son of man is the beholding of himselfe, in or from the height and dignity which he hath in God, and that gives dimension to his low estate, out of which he riseth, and silenceth the flesh from uttering or conceiving of the least cause of boasting for everd: Therefore the Psalmist when he beholds the heavens, the worke of the finger of God, the moone and the starres, which thou hast crea∣tede; from the consideration of the heavenly bodies, and works of God for him, or in him; thence doth arise his humiliation and abasements, therefore he saith, what is man, (or, what is it man) in way of admiration, that thou considerest him, or remem∣brest himf? For the word signifies to memorize, or begin

againe: as if he should say, dost thou that art so high and glo∣rious, yea so full of varieties of excellencies, and glory, even as the Moone and the Starres are in themselvesg: Dost thou re∣member, or take thy beginning in man? for as the Son of God is eternall, and so without beginning, or time, as he is God, so is he also in time, and takes a beginning as he is man, and this puts man to silence, for ever opening his mouth in any excellencies of the creature, in the things of God, when once he sees how the Eternall takes a beginning in himh; and so (as the word will beare) memorizeth and eternizeth himselfe in such a fraile and momentany thing as man is, even as the heavens are monu∣mentized in the earth, without which their vertue, glory and o∣peration, could never be seene, nor made knownei; therefore he adds those words, visitest him, or makest him the object of thy constant act, of sight, and aspect, even as the Sun looks forth upon the earth, for the continuall revivall, refreshment, fruitfulnesse, and glory of it, without which it were altogether barren and undone. Yea the Apostle adds further, He hath put all things under his feetk: Now if all things be put under him, it is evident that he is excepted, that did subject them, and put them under: yea, he must be such a one, that doth subject them, who is over all: so that all things in that lost estate by mankinde, are infinitely below, and beneath Christ as he is God, and all things as they are in God, are infinitely above Christ Jesus as he is man, and so sustaines the nature of that lost condition: and there∣fore both the humiliation and exaltation are complete and per∣fect in him alone: For when all things are made subject unto, and subdued under him, as he is man, by another, which is God, blessed for everl; that is, by another, in nature, not in subsistence and being. Now he that subjects and brings all things under, must needs in himselfe be above all things, and so above him, unto whom they are subjected, as he is man; and therefore cannot in the least (as he is man) subject, or subdue, no more then God himselfe can be brought low or under, in respect of himselfe, or his owne nature: no more can the nature of man subdue the e∣nemies of our salvation, by any thing that is in, or of himselfe, that is, in, or of his own nature: As a creature therefore must needs be subject in himselfe, unto him that subdues all things;

and so the Son himselfe, as he is man, is subject unto the Father as he is Godm; and yet the submission, or subjection of the Son is not, but in the Father; nor is the authority and rule of the Father, but onely in the Son; so that the submission and autho∣rity are not found elswhere, but onely in one and the same sub∣sistance and being, and hence it is, that God is all in all in every one of the Saints, and they onely passive in themselves or in their owne naturen, but powerfull and operative in their Lord, or in and through that nature divine for ever, even as he is on∣ly active in himselfe and his owne nature, but became passive in them or in their nature, and subject to death, which in him∣selfe could never be, and yet is the one and the other reall and true, the operation, life, and resurrection that is in that Word and Son of the Father, is as really and truly ours, and we worke and live, and rise from the dead by ito; as or weaknesse, death, and low estate is really his, so as he suffered death and descended in and by it, and therefore our Apostle affirmes, that he that as∣cends is the same that descends into the lowermost parts of the earthp, and this is the humiliation and exaltation of our Lord made one, no lesse absolute and true then that the divine and humane nature are one Christ, or one subsistance and Son of God the Saviour of the world, and therefore the Apostle saith, else what shall they do, or (as the word may be read) what shall he do that is bap∣tized for dead, if the dead rise notq, or as the meaning is, if death be not life, the descention the resurrection, what shall he doe? or how can he be the Son of God? for if death be not made life in the very act of it, in that way of Christ, otherwise the Son could never be baptized with the baptisme of deathr, if that death were not in that very act transformed into life, he could not be the Son of God, for he cannot be held of death no not for a moments, for then he were not God, therefore doth our spi∣rituall Gideon and all his souldiers in him or with him, yea our King Christ, as in this Text, and all that he hath made Kings to God the Father with himt or in him, doe drink of this brook in the way of the humiliation, and in that very act is his exaltation, yea the lifting up of his head, or of their heads for ever, in the sight and knowledge of which, shall all sing Halalujahu, that is, being interpreted, praise ye Jah, or praise we the Lord.

AMEN.

Notes

• t

  Dan. 5. 1. to 6.
• u

  Mat. 5. 20 Luke 15. 16
• x

  1 Cor. 3. 18.
• y

  2 Thes. 2, 3.
• Exod. 32. 27.
• a

  Gen. 14. 1. to 11.
• b

  Exod. 14. 13
• c

  Exod. 14. 30, 31. Exod. 15. 1.
• d

  Rev. 15. 3
• e

  Col. 1. 17. Act. 17. 25, 28.
• f

  Iohn 1. 1, 2 3, 4.
• g

  Act. 4. 25, 26, 27.
• h

  Deut. 6. 4 1 Tim. 2. 5.
• i

  Col. 1. 17.
• k

  Col. 1. 20.
• l

  Pro. 8. 12. to 31. compared with Col. 1. 15.
• m

  Heb. 1. 3.
• n

  Deut. 4. 15
• o

  Deut. 4. 16 to 19.
• p

  Iohn 1. 1, 2, 3. Iohn 17. 21.
• q

  Iohn 14. 7. 8, 9.
• r

  Iob 5. 7. Isa. 50. 11.
• s

  Hos. 2. 21. Ier. 14. 4. Psal. 65. 9. to 13. Psal. 143. 6.
• t

  1 Cor. 2. 14.
• u

  Luk. 14. 26
• x

  1 Pet. 1. 23. 24. Rom. 14. 17
• y

  1 Pet. 1. 25.
• z

  Mat. 6. 13.
• a

  Rom. 11. 33, 34, 35, 36.
• b

  1 Cor. 10. 1. to 11.
• c

  Psal. 119. 96.
• d

  Rom. 8. 2.
• e

  Psal. 119. 96.
• f

  Rev. 9. 1, 2. Rev. 20. 1.
• g

  Psal. 9. 16 17.
• h

  Luke 16, 23, 24, 25, 26.
• i

  1 Cor. 15. 55.
• k

  Psal. 19. 4 5, 6.
• l

  Mal. 4. 2, 3
• m

  Iohn 1. 4. Psal. 36. 9.
• n

  Ephes. 2. 10. Rev. 3. 14.
• o

  Rev. 16. 12.
• p

  Eph. 1. 3. Eph. 2. 6.
• q

  Isa. 61. 1, 2, 3. Luke 4. 18, 19.
• r

  Gal. 4. 5, 6 Heb. 2. 10.
• s

  Rom. 11. 31, 32, 33, 34, 35.
• t

  Heb. 7. 26.
• Rom. 11. 33.
• u

  Rom. 5. 5. Rom. 8. 39. 1 Iohn 2. 5.
• x

  Acts 17. 28.
• y

  Iudges 7. the whole chapt.
• z

  Psal. 72. 1 2, 3, 4.
• a

  Heb. 2. 10.
• b

  Iohn 3. 16 Iohn 1. 14. Isa. 63. 3.
• c

  Iudges 6. 5 Iudges 7. 12
• d

  Ezek. 7. 17 Lam. 2. 19.
• e

  1 Tim. 5. 23.
• f

  Iohn 1. 26, 27.
• g

  Mat. 3. 16 17.
• h

  Ezek. 7. 17
• i

  Iudges 7. 3
• k

  Ier. 17. 5. Rev. 21. 8.
• l

  Psal. 77. 20. Psal. 137. 5. Isa. 53. 10.
• m

  Iudg. 7. 13 14.
• n

  Psal. 29. 11. Psal. 68 34. Psal. 46. 1 Psal. 8•• 5
• o

  Isa. 41. 1. to 14. Isa. 43. 1, 2 3.
• p

  Gen. 49. 23, 24.
• q

  Heb. 2. 14
• r

  Rom. 8. 3.
• s

  Rom. 8. 33, 34. •• Cor. 15. 55, 56. Rom. 6. 17, 18. Rom. 6. 14.
• t

  Psal. 3. 8. Psal. 68. 19 20. Psal. 144. ••0
• u

  Heb. 10. 10. Heb. 7. 27. Heb. 9. 25, 26. 27. 28.
• x

  Isa. 53. 4. Ier. 50. 20.
• y

  Eph. 2. 15.
• z

  Psal. 103. 3.
• a

  Heb. 1. 3.
• b

  Eph. 5. 27
• c

  Heb 10. 10
• d

  Heb. 10. 12, 13.
• e

  Isa. 53. 8.
• f

  Isa. 59. 20
• g

  Rom. 11. 26.
• h

  Acts 8. 33
• i

  Heb. 2. 7.
• k

  Psal. 8. 5.
• l

  Gen. 1. 31.
• m

  2 Cor. 5. 21.
• n

  Isa. 53. 3.
• o

  Hos. 13. 14
• p

  Psal. 16 10
• q

  Gal. 3. 13.
• r

  2 Cor. 12. 9. 1 Pet. 4. 14.
• s

  Iohn 14. 16
• t

  Heb. 2 9, 10, 11.
• u

  1 Thes. 2. 2.
• x

  Gal. 1. 11, 12.
• y

  Mark 16. 15.
• z

  Gen. 2. 19. 20.
• a

  Psal. 27. 1 Psal. 46. 1. Ioel 3. 16. Psal. 140. 7.
• b

  Iam. 1. 6. 7. 8.
• c

  Heb. 4. 10
• d

  Gen. 2. 7. Gen. 5. 1, 2.
• e

  Psal. 30. 9 Isa. 40. 6, 7, 8.
• f

  Heb. 4 10.
• g

  Luk. 3. 38
• h

  Iohn 3. 13
• i

  John. 9. 3, 4 John 10 37, 38.
• k

  Heb. 9. 12. Heb. 1. 27.
• l

  Gen. 2. 1, 2
• m

  Rom. 1. 6 Rom. 9. 5.
• n

  1 Thes. 2. 2
• o

  2 Cor. 2. 14, 16.
• p

  Gal. 4. 6. Rom. 8. 15, 16, 17.
• q

  2 Pet. 1. 20.
• r

  2 Pet. 1. 21
• s

  2 Cor. 2. 16
• t

  1 Pet. 3. 18 19, 20.
• u

  2 Cor. 2. 16.
• x

  Hos. 13. 9 Mat. 15. 11 Mar. 7. 21, 22, 23.
• y

  Mar. 13. 11 Luke 11. 13
• z

  1 Cor. 3. 16
• a

  2 Cor. 4. 4
• b

  Rom. 8. 9.
• c

  Eph. 2. 2.
• d

  1 Iohn 4. 3. 1 Cor. 2. 7.
• e

  2 Cor. 11. 3.
• f

  Rom. 1. 25
• g

  Rom. 7. 8. to 14.
• h

  2 Cor. 11. 3
• i

  Rev. 12. 3, 4. 1 Pet. 5. 8.
• k

  Isa. 64. 4. 1 Cor. 2. 9, 10.
• l

  Iohn 1. 6, 7, 8, 9.
• m

  1 Cor. 12 15, 16.
• n

  Mat. 6. 22.
• o

  Gal. 3. 13.
• p

  Gen. 1. 31.
• q

  Heb. 10. 39. Heb. 11. 2.
• r

  Rom. 9. 5.
• s

  Psal. 16. 10
• t

  Gal. 4. 1, 2
• u

  Psal. 16. 11
• x

  Phil. 2. 9, 10.
• y

  Iude 10. verse. 2 Pet. 2. 12.
• Psal. 8. 6.
• a

  Heb. 2. 7, 8
• b

  Iohn 1. 1, 2, 3. Rom. 9. 5. Gen. 1. 1.
• c

  Isa. 45. 11 12.
• d

  Heb. 3. 3, 4
• e

  Heb. 7. 26.
• f

  Gal. 3. 13. 2 Cor. 15. 22.
• g

  Mal. 3. 6.
• h

  Heb. 2. 8.
• i

  Heb. 2. 9.
• k

  Heb. 2. 9.
• l

  Heb. 2. 10.
• m

  1 Cor. 15. 24.
• n

  1 Cor. 15. 25.
• o

  1 Cor. 15. 26.
• p

  1 Cor. 15. 54.
• q

  Psal. 8. 6, 7, 8.
• r

  Gen. 2. 20.
• s

  Hos. 13. 14 1 Cor. 15. 54, 55, 56, 57.
• t

  Rev. 11. 1.
• u

  Tit. 2. 11. Psal. 39. 19. 19.
• x

  1 Ioh. 1. 5.
• y

  Mat. 6. 23.
• z

  1 Ioh. 2. 9, 10, 11.
• a

  2 Cor. 4. 6
• b

  Iob. 18. 5. to 21.
• c

  Gal 6. 14 Iam. 1. 2, 3, 4. 2 Cor. 12 9 10. Rom. 8. 35, 36, 37.
• d

  1 Cor. 1. 27. to 31.
• e

  Psal. 8. 3.
• f

  Psal. 8. 4.
• g

  1 Cor. 15. 41.
• h

  Psal. 8. 4.
• i

  Hos. 2. 21, 22. Psal. 65. 9. to 13.
• k

  Heb. 2. 8.
• l

  Rom. 9. 5.
• m

  1 Cor. 17 27, 28.
• n

  Isa. 30. 7. Phil. 2. 13.
• o

  Col. 2. 13. Rom. 8. 11. Rom. 4. 17.
• p

  Ephes. 4. 9
• q

  1 Cor. 15 29.
• r

  Luke 12. 50.
• s

  Acts 2. 24
• t

  Rev. 1. 5, 6
• u

  Psal. 15 1, 6.