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
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
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
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
infinite account q Psal 58. 3 for the wombe of that bottomlesse pit or the Curse r Revel 9. 1. 2. is of no lesse extent then is the wombe of that blessed promise that God gave before the foundations of the world were laid s Titus 1. 1. 2. 2 Tim. 1. 9. 10. 1 Cor. 2. 7. and made it manifest in due time through preaching the Crosse therefore is to be extended unto all severall and particular misâ—ries and also contracted shut up in one out of which all glory excellency comfort and peace ariseth t Gal. 6. 14. Ephes 2. 13. to 18. Iames 1 2 3 4. Rom. 5. 3 4. 4. or else we know it not nor can we partake of the fruit benefit of it no more then the body can partake of the excellencies of the soul whilst it hath not unity or oneness with it the like may be said of all the ordinancies excellencies and wayes of dispensation of the Son of God they are to be extended to the utmost distance contracted in the nearest unity that possibly can be otherwise they carry not in them the substance strength and vertue of our salvation by Christ take any instance breefely in three things Viz. 1. In Elders ordained in the Church 2. Sacrifices offered for the Church 3. Baptismes and washings of the Church For Elders ordained in the Church eldership is to be extended according to the various dispensation revealed and exercised by the Sonne of God in holy Scripture that is 1. To such as are Elders by the priviledge and right of the first borne in the Familie as in the dayes of the Fathers u Gen. 48. 18. 2. To such as was a Priest according to the time of Melchizedeck in the dayes of Abraham w Gen. 49. 3. 3. To such as are chosen and called by God himselfe as was Aaron x Gen. 14. 18 19 20. 4. To such as are chosen by Moses upon whom the spirit of God cum as in those seventy of the senedrian y Heb. 5. 4. 5. To such as served by course in their order in the house of God in the dayes of David and Solomon z Numb 11. 24. 25. 6. To such as the Prophets annointed to be such as in the dayes of Eliah a 2 Chron. 5. 11. 1 Chron. 16. 7. Esa 3. 11. Luke 1. 5. 7. To such as Christ breathes upon and bids them receive the Holy-Ghost in the dayes of Jesus our Saviour b 1 King 19. 16. 8. To such as Christ healed of that uncleane sollitary mercilesse and multiplyed spirit in the Countrey of the Gaderons whom he sent to preach to Decapolis or unto ten Cities as the word signifies c Iohn 20. 21. 22. 9. Yea to such as upon whom one Apostle layes his handes as in the dayes of Paul d Marke 5. 19. 20. 10. Also to such as the whole Presbytery or Eldership lay their handes on e Acts 19. 6. 11. Yea unto such as are Elders by their placing about the Throne of God f 1 Tim. 4. 14. and many the like all these are written for our understanding and instruction in this one point or ordinance of Eldership in the Church upon whom the ends of the world are come g Revel 4. 4. that is all worldly and carnall spirits are shut up from any sight or ability to frame unto themselves a way of imitation of such an Eldership acceptibly to practice or exercise themselves in any one of them so that they are as truly all ended as any one of them is ended unto the abilities and practice of all the men of the world and yet do they all as truly live and abide in the house of God as any one of them in that way of the ministry of the spirit and power of God h 1 Cor. 10. 11. and are frequently to be maintained and practised in the house and Kingdome of God therefore hath our Lord over reached all naturall spirits i 2 Cor. 3. 6. and immitaters in the sight of all men in that booke of the Revelation in making Angels Ministers to sound the Trumpets power out the viails to fly through the midst of heaven preaching an everlasting Gospel k Revel 14. 6. yea he that is both a Lamb and a Lyon to open that seaven sealed book l Revel 5. 5. compared with Revel 6. 1. and foure beasts to minister before the Throne which are both in the midâ—â— of the Throne and round about the Throne m Revel 4. 6. and many the like which passeth mans skill to invent and devise a worship that may present it selfe to the eyes of carnall mindes as a like figure thereunto and as truly as God goeth beyond all the device of man in any one way of administration in his house so doth he also in all the wayes of administration wherein he hath at any time appâ—ared in it to his Saints for as we are to extend the Eldership or ministration of the Gospel to all the wayes wherein the Lord hath shewed and set forth himselfe or else we denye to give unto it that latitude that God hath given in his word so also we are to contract and involve them all in one and center them in one person or individuall subsstance and so the ministration and Eldership of the Gospel can be found in none that is a meere Creature in heaven or in earth but is onely proper unto and found in the Sonne of God he is that High Priest of our Profession n Heb. 3. 1. whose lips alons preserve knowledge and at whose mouth the Saints have saught the Law in all ages o Mal. 2. 7. and therefore he is said to be Iesus Christ yesterday and to day and the same for ever p Heb. 13. 8. for he borrowed not of these times to make himselfe perfect in the beginning for then he had not been a Lambe â—â—uine from the beginning q Revel 13. 8. nor doth he borrow of the last times to make himselfe perfect in the midst or fulnesse of time for then his death had not been compleate in the fulnesse of time r Gal. 4. 4. when it is also said he dyed for us because that one act of his death comprehends all times nor doth he borrow of the first or of the fulnesse of time to make himselfe perfect in the last dayes for then could he not be said to suffer in the end of the world s Heb. 9. 25. for he is made perfect onely through sufferings t Heb. 2. 10. so that he abides a Priest or Elder in the Church you the same for ever after the order of Melchizedeck u Heb. 7. 21. 22. 23. 24. Act. 1. 20. Psal 109. 8. and that Eldership or ministry onely that is extended and multiplyed as also so united and contracted that carries the power of God along in it and none else and it may
signifies reason s 1 Ioh 3. 4. so that according to Gods wisdom in the orderly course of things in the production of them it hath not anything at all thereof in it but as the Law or wisdom of God is nothing else but instructive so is sin or the vvisdom of the Serpent nothing else but destructive for aâ—… the vvisdom of God in all the productions of it selfe in Christ expungeth all sin corruption out of our nature so that never guile was found in his mouth but as a I am spoile undefiled t Heb. 2. 2 in so much that however it be but a Creature that is properly saved yet this work of Salvation state condition which the Creature is set in doth infinitely surmount transcend the condition of a Creature for as the wisdom and the worke is properly of God so is the state condition godly and holy and so of an infinite and an eternall value even so it is with the wisdome of the flesh that is not subject to this will and law of God neither indeed can be u Esa 53. 9. 1 Pet. 1. 19. or that wisdome of the Serpent in all its operations and productions of it selfe expungeth all holinesse and righteousnesse yea that compleate law of the spirit and life that is in Christ Iesus w Ro. 8. 7. in every tittle of it out of it selfe leaving it selfe an uncleane spirit having a garment in every one part of it spotted with the flesh x Ro. 8 2 Ecl. 7. 29 Gen. 7. 5 and is become altogether ungodly and defiled so that as Christ was tempted in all things like unto us yet without sin so is Antichrist by his creation as also in that redemption of mankinde in all things made like unto the Sonne of God and yet without righteousnesse yea so free as the sonne of God is from sin y Mat. 12 43. 5. though tempted so free is the Sonne of perdition from righteousnesse though furnished at the first with it being made in it z Lu. 11. 24. Iude 23. Heb. 4 15 Ioh. 14. 30. So that howsoever it is proper to a finite Creature to decline and fall away from God yet that worke of darknes stare condition into which it brings the Creature is of an infinite nature extent because it is an annihilation and destruction of that whole worke and fabrick of which the Sonne of God himselfe is the onely and chiefe corner stone in the building a Gen. 1. 27. Gen. 5. 1. Gen. 2. 7. Ecl. 7. 29 Iob. 38. 6 Psal 118. 22. Esa 28. 16. or in expunging and blotting out of that law of the spirit which holds correspondency with the son of God in all points every breach of which infinite law must needes be of an infinite and eternall giâ—t and in our pretended opening of the Scripture to fall short of this latitude and extent in any particular sin is the proper prevarication Law or play the part of a false Lawyer at the Bar as the word signifies that in pleading his Clients cause neglects the chiefe point in the Law that should principally be brought in and puts it into his Adversaries hand secretly to cast the cause against his Client of such use are they to the soules of their hearers that neglect or fall short of this principall point of the Law in the infinite extent of mans sin for finite and infinite being made one the proper act of sin is the dis-junction and separation of them which is the proper worke of the flesh or naturall reasonings of the minde of a creature a Gen. 3. 1 6 Rom. 7. 9 10 11. betweene it selfe and the Creator so also finite and infinite being dis-joyned and separated by sin namely God and man made one at the first it is the proper work of the Grace and Spirit of God by faith to unite and make these twaine to be one and both these are of the same extent the validitie and substance of the one is not more exalted lifted up and made permanent then the vanitie and emptinesse of the other is vilified and debased becoming corrupted and putrified for ever without the love and distinct knowledge whereof we can neither understand the fall of man nor yet his restauration by Christ of such use and concernment is the knowledge of the multiplication of the offering of the Lamb together with the unity of it without which our speeches and thoughts of the taking away of the sins of the world John 1. 29. are meere blind conjectures and the certaine knowledge and faith thereof we have not yet attained unto b Pro. 19. 2. we are yet dead in our sins c 1 Cor. 15. 17. and doe not participate in the life of the Lord Jesus d 1 Iohn 5. 10 11. unto the first Resurrection e Rev. 20. 6. for till we know how the death of Christ in our nature answereth in all points diametrically unto our life in that Word of God or nature divine we cannot have the comfort of that life of Jesus Christ for mans fall can be of no lesse extent then that Resurrection of the Son of God is therefore as he that prayeth or prophecieth with his head covered dishonoureth his head f 1 Cor. 11. 4. that is if he doe not discover make bare and manifest the extent of that righteousnesse that is by Christ to be no lesse then the righteousnesse of God through faith in him g Rom. 10. 3 4. hee dishonours and shames his head now we know that the head of every man is Christ h 1 Cor. 11. 3. even so also he that hides his sins shall not prosper that is shall not passe through or succeed well as the word signifies i Pro. 28. 13 but that man hides his sin whatever he be that gives it not its proper weight guilt and extent which is not lesse then the death of the Son of God k Rom. 4. 24 25. Isa 53. 4 5 what sin soever it be and if we make it not to be that which it is we hide it and shall never prosper succeed or goe through the difficulty and power thereof for if we hide it it rests upon our selves l Ioh. 9. 41. 2 Cor. 3. 14 and is the death of Christ in us according to the Spirit for we thereby crucifie the Son of God unto our selves m Heb. 6. 6. in the spirit by treading under foot n Heb. 10. 29. that is by vilifying and undervaluing his blood not giving it its due proportion we reckon it upon our selves to our owne destruction for he is thereby dead in us in respect of the Spirit or of that spirituall state and condition of which he consisteth o 2 Cor. 5. 16. Heb. 10. 29. but if we confesse and forsake them p Pro. 28. 13. that is if we preach confesse or professe them according to their extent then we
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