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
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
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
the liberty of the creature and in the other the power of God for in the one the creature is brought into the state and condition of the Sonne of God which is its liberty and freedome indeed a Ioh. 8. 36. in all excellencies whatsoever and in the other consists the power of God which is brought into a particular creature action and poynt of time gathering it selfe together into so narrow a compasse in us which in it self is incomprehēsible so that it works most effectually even as the vast beames of the sunne contracted into one narrow poynt in a Sun-glasse burnes most fervently which cannot be seen felt or known so in any other way so that the true liberty or freedome of Christians and the powerfull and effectuall operation of God are never dis-joyned separated dispersed or scattered the one from the other b 2 Cor. 3. 17. 2 Cor. 12. 9. Observe therefore that as these Keyes of the Kingdome c Mat. 16. 19. or this Key of David d Rev. 3. 7. openeth unto eternity and also shutteth into one poynt of time so also it openeth from the first unto the last which is the greatest distance that can be and shutteth in uniting the first and the last into one present being which is the neerest that possibly can be e Isai 44. 6 Isai 41. 4. For this wonderfull and speedy change is made in the sound of the last Trumpet f Rev. 1. 17. 18. which cannot be known but by the first that ever sounded or uttered it selfe which is an opening unto the utmost distance For it is the manner of Gods explicating and opening of his Word and Workes to declare the last things from the beginning or from the first or the least things from the chiefest and things of old or the most ancient and honourable from things that are not yet done or in themselves have not any being g Isai 46. 9. 10. nor are in any account or reckoning with man at all h 1 Cor. 1. 28. The first Trumpet then that ever sounded as an Alarum of this change was this And hee breathed into his nostrils the breath of lives for so the word is plurall and man became a living soule or soulie soule or animall soule or life that is the Word Spirit Breath Wisedome or Image of God became such a thing or nature that could not support it selfe as of or by it selfe in that image breath or life given unto it no not for a moment so that if our nature be not animated quickned and revived every moment it is not possible to live that life or breath which at the first was given unto it Hence ariseth that sudden change in the twinkling of an eye both in the way of the sonne of perdition and also in the way of the Sonne of God For God and Man being one not by any change of nature or property that the nature of God becomes the nature of Man or the nature of man is become the nature of God nor is the nature of man infinite omnipotent or omniscient or the like no more then the nature of God can be finit impotent or defective in the least for then he were not God g Exod. 3. 14 15. But there is a unity of the two natures in this wonderfull workmanship of Man so that the Image of God is not but with respect to the dust or our nature nor is the dust or our nature in this work but with respect to the image breath or life and spirit of God Therefore it is said of those two Let Vs make Man h Gen. 1. 26. even as it is said of the Man and the Woman in the Image of God created hee Him singularly Male and Female created he Them expressing it in the plurall number and called their name Adam i Gen. 5. 2. they have both one name in that place given unto them to declare their unity and are also expressed by a word plurall to note the difference in Sex Even so are these two natures in this wonderfull Composition of God and Man comprised under this Name Adam or the Sonne of God k Luk. 3. 38 So that if wee cannot proceed in the Genealogie of Christ from Jesus to Adam in the way of Sonship and finde all Sons in one Sonship yea lengthen it to the utmost point of so many Ages and Generations as the Spirit of God by Luke doth l Luke 3. 22 to 38. and also bring them into that unity as to be one we are unskilfull in the Word of Righteousnesse m Heb. 5 12 13 14. for without Adam Jesus is not for hee saves by his death n Heb. 2. 14 Heb 9. 22. but no death can be found for the Son of God but in us or in our nature in that way of Adam So that the sinne of Man doth not onely give denomination but being and demension unto the death of the Son of God o Mat. 8. 16 17. 2 Cor. 5. 21. Isa 53. 4 5 6. for the wisdome of God knowes how to bring glory out of shame and unity out of that vast distance that is in nature betweene God and Man which is no lesse then sinne and righteousnesse each in the abstract even as the Serpent knew or knowes how to bring shame out of that glory and that vast distance between God and Man which sinne hath made out of that unity that was in that first act of Creation So that all are made Sons in one Sonship if they be Sons of God even as all the Elect are chosen or choice ones in that one only Elect and choice one of God p Isa 42. 1. Mat. 3. 17. our Apostle sounding that first yea and last Trumpet also q 1 Thes 4. 16. 1 Cor. 15. 51 52. saith the first Man Adam was made a living soule and the last Man Adam was made a quickning Spirit Hee doth not onely here extend his speech from the first Man that was made unto Christ borne of the Virgin but he also unites contracts and compleates Christ in each of them otherwise the Trumpet gives an uncertain sound and then who can prepare himselfe to the Battell 1 Cor. 14. 7 8. q and who dares to handle the Trumpe of God to give a false alarum his meaning then is by the first Man Adam that is the first the chiefe the most excellent that ever was for the Word sometimes given for Man signifies Nobility or Dignitie So that he meanes the chiefest yea the beginning and author of all things is made and becomes a Creature yea is made a souly Soul or annimall life such a thing as cannot live that proper life that is given unto it for a moment but as it is animated enlightned and inlivened by him that is the Creatour yea light and life it self for the proper life of Man Acts. 17. 25 26 27 28. is the life of the Son of God
* Psalm 16. 10 11. that corrupting pit is in him most absolute and perfect yea it is perfected at once for ever u Heb. 7. 27 Heb. 9. 26. Heb. 10. 10. Psalm 112. 9. in one simple eternall and incomprehensible act which comprehends all those various and infinitely multiplyed perfections wherewith his Church is adorned beautified and lifted up for ever x Psalm 110 3. Rom. 6. to 6. 16. 1 Pet. 4. 10. 2 Pet. 1. 5 6 6 8. 1 Cor. 12. 4 5 6. Ephes 4. 7 8. insomuch as the whole glory of the resurrection of the Saints is seated in this resurrection of the Son of God out of Sheoll or Hades that corrupting pit wherein man is by nature drowned and over-whelmed So that the resurrection of the body out of the grave at the last day in the re-uniting of it with the spirit or soule addes nothing at all unto this glorious resurrection of the Son of God which comprehends and involves the resurrection of all the Saints no more then the separation of soule and body and the dissolution of the body in the grave for a season can adde any thing unto that death of the Son of God which includes and comprehends the death of all the Saints unto all sinne and sorrow whatsoever by nature they were lyable unto to hold eyther the one or the other is nothing else but to set up flesh to boast by arrogating unto our selves the priviledges peculiar to the Son of God y Rom. 3. 23 to 28. 1 Cor. 1. 28 29 30 31 Col. 3. 11. in holding that eyther in the rising of our bodies or the dissolution of them should eyther adde or detract to or from that eternall weight of glory and vertue that is in the life and death of the Son of God And yet doth not this fulnesse that is in the resurrection of Christ Jesus hinder the rising of the body in due time out of the grave no more then that plenary deliverance and redemption that is in the death of Christ hinders the body from death and dissolution in the grave See z Heb. 9. 21 Act 2. 29. Psal 86. 48. this more plainly in the matching of contraries as thus the plenary and full curse of God seized upon man in the very day point of time or act of eating that forbidden fruit otherwise the Word of God were not fulfilled in that it saith in the day thou eates thereof thou shalt surely dye a Gen. 2. 17. or as the word is in dying thou shalt dye that is in that one act of death is comprized and comprehended all those innumerable wayes of destruction and corruption that man naturally is subjected unto So that under that one act of death all acts of death are contained otherwise the Curse could not be full and yet that fulnesse of the Curse hinders not but rather is a way for the separation of soule and body and the dissolution of the body in the grave in its time and season but this dissolution and separation addes nothing unto the Curse for then the Curse should not be perfect before and in case the Curse were not perfect before the dissolution of the body then man stood not in need of a perfect blessing in the Saviour untill the time of the separation of his soul body And then it would follow that perfection were not in that promise made of the Messia the seed of the woman shall crush the head of the Serpent b Gen. 3. 15. because man had not a perfect curse or death upon him to be saved and delivered from which is most deragatory unto the nature of the Saviour in that rich and bounteous grace of the Gospel c Rom. 5. 15 20. Rom. 15. 13. 2 Cor. 8. 7. 2 Cir. 9. 8. Nor could Enoch participate in a grace that saved him from a plenary curse whereof all men are alike guilty by nature d Ephes 2. 3. Rom. 3. 10 11 12. Rom. 3. 23. if that the death of the body were any addition unto the Curse or augmentation thereof for hee was translated and never saw death d Ephes 2. 3. Rom. 3. 10 11 12. Rom. 3. 23. and then hee was never saved from a perfect Curse if the death of the body were any part thereof nor can we tell how to free any of the Saints from remaining under the Curse whilest they lye in the grave e Heb. 11. 5. Gen. 5. 24. if the separation of the soule body were any part of it For f Gal. 3. 10. Deut. 27. 26. it is with the Curse as it is with the breach of the Law for cursed is he that con … not in all things written in the Booke of the Law to doe them and he that is guilty of the breach of one is guilty of all g Iam. 2. 10. So he that is under any one part of the Curse is under the whole Curse h Gal. 3. 10. Therefore the separation of soule and body is no part of it for however it is an accursed thing in the eyes of man to hang upon a materiall tree to the separation of soule and body i Deu. 27. 26 Gal. 3. 13. Yet it is a higher thing that makes accursed in the sight of God separating the soule from God and so is he accursed that hangs on a tree or that dependeth or relyeth upon a tree as the word signifies as man did when he laid his whole weight as the word will beare that is his life and his death to be good or to be evill by eating or not eating of that forbidden tree k Gen. 3. 3. 4 5. i as all do unto this day that depend upon and lay the weight of their salvation upon doing or not doing in themselves things that are pleasing or displeasing unto the Almighty and in the mean time neglecting and vilifying that glorious work of God at once for ever perfected in Christ l Heb. 1. 3. Heb. 7. 27. Even as man at the first neglected and vilified that glorious image of God wherein he was created m Gen. 1. 27 depending and relying upon his eating of the tree to attaine thereby to be like unto his Maker * 1 Ioh. 5. 10 11. Gen. 5. 1. Gen. 1. 27. whereas he was already made in his likenesse and image and so denyed that record that God had given unto him concerning his Word and Worke namelp that hee had made him in his own image * 1 Ioh. 5. 10. 11. and thereby denyed the glory of that work of God for as no man ever came unto God but by beleeving the record that God hath given of his Son n Ioh. 1. 12. Act. 13. 39. Heb. 11. 6. namely that we have eternall life and that this life is in his Son * Gal. 4. 29. Heb. 11. 4. Gen. 3. 9 7 8. and he being the way the truth and the life o Ioh. 14. 16 Never
be looked upon held rofessed maintained to be as absolute in the unity thereof as it is in its multiplication for as it doubletly redoubleth it self in way of multiplication of words action ordinances relations things So also all these words actions ordinances relations things are obreviated into one so that there is but one expression of the mind of the Father only in him who is called the Word of God d Rev. 19. 13 there is but one act or operation the incarnation of the Son of God at once for ever but one ordinance or distribution the giving or dispensation of that one good thing the Spirit of God * Mat. 7. 11 â—empared with Luk. 11 13. but one relation which is that bond of faith between Gob and Man in Christ comprehending that common salvation was at once given unto the Saints e Jude 3. v. But one thing which is that glorious composition of the heaven earth in Jesus Christi f Joh. 1. 14. 2 Cor. 15. 44 to 49. So that the multiplication visititude changes of things is but as the circumference spatious act of all rhe workmanship glorious fabrick of that wonderfull device of God in our salvation by Christ that ebreviary or abridgment of all into one is as that center or pricke in the middle in which all the lines from all parts of the circumference meet together in one for our support sustentation edification comfort Therefore our Apostle saith which he takes from the Psalmâ—st that one day with the Lord is as a thousand yeares and a thousand yeares are as one day g 2 Pet. 3. 8. Psal 90. 4. that is one word action or ordinance of God is multiplyed into thousands ten thousands yea ad infinitum looking unto time past present to come that infinite and spatious multiplication likewise of his words workes and grace by Christ is united contracted into one h Joh. 17. 21 22 23. Rom. 13. 8 9 10. Thus it is with our Lord as our Apostle there speaks who is that prick or point of eternity in whom all things consist are reconciled and made one i Col. 1. 17 18 19 20 who is at an equall distance to all times places or persons things in Christ with whom if we be made one by faith k Ephes 4. 13. Ephes 4. 3. Psal 133. 1. then doe all things in him meet together and present themselves for our use benefit fruit and profit all having received comission to be wayes meanes and instruments l Psal 119. 89 90 91 Psal 87. 6 7 Eccles 3. 11. of the conveyance of the consolations of God unto us m Isa 12. 2 3. Isa 66. 11. Job 15. 11. yea into every unite that is a Saint by calling n Rom. 1. 7. 1 Cor. 1. 2. Col. 2. 2. of the most high and also makes inables every such a one to be an instrument recipprocally to declare set forth and divulge the high praises of God in all points and parts of the Circumference in things that have been are or ever shall For if we dwell in Christ and he in us by faith * Ephes 3. 17 2 Cor. 6. 16. Rom. 8. 9 11 Col. 3. 16. then of neaessity as all grace meetes and centers in us through him so also must all vertue praise by him proceed and break forth from us o Act. 13. 31 32. Act 17. 23. Act 20. 27. 1 Cor. 15 1. 1 Pet. 2. 9. For as in case of an oath amongst men the witnesse brings that to be present he being an eye or ear-witnesse of it that was done long since in regard of time and far remote in regard of place yet is it so made present as the Judge scruples not to give sentence accordingly even so it is much more true and certain in this oath concerning our Priesthood and Kingdome in Christ that the witnesse and testimony of the spirit if we see with the eye and heare with the eare of the revelation thereof that it brings things that by nature are as far remote distant as heaven earth to be present in such sort as we are not afraid to conclude and give sentence accordingly whether it concern the power all-sufficiency of God or our own weaknesse deficiency without both the one the other of these twaine the spirit of GOD never witnesseth unto the soule and conscience of any For there is no use of witnesse where distance of actions and operations are not Therefore the spirit ever testifies an infinite distance betwixt our operations by nature and the operations of the Son of God sentence being given accordingly to condemn and silence the guilty and cleere and open the mouth of that innocent one sinne is taken away from our gate it is our salvation that this distance is made one in Christ p Ephes 2. 12 13 14 in whom we rejoyce with joy unspeakable and full of glory q 1 Pet. 1. 8. and have no confidence in the flesh r Phil. 3. 3. But in this point let us not forget that large spatious Commentary also that short abreviary of things contained in that holy Word of God and that in all points particularly and distinctly that governes our salvation When the Scripture speakes of death it makes a large Comment thereof in such a multitude of persons wayes degrees and severall kinds of death all setting forth those particular crosses or deaths that man by nature is subjected unto all which it is impossible to find upon any one particular person or subsistence that is made meerly simply a mortall and momentary Creature Now if God enlighten our minds extend them unto that large Comment and Volume of the Crosse or of death according to that spatious continent expressed in his Word Then doth he equaly instruct us how to abreviate bring them all into one and to know how one crosse or one act of death comprehends compriseth them all And so it can be found upon none but only upon him that is the Son of God s Act. 20. 28. Ioh. 3. 16. Rom. 8. 33 34. Rev. 13. 8. 1 Pet. 1. 18 19 20 that one crosse or one act of death should contain all crosses kinds of the terrors of death t Psal 40. 12 Psalm 69. 4 Psalm 38. 4 Psalm 42. 7 Isa 53. 6. Amos 2. 13. that are expressed in the Scriptures that the sons of men by nature are lyable subject unto and if death be so contracted that it can be found upon none but only upon him that is the Son of God for he only can comprehend comprize and beare away all the terrors thereof then are the sons of men freed delivered from death in all the terrors of it onely in the way of faith whereby we are made one with him so communicate in that one
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
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
with their fore-warned or forestalled opinion t Mat. 3. 7. Luke 3. 7. that such a dipping or washing should save them from wrath to come as hee performed it being that all that he did was but to shew what a turbulent Jordan and Deluge of wrath the Son of God descended into which was already in their hearts and for no other end but that we might in him ascend into that fountaine and overflowing streame of Gods grace compassion and tender mercy for ever in the vertuous and glorious actions of the Son of God for Johns Ministry and dipping sheweth what Christ hath in our nature and the Ministry of Christ in his coming up or ascending out of the waters with the Spirit of God lighting residing or abiding upon him declares what we are in that divine nature of the Word or Son of God Now these Jewes would be playing the part and presuming to performe the Office of the Son of God who descends downe into the depth of the wrath of his Father hoping thereby to escape wrath even as our first Parents entred into the way of death in hope to escape it and to attaine life thereby and in the meane time neglect contemne and despise that glory of the Son which he in that dipping or descention of his doth so freely tender and offer unto them for it is onely his part to descend and be dipped in the waters of our weaknesse that have by nature no life nor Spirit of God in us at all or into that troubled Jordan of Gods wrath which naturally burneth in every mans soule and it is onely our priviledge to ascend and come out of that wrath and weaknesse in that descending and residing of that life and Dove-like Spirit of God upon us for ever u Mat. 3. 16 the first of these is naturall and incident unto all men to dip to dive to sprinckle and wash with materiall water or to plunge themselves into some infirmity or weaknesse of the flesh as fasting mourning afflicting of themselves or the like hoping thereby to please God for the appeasing of his wrath and so do undertake the Office of the Son of God to undergoe the Crosse in themselves which is the very spirit of Antichrist and in the meane time neglect and contemne the other namely that glorious resurrection of our nature through that residency of the Spirit upon it whereby we are made able to give Satan the foyle in all his temptations even as our Lord did by the power of his might x Mat. 4. 1. 11. Col. 1. 11. Phil. 4. 13. Rev. 2. 26 27. Therefore in all Baptisms and Washings practised in the holy Scripture we must know that there is not any two performed alike all circumstances considered therefore that Church which takes up the way of any particular of them alone and of it selfe cannot practise nor performe the true Baptisme when the whole Administration thereof which the Holy Ghost hath beene pleased to declare the right of it in so many differing waies is not brought in therefore if wee will professe and practise the perfect Baptisme unto which our Apostle leads us when he saith let us goe on unto perfection y Heb. 6. 1. then we must unite and contract them all into one and so shall we finde the Ordinance of Baptisme to bee found faulty in all Churches under heaven unlesse they have learned to center them all in one and if they doe so it will not be found in any but onely in the Son of God whose dipping or washing comprehends them all and so hath in it all spirituall and holy dippings and washings whatsoever therefore if we set up another besides that which is perfected in him we make an Idoll of it and so subject our selves unto wrath z 1 Cor. 10. 1 to 7. for it is in this point of Baptisme as it is in the death of Christ if we professe another death that is spirituall besides that which Christ hath undergone we make an Idoll of it and subject our selves thereby to the undergoing of that eternall death to come by usurping and arrogating unto our selves the death of Christ which he at once for ever perfected a Heb. 7. 27 Heb. 10. 10. for the water of that Baptisme that now is saveth us even as Noah was saved in the Arke by waters b 1 Pet. 3. 20 21. that he perished not with the rest of the world even so doth the Baptisme of Christ which is his Crosse save us and lift us up from perishing in those waters or in that wrath that naturally ingenders breeds and breakes forth in every mans heart both from things below and also from things above as those waters of Noah did c Gal. 4. 24 25. Gen. 7. 11 12. for he appearing in the similitude of sinfull flesh by sin or by becoming sin in us condemned sin in the flesh d Rom. 8. 3. passed sentence upon it that it should never live in us nor have dominion over us any more e Rom. 6. 14 for he made a plaister of our sins to heal us of and save us from our sins for ever and so by death overcame him that had the power of death f Heb. 2. 14. even as the Arke by the waters overcame the waters and yet the same waters stifled and choaked the world so by being made sin Christ overcomes sin and yet the same sin destroyes and condemns the world g Psal 34. 21. For as the waters of Noah lifted up the Arke to heaven out of all danger that otherwise might have befallen it and the very same waters also drowned and destroyed the rest of the world so doth the Baptisme of Christ which is his Crosse save us and lift us up unto God and yet the very same thing which is his Crosse or Death doth also destroy and overthrow the wicked for the Son of God taking our nature into unity with himselfe is that which is properly his Crosse or Death he thereby sustaining our infirmities h Isa 53. 4. and so in one act for ever perfecteth our salvation i Heb. 10. 14 and all those things that Jesus Christ suffered upon the earth in so many acts places and by so many persons and waies is his Crosse Doctrinally and all those things doe set forth and declare what that one intire act of the Son of God is in taking our nature into unity with the Word which act indeed is the proper Baptisme Crosse or Death of Christ that saves us k 1 Pet. 3. 21. and all other Baptismes performed in the holy Scriptures at all times amongst the Saints are onely the teaching and setting forth of that one unto which they all look with an equall and indifferent eye so that if we take up one of them more or lesse then another we wrong both it and all the rest and doe nothing else but make an Idoll of it for if we goe about to
occasions n Mat. 3. 16. Mat. 4. 1. or else as things impossible to bee attained as that all should goe into Jordan o Mat. 5. 6. or things not agreeable unto the Countrey as to go downe with all the body into the water because of the cold p Act. 8. 38 or as things not concluded by the gravest Synods and most judicious Divines I say we may as well as to reason and practise thus in our way of Baptisme take up one of the Commandements or of those Lawes God hath given unto us to be our onely rule to walke by and lay aside all the rest for the Law of God is multiplied we see in all other points as well as in this of Baptisme for it is not onely laid downe in those ten words given unto Moses in the Mount q Exod. 34. 27. Deut. 10. 4. but infinitely in the holy Scriptures and it is also contracted and brought into one insomuch that he that breakes one Commandement is guilty of all r Iam. 2. 10 11. therefore it is said I have written unto them the great things of my Law s Hos 8. 12. but the word is I have written unto them the multitudes of my Law it is great for multitude so that the Law is multiplyed yea it is innumerable and it is also abridged into one therefore it is said and if there be any other Commandement it is all contained in this one word love thy neighbour as thy selfe and is said to be the fulfilling of the Law t Rom. 13. 8 9 10. 1 Tim. 1. 5. So that if we will have one way of Baptisme and lay aside all the rest when as God hath diffused it in his Word into so many wayes then let us also on the like ground take one of the Lawes of God to be our rule to walk by and lay aside all the rest the one of these will prove onely the spirit of a Libertine to pick out one Law which he according to the wisdome and judgement of the flesh can best suit himselfe unto and neglect and despise whatsoever crosseth his carnall appetite in all the rest and the other is that great and cruell Spirit of bondage that prepares a yoke that all mens necks must bow under and be subjected unto or else undergoe the penalty whatever it is u Mat. 23. 4. 1 King 12. 11. 14. Acts 9. 14. A like Doctrine also is that of the guifts of the Spirit attributing one guift to one man and another guift to another and may not be doubtfull of his condition estate or office in the Church if he have any one of them which they unskilfully gather from those excellent places wrested as they doe all other Scriptures to the sleighty healing of soules where the guifts of the spirit are set forth by a trim allusion unto the parts of a mans body shewing the harmonicall relations and distinct use and exercise of them concluding that if all were an eye then where were the hearing and if all were an eare then where were the smelling x 1 Cor. 12 17. from such places as these concluding that one man hath one guift and another man hath another gift wee confesse the argument to be true in nature that one man hath not every gift but as true as that is in nature so certaine and true is it in this also that such arguing in the things of God proceeds from naturall reason onely y Iude 10. for we grant in the things of men that he that is a father is not the son and she that is a wife is not the husband nor is he that is the master the servant But if men will analize spirituall things with naturall we have no such custome neither the Churches of God as the Apostle speaks in a like case z 1 Cor. 11. 16. yet this we know that the members of the body unto which our Apostle alludes in their severall and distinct offices it is presupposed that every body is indued with them all else it were not a compleat body to be alluded unto a Mat. 6. 22 23. so also is it in the gifts of the spirit every Christian that is compleat in Christ is blessed with them both in their multiplication and also in their concatenation in their harmonious relations one to another and orderly operations distinct one from another otherwise there would alwaies be strange and unknown tongues in the house of God b 1 Cor. 14. 1 2 to 19. in case that one should utter himselfe in a gift that all the rest of the Church were not indued with for that new name written in that white stone none can know but hee that hath it c Rev. 2. 17. So that if any utter the mystery of the Gospell according to any particular gift given in the Church all the rest must either have the same gift or els they cannot know what is uttered But he that speaks is unto them a Barbarian and they to him d 1 Cor. 14. 11. for what gifts offices or abilities are distributed unto the whole body of the Church are also proper unto yea the very portion of every particular member in it or els Christ were divided if hee were not that to every one that he is to any one or to all and we may as well deny all grace to any member as one grace for if one then any one as the grace of justification pardon of sin faith or the like which to be without we know makes a nullity of a Christian for he cannot be a Christian without such grace Againe if every one share not alike in all grace then Christ cannot be all in all e Col. 3. Eph. 4. 6. Eph. 5. 9. which honour the word gives unto him which he cannot be if he were part in one member and part in another therefore you have the spirit multiplied for the seven spirits of God are before the throne f Rev. 1. 4. you have it also contracted for it is but one Spirit g Eph. 4. 3 4. so that it is seven which implies the perfections of it or fulnesse of its going forth in all its operations as that number seven in Scripture signifies and it is but one to shew the unity and necessity of it in all its works to be the same h 1 Cor. 12 4. to 11. which one if any man have not the same is none of Christs i Rom. 8. 9. for if any man have not Spirit of Christ he is none of his yea that number seven in Scripture sometimes signifies weeks as where the Law appoints the feast of weeks or of sevens k Exod. 34. 22. Deut. 16. 10 16. 2 Chron. 8. 3. as the world may rightly be rendred which number is given to the Spirit of God before the throne to declare that as the word went out at the first in the framing of heaven and earth in the whole