Of the Creatures, and the Condition ~ qwck11rtb, .1ob!l 6. 6l· And the thing is a truth, though there-is another mean– BooK ll. ing given of the words. ~ Fttthly , As thefe two remain difiind, the Souls one thing,and :he Bad~ an other; fo do the two Natures in Chri!l. ' Sixtbly, As the Soul hath Faculties and Adions di!lind from thofe of the Body. the Body hath its ;Jppetite, which we call the Sm(itJVe: The Son! a di!lind /lppetite, which we call _Rat101.al, the will. So the.Divine N•ture in Chrifi bath Powers, and Operauons dt!ltnd and fevered tram thofe of his Human. The will of the Human Nature , is di!l:ind from the Divine. But yet this Comparifon is not without a World of Difference in thefe Two: For, Firft, The Godhead and the Human Nature are not as Two Parts ofthat Per– fan, as the Soul and Body are of a Man: For though the Soul be of it felf • Subli!lence, yet it is orda;ned to be a Part of the Man, and bath not its full and Natural perfedion and intended State, without Union with the Body. And al– though in refped of Holinefs, Tbe Spirits of)"{/ Men departed, are fa id to l>e perftC!, Heb. n. 2 3• Yet in refped of Gods Ordination to a conjundion with the Body, they are oat for happinefs fa perfed, as when again united to the Body : But the Son of God was as perfed afore his a!Turing Mans Nature as after , and nothing of PerfeCtion is added unto him .thereby: And if w~ could now fuppofe a Separation, he fhould lole none af his Perfedion !'hereby being of himfelf God Bieffid( and fa perfell in himfelf)jonver. ·' Secondly, Man is a tbird Thing different from his Soul and llody, though made up of Both: But tis not fa here; the Pcrfon of Chri!l: is God, and the Perfan of Chri!l is Man, Thirdly, The Soul, though it caA Subli!l: without the Body, yet did not alone Subli!l: before it was joyned to the Body: JJut the Divinity of Chrifl was from all Eternity, and was then as Perfed without this Human Nature ailu– med, as now it is: He is the Perfon, and the Human Nature but an Adjund of it, and perfeded by it. Fourthly, This Hypo!l:atical Union is more intimate, than that of the Soul and Body : Fo.r we cannot fay of Man, that he is the Soul, or the Body ; But the Son of God a!Tuming our Nature, may properly and truly be called bo:h God, and Man. Fifthly , The Soul and Body may be, and are fevered, but fa cannot ChriU's Divine and Human Nature be: No, nor were they in Death; but when Chri!l: was in the Grave, that Union held. Thus you have feen a Comparifon made 'between the Perfon ofAdam,ling– ly confidered in his being made up of Soul and Body united , to make one Perfon, and the Perfon of Chri!l: lingly confidered as God, and Man, in one perfon alfo. I come now to the fecond Head, which is the Conveyance of an Image by each of thefe Perfons to the po!l:erity of each of them, and the different man– ner of conveying it. And as to that Point, the Text in r Cor. '5"· 45, 46. fhew• the eminently tranfcendent difference held by God between thcfe two. 1. That Adam con– veys his Image as a living Soul, and by virtue of that Conveyance, we are meerly made li.vipg Souls our felves, fuch as Adam was: w·e have barely that Animal Life conveyed. Thus all thofe that came of /!dam were to be in Likenefs to him, Living Souls: But Chrift Conveys his Image and Heavenly Jjfe and State , as a q11ickning Spirit, viz. the fame Life which Chri!l himfelf hath. So that there is a different manner of thele two Conveyances of Life. The one, that of Adam, is by Natural Gentration, to make us Men, like himfelf: But Chri!l's conveyance is by immediate quickning and caufation of l1is new Life. And therein there is this difference between Ad.>m"s Conveyance to his members, and Chri!l:s to us : Tnat Chri!l:, tbe Lord from Heaven , is alone thar quick1Ji1tg Spirit, and we are not to become quickning Spirits to others, We are quickned, not quickncrs; we are no1 made LJvJOg Souls
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