immortallity that which is momentany and that which endureth fo ever t 1 Cor. 15. 43 44. Ioh. 1. 1 2. are become one individuall subsistance in Christ so that without both the one and the other the Sonne of God is not u Isai 9. 6 7. Luke 1. 31 32 33. Therefore hee that can behold his own infirmities and frailties and yet not perceive how the Sonne of God that knowes no infirmity takes his Being from them unto his humiliation and death x Isai 53. 4 5 6 7. 2 Cor. 4. 10. 1 Pet. 3. 18. that man can never behold the grace righteousnesse of God who of himselfe knowes no grace nor righteousnesse to see how the sonne of sorry man who is nothing but infirmity and frailty takes his Being from that grace and righteousnesse that is in God unto justification and life y 1 Cor. 5. â— 21. Such men therefore that cannot rejoyce in infirmities and tribulations they never knew the meaning of the righteousnesse of God through Faith in Christ z 2 Cor. 12. 8 9 10. But shall weep and howle when ever it appeares a Rev. 1. 7. Ioel 2. 1 2 3 4 5 6. For he that cannot give glory to the humiliation of Christ he can never give glory to his exaltation For the two Cherubims at each end of the Mercy-seat are alike beautifull and glorious as is noted above This Womb and Youngling therefore are never divided for their separation is their uniting together For the fall or defection of man must be accounted according to the dignity of the person or subsistance of him that fell b Gen. 1. 26. 27. Luke 3. 38. For as the death of Christ was of an infinite extent because it was the death of him that was the Sonne of God c Acts 20. 28. Heb. 6. 6. 1 Cor. 2. 8. though his humane nature was finite and momentany in it self is and ever shall be for nothing is infinite in it selfe but God alone d 1 Tim. 1. 17. So he that fell was made in the image of God e Psal 8. 6 7 8. which image cannot be finite but infinite therefore the person or subsistance falling being in the dignity of Gods Image his fall must needs be of an infinite extent though his soule and body was but a finite creature as the soule and body of Christ was f Psal 39. 4 5. Psal 22. 6. Mans fall therefore being of an infinite nature and extent it unites him to God for there is but one Infinite Therfore God Man are thereby become one g Ephes 2. 10. to 22. So that the neerest unity is wrought through the greatest distance and separation that ever was h Isai 43. 5 6 7. Such is the way of Faith in that mystery of God by Jesus Christ i 1 Tim 3. 6. that if it be declared according to the verity of it there appeares an utter impossibility in the judgement of man that any should be destroyed but with God and according to his judgement it is possible k Mat. 19. 25 26. And therefore hath he found out a way also that the greatest distance and separation ariseth out of and is wrought through the neerest unity that ever was l Isai 14. 10. and that is that Mystery Babel or the mystery of iniquity m Rev. 17. 5. 2 Thess 2. 7. which if it be rightly opened according to the nature thereof there appeares an utter impossibility in the judgement of man also that any should be saved but with God and according to his judgement it is possible n Mat. 19. 25 26. And therefore out of the greatest distance and separation the unity ariseth For the early Morning of eternity and the Youngling of a moment of time are at an utter distance in nature And from the unity of these two all the Oblations and Offerings of these bountious Princes exercised in this Priesthood or Kingdome doe arise o 1 Cor. 3. 10. 11. and appeare in number and for refreshment even as the dew in the morning upon the grasse for these two are like the Manna and the Quails the Quails come in the evening or between the two evenings as the word is p Exod. 16 12. the flesh appeares in the end of a two-fold day for there is a day of glory and a day of shame ending in the flesh of Christ For there is the glory of man which is as the flower of the field q Isai 40 6 7. and the shame of the Sonne of God in taking that upon him which is such a deformity That his visage is marred more then any man and his form more then the sonnes of men r Isai 52. 14. Isai 53. 3. These two are both ended even as the Evening ends the day by vertue of that Day-spring that visites our nature from on high s Luk. 1. 78 and the rising of that Sonne of righteousnesse with health in his wings t Mal. 4. 2. which affordeth a morning unto us that discovers that heavenly Manna even the bread of life whereof if a man eat hee shall never dye u Joh. 6. 50 And as the evening and the morning afforded sufficient food for Israel in the wildernesse so doth this early morning and youth or youngling afford sufficient store and plenty of oblations and offerings to all such as are of this Royall Priesthood and Kingdome that as most free bountious and liberall Princes they may offer abundantly before the Lord even as Israel of old hath done x 1 Chron. 29. 21. For their Royall conscration affords fulnesse of their hands for ever y Ezek. 10. 2. Therefore their offerings are compared unto the Dew for the abundance and plenty of them z Deut. 32. 2. 33. 13. For according to the store-house of mans frailties and infirmities and the treasury of Gods grace and excellencies so are their oblations and free-will off rings multiplied a Eph 6. 18 Rev. 5. 8. which are here compared to the multiplicitie of the drops of dew upon the grasse in the early morning which the men of the world going forth according to mans day or judgement b 1 Cor. 4 3 or rather in the night of their own understandings c Eph. 4. 18 they cannot discerne nor perceive the abundance therof And if the Sun of righteousnes arise unto them through the publication of the Gospel by others the clearer it shineth and the more effectually it puts forth its heat the more is this heavenly Dew or Manna exhausted and drawn up out of their reach and view For seeing they have not learned how to rise come forth and fill their hands in the first looking forth and aspect of the Sunne they cannot partake in this Manna or in these holy offerings and free Oblations but all vanisheth out of their sight For hee that goeth not out of his Tent to gather with the Sun
defilement righteousnesse into sin the Image of God into the Image of Sathan for there is in this wonderfull workmanship of God the wisdome of a Creature as truly as there is the wisdome of a Creator even as sure as there is in Christ the truth of humanity as well as there is the truth of the nature divine yet out of this wonderful unheard of Corruptibility man defiling himselfe from that which is purity it selfe even as the Sonne of God purifies himselfe through our infermity in cleansing himselfe from our sin that no guilt or staine could once take hold or rest upon that holy one of God d 1 Pet. 1 24. Esa 40. 6. 7 8. being thus composed and made in the wisdome of God e Iohn 14. 30. Heb. 4. 15. yea being the wisdome of the Father it selfe f 1 Cor. 1. 30. 23. 24. so man by his own wisdome as he hath the wisdome of a Creature defiles formes and corrupts himselfe from that and by that which is purity glory and incorruption it selfe so that no holinesse nor righteousnesse once taketh hold or resteth upon him at all but he is wholly corrupted and defiled from the first yea estranged from the womb g Prov. 8. from 14. to 31. Iohn 14. 7 8 9 10. even as Christ is holy and wholy sanctified from the first act or time of his conception or bringing forth i Mat. 18. 20. So that a wicked man is a sinner from the beginning yea as ancient as that lyar who is not only the lye but also the Father thereof making himself so k Ioh. 8. 44. from the power and glory of God appearing and making it selfe known in way of unity with him Judging according to mans day l 1 Cor. 4. 3. by arguments reasonings and consultations meerly humane and proper to a created nature Even so also is the Sonne of God righteous and holy from the beginning making himself so by the appearing of our infirmities and sorrie estate in unity with himself judging according to the Wisdom of God by arguments consultations and determinations ever suting and complying with an infinite gratious compassionate and al sufficient God m 1 Cor. 2. 15. 16. who is one in this contract and must ever be brought into the account and reckoning he having undertaken and is become surety for us n Psa 11â— 122. and according to his worth and dignity power and vertue wisdom and knowledge mercy and compassion truth and faithfulnesse the product must ever be aprized and valued and concluded upon in case wee summe and cast up what we are what we have and what we doe or may be put upon the sum result or totall of all and of every particular what it amounteth unto must be cast up reckoned and valued in him For in him it hath its proper value price and worth This distinction both of the ground and vice of sin and of the righteousnesse also of God by faith in Jesus Christ if we be ignorant of one of these we are ignorant of both and if we be ignorant of both wee are ignorant of the opening and shutting of the Kingdome of heaven As also of the opening and shutting of the bottomlesse pit and so we erre not knowing the Scriptures nor the power of God o Mat. 22. 29. in any part of the Scriptures For under this Seale hath lyen hid from the world the way of she tree of life even since the foundation thereof p Cel. 1. 26. Mat. 13. 35. 2 Cor. 4. 3 If ever God open it unto us it will appear and make it self evident throughout the holy writings For as the whole scope of Scripture sets before us life and death cursing and blessing q Dev. 30. So doth every particular pert thereof to speak after the manner of men which is indeed a certain a breviary or compendium of the whole and in this point is the skill of the Key of David exercised r Rev. 3. 7. that openeth and no man shuteth and shuteth and no man openneth For the opening of the word of God is to set the creature which is but a bubble s Iob 4. 9. Iam. 4. 14. a blast a vapour a shadow a span as a Weavers shuttle or a Post that tarries not to set it we say or bring it into the liberty of the Son of God t Psa 102. 11. 109. 24. even into the Kingdome power glory vertue and dignity of him that is the Son of eternity to be able to comprehend with all Saints what are those dementions of the grace and love of God in Christ x Eph. 3. 18 19. in the hight depth length and bredth thereof which passeth knowledge of any or of all the creatures in the world simply considered as creatures this is the opening of the word of the Kingdome or the Kingdome consisting in the word y Mat. 13. 19. when the creature is brought into the true and full extention blesing and state of the Sonne of God z 1 John 3. 1. 2. Rom. 8. 29. Ephes 1. 3. Ephes 2. 6. which no man can shut or make of lesse comprehention then eternall immence infinite and incomprehensible a Isa 9. 6. 7. Rom. 9. 5. This Key openeth from the narrow Scantling of a moment into such height depth length and breadth as is compatible to the Son of the eternall God The skill which this Key exerciseth in shutting also is of no lesse devine Art sublimity and dignity and of the same difficultie and device to be opened For it being the eternall and immense power the unsearchable love and incomprehensible Wisdom of God to be comprized in one act sentred in one point of time composed in one indeviduall being and subsistance in Christ For how ever God is one simple being in himself from everlasting yet he is not one in point of salvation nor can be knowne of the creature but in way of vnity in the participation of our nature by which he conveys unto us his own light in which only we selight b Psa 36. 9. Psa 118. 27. Iohn 1. 4. 5 without which we have no divine or heavenly light at all but are meere darknesse in that respect c Eph. 5. 8. even as the soule conveyes life and light unto the body by means of its unity with it without which it is nothing but darknesse in it selfe as appeares in the departure of the soul out of it For our knowledge of that simplicity and unity that is in God in poynt of faith is to know him as hee is made one Yea of twain makes one new man in himselfe so making peace d Eph. 2. 14 15 16. All other knowledge and profession of the one-nesse that is in God is no more then the worst of men may attain unto and abide still in their evill and sin e Iames 2. 19. 20. For if we groap after God in any
did nor shall any come unto the Father but only by him in him therefore is and ever was mans approach and comming neere unto God and without him no unity nor peace with God even so also never did nor shall any decline fall from God but by denying that record testimony that God hath given of his Son denying our life to be in him and seeking it in our selves by our owne Workes for as it was in the beginning even soo it is now * both in point of faith and of the fall for to call in question that Work of God whereby he hath created us in Christ Iesus unto good workes p Ephes 2. 10 or in a good Worke as the word will beare for it is a Work of God not of Man therefore absolute good Now to call this in question as though the Work were not yet perfect adding our indeavours to accomplish and perfect the same this proceeds from that ancient spirit that hath been a lyer from the beginning and aboad not in the truth q Ioh. 8. 44. whose workes his children follow r Ioh. 8. 41 42 44. for all the wayes of administrations practised and with all care diligence and frequencie observed by the Saints of God in the world are not at all to perfect any thing in that great work of God by Jesus Christ but only to declare make manifest the absolute fulnesse and perfection of it which whosoever setteth his seale unto s Ioh. 3. 33. Rom. 3. 4. doth by the grace of God communicate therein unto life eternall t Ioh. 6. 54. Ich. 17. 3. Ioh. 10. 28. 1 Ioh. 5. 11. We conclude therefore that the curse is full and absolute before the separation of soule and body which was in Adam so many hundred yeares after the Curse was perfected or fully upon our nature in him * Gen. 2. 17. Gen. 5. 5. and therefore that the separation of soule and body cannot be any part of it For the Curse is of a more higher and more spirituall nature then is the separation of soule and body being it is a separation of God even from his own work and an eternall emnity between the Creature and the Creator and yet this Curse is a means and way of the separation of the soule and the body of the bodies lying down for a time in the dust But the principall and main thing the Scripture intends when it speaks of death is that spirituall and eternall death * Gen. 2. 17. Rom. 8. 13. 1 Cor. 15. 22 yet not excluding the other namely the separation of soule body unto which it alludes So also is the resurrection that is by Christ of a more spirituall and heavenly nature then the rising of the body out of the grave or re-uniting of soule and body in one againe for it is that wonderfull union and conjunction that is betweene God and Man in Christ who are made one out of such an infinite distance as Man by nature is removed and made remote by sinne corruption from his Creator in that his desertion from him at the first therefore where ever the resurrection is spoken of in the Scripture it chiefly intends this spirituall resurrection that is by Jesus Christ not excluding the Resurrection of the body unto which it alludeth elegantly pointeth at nor do we deny that this spirituall resurrection from sinne sorrow and eternall death by Jesus Christ is the way and meanes of the resurrection of the body out of the grave and re-uniting of the soule unto it the last day But let us remember that the work of our Salvation by Christ is spiritual And therefore take heed how we ascribe any thing of the glory of the resurrection unto the rising again of our bodies out of the grave or to detract or take away from it by the laying down of our bodies in the dust knowing that all that the Lord Jesus hath in us is nothing but death and deformity u Isa 52. 14. Isa 53. 6 7 8 9. and that all our life conformity unto God our Father is only in him x Col. 3. 3 4. 2 Cor. 3. 18. Rom. 8. 29. Phil. 3. 10. So that those that ascribe unto the Saints infirmity and weaknesse because of the laying aside these naturall and corruptible bodies for a season or conclude them then to bee more noble and powerfull when the body is raised then before they were in the time of its being in the grave This is but a meere device and subtil invention to magnifie the flesh by ascribing somewhat unto it hereafter which for the present they dare not doe whereby they judge of our Salvation according to the judgment and things of men and not according to the judgment and things of God y Rom. 2. 2. Ioh. 7. 24. Psalm 72. 2. Ioh. 8. 15 16 Ioh. 5. 30. and in this point our Interpreters contradict themselves who affirme that our Sanctification is perfected only at the time of the death of this naturall and corporeall body and that the perfection of Sanctification is Glorification and yet notwithstanding hold that our glorification is not perfect and full till our bodies arise out of the grave this is thorow that great mistake of confounding that naturall death and that spirituall death together not giving to each its proper right and due and so ascribe more unto the resurrection of the body then God hath put upon it for Christ hath nothing in and by us but meerly infirmity and weaknesse and therefore whatsoever is properly ours or of our selves can adde nothing unto our glory for all that wee have of our selves as creatures amounteth to no more but the compleat crosse of the Son of God So that all our glory is in him who never saw corruption z Psalm 16. 10. which great mistake the Lord may seem to correct knowing the operation of mans heart in this point in that we read not in the Scriptures of such whose bodies were raised out of the grave of any wonderful work which afterwards they did or more heavenly word that at any time they spake more then formerly they had done nay our Lord himself appeared alike unto his Disciples after his resurrection as he had done before a Luke 24. 13. to 32. Joh. 20. 19 20 26 27 28. nay to beate down that naturall carnall fond opinion of putting off the day of the Lord b Hag. 1. 2 to 9. Joh. 4. 25. and the good things of his Kingdome till hereafter he denyed to expresse in his humane body after his resurrection that glory which he had manifested unto them in his transfiguration before his death c Mat. 17. 1 2. yea further wee are carefully prudently to consider of this oath of interposition or installment and confirmation of this our high Priest that the Word of God in all points parts of the holy Scripture is to
of his bones that one of them shall never be broken u Psa 34. 20 Ioh. 19. 33. 36. as also the multiplication and unity of it The third instance we named was in the Baptismes and washings of the Church and this is a thing that nature produceth in its owne way to adorne it selfe withall and to make it selfe acceptable unto God even as the two former that we have already named in the outward formes and figures thereof for nature it selfe produceth sets up and creates a Priest or Eldership as we see it apparant in these poore and barbarous heathens amongst whom we live so had the heathen in former times when they set up Molech Chion and exercised in the Tabernacle which belonged unto them x Amos 5. 26. unto which our Apostle alludes declaring that Idolatry committed by the Fathers in the wildernesse perceiving it to be the same with that among the heathen and altogether as heathenish or alienated a thing from the true worshippers y Acts 7 43 yea Stephen applies it to that naturall and carnall worship which the Jewes so stifly maintained z Acts 7. 57 58 59. so that rather then it should fall the Lords faithfull Martyr or Witnesse should be put to death yea that holy man Stephen a Acts 7. 60 even so also the offering of a sacrifice to God nature doth bring forth according to its owne though severall devices and inventions and hence it is that so many waies of worship are found in the world so the heathen they sacrificed but the Prophet said it was to Devills and not unto God b Deut. 32. 17. yea they offered their children to Molech for what will not a man give for the sin of his soule the cattell of a thousand mountaines with ten thousand rivers of oyle yea the first borne of his body to be released from the sin of his soule c Mica 6. 7. so also it is with Baptisms and Washings nature produceth such and adornes it selfe with them as it did by eating of the forbidden tree at the first that it might become amiable and be made thereby like unto God and therefore the Apostle bids us lay aside or to cease from as the word will beare the Word or the Doctrine or Preaching of the beginnings of Christ d Heb. 6. 1 2. now the Word of the beginnings of Christ is that which is properly preached in that wherein Christ had a beginning and that is onely in our nature as he was the Son of Man for as he is God he hath no beginning at all but is from all eternity so that those things we are to cease from are such Doctrines as that nature wherein Christ hath a beginning doth naturally of it selfe produce preach or bring forth which were in Christ are and ever shall be in that way of Christ left and censed from which are things imperfect and defective and therefore cannot stand before God e Isa 28. 20 but our Apostle leads us from those unto things of perfection which are onely found in that Son of God which are things that God onely admits or certainely approves of and not to lay againe that foundation that is naturally laid in the hearts of all men as repentance from or as the word may be read repentance out of dead workes that is such a repentance as ariseth out of the dead workes of the Law naturally in mans heart f Rom. 7. 4 6. which hath no life of God in it but is ever to be repented of wherever it appears of such nature also is that faith towards God that there he would have us leave and cease from or faith besides or against God as the word there used will also beare as wel as to read it towards God therefore the Apostle saith thou beleevest that there is one God thou dost well the Devills also beleeve it and tremble g Iames 2. 19. for there is nothing in the Devills but what stands in opposition against God and is at enmity with his Creator and therefore is his trembling because his faith presents God standing in termes of opposition unto him for this faith that nature brings forth presents one God unto us but not one God as in his Son consisting of two natures and in whom or in what particular that kinde of faith is he is vaine and empty that so beleeves h Iam. 2. 20. and it is the very way that the Prince of the power of the ayre as was above noted enters into the soule and ever hath done even from the beginning for the Son of God is not the life and fulnesse of that faith or any particular act or opperation of it where our nature is not reckoned up together with him as one thence it is that it is called a dead faith i Iam. 2. 20. not having the life of Christ in it but the workes of the Law by which no flesh can be justified k Rom. 3. 20 and by which works the Apostle saith salvation cannot bee l Gal. 2. 16. for then man might boast m Eph. 2. 8 9. which he cannot in any case doe but where Christ is the life and fullnesse of the creature there are the workes and operations of the Son of God n Eph. 1 19 20 22 23. and without these works neither Abraham in offering Isaac nor any of his posterity can ever be saved and justified before God o Iam. 2. 14. 21. to 26. therefore he saith that Abraham was justified by workes for faith without works saith he is dead p Iam. 2. 20 because it is alone or as the word is by it selfe q Iam. 2. 17 that is to say is not the faith of union which alwaies lookes at God and man as one in Christ so that however some may say I have faith and thou hast workes r Iam. 2. 18 yet there is no faith without workes or works without faith for if there be faith which is meerly naturall yea that the Devils have it is never exempted from the workes or operations of the Devill and of the flesh and and if there be the works of the Sonne of God and of the Spirit they are never exempted from the faith of union of God and man in one subsistance So also there is a Baptisme and Washing that is naturall which men adorne themselves withall in the Worship of God which is manifold therefore put in the plurall number Baptisms s Heb. 6. 2. as mens minds varie this we see in the practise of these Indians amongst whom we live that in their Worship and Services used for the recovery of the sicke the Priest sprinckles the diseased person with cleane water many times in the act of their worship this is seen also in those wicked Jewes that had nothing but naturall operations to draw or to drive them rather to Johns Baptisme whom he calls a generation of vipers whom he upbraideth
s Gal. 2. 20. Col. 3. 3 4. to live after the Spirit For to live to the flesh or to be carnally minded about the things of God is death t Rom. 8. 6. as all men by nature are and in the sound of this first trumpet is the death of Christ compleated in that the wisdome or word of God that makes all things is made that which by nature is such a thing as man is in himself which is altogether vanity u Phil. 2. 7. 8 Psalm 39. 5. Psalm 22. 6. And therefore the sound of the least Trumpet saith the last man Adam was made or is made a quickening Spirit that is that which is least the last or lowest of all things as man by nature is that cannot preserve himselfe as of himselfe in the life of the Spirit or breath of the Almighty for a moment this is made a quickening or a livemaking Spirit yea is made a Spirit that gives life or makes alive others w Psal 39. 5. and in this is the life of the Lord Jesus compleated so that however he sustaine a nature that by nature is subject to that infirmity that no other Creature is or can bee and so is called the last or the least man that is the basest man as the word given for man sometimes signifies base or sorry man as is before noted yet this is made such in the word of God as gives life yea is the very Fountaine of life to others y Psal 36. 9 68 26 Rev. 1. 11. 17. and 2. 8. Mat. 11. 11 thus like unto the key of David is the Trumpet of the campe of God which sounds so shrill to reach from the first unto the last from the greatest to the least in this Host of Israel and yet collects and summons both into one body or being and perfecteth one in and by another that death and life are of like length and latitude for if the Host of Israel have not alwayes the slain before him z Exod. 14. 30 31. Exod. 15. 1. 10 21. he cannot alwayes tryumph as in the only day of victory But if this Key of David bee mistaken in its office or the sellerity of this charge upon the sound of the trumpet not understood in the roote then doe men groape for the doore of Lot a Gen. 19. 11. Gen. 19. 4 10. 9. in going about to open the Scriptures with like corrupt and carnall mindes as the men of Sodome had but find it not but rather climbe up to the window to rob and steale in the house of God b Iohn 9. 10 that is to gaine some glory excellency or profit unto themselves in their exercises and give not unto that one and alone shepheard and Feeder of Israel c Psalm 23. 1 2 3. Gen. 49. 24. the whole glory and praise of all things in the house which of right belongs and appertaines unto him alone d Psal 115. 1. 2 Cor. 4. 7. and also in sounding of the trumpet they cannot avoid to give a false alarum unto the Campe of God e Rev. 1. 11. Reve. 22. 13. if it extend not from the first unto the last from the front even unto the reare of Israel and in each of them bring both into one individuall subsistance or being in such sort that it is more possible to divide the least thing yea a more in the Sun than to separate or divide these twaine the one from the other no more then Christ can be divided in or separated from himself f 1 Cor. 1. 13 2 Tim. 2. 13 Psalm 139. 7. to 13. For he is both the one and the other that alpha and that omega that first and that last g Rev. 22. 13. 1 Cor. 15. 47. Therefore saith our Apostle the first or the chiefest as the word is is of the earth earthie that is becomes the basest in us and so hee unites both in one and the second or the last or lowest as the word will beare which is this Earth is the Lord from Heaven that is is made the chiefe supreame and ruler over all and so in that also unites them in one againe h Ephes 2. 13 14 15 yea observe this that that which is first or chiefe is not spirituall but naturall that is the Son of God as he is God is not made spiritual for so he is in himselfe from everlasting but naturall or that which in it selfe is corruptible by taking our infirmities which are reckoned and accounted onely upon that first and chiefest one or being then afterward as our Apostle saith i 1 Cor. 15. 46. Ephes 3. 7. Ephes 4. 16. or that which followeth and inevitably succeedeth hereupon that which is spirituall that is the spirit and power of God is reckoned upon and becomes one with our nature and so we that are naturall and corruptible in our selves in him are made life spirit and power in all Christian operations k Ephes 2. 1 Col. 2. 13. Phil. 4. 12 13 1 Thes 2. 13. And hence it is that there are celestiall bodies or in the singular number as the word will also beare a celestiall body l 1 Cor. 15. 40. and a body terrestriall yet these two are one there is a celestiall body as our nature is made one with the word of God and there is a terrestriall body as the word was made flesh and tabernacles in us or in our nature m Iohn 1. 14. Yet the glory of the celestiall is one and the glory of the terrestriall is another n 1 Cor. 15. 40. that is the glory of the celestiall is the glory of the resurrection of Christ and the glory of the terrestriall is the glory of the humiliation of Christ and these cannot bee devided for they are one for Christ was ever dead unto sinne never living unto the lust of the flesh and is ever alive unto the spirit and alwayes lives unto the motion and operation thereof o 1 Cor. 15. 35 36 1 Pet. 3. 18 19. Rom. 6. 11. Rev. 1. 18. Rev. 2. 8. So that the life and death of Jesus Christ must in the root and Rice of things of necessity be one intire act as our Apostle concludes them when he declares what that glorious end of this unity is namely That the Sonne of God may live unto the Father through that death that is naturally in us and that we may dye unto our selves through that life that is naturally in the Sonne of God p Rom. 6. 11 Gal. 2. 20. Col. 3. 3 4 by which life power and authority is given unto the Sonne to overcome and destroy all enemies q 1 Cor. 15. 24 25. being hee hath the power and authority of him that puts them under his feet r 1 Cor. 15. 27. and by which death unto the flesh in all the desires thereof he submits unto the Father as he is Man and yeelds over all power and
o 1 Cor. 15. 23. Esa 61. 3. 4. it is sowne in dishonour it is raised in glory it is sowne inweaknesse but it is raised in power it is sowne a naturall body it riseth a spirituall body so that without the unity of two there can be no resurrection for the wheate Corne must dye before it rise to multiplycation so that however bare Graine be sowne it riseth againe with a multiplyed body yea and God gives to every seede it s own body whether it be wheate or any other Graine q 1 Cor. 15. 36 37 38. So that the word of God sowne in our nature if in our mortality it is raised in immortality for these two become one body or subsistance they consist in one even as the seede sowne in the earth and the earth become one body else it cannot grow For as that one graine multiplies it selfe in the earth in so many severall small conveyances in its taking roote so doth the earth multiply it selfe in the eare and full Corne in the eare * Marke 4. 28. else it were impossible that so many should come of one so also if it be sowne in that dishonourable condition of our nature it is raised in glory for dishonour and honour become one body the one is the descention of the divine nature the other is the exaltation of the humane The descension of the divine nature is into our estate and condition q Iohn 1. 14. 1 Tim. 3. 16. which is humane and fraile The exaltation of the humane nature is into the state condition and authority of the word r Phil. 2 8 9 10. Iohn 5. 26 27. Ioh. 17. 2. which is divine and potent and these two become one And as impossible as it is for that pure and honorable Word or Son of the Father to be mortall or dishonorable in himselfe but solely and wholly in us hee is made mortall and dishonourable So also it is impossible that wee should be immortall or glorious in our selves but solely and wholly in that word we are made immortall and glorious So that his becomming mortall and subject to death is our becomming immortall and living for ever or else the seed of life is not sowne in death the Son of GOD hath not suffered and dyed for our sins and his being dishonourable and being debased is our becomming honourable and being exalted or else the Sonne of Man is not exalted and risen again wee are yet in our sins and nakednesse s 1 Cor. 15. 17 Xev. 16. 15. So that Christ his humiliation is not without our exaltation nor is our exaltation without his humiliation for they are one So that if we separate or divide these we make a nullity of Jesus Christ for the Word cannot be lowern it self then naturally it is in it self for then it should cease to be GOD in whom is not so much as a shaddow of change or alteration t Iames 1. 17 So that his humiliation as also his exaltation must both be in us u Rom. 8. 4. 2 Cor. 1. 5. And therefore to deny either of these in our selves is to deny that Christ is dead yea rather that he is risen again from the dead x Rom. 8. 34 For if we deny these things in the nature of any we deny them in the nature of all men y 1 Cor. 15. 21 22. For every man sustains the whole and compleat nature of man Therefore it is that by nature we are all alike z Ephes 2. 1 2 3. And thence it is that as the seed of the Virgin became one with the whole and compleat divine nature and being of the Word even so did the Word become one with the whole nature and disposition state or condition of Mankind without any limitation or restrict on at all a Heb. 2. 9. Rom. 5. 19 20 21. else had not his humiliation beene absolute and perfect such as becomes and is compatible to the Son of an infinite God such is the authority and force of the oath of interposition whereby our High-Priest is installed into his Office and Ministry as so to tye unite God and Man together in such relation that without the one the other is not nor can be expressed or made knowne If this point were understood it would bring to naught that grosse sensuall and more then Heathenish Opinion that we heare is now so audaciously broached in our native Countrey concerning the mortality of mans soule affirming that it dyes with the body and sleepeth or corrupteth together with it in the grave and for the time of the bodies being there ceaseth together with it in all its motions and operation and in that they deny the death and resurrection on of our Lord Iesus Christ and ascribe unto man no higher nor better estate and condition than that of a bruit Beast upon the face of the Earth For Christ did become mortall as the soule of Man become immortal and the one is as possible eyther to be so or to be known to be so as is the other For as the Word cannot be mortall but only in us so we cannot be immortall but only in it So that if the eternall Word the Sonne of God may cease to dye unto the flesh unto which he cannot dye unlesse he continue and abide to be one with it then may the sonne of sorry man cease to live to the spirit which he cannot doe unlesse he cease to be one with it and to affirme the one or the other is to make voyd that unity that is in Christ and to disanull that Covenant and Contract between God and Man and make of none effect that oath of interposition whereby our High Priest is installed into his Office and by vertue whereof he is made a minister of the Sanctuary b Heb. 7. 21 Heb. 8. 1 2. and ever liveth to make intercession for us c Heb. 7. 25. Yea if that eternall word should cease to be that which is in time so much as for a moment which it must doe if the soule dye with the body at such time as the body of Christ lay dead in the grave then must the Sonne of God cease to be Christ And for so long layes aside the sweet savour of his oyntment d Psalm 45. 7 8. Acts 10. 38. Acts 4. 27. 1 Ioh. 2. 27 And so there must be an intermission of his being Jesus a Saviour yea and for so long is swallowed up of Death and then is his death void we are yet in our sinne e Act. 2. 24. 1 Cor. 15. 17 For if the eternall cease to be that which is in time hee cannot be Christ for eternity and time must ever bee in Christ else he ceaseth to be God Man that Emanuel * Isa 7. 14. Mat. 1. 23. and so is not that beginning and ending which is in that Christ of God f Rev. 22. 23 Luke 9. 20. So
that if we deny eternity to the humanity we likewise deny that the Deity was in time and so destroy Christ unto our selves the faith of such persons is vaine g 1 Cor. 15 14. Yet is the Deity or the Word in its own nature simply eternall and our nature or the humanity is in it self and of its own nature simply momentany and fading but the unity of them both is Christ whose humanity is eternized in the Word and his divinity is as truly momentized in our nature So as take away the life of humane nature so as the Creature is extinct for a moment and take away the life of the Son of God yea the very life of eternity for he never lived as a Saviour but through death nay as hath been said his death is his life So that take away that nature for a moment wherein his death doth consist and you make a nullity of our Lord Jesus So that the doctrine of Christ and the mortality of the soule are utterly inconsistent they cannot stand together They therefore that hold the mortality of the soule they must of necessity deny the resurrection the appearing and comming of our Lord Jesus it is in this case as our Apostle speakes of the man and the wife the man hath not power of his own body but the wife and the wife hath not power of her owne body but the husband h 1 Cor. 7. 4 Even so it is here God hath not power of that body of excellency grace and vertue that is in himself but hath made it over unto us for mans use and benefit Otherwise we could not live unto him conceive and bring forth fruit acceptable and pleasing unto him being of his owne begetting and of his owne nature as it is in Christ i Iam. 1. 18. 1 Ioh. 5. 1. 18 1 Pet. 1. 3. 2 Pet. 1. 14. Neither have we power of our own body of infirmity and frailty but the Lord hath taken it unto himselfe for his own use otherwise hee could never dye nor could he without it generate beget and multiply himselfe as he doth in Christ k Isa 53. 10. Heb. 2. 10. Rom. 8. 16 17. for he is the first begotten of death l Rov 1. 5. Col. 1. 18. and he can have no death in himselfe but as hee hath it in us So that if wee dissolve this unity and contract for a moment we dissolve that heavenly Marriage that is betweene the Creator and the Creature in Christ m Hosea 2. 16 20. Isa 24. 5. making a nullity of it and so make voyd our salvation n Psal 119. 126. Rom. 4. 140 for if eyther of the parties cease to be so much as for a moment the contract is ended our salvation is voyd for then the Son of God ceaseth to be a Saviour if hee cease to be found in the Creature whom he saves and the Son of sory man ceaseth to be saved if at any time he ceaseth to be found in the CREATOR who is his only and viour o Rom. 8. 33 Rom. 4. 5. Psalm 3. 8. Psalm 68. 19 20. So that those that hold the mortallity of the soule of man which gives him his forme to be a man and no other Creature they do as absolutely and resolutely deny that glorious happy and fruitfull intercourse of life and death that is betweene God and Man in Jesus Christ for that which is the death of the Sonne of God is the life of the Sonne of sorry man and that which is the death of the Sonne of sorry man is the life of the Son of God For the Sonne of GOD is made that in our nature that by nature hath no life of God in it and so becomes dead or is made that which is dead unto the things of God The Son of man is made that in the word which by nature hath no life of man or life of a Creature in it and so becomes dead to the things of Man and of the one and the other doth Christ our Saviour consist and without the one and the other hee is not Christ nor Jesus at all for the mortality of mans soule is nothing else but the death and infirmity of the Sonne of God and the death and infirmity of the Sonne of God is nothing else but the life perfection and immortality of the Sonne of Man and no longer then the word of eternity which admits of no intermission of time can bee held or swallowed up of death p Act. 2. 24. Psal 16. 10. no longer can the soule or nature of man which is nothing but momentany or brittlenesse it selfe lay aside that spirit of life and immortality where by it liveth and endureth for ever q Gal. 2. 20. Rom. 8. 9 10 11. in and by that Word of God r Col. 3. 16. For the sonne of God hath no life as a Saviour but only in and through death nor the sonne of Man hath no death unto sinne and sorrow as saved but in and through that life of the sonne of God which is impossible to cease for a moment and so is that also that once lives thereby and enjoyes it Therefore to preach the cessation of the life of the soule in laying aside for atime the life of the body is no lesse then to preach the cessation of the life of the sonne of GOD for a season that is so long as the soule is deprived of life and immortality But these bruitish barbarous and more then Atheisticall fabulous fantasies we leave unto those left and forsaken spirits who have seired themselves with a hot Iron s 1 Tim. 4. 1 2 Cor. 4. 3 4 Acts. 28. 27 least the force and vertue of the Word of God should take hold of them and appeare upon them But least any should mistake our meaning in this point of the resurrection as though we too much neglected or slighted the resurrection of the body in regard we affirme that the death and resurrection are one act so as the death is the resurrection it selfe which the death and resurrection of the body cannot be We are to understand therefore that where ever the holy Scriptures speak of the resurrection of the Saints the thing principally and chiefly intended is the resurrection of our Lord Jesus together with all his Saints in him and therefore they are said to be set down together with him in heavenly places t Ephes 1. 3. Ephes 2. 6. and that resurrection in the first place the Scripture intends namely his rising from that eternall death which by nature wee are all guilty of and plunged into which is that victory over sinne death hell and the grave which none but the Sonne of God could overcome nor rescue from for hee onely purchaseth that renowne and glory unto himselfe alone which otherwise had never appeared unto the Creature which resurrection from death and hell sinne sorrow and the grave or from Sheoll
* Psalm 16. 10 11. that corrupting pit is in him most absolute and perfect yea it is perfected at once for ever u Heb. 7. 27 Heb. 9. 26. Heb. 10. 10. Psalm 112. 9. in one simple eternall and incomprehensible act which comprehends all those various and infinitely multiplyed perfections wherewith his Church is adorned beautified and lifted up for ever x Psalm 110 3. Rom. 6. to 6. 16. 1 Pet. 4. 10. 2 Pet. 1. 5 6 6 8. 1 Cor. 12. 4 5 6. Ephes 4. 7 8. insomuch as the whole glory of the resurrection of the Saints is seated in this resurrection of the Son of God out of Sheoll or Hades that corrupting pit wherein man is by nature drowned and over-whelmed So that the resurrection of the body out of the grave at the last day in the re-uniting of it with the spirit or soule addes nothing at all unto this glorious resurrection of the Son of God which comprehends and involves the resurrection of all the Saints no more then the separation of soule and body and the dissolution of the body in the grave for a season can adde any thing unto that death of the Son of God which includes and comprehends the death of all the Saints unto all sinne and sorrow whatsoever by nature they were lyable unto to hold eyther the one or the other is nothing else but to set up flesh to boast by arrogating unto our selves the priviledges peculiar to the Son of God y Rom. 3. 23 to 28. 1 Cor. 1. 28 29 30 31 Col. 3. 11. in holding that eyther in the rising of our bodies or the dissolution of them should eyther adde or detract to or from that eternall weight of glory and vertue that is in the life and death of the Son of God And yet doth not this fulnesse that is in the resurrection of Christ Jesus hinder the rising of the body in due time out of the grave no more then that plenary deliverance and redemption that is in the death of Christ hinders the body from death and dissolution in the grave See z Heb. 9. 21 Act 2. 29. Psal 86. 48. this more plainly in the matching of contraries as thus the plenary and full curse of God seized upon man in the very day point of time or act of eating that forbidden fruit otherwise the Word of God were not fulfilled in that it saith in the day thou eates thereof thou shalt surely dye a Gen. 2. 17. or as the word is in dying thou shalt dye that is in that one act of death is comprized and comprehended all those innumerable wayes of destruction and corruption that man naturally is subjected unto So that under that one act of death all acts of death are contained otherwise the Curse could not be full and yet that fulnesse of the Curse hinders not but rather is a way for the separation of soule and body and the dissolution of the body in the grave in its time and season but this dissolution and separation addes nothing unto the Curse for then the Curse should not be perfect before and in case the Curse were not perfect before the dissolution of the body then man stood not in need of a perfect blessing in the Saviour untill the time of the separation of his soul body And then it would follow that perfection were not in that promise made of the Messia the seed of the woman shall crush the head of the Serpent b Gen. 3. 15. because man had not a perfect curse or death upon him to be saved and delivered from which is most deragatory unto the nature of the Saviour in that rich and bounteous grace of the Gospel c Rom. 5. 15 20. Rom. 15. 13. 2 Cor. 8. 7. 2 Cir. 9. 8. Nor could Enoch participate in a grace that saved him from a plenary curse whereof all men are alike guilty by nature d Ephes 2. 3. Rom. 3. 10 11 12. Rom. 3. 23. if that the death of the body were any addition unto the Curse or augmentation thereof for hee was translated and never saw death d Ephes 2. 3. Rom. 3. 10 11 12. Rom. 3. 23. and then hee was never saved from a perfect Curse if the death of the body were any part thereof nor can we tell how to free any of the Saints from remaining under the Curse whilest they lye in the grave e Heb. 11. 5. Gen. 5. 24. if the separation of the soule body were any part of it For f Gal. 3. 10. Deut. 27. 26. it is with the Curse as it is with the breach of the Law for cursed is he that con … not in all things written in the Booke of the Law to doe them and he that is guilty of the breach of one is guilty of all g Iam. 2. 10. So he that is under any one part of the Curse is under the whole Curse h Gal. 3. 10. Therefore the separation of soule and body is no part of it for however it is an accursed thing in the eyes of man to hang upon a materiall tree to the separation of soule and body i Deu. 27. 26 Gal. 3. 13. Yet it is a higher thing that makes accursed in the sight of God separating the soule from God and so is he accursed that hangs on a tree or that dependeth or relyeth upon a tree as the word signifies as man did when he laid his whole weight as the word will beare that is his life and his death to be good or to be evill by eating or not eating of that forbidden tree k Gen. 3. 3. 4 5. i as all do unto this day that depend upon and lay the weight of their salvation upon doing or not doing in themselves things that are pleasing or displeasing unto the Almighty and in the mean time neglecting and vilifying that glorious work of God at once for ever perfected in Christ l Heb. 1. 3. Heb. 7. 27. Even as man at the first neglected and vilified that glorious image of God wherein he was created m Gen. 1. 27 depending and relying upon his eating of the tree to attaine thereby to be like unto his Maker * 1 Ioh. 5. 10 11. Gen. 5. 1. Gen. 1. 27. whereas he was already made in his likenesse and image and so denyed that record that God had given unto him concerning his Word and Worke namelp that hee had made him in his own image * 1 Ioh. 5. 10. 11. and thereby denyed the glory of that work of God for as no man ever came unto God but by beleeving the record that God hath given of his Son n Ioh. 1. 12. Act. 13. 39. Heb. 11. 6. namely that we have eternall life and that this life is in his Son * Gal. 4. 29. Heb. 11. 4. Gen. 3. 9 7 8. and he being the way the truth and the life o Ioh. 14. 16 Never
in some thing and then in all things if I be not the same with you and you with me in all things that concern the grace of the Gospell such is that body which the Saints or Ministers of Christ doe beat downe which gives to every one the same image and forme by nature that it gives to any one namely that body of sin and of death which our Apostle complaines of m Rom. 7. 24. but in so complaining seeth it adorned with the glory and Lordship of Jesus Christ n Rom. 7. 25 for without this body of infirmitie the ornaments of the Son of God could never be put upon us for if we were not sin by nature there could be no appearing of his righteousnesse o 2 Cor. 5. 21. no more then a garment can be worne for ornament without a materiall body yea if we were not folly in our selves p 1 Cor. 3. 18. 19. no way could be for that fulnesse of the manifold wisdome of God to be exercised in us q Eph. 3. 10. if we were not weaknesse no appearance of his power upon us r 2 Cor. 21. 10. if we were not sorrow in our selves the joyes of salvation could not finde place in our hearts it we were not shame by nature his glory and honour could not be lifted up and advanced in us Å¿ Isa 61. 2. if we were not death no place for the life of the Son of God to make it selfe manifest t 2 Cor. 6. 9 10. so that if any deny himselfe any of those infirmities which mans nature is by sin subjected unto he denies unto himselfe likewise that long and beautifull white robe which is put upon all the Saints by Jesus Christ u Rev. 7. 9 10 13 14. and if we deny unto any of the Saints any office excellency or dignity in the house of God that others are sharers of and exercised in then do we also deny unto such that compleat body of infirmities that all by nature are wrapped up in x Eph. 2. 3. which is the very way of putting on all the precious ornaments and exercises of the Lord Jesus y Rom. 13. 14. therefore it is that in the dissolution of this earthly Tabernacle we have a building not made with hands but eternall in or of the heavens z 2 Cor. 5. 1 nor doe we desire to be unclothed but clothed upon that mortality may bee swallowed up of life that is we doe not desire our weaknesses and infirmities to be so anihilated as not to be for then there were no body whereupon the heavenly ornaments are to bee put out we desire to be so clothed upon that nothing but the truth power holinesse life and glory of the Kingdome of heaven may appeare upon us which is the swallowing up devouring or destruction of mortality by life a 2 Cor. 5. 4 of such nature is the ministration that is unrepentant being exercised according the office of our high Priest entred within the vaile yea into very heaven it selfe b Heb. 9. 24 Heb. 6. 20. which is after the order of Melchizedeck and all other waies of Priesthood and Ministration will find a time of repentance and change being onely after the order of Aaron c Heb. 7. 11. making difference in the creature of the dignity and office of the Son of God in the Church and so indeed speakes evill of dignities or deny and vilifie the one dignity that is not found but in the Son of God alone d Iude 8. which is only made manifest and multiplied in our nature e 1 Pet. 1. 1 2. which being lessened or vilified in any one is so in all for his seamlesse coat admits of no division but according to lot or proper and peculiar inheritance goeth whole and entire without the least fraction to whomsoever it fals f Psal 22. 18 John 19. 24. and hence it comes to passe that the Lord can never repent of change or alter this Priesthood and Ministrie because his whole mind and will is fully completed and perfected for ever in his Son in whom or in what point soever this oath office or Ministry appeareth g Mat. 3. 16 17. Iohn 17 18 2 Cor. 3 1 2 3 4 5 6. for the Son holds correspondency with the Father in all things h Ioh. 17. 21 22 23. insomuch that the Father may as well repent or change from being that which he is as to repent of or change this Oath and Ministrie therefore our Saviour saith unto Philip I and my Father are one i Iohn 14. 9 10. which this oath of interposition onely comprizeth who are never without the product and bringing forth of the spirit k 1 Ioh. 5. 7. But to conclude this point when it is said that God repenteth l Gen. 6. 6. we are to understand that he who by nature according to his creation was made in the Image yea was made the Son of God m Lu. 3. 38 insomuch that hee that was the Son of God Child of peace n Luk 10. 6 and Heire and Inheriter of life o Mut. 19. 29 is now changed yea that person that by creation was the Son of God p Luk. 3. 38 is now become the son of perdition q 2 Thes 2. 3 child of wrath r Eph. 2. 3. and inheriter of death Å¿ Rom. 8 6. and thus turning from God yea thus changing from righteousnesse unto sin t Eze. 18. 24. from life to death u Rom. 7. 9. from the image of God unto Satan x Isa 14. 12 13 14. making himselfe the very wickednesse and abomination of all the earth as those were in the days of Noah in whom this point of Gods repenting is taught and declared unto the world which indeed is the wickednesse and destruction of that old world v Gen. 6. 4 5 This repentance of change is really true not onely in change of action but of minde and will also and is in all points ever to be repented of in the way of that sonne of perdition even as it is also really true in that way of faith in the Sonne of God that he was made of no reputation * Phil. 2. 7. a curse a Gal. 3. 13. sin b 2 Cor. 5. 21 death c Ps 22. 15. a man of sorrowes d Isa 53. 3. a scorne e Ps 22. 6. 7 a proverbe f Ps 69. 11. a by-word g Ps 44. 14. a hissing h Lam. 2. 15 16. putting out of the lip a nodding of the head i Psal 22. 7. an abject k Psal 22. 6 a derision and shame of the people l Psal 119. 51. even he is changed or turned from that estate into all the glory m Ioh. 1 14 righteousnesse n 1 Cor. 1. 30 wealth o Col. 2. 3. peace p Eph. 2. 14 honour