The Retired Mans Meditations, Chapter 2
CHAP. II.
Concerning the Holy Scriptures, their Authority and Ʋſe, with the Harmony and Analogie which they hold with the Living WORD.
WEE have already ſhewed, how by the WORD is not only meant the ſecond perſon in the Trinity, in his diſtinction from the Father and the Holy Ghoſt, who bears witneſs as well as they; but that the witneſs it ſelf, which is given by them all, as their living Oracles, that proceed out of the mouth of Chriſt the Mediator, is alſo called the WORD, according to Scriptureſenſe and acceptation, which yet will be more fully evident, by conſidering the Word of God in a third ſenſe: to wit, as the holy Scriptures, coming not by the will of man, but by inſpiration from God, in men moved by the Holy Ghoſt, are alſo called the Word and Oracles of God, containing in them the ſame Declaration and Teſtimony of the mind and will of God, as is to be found in the inward WORD, but diſpenſing it in an outward form of wholſome words, taught and inſpired by the Holy Ghoſt himſelf.
Unto theſe words of the Holy Scriptures given by divine inſpiration, no man may adde, Rev. 22. 18. or take there from, v. 19. Wherefore it is that they are not of any private interpretation, but require the inſpiration of the living WORD, to open and declare the true and full meaning of them, which is near unto every true believer, being the WORD which dwels in the heart by faith, the key of David, and that holy anointing, 1 Joh. 2. 27. that is truth and no lye, which abideth in the Saints, in ſuch manner that they need not that any man teach them, but as the ſame anointing teacheth them of all things, taking of the things of Chriſt, and ſhewing them unto them, according to his promiſe, John 16. 14, 15. whoſe teachings nevertheleſs are alſo derived and communicated from one Saint unto another, by the Miniſtry of outward words, and Expoſition of the Scriptures, as by being taught of God, they are fitted and prepared thereunto, and made able Miniſters of the new Teſtament, who handle not the Word of God deceitfully, through any private interpretations of their own, but by manifeſtation of the Truth in its own ſelf-evidence, do commend themſelves to every mans conſcience in the ſight of God, not preaching themſelves, but Chriſt Jeſus the Lord, and themſelves ſervants for Jeſus ſake, 2 Cor. 4, 5. And Chriſt hath promiſed to ſend forth ſuch a ſpirit of the Miniſtry as this, in all Ages, even to the end of the world, Mat. 28. 20. for the perfecting of the Saints, and edifying of the Body, the Church, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſs of Chriſt, Epheſ. 4. 13.
That then which doth enable to the work of the Miniſtry, thus conſidered, is the ſhining forth of the Truth in the face of Jeſus Chriſt, by his indwelling preſence in the heart, comparing it ſelf in the mind and underſtanding of the Saint, with the teſtimony which is given of it ſelf in the Outward Word: And by diſcerning the perfect Analogie and Harmony that ſprings up between both, anſwering one another as face anſwers face, the believer receives ſuch certainty and ſatisfaction in the mind of God made known, as warrants him in the delivery and declaration thereof unto others. This, as the ſafeſt and beſt rule, in judging and declaring truth from the Scriptures, hath been owned in a conſtant harmony of witneſs, by Saints in all Ages, againſt all the enemies (under one form or other) that have ſprung up either againſt the holy Scriptures themſelves, or the Spirit and inward WORD that lives and breathes forth in them and by them.
Thus through the faith that is in Chriſt Jeſus, the Holy Scriptures are able to make us wiſe unto ſalvation, and to make the man of God perfect, throughly furniſhed unto every good work, being in this harmony and conſent with the inward WORD, of the ſame Authority with it, and of the ſame divine and ſpiritual nature, property, and uſe, able to ſave the ſoul, and proſper to the end for which they are ſent, as a ſervant in the hand of the living WORD, to fulfil all his pleaſure, and become either a ſavour of life unto life, as miniſtred in harmony with and ſubſerviency unto the living WORD, or a ſavour of death unto death, 2 Cor. 2. 16. as miniſtred ſingly, in oppoſition thereunto.
The Scriptures then are not properly the inward and living WORD, but have a teſtimony and expreſſion peculiarly their own, John 5. 39. ſearch the ſcriptures, they are they which teſtifie of me, ſaith Chriſt; in which Teſtimony of theirs, they are either as a ſervant and preparer of the way unto the living WORD, as thoſe that literally teſtifie of it, pointing at Chriſt, the life and ſpirit of them; or elſe they are to be conſidered as one and the ſame with the living WORD, in perfect analogie and harmony (both conſorting and dwelling together in an inſeparable band of union) unveiling rather the naked beauty of the inward WORD, then bearing any different ſenſe from it: profeſſing themſelves to be but as a dead letter or ſealed book, Iſa. 29. 11. any farther then the living unwritten WORD of God, as breathing into them, becomes their life, and is made uſe of as the key to open them; ſo that both together make up one and the ſame divine oracle; whereas if conſideration be had of the Scriptures in the letter only, they are then capable of having a meer private interpretation and humane ſenſe put upon them, and ſo to nouriſh up a way of prophecying that hath its riſe out of the divination of mans own heart, or the ſingle ability of the natural mind, exerciſed in them; which is ſo far from being the true miniſtry, that it is but the viſion of God that proceeds from man as he follows his own ſpirit and not Gods, Ezek. 13. 2. 3. &c.
Now if the body of the Scriptures deſerve the name (as they do) of the word of God, their ſpirit and Original deſerves it much more, and is much more eminently of authority and uſe, for the effecting of all that is or can be done by them; even the WORD that is nigh thee, that is in thy heart, and in thy mouth, the WORD of faith, Rom. 10. 8. the unſeen and unwritten WORD which evidences itſelf to faith, which is the ſubſtance of things hoped for, and the evidence of things unſeen, Heb, 11. 1.
This WORD is deſcribed, Heb. 4. 12. where it is ſaid, the WORD of God is quick and powerful, ſharper then any two-edged ſword, piercing even to the dividing aſunder of ſoul and ſpirit, and of the joynts and marrow, and is a diſcerner of the thoughts and intents of the heart; neither is there any creature that is not manifeſt in his ſight, but all things are naked and open unto the eyes of him with whom we have to do. By being here deſcribed as a perſon, the Holy Ghoſt ſignifies to us, in what ſenſe we are to underſtand the WORD of God in this place; even for Jeſus Chriſt, the Mediator (not ſimply conſidered as the ſecond in the Trinity, any more then for the outward body of the Scriptures) which perſon of Chriſt is ſpoken of under the ſame name and deſcription, Rev. 19. 13. where he is ſaid to be clothed with a veſture dipt in blood, whoſe name is called the WORD of God: having on his veſture and on his thigh a name written KING of KINGS, and LORD of LORDS, v. 16.
In the ſame ſenſe is this WORD preſented to the view of Ezekiel, Chap. 2. v. 9. 10. under the deſcription of the roll of a book, which was written within and without: and Rev. 5. 1, 2. 3. A book written within and on the backſide, ſealed with ſeven ſeals, which none whatſoever amongſt the Creatures was able to open, or looſe the ſeven ſeals thereof. In this book of God David was ſeen, Pſal. 139. 15, 16. by the eye of God, in his creature-ſubſtance, yet being imperfect, and therein all his members were written, which in continuance were faſhioned, whilſt as yet there were none of them.
The nature and uſe of this book, conſidered in the ſeveral volumes of it, is declared, Rev. 20. 12. The books were opened, and another book was opened, which is the book of life; and that we may know what book of life is here meant, there is mention made Rev. 13. 8. of the book of life, of the Lamb ſlain from the foundation of the world, having the names of all the Elect written in it, which are never to be blotted out. And Rev. 3. 5. we find another book of life belonging to Chriſt, from whence he threatens the hypocritical and corrupted members of the Church of Sardis to be blotted out; a like threatning unto which, we find, Rev. 22. 19. which compared with Pſal. 69. 28. makes it yet plainer: Let them be blotted out of the book of the living, and not be written with the righteous, or come into thy righteouſneſs, to wit, which is by faith.
Thus we ſee the unwritten and living WORD of God, teſtified by the Scriptures, to be Gods writing and Gods book, as well as they themſelves are; ſo that when we call this living WORD unwritten, it is but by way of diſtinction from the Holy Scriptures in the outward body of them, as they are written with Pen and Ink; for the WORD that is the Image of the inviſible God, the brightneſs of his glory, and the expreſs character of his ſubstance, may truly and properly be ſaid to be the writing and engraving of the Trinity, the Living book and roll of God, that is all written within and without, conſiſting of three volumes, anſwering to the threefold power that is in the mind of Chriſt, to read and look thereon.
We are therefore in both theſe reſpects, to acknowledge Chriſt to be the living WORD firſt, as he is he that ſpeaks, or the perſon whoſe mind and diſcerning is formed and prepared to look upon this Heavenly writing in all the volumes of it, in order to communicate and give forth unto others the reading thereof; And ſecondly, as he is the writing itſelf and doth contain the lively ORACLES OF GOD or witneſs of the bleſſed Trinity, repreſenting God, as to and by himſelf he is ſeen, as alſo to and by both Creations, according to the two Covenants, unto which they relate: In which latter ſenſe this book is to be underſtood, Rev. 5. 1. &c. where it is ſaid, that no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon: but it is the priviledge only of the Lion of the Tribe of Judah to prevail to the opening thereof, and to make the right uſe that is intended thereby.
The WORD in both theſe reſpects conſidered by us, is a moſt lively deſcription of the fulneſs and perfection whcih dwels in Chriſts perſon, as he was ſet up in the office of his Mediatorſhip, by the immediate operation of the Trinity, before the world began; wherein he is the only begotten Son, in whom God is well pleaſed as he that is in himſelf both Prieſt and ſacrifice, abiding a High-Prieſt for ever at the right hand of God, after the order of Melchiſedech; which is no way proper to him as the ſecond Perſon in the Trinity, ſimply conſidered, where he is purely and ſimply God, without the leaſt mixture or compoſition of creature-nature, and without ſhadow of change. But now, as Chriſt is the WORD in the perſon of the Mediator, he hath the root of all creature-nature in him, (being the root as well as the offſpring of David) and hath this given to him for ſacrifice, therewith to prepare him to become a Lamb ſlain from the foundation of the world.
As thus he is the perſon of the Mediator, he exerciſeth a threefold power of mind and diſcerning, by reaſon whereof this living WORD is ſaid, Heb. 4. to be the diſcerner of the thoughts & intents of the heart, neither is there any creature that is not manifeſt in his ſight, but all things are naked and opened unto him with whom we have to do, & of whom we are now treating.
Firſt all things are naked and opened unto him, by reaſon of the pure all-ſeeing eye and diſcerning of God that is in him: through which light of his, he knows how to read the inward writing of the book, or the book as it is all written within, in a character that is the form of God himſelf, in the very height of his glory; and therefore proper only for the divine eye itſelf to contemplate and be converſant in; requiring the ſame mind that is in God himſelf, to conceive and underſtand it, as ſimply and fingly exhibited. The Mediator, in the exerciſe of this power of mind, is eternally ſeeing all that God ſees, perfectly knowing Gods mind, and is his Wonderful Counſellor in all the decrees and purpoſes of his that concern the creatures converſe with him from beginning to ending.
Secondly, All things are naked and opened unto Chriſt this living WORD, by reaſon of the higheſt and pureſt natural creature-eye and diſcerning that is in him, as he is the firſt-born of every creature, and is the diſcerner of the thoughts of the natural heart and mind of all creatures; ſo as Pſal. 139. 2, 4. there is not a thought in the heart, nor word in the tongue, but this WORD knows it altogether and afar off, even before the World began. Through this ſecond ſeeing power of Chriſts mind, he knows how to read the ſecond Volume of Gods book, as it is all written without, in a manifeſtation and appearance of God, which is commenſurate and proportioned to the creatures judgement and diſcerning, as it is natural, and of the firſt building, and is the ſame form of God, abaſing it ſelf, and requiring no higher an eye then what is in the natural mind of the creature, to behold it and look thereon. This writing is called outward, or the book all written without, comparatively, and in reference to the inwardneſs of the firſt, whoſe eminency and height is ſuch as is excluſive to the creatures natural diſcerning; not but that in its own nature it is inward and ſpiritual, being the witneſs that is given by the ſecond in the Trinity. As Chriſt exerciſes this his creature-ſight and diſcerning (to which this outward Volume of Gods book is proportioned) ſeen and known unto him are all the works of the firſt Creation, in the order and manner wherein they are to be, and have their ſhare and lot given forth unto them in continuance of time; yea, the inviſible ſubſtances of Angels and Men, and all the life, motion and demeanour wherein they are exerciſed from firſt to laſt, upon the wavering, unſtable and conditional terms of their ſtanding and holding communion with God in and by the firſt Covenant; which communion being conditional throughout, Chriſt doth therefore in this firſt book of life write down and blot out the names of thoſe that are intereſted in this Covenant, according as the condition is performed, or not performed by them; as we have in this Chapter already ſhewed, from thoſe Scriptures that deſcribe this firſt book of life of the Lamb.
Thirdly and laſtly, All things are naked and opened unto Chriſt the Mediator, by reaſon of that his Heavenly creature-eye, and moſt excellent way of diſcerning which is begotten in him, as he is the firſt-born from the dead; in which he is the quick and two edged ſword, ſo ſharp, powerful and piercing, that it is able to divide aſunder ſoul and ſpirit, the joynts and marrow, or to ſtate the true difference between the creatures natural mind in the firſt building, and its ſpiritual mind in the ſecond, whoſe priviledge it is to be admitted to the ſight of the glory that is within the veil, to hear the inward voyce, and ſee the hidden ſimilitude of God, which no natural minds or diſcernings, continuing meerly ſuch, have ever ſeen or can ſee, in their higheſt attainments and improvements.
Through this third ſeeing power in the mind of Chriſt, he is skilled and knowing in reading the third Volume of Gods book, which contains the former two writings, as well the inward as the outward, ſo joyned and placed together, as that they are comparing themſelves thereby in their moſt perfect harmony and agreement, as face anſwers face, ſerving themſelves of each other in ſuch manner as may beſt unriddle and interpret the full and entire meaning of God in them both; and herein unlooſe the ſeals that were upon the backſide of the book, ſo as the glory within the veil or inward writing may thereby ſhine forth upon the new-creature-diſcerning, and yet keep the ſeals faſt on ſtill, as to all natural eyes.
This writing and manifeſtation of God is his ſecond appearance, as he comes forth upon the creature in life from the dead, and makes the Mediator the beginning, root and author thereof, unto the whole new and ſecond building, the true Mount Sion, or City that hath foundations, (whoſe builder and maker is God) being founded in a new and everlaſting Covenant, and upon better promiſes then the firſt, with which God found fault.
This ſecond divine appearance is that which is ſo adaequate and fitted to the new creature-diſcerning, or eye or faith, which hath for object things unſeen, that the eye of the natural mind ſingle hath no skil in reading this book, but unto it the viſion of all is become as the words of a book that is ſealed, Iſa. 29. 11. a ſight which no man hath ſeen, nor can ſee, being the hidden Manna, and new name, which none knows but they that have it.
This third writing is the witneſs which is given by the third in the Trinity, the Holy Ghoſt, being that whereby with open face, beholding as in a glaſs the glory of the Lord, we are changed into the ſame image, from glory to glory, even as by the Spirit of the Lord. The thickneſs of the outward Veyl is in this diſpenſation made ſo tranſparent by the loſs of its own glory in the grave, that now it is made of uſe to hand out the glory of the inward writing, as that which is above and over its head, unto which it is made willing and content to be the footſtool, and to rule only as an inferiour light, in ſubordination and ſubſerviency thereunto.
By the third power of diſcerning in Chriſt, to which this third Volume is proportioned, he knows who are given to him of the Father, of whom he is not to loſe one; whom therefore he writes down in this his ſecond book of life, out of which they can never be blotted. Hereby alſo is ſeen and known to Chriſt the end of all Gods works as well as their beginning, in the order and manner in which all things have their courſe and progreſs unto their final ſtate, either in a way of everlaſting honour, or of everlaſting contempt.
Thus we have conſidered him before whoſe ſight all things are naked and opened, as he is the living WORD of God, and hath a three-fold power and exerciſe of mind ſuted unto theſe lively Oracles of God, in which he is made converſant by the witneſs which the Trinity bear unto the eye of his mind: Unto whoſe bleſſed and glorious perſon in this his three-fold perfection, fitting him to his office of Mediator, the Scriptures are exceeding full and plain in their teſtimony; as firſt, Prov. 8. where we find him deſcribed in this his fulneſs and riches of glory, under the general term of Wiſdom; ſo that ver. 30, 31. we may behold him as to his firſt perfection, in a co-eternity with God himſelf, and in the exerciſe of Gods own mind and diſcerning, as one by him, and brought up with him, his boſome-Counſellour from all eternity, in order to accompliſh and work out the communications of God, by him fore-purpoſed unto Angels and Men. And of the two latter we have particular intimation in the ſame Scripture, where he ſaith, I was daily his delight, rejoycing alwaies before him, rejoycing in the habitable part of his Earth, and my delights were with the ſons of men, even whilſt he lay in his Fathers boſome. Again, ver. 22, 23. We have his perfection deſcribed as he is the firſt-born of every creature, and firſt begotten from the dead, who was ſet up from everlaſting, that is to ſay, from the beginning, or ever the Earth was, whom the Lord poſſeſſed in the beginning of his way, before his works of old: intimating thereby the works not only begun, but finiſhed in the Mediator, from the foundation of the world, when there were no depths, nor fountains abounding with water: before the mountains were ſettled; before the hils was he brought forth, v. 24, 25. ſhining in a two fold appearance, in which he contained all creature-fulneſs, riches, excellency and perfection: & ſo is deſcribed v. 6. where he ſaith, he will ſpeak of excellent things, in the ſecond Covenant: & the opening of his lips ſhall be of right things, as he is the King of righteouſneſs, the Head & Miniſter of the firſt-covenant light & glory, in which he was the WORD by whom God created all things in righteouſneſs at firſt: And ver. 27, 28, 29. Was with God in the begining when he prepared the Heavens, and ſet a compaſs upon the face of the depth; when he eſtabliſhed the Clouds, when he gave to the Sea his decree, when he appointed the foundations of the Earth, and was alſo the counſel, ſound wiſdom, underſtanding and ſtrength, ver. 14. whereby all humane ſocieties are governed, ordered and maintained in their natural capacities: For by me, ſaith he, ver. 15, 16. Kings raign, and Princes decree juſtice, the Nobles rule, and all the Judges of the Earth: and ver. 18. Riches and Honour are with me, the perfection of all natural good whatſoever; yea, durable riches and righteouſneſs, and ver. 19. His fruit is better then gold, yea then fine gold, and his revenue to be preferred before choice ſilver, the moſt excellent natural perfection whatſoever; whereby he cauſes thoſe that love him to inherit ſubſtance, ver. 21. the enduring treaſures of the new and everlaſting Covenant, wherein he is the King of peace, and brings into the true Reſt, miniſtred by Gods ſecond appearance.
Laſtly, we may behold this Wiſdom ſpeaking unto men, as Elihu ſpake unto Job, Job 33. 6, 7. where prefiguring the Incarnation, he ſaith, I am according to thy wiſh, in Gods ſtead; fleſh of thy fleſh, and bone of thy bone, formed out of the Clay, that my terrour may not make thee afraid, nor my hand be heavy upon thee. So this WISDOM puts forth her voyce, Prov. 8. 1, 2, &c. to you O men doth ſhe call, and her voice is to the ſons of men, in the top of high places, by the way, in the places of the paths, or common road, at the gates, at the entry of the City, at the coming in at the doors, unto men of all Nations and places, qualities and conditions, being found to this end in the form of a ſervant, and faſhion of a natural fleſhly man, like unto us in all things, ſin only excepted.
And leaſt we ſhould think he were to be known only according to the fleſh, and in the firſt appearance of his manhood, he ſpeaks to another ſort of men, ver. 32, 33. whom he cals Children given him by his Father, made to have a new name, better then the name of ſons and daughters under the firſt Covenant, being thoſe bleſſed ones that keep his wayes, whom he feeds with the hidden Manna (as the fit portion for thoſe to whom is given a new name, that none do know but they that have it) ſpeaking to them with his voice from Heaven, or by the voice of his heavenly manhood, in the exalted ſtate of it at the right hand of God, who ſo findeth me, findeth life, and ſhall obtain favour of the Lord, ver. 35. This is the Wiſdom Solomon acknowledged to be in Chriſt, as that perſon in whom it pleaſed God all fulneſs ſhould dwel.
The like view of Chriſts fulneſs appears to have been given unto the Prophet Iſaiah, in the 43, 44, 46. Chapters, compared with the 48. Chapter. In the 46. chap. ver. 9. it is ſaid, Remember the former things of old, witneſſing me to be God, and that there is none elſe; I am God, and there is none like me: and ver, 5. To whom will ye liken me, and make me equal? for chap. 43. 10. Before me there was no God formed, or nothing was formed of God, neither ſhall there be after me. And he that thus ſpeaks of himſelf, as he is God, proceeds to give the witneſs of himſelf, as he is alſo the Saviour and Redeemer, ver. 11. when he ſaith, I, even I am the Lord, and beſide me there is no Saviour: and therefore chap. 46. 3, 4. Hearken unto me, O houſe of Jacob, and all the remnant of the houſe of Iſrael which are born by me from the belly, which are carryed from the womb, and even to your old age; I am he, and even to hoar hairs will I carry you; I have made, and I will bear, even I will carry, and I will deliver you. And chap. 44. 6, 7. Thus ſaith the Lord, the King of Iſrael, and his Redeemer, the Lord of Hoſts; I am the firſt, and I am the laſt, and beſides me there is no God: and who as I ſhall call, and ſhall declare it, and ſet it in order for me, ſince I appointed the Ancient people, and the things that are coming and ſhall come? which he doth as Mediator, Saviour, and Redeemer, the Lamb ſlain from the foundation of the world; In which ſtate; conſidered as the firſt born of every creature, and firſt begotten from the dead, he is declaring the end from the beginning, chap. 46. 10. and from ancient times the things that are not yet done, ſaying, my counſel then taken ſhall ſtand, and I will do all my pleaſure, according to what is written in thoſe books and living Oracles of God that are abiding with me and in me; which cauſes him to ſay, chap. 48. 12, 13. Hearken unto me, O Jacob, and Iſrael my called; I am he, I am the firſt, I alſo am the laſt; my hand hath laid the foundation of the Earth, and my right hand hath ſpanned the Heavens: the one, as he is the Miniſter of Gods firſt, the other as he is the Miniſter of Gods ſecond appearance; ſo that when he cals unto them (even all concerned under either) they ſtand up together in his ſight and preſence, as in their Head and original pattern.
And as Chriſt was thus beheld by Solomon and Iſaiah, ſo is he alſo teſtified unto by Daniel, where he is ſpoken of as the great Prince named Michael, or Gods equal and likeneſs, taken into union and ſociety with God himſelf, and made the Head and prime Miniſter of Gods name and manifeſtation, wherein to be the Meſsiah to both worlds: In and by whom God renders himſelf the object of communion unto Angels and men, either under the firſt or ſecond Covenant. In this likeneſs and equality which he hath with God, ſignified by his name Michael, he is the WORD that is with God, not conſidered properly as he is purely and ſimply God, but as together with that, he is the Word of the beginning, Heb. 6. 1. (according to the marginal reading) and the Word of the end, the final deciding Word, or Word of the Oath, Heb. 7. 28. which was ſince the Law, making the Son a high-prieſt, who is conſecrated for evermore.
He is the WORD of the beginning, as he is in the beginning, the firſt-born of every creature, that is before all things, The Lord, deſcending from heaven with a ſhout, 1 Theſſ. 4. 16. with the voice of the Arch-Angel; with this trump of God, that Chriſt as the firſt-born of every creature, is able to ſound: In which capacity he is the head of Angels, in their natural perfection: and therefore ſeems in this place to be called the Arch-Angel, or Michael the great Prince, in this firſt ſenſe: and together with this, being conſidered as alſo made man, he may be the Angel ſpoken of, Rev. 22. 8. 9. whom John fell down before, to worſhip him, and who replied ſee thou do it not, for I am thy fellow ſervant, and of thy Brethren the Prophets, and of them which keep the ſayings of this book; worſhip God: by which Chriſt deſcribes himſelf to John, in his meer creature-nature: according to which he ſaith in the Goſpel, Why calleſt thou me good? there is none good but one, that is, God.
But ſecondly Michael is the great Prince, as he is the WORD alſo of the final deciſion of all things, the WORD of the oath, ſeparating, in and by his laſt judgement and ſentence, between the ſheep and the goats, as he is the firſt begotten from the dead: Gods high Prieſt conſecrated for evermore: Exerciſing the mind of God and of the creature, made one in an undiſſoluble bond of love, peace and reconciliation: In which, of twain that they were as firſt, they become one new Creation, in which both minds are exerciſed in perfect harmony and peace (All enmity being ſlain and for ever aboliſhed through the blood of the Croſs) whereby Chriſts creature-nature is exalted to be Gods aſſociate or equal in his very throne, receiving a Name above every Name, even above that of Arch-Angel itſelf, or firſt-born of every creature: unto which all creaturenames and natures are to bow and do homage, as to him who being thus found in the form of God, counts it not robbery to be equal with God.
A lively figure of Chriſt, the Meſſiah, or Michael the great Prince, thus conſidered, the Scripture gives us in the perſon of Melchiſedech, Hebrews 7. Who in his name, deſcent and office, doth moſt aptly repreſent this great myſterie.
Firſt in his name, as he is King of righteouſneſs, Head of all natural life and perfection: and then as King of peace, or author of true reſt; in which he is Head of the new creatures righteouſneſs and everlaſting life.
Secondly, in his deſcent, which is moſt myſterious and incomprehenſible; without Father, without Mother, without pedigree, or lineal deſcent from the creature; having neither beginning of daies, nor end of life: but made the likneſs or figure of the Son of God, who was in TRUTH all this through the firſt and immediate operations of the Trinity, bringing themſelves to light in him.
Thirdly in his office of High-Prieſthood, comprehending the ſacrifice as well as the ſacrificer; and alſo the firſt and higheſt Sanctuary, wherein this divine ſervice and holy ſacrifice was performed to God, from the foundation of the world, by Chriſt, the Lamb then ſlain; and paſſing out of the ſtate of perfection, as he was the firſt-born of every creature, into the life and quickning from the dead, whereof he was made the beginning and firſt-begotten, and in all things to have the preheminence: In both which reſpects Chriſt is the Meſſiah, him whom God ſends, the likeneſs of the appearance of whoſe glory conſidered as the WORD of God, whilſt as yet he was not made fleſh, was the ſubject matter of Ezekiels viſion, Chap. 1. where he is moſt lively and expreſly held forth, in this his twofold miniſtration. Firſt as he is the ſpirit and voice of the Almighty, ver. 24. giving life and motion to the four living creatures, ver. 5. & 12. which four are but one living creature, Chap. 10. 15. comprehending in itſelf the variety and fulneſs, the glory and perfection of the whole firſt creation, from the four ends and quarters of it; anſwering therein, to the firſt-born of every creature mentioned Col. 1. 15. Who was before all things, and in whom all things conſiſt or ſtand up together as in their Head; which he is deſcribed to be in reference to Angels, Ezek. 10. 11. where the Miniſtry of Angels is typed out by the wheels full of eyes, whoſe wings were of ſuch a height that they were dreadful, Chap. 1. 18. The ſame with thoſe Chariots of God, Pſal. 68. 17. that are twenty thouſand, even thouſands of Angels; who, Pſal. 103. 20. 21, 22, in the mightineſs or excellency of their ſtrength are ever doing the commands and hearkning unto the voice of this WORD as his Hoſts and Miniſters that do his pleaſure in all places of his dominion; by reaſon whereof the motion of this WORD or voice of the Almighty, Ezekiel 1. 24. is compared to the noiſe of wings, and the noiſe of an hoſt. Now of theſe wheels it is ſaid Chapter 10. 11. that when they went, they went upon their four ſides and turned not as they went; but to the place whither the Head looked, they followed it; they turned not as they went; meaning the good Angels; contrary whereunto, the motion of the bad ones is deſcribed, Jude v. 6. by turning aſide from this head, not keeping their firſt eſtate or principality: but leaving their own habitation, or dependency upon their head; whom therefore he hath reſerved in everlaſting chains under darkneſs, unto the judgement of the great day. Thus Ezekiel ſaw the Lord Chriſt, the true Meſſiah, in his miniſtry of Gods firſt appearance.
And to ſhew that Chriſt in this is but a preparer of the way to the glory that follows, and maker of the way for the ſecond voice to be heard and attended unto in the end, as he hath been in the beginning; it is ſaid, that when the firſt ceaſed from motion, and ſtood, they then let down their wings; whereupon there was a voice from the firmament over their heads, when they ſtood and had let down their wings: and above the firmament that was over their heads, was the likeneſs of a Throne, and upon the likeneſs of the Throne was the appearance of a man, above upon it, Ezek. 1. 24, 25, 26. which Throne is more at large (as we ſhall ſhew by and by) opened, Rev. 4. plainly figuring out Gods ſecond appearance, even thoſe good things to come, which are opened by Chriſts entrance within the veil and ſitting down on the Throne, at Gods right-hand, expecting untill his foes be made his footſtool, or as 1 Cor. 15. 24, 25. untill he ſhall have put down all rule and all authority, and powers of the firſt Creation under his feet, that would be exalting themſelves againſt him; and not be freely and willingly ready with the four Beaſts and four and twenty Elders, to proſtrate themſelves with their Crowns before the Throne: ſaying, thou art worthy, O Lord, to receive glory and honour and power: for thou haſt created all things, and for thy pleaſure they are and were Created: Rev. 4. 9. 10, 11. which is the true broken frame of ſpirit, in Elect men and Angels, as they are built up a-new and brought forth from the grave, into the power of an endleſs and incorruptible life, even in their natural beings: who conſidered in that capacity, as ſo renewed, are ingraffed into a new ſtock, by life from the dead: and are ſo repreſented by the four beaſts, but as withall, they have the addition of a better and higher principle of life, inſtalling them in a Royal prieſthood with Chriſt, and ſetting them on the Throne of his glory, they are repreſented by the four and twenty Elders, who both ſtand thus repreſented in Chriſt their head, in his being Miniſter of Gods ſecond appearance, or the beginning and firſt-born from the dead, the High-Prieſt, preſenting himſelf within the veil, in the immediate preſence of God, bearing on his breſt the names of the Children that God hath given to him from all eternity. And for as much as Revel. 5. 6. there is mention made of a Lamb, as it had been ſlain, having ſeven horns and ſeven eyes which are the ſeven ſpirits of God, ſent forth into all the earth, that John beheld in the midſt of the throne and of the four Beaſts, and of the Elders (which argues them to be diſtinct from them) let me therefore (as a further witneſs to the life and glory had and enjoyed by this true Meſſiah, the Miniſtring WORD of Gods firſt and ſecond appearance, from the foundation of the world) endeavour to open to you the analogie that is between him (in the exerciſe of this twofold Miniſtry of his) and this deſcription of a Lamb, as it had been ſlain, having ſeven horns and ſeveneyes; which is the power and light put forth by him, as he is the Alpha and Omega, the beginning and ending of the whole Creation of God (which the number denotes) being in himſelf the perfect meaſure, line and original exemplar of both Creations, the ſpirit ſent forth by God, as the light, life, and influencing power unto them both reſpectively: and ſo, having that in a far greater eminency in himſelf, as Head and Mediator, then what they have in themſelves. As firſt, he is King of righteouſneſs, in the Miniſtry of Gods firſt appearance, and then King of peace, in the Miniſtry of his ſecond: and in both, Melchiſedec a High-Prieſt: that implies a ſacrifice, a Lamb ſlain from the foundation of the world.
Thus the eternal life and bleſſedneſs prepared by God, according to the free and good pleaſure of his will, to be communicated and imparted unto his choſen veſſels, whether men or Angels, being too big and full, to be received by them, in their firſt make and faſhion of building, there is a means prepared for a new make and faſhion of Creation for them, whereby that which is in part is done away, as it ſtands ſingle and alone, and yet is found again in the whole, when that which is perfect is come, and made to be their portion and inheritance: whereby Gods peculiar ones are made to have that which other natural beings at their beſt have in common with them; and yet have over and above, that height, and bredth, and depth, and length of the enjoyment of Gods love and peace which all the wiſdom and diſcerning of the moſt capacious natural underſtanding whatſoever, remaining upon the foundation of the firſt building, can not reach nor attain.
Chriſt thus conſidered as Mediator, is deſcribed, Dan. 7. 9, 10. by the antient of daies, who is brought in fitting upon the ſame Throne, as Rev. 4. whoſe garment was white as ſnow, and the hair of his head like the pure wool: his Throne was like the fiery flame, and his wheels as burning fire: a fiery ſtream iſſued and came forth from before him: Thouſand thouſands miniſtred unto him, and ten Thouſand times ten Thouſand ſtood before him: the judgement was ſet, and the Books were opened (even the Books of the Lamb, that was ſlain from the foumdation of the world.) And behold, one like the ſon of man, came with the clouds of heaven, and came to the antient of daies, verſe 13. Here the offſpring and root of David meet in marriage-union, and the man Chriſt Jeſus returns and aſcends into the glory where he was before, or in the beginning: and they brought him neer before him, ſo neer; as both do make but one bleſſed Perſon of the Mediator, who laies hold on the ſeed of David, his own off-ſpring, thus to bring him neer to him, and gives him dominion, and glory, and a kingdom, that all People, Nations and Languages ſhould ſerve him, whoſe Dominion is an everlaſting dominion, which ſhall not paſs away, and his Kingdome that which ſhall never be deſtroyed.
That this Antient of daies is the Son of God, conſidered in the fulneſs and riches of his Mediatorſhip (as hath been before opened) is plain, by comparing this with Rev. 1. 13, 14, 15, 16. where the ſame deſcription is made (in moſt particulars) of him, as in this ſeventh of Daniel, adding this, that out of his mouth went a ſharp two-edged ſword (which is the proper character of the Living WORD of God, Heb. 4. 12.) and his countenance was as the Sun ſhineth in his ſtrength. This compared again with Ioh. 5. 22, 23. (where Chriſt ſaith the Father judgeth no man, but htah committed all judgement unto the Son, that all men ſhould honour the Son, even as they honour the Father) doth import, that by this Antient of daies is meant that antient ſtate of things and works of old, which was ſet up in the Mediator from everlaſting, Prov. 8. 23. and was made manifeſt in the beginning, when he became the firſt-born of every creature, and firſt-begotten from the dead; aſſuming in the diſpenſation of the fulneſs of time into neerneſs of union with himſelf the man Chriſt Jeſus, as the branch, his ſervant, the poliſhed ſhaft, hid in the ſhadow of his hand, to accompliſh his deſigns, and be in his uſe and ſervice, the means of perfecting all that entercourſe into which God thinks fit to admit the particular beings of men and Angels with himſelf: in which ſtate he is prefigured by the two Cherubims, made at the end of the mercy-ſeat, for the ſhadowing of it: and by the two Olive-trees that ſtand by the Lord of the whole earth.