and all the sufferings of this world are not reckoned worthy of the glory that shall be revealed The glory of the Resurrection Ascention and Eternal Salvation is the only hope of Christianity No Mediator Priest Prophet or King in Heaven or in Earth No Mediator but Christ but Christ 1. Priests Prophets or Kings alive on earth we pray not to nor to God in their Names They cannot forgive sins nor will God for their sakes and they must die 2. Priests Prophets or Kings departed whose Souls live with God in Rest but not in the highest Glory we pray not to nor to God in their Names Because they cannot know our wants Because they cannot help us Because they are our fellow servants Because no Mediation by Priest Prophet nor King but in Heaven where Mediation should be and where they are not nor can be till they are brought thither by Christ to the general assembly of the spirits of Just men made perfect The end of all Christ's Mediation is to bring us to God End of Christs Meditation to bring us to God 1. By Faith here to have a present Right 2. By Sight hereafter to have a full fruition For we were strangers to God before and could not be reconciled nor come near to God but by Christ there being no other name given under Heaven by which we could be saved but only by the name of Jesus The Holiest of all is prepared for Man by the Man Christ Jesus He enters not for himself but for us His it was from everlasting but becoming a Mediatour he entreth for himself and all mankind The Creature hath an holy boldness to enter into the Presence of the Creatour by Christ's blood What Dust and Ashes What a Worm Can Man see the face of God and live Yes by that man of men Christ Jesus What is man that God should so regard him or that he should have such great respect unto him Who shall dwell with the devouring fire or who shall dwell with everlasting burnings He that hath a pure heart and hath washed his hands in innocency But who can say he is pure that is born of a Woman Who can bring a clean thing out of an unclean not one God charged his Angels with folly and found imperfection in the best of his Saints how much more in man which is a worm and the son of man which is a worm Behold then what manner of love this is with which God hath loved us that we should be called the sons of God! But who hath believed our Report and to whom hath the arm of the Lord been revealed Now what will you do that hear this Gospel Is there a God to go unto or no Will you go to this God or no Shall we pipe unto you and will ye not dance Shall we mourn unto you and will ye not weep Shall we become all things to all of you and will ye not be saved Shall we expose the spiritual wares of God to sale without money and without price and will ye not buy at this cheap rate As the Sybil offered her books and being refused burnt some and asked more and at last burnt them all so will the Gospel being rejected be for ever lost as a pearl that is cast before Swine Then must we shake off the dust of our feet to testifie against you You would not come unto Christ that you might have life The word was brought near unto you even into your hearts that ye might believe in it and do it Christ stood at the door of your hearts but ye would not let him in ye counted your selves unworthy ye rejected the counsel of God against your selves ye despised all and in this your day refused to know the things that belonged to your peace and therefore they are for ever hidden from your eyes for Salvation it self cannot save those that will not be saved Conclusion To Conclude this Whole Book After the consideration of Christ's Person and Office of Mediation as Priest Sacrificing and Offering himself we have great cause to glory in the profession of such a Saviour Gal. 6.14 And what have we truly to glory in save in the Cross of our Lord Jesus Christ by whom the world is crucified unto us and we unto the world Cross to be gloried in A Cross is a thing not naturally to be gloried in 1. Because it is not joyous at all but rather grievous to flesh and blood 2. Because it is a shameful and accursed thing But Spiritually it may and ought to be gloried in 1. Because it is comfortable to the Spirit and worketh the peaceable fruits of Righteousness to them that are exercised thereby 2. Because it is conformable to Christ Rom. 5.3 4. For this cause we joy in Tribulations knowing that Tribulation worketh Patience and Patience Experience and Experience Hope and Hope maketh not ashamed They rejoyced that they were counted worthy to suffer for Christ's sake 3. Because God is glorified thereby 4. Because of the great Effects of Christ's Cross Rom. 8.32 1. Christ is crucified for the world the Just for the Unjust God spared not his own Son but delivered him up for us who made his Soul an offering for sin 2. The World is crucified to us The World is God's work Good Alive Blessed Beautiful Heaven and Earth The things of the World are Satan's work Evil Dead Cursed Ugly Vanities Pomps the lusts of the flesh the lust of the eye and the pride of Life All these are crucified to us and Satan the God of this world bruised under our feet and Death and Hell utterly broken 3. The Saints are crucified to the world The Old man is crucified not the Man but the Oldness of the man The New man quickened not the Man but the Newness of the man We glory therefore in the object the Cross and in the effect thereof Crucifixion 1. The object the Cross Things gloried in are commonly of another nature as 1. Knowledg which puffeth us 1 Cor. 8.1 Liberalium Artium cognitio sibi placentes facit the knowledg of Liberal Arts and Sciences is greatly pleasing to us Nullus Animae suavior Cibus there is nothing relisheth better to the Soul Yet comparatively to saving knowledg it is Scientia Contristans he that encreaseth knowledg encreaseth sorrow and it is a weariness to the Flesh a knowledg without an Head The fear of the Lord only rejoyceth the heart 2. Greatness and Prosperity Decet res secundas superbia Pride naturally follows prosperity and Honour makes men look big and brow-beat others These and such like are gloried in with a carnal glory The Cross is either Outward or Inward Cross Outward and Inward 1. The Outward Cross is the Wood and Nails Spears and Thorns and Whips c. belonging thereunto All these are gloried in with a carnal glory And indeed the Flesh of man that is the outward man even as to religious
Dower nor power from Abraham in his House as a Wife but was still a Bondmaid to her Mistress and when she had served both and done her work as a slave she was fairly turned out of doors 2. Isaak the younger by a Free-Woman his Legitimate Son by a lawful Wife Sarah free born and free living a Matron that had right of Bed and Board Dower and Dignity Power and Rule under her Husband over the Family As the two Mothers conditions were quite contrary the one to the other so were the two Sons for Partus sequitur ventrem one therefore a Bondman the other a Freeman one had no right to the Inheritance because a Bastard the other had right because a lawful Son So those under the Law unjustified are in the condition of Ishmael who though a Son had neither the state of a Person nor the right of a Son but was a Bondchild and Bastard because he came from a Woman who had not the state of a Woman nor the right of a Wife but was a Bond-maid and a Concubine So the Sons of the Law that trust to their Mother Bondwoman shall be as little justified or have as little right to the inheritance of Heaven as the Law can afford them which is none at all for Righteousness comes not by the Law and by the Law no flesh can be justified even as little right as Ishmael could have to Abraham's inheritance who was born of a Woman who had works enough for she was a Bondmaid yet no right by them for she had no right in her Person But they that are under the Gospel are justified are in the same condition of Isaak who had the state of a Person and the right of a Son because he was born of a Free-Woman who had the state of a Woman and the right of a Wife So the Sons of the Gospel that trust to their Mother Free-Woman shall be as much justified or have as much right to the Kingdom of Heaven as the Gospel can afford which is All right Even as much right as Isaak had to Abraham's inheritance who was born of the Free-Woman who had Faith enough for she was free and therefore All right by her Faith for she had all right in her Person This was the first difference between these two Sons on the Mother side because born of several venters The second difference is on the Father's side For though they had one and the same Father yet they were begot from different principles operating in Abraham and enabling him to beget them Gen. 16.2 1. For Ishmael came from Abraham as a Natural Father born after the Flesh by Abraham's natural power and strength for though Sarah was restrained from bearing yet Abraham was not restrained from begetting at eighty five years old 2. For Isaak came from Abraham as a Supernatural Father born after the Spirit by a Supernatural power of God when he was ninety and nine years old and Sarah ninety years old and was ever barren which was a double deadness of age and custom This Generation and Conception was by God's promise Rom. 9.8 9. or by the Spirit and power of God So they that will be under the Law which is a Bondwoman and therefore engendreth bondage though thereby they be the Children of God yet they are but his Natural and Carnal Children because born after a meer natural and carnal way Heb. 9.10 and live under a Law consisting of carnal and fleshly ordinances But they that are of the Gospel which is a Free-Woman that engendreth Liberty and Freedom one of the Divine and Spiritual Sons of God because by means of their Faith they are born of the Spirit For that which is born of the Flesh is Flesh but that which is born of the Spirit is Spirit Joh. 3.3 Ephes 1.13 And because after that Faith they are sealed with that Spirit which is the Spirit of Promise SECT XXIX Many more Covenants God made but these two of the Law and the Gospel were the most eminent Because 1. National and OEcumenical Covenants 1. The Law was National to the Jews only 2. The Gospel was OEcumenical to all the World The other Covenants that were made were but personal or famular to one single Person or Family as to Adam Noah Abraham David c. 2. Mediatory and Testamentary Covenants by the intervention and execution of two solemn Mediators and Executors Moses and Christ The rest were immediately proposed and executed by God and had no Interlocutor nor Performer beside Though these two Covenants and Testaments do disagree from all other Covenants and Testaments yet they are as different and contrary one to the other as was Hagar and Sarah SECT XXX 1. The Law was a Covenant of Bondage 1. From the adjunct of place from Mount Sinai Law a Covenant of Bondage Exod. 19. Gen. 25.18 the place in which the Law was given and the Country of Hagar Gal. 4.25 2. From the adjunct of Bondage engendred according to the nature of Law so are the Spirits the Genius and manners of Men. The Law of Moses is carnal and burdensom for its rights and contains only Temporal promises and curses accordingly therefore it begets servile labour and servile fear a hard Mother a curst Mistress SECT XXXI 2. The Gospel is a Covenant of Liberty 1. From the adjunct of place from Mount Sion Gospel a Covenant of Liberty the place in which the Gospel was given and the Country of Sarah Jerusalem which yet is in a kind of bondage too compared with Jerusalem which is above which is free and the mother of us all Hebr. 12.20 Hebr. 11.10 Rev. 21.2 3. 1. The Seat is above 2. The State is free 3. The Issue general Because the mother of us all the true Spouse of God by whom he begets Children by his Promise and Spirit John 3.8 Gal. 4.29 He that is born of the Flesh persecuted him that was born of the Spirit Law published on Earth by an Angel Gospel published in Heaven to Christ and from Heaven to the World Heb. 12.25 See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven Sarah Mother but of one Nation Jerusalem the Mother of all Nations Is 54.1 Glorious then but after the Captivity more glorious So will the Gospel be after many Ages of barrenness Isaak's Posterity double to Ishmael's New Covenant more large and more lasting than the Old The Jew persecuted the Christians as Ishmael persecuted Isaak by mocking him The carnal Christian who persecutes his Brother learnt it of the infidel and carnal Jew But the Son of the Bond-Woman shall be cast out for he shall not be heir with the Son of the Free-Woman 2. From the Adjunct of Liberty As is the Gospel so are the Spirits of Men. The Gospel Spiritual and easie a
7.21 by him that said unto him The Lord sware and will not repent thou art a Priest for ever This Oath proves the Matter sworn to be great and immutable as very good and acceptable to God so that the thing must not be altered or undone both in regard of the Oath and of the goodness of it The Priests of Aaron's Order were many and changeable Heb. 7.23 24. but Christ's Priesthood is of one Himself unchangeable For he is in a Divine and blessed Estate in Heaven God blessed for evermore Christ is a Priest after the Order of Melchisedec Heb. 7.1 Because Christ is a Royal Priest and a Singular and Eternal Priest Christ a Royal Priest as Melchisedec was and a Prophet and I dare not say Melchisedec was not so Christ offered up himself in his own Person Christ Priest and Sacrifice Heb. 8.1 being both the Priest and the Sacrifice and by this oblation of Himself once offered he expiated or purged away our sins and the guilt and punishment of them The slaughter of this Sacrifice was made on Earth upon the Cross but the offering of the Sacrifice was made in Heaven at his appearance in the presence of God for us As the Levitical Priest after the Sacrifice was slain without entered into the Sanctuary to offer the blood of it The Levitical Priest when he went into the Oracle where God was said to dwell and sit between the Cherubims did not sit down with God between the Cherubims but stood as a Minister or Waiter with great reverence of the Divine Majesty offering and sprinkling that blood wherewith he entred But Christ ascending up on high and entring into Heaven did not stand before the Throne of God as a Minister or Suppliant but sat himself down at the Right-hand of God's Majesty not as by way of an Assistant to God as Nobles and Counsellers do to Earthly Princes but as a Co-regnant to reign with him having an absolute Kingship over all things 2. Because Christ ministers in the true heavenly Sanctuary Christ ministers in Heaven where God himself doth really and truly dwell There doth Christ minister by executing God's Decrees by ordering heavenly things and whatsoever pertains to God's heavenly worship and service commanded in the New Covenant If Christ were on earth he should not be a Priest at all Heb. 8.4 for there he could not finish his offering because out of his proper Sanctuary which is Heaven For on Earth there are Priests allready which Terrene Priests do offer according to the Law there the shadows of Heavenly things the pattern or sample of them which was shewed to Moses in the Mount SECTION II. The Tabernacle under the first Covenant was imperfect Tabernacle Imperfect 1. Because the Sanctuary where these services were acted Sanctuary a Worldly Manufacture was a worldly Manufacture and the Vessels therein were Handy-works as the Candlestick and the Table and the Shew-bread in the first Vail and in the second or Holiest of all was the Golden Censer and the Ark of the Covenant and the Golden-pot of Manna and Aaron's Rod that budded and the Tables of the Covenant and the Cherubims of Glory shadowing the Mercy-Seat Ordinances Arbitrary 2. Because the Ordinances or Institutions of Divine Service therein were Arbitrary and Positive depending on the sole will and pleasure of the Law-maker in themselves indifferent and might be done any other way but all Services must be performed not after the Servant's pleasure but after the Lord's good-will and liking to whom the Services are done The Priests therefore went into this first Tabernacle to accomplish the daily Service as to burn Incense on the Golden Censer to order the Shew-bread and light up and mend the Lamps c. But into the second went the High-Priest alone once every year at the solemn Fast of Expiation Lev. 16. Not without blood yea with blood only So that the offering was in the Holy of Holies as Christ his offering was in Heaven This offering he made for his own and the Peoples Errors which must needs be many in such variety of Ceremonies and multitudes of other Laws Way to Holiest not made In that no Man might enter into the Most holy place but the High-Priest and he but once a year we may observe hereby the Imperfection of this Old Covenant and the Infelicity of those Times For the Holy Ghost by whose instinct all these things were ordered did hereby signifie That the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing but when this Tabernacle was taken down then the Way to the heavenly Tabernacle lay open and all men rush into it and the Kingdom of heaven suffers violence and the violent take it by force Hence at Christ's Death the Vail of the Temple was rent in twain from the top to the bottom to shew that now no man might be kept out from entring into the Holy place Christ first enters the Holy place But first Christ our High-Priest must enter in and hath entred in and thereby opened the Kingdom of Heaven to all Believers Faithful enter at the Last day Into this Heavenly Sanctuary none are actually entred but Christ but all the Faithful have a Right to enter in when they have first put off the rags of their Mortal nature and waited in the Receptacles of Rest appointed for their Souls and Bodies till the Mediator and High Priest call them forth at the Day of Judgment to take possession of that Inheritance which he hath purchased for them saying Come ye Blessed of my Father receive the Kingdom prepared for you SECTION III. Services Imperfect Heb. 9.9 And that these Services were imperfect appears in that they could not make them that did the Services perfect as pertaining to their Consciences to purge away their Sins which polluted their hearts and made them guilty of temporal and eternal Death but served only to purge away those Sins which defiled the Flesh and made the party unclean and liable to Death temporal There wanted therefore a Reformation when all things concerning the true Worship and Service of God should be revealed for the clearing of all Sins and Punishments in this World and that which is to come When this Time came then Christ shewed himself an High-Priest of good things to come i. e. a perfect expiation of all Sins and eternal Redemption for us For if the Blood of Bulls and Goats Heb. 9.13 and the Ashes of an Heifer sprinkling the Unclean sanctifieth to the purifying of the flesh how much more shall the Blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Consciences from dead works to serve the living God And all this was done in Heaven where he offered by his Eternal Spirit and power of and Endless life living for ever to make Intercession for his People For the purging
the good of his Church So he is able to save them to the utmost that come to God by him seeing that he ever liveth to make Intercession for them REASONS 1. Because the Sacrifice offered was without all sin and infirmity and Reason 1 therefore fit for Heaven into which no unclean nor weak thing can ever enter Christ's Body therefore being quickned by the Spirit and made immortal was prepared and fit to be offered by the same Spirit in the fittest Place of Heaven unto the fittest Person the God of Heaven for the obtaining of the fittest Blessings of Heaven or the Kingdom of Heaven So the Person that offers is Heavenly The Sacrifice offered is Heavenly The Spirit by which he offers is Heavenly The God to whom he offers is Heavenly The Place where he offered is Heavenly The Blessings he offered for are Heavenly All harmonious and homogeneal the substance and truth of Types and Shadows 2. Because an Earthly Sanctuary may be purged by the blood of Bulls Reason 2 or Goats c. But an Heavenly Sanctuary cannot be purged by any thing but by the blood of Christ Earthly and carnal Blood is sufficient to consecrate an earthly and carnal Sanctuary and to expiate earthly and carnal Sins and Pollutions but heavenly and spiritual Blood only can consecrate an heavenly and spiritual Sanctuary and expiate spiritual and Soul-sins The Blood of Goats and Calves c. did cleanse from outward Filthiness but could not purifie the Conscience nor cause the Remembrance thereof to cease so as there should be no more Conscience nor Punishment of sin It was therefore necessary Heb. 9.23 24. that the bare Patterns and Representations of things which are in the Heavens should be purified with these Sacrifices but the Heavenly things themselves must be purified with better Sacrifices than these For Christ is not entred into the Holy Places made with hands which are the figures of the true but into Heaven it self now to appear in the Presence of God for us Obj. Needs then the Heaven of Heavens to be purged Sol. No for it is most Holy But it needs to be dedicated or consecrated by Christ's blood not for himself to enter in for his habitation it was from everlasting but for us Men that we might have right by him to enter in after him when he shall call for us Therefore he as High-Priest thus solemnly entred by this New and Living way through the Veil that is to say his Flesh to offer the Blood thereof shed on the Cross in the outward-Temple so to consecrate or dedicate that Place for us Thus he is gone before to prepare a place for us that where he is there we might also be He first opened Heaven-door If he had not opened it it had never been opened And now it is opened by him it shall never be shut by him nor by any other against any that seek rightly to enter in for who dare shut when he hath opened or open where he hath shut Who hath the Keys of David that shutteth when no man openeth and openeth when no man shutteth This is the Gate of the Temple into which none but Christ did ever enter nor ever shall but all the Righteous shall enter in at the last day both Souls and Bodies Psal 114.20 This is the Gate of the Lord into which the Righteous shall enter And none but such as have right by Faith can enter for though this place of Rest everlasting be provided for all as the Promises were to all yet all shall not enter because all men have not Faith for without Faith it is impossible to please God And so they cannot enter in because of their Unbelief This is he that comes with full Right and Power of Command saying Open me the Gates of Righteousness Psal 114.19 c. and I will enter into them This is the Lord 's doing and it is marvellous in our eyes This is the Day which the Lord hath made Psal 24.7 c. we will rejoyce and be glad in it Lift up your heads O ye Gates and be ye lift up ye Everlasting Doors and the King of Glory shall come in Who is this King of Glory The LORD strong and mighty in Battel the Lord of Hosts he is the King of Glory Thus Christ is the True Sacrifice the True Light the True Bread the True Way the True Life the True Altar the True Priest and Heaven is the True Temple And all is Truth which Christ came to bear witness of in the Gospel Reason 3 3. Because Christ did never enter into the Earthly Sanctuary for he had no Right as being of Judah not of Levi though otherwise he had all Right nor did he take upon him to Sacrifice or to Rule being born under the Law Who made him a Priest or a Judge till he ascended up into his proper Temple and Throne of Heaven he pertaineth to another Tribe Heb. 7.13 of which no man gave attendance at the Altar for it is evident our Lord sprang of Judah of which Tribe Moses spake nothing concerning Priesthood Christ therefore being a Priest must offer and must have somewhat to offer and some Place to offer in but he had nothing to offer here on Earth for there were other Priests that had nor was he a Priest here nor had he any Altar to offer upon or Temple to offer in as the other Priests had He could therefore offer up nothing but his own Body and Blood and that only in the Most holy Place of Heaven and not elsewhere We have such an High Priest as is set on the Right hand of the Majesty in the Heavens a Minister of the Sanctuary Heb. 8.1 c. and of the True Tabernacle which the Lord pitched and not Man For every High-Priest is ordained to offer Gifts and Sacrifices wherefore it is of Necessity that this Man have somewhat to offer For if he were on Earth he should not be a Priest seeing there are Priests that offer Gifts according to the Law who serve unto the Example and Shadow of Heavenly things as Moses was admonished to make all according to the Pattern delivered to him in the Mount 4. Because a Worldly Service required a Worldly Sanctuary but a Reason 4 Heavenly Service required a Heavenly Sanctuary The Candlestick the Table the Golden Censer Heb. 9.1 the Ark of the Covenant over-laid round about with Gold the Golden pot of Manna Aaron 's Rod that budded the Tables of the Covenant the Cherubims of Glory shadowing the Mercy-Seat besides Washings and Sacrifices of all kinds of which it is too large to speak All these were fitted for that Time and Place But God hath prepared a New and Spiritual Service an Altar Priest and Sacrifice and Temple all Heavenly and in Heaven 5. Because the Way to the Holiest of all was made manifest after the Reason 5 first Tabernacle on Earth was fallen Heb. 9.8 The Thing
the Language of the Scripture and the Sense thereof and therefore may be understood and they that give their minds to it are found able to express themselves in it very well to the great comfort of themselves and others Obj. But how shall I partake of Christ and the Benefits of his Death Passion and Resurrection Sol. By the easie and only way of Credence Acceptation Covenanting and keeping Faith with God agreeable to the mind of the Spirit and renouncing the World the Flesh and the Devil Care must be taken for the Soul more than for the Body If God had asked some great thing must thou not have done it How much more when he saith Believe only and thou shalt be saved Ask and you shall have seek and ye shall find knock and it shall be opened unto you If there be first a willing mind it is accepted of God according to what a man hath and not according to what a man hath not If any man have not the Spirit of Christ he is none of his If any man be in Christ he is a new Creature And God giveth his holy Spirit to those that ask him So Christ by his Death and Resurrection hath externally conquered Sin Law and Death for all men So Christ by his Spirit doth internally conquer Sin Law and Death in every believing Soul and creates inherent holiness therein So by Faith the Righteousness of Christ is imputed to us to be the Righteous Sons and Heirs of God by Grace and Adoption as Christ is by Nature and Generation So by the Spirit of Faith we are inherently sanctified in Love and Good Works which maintains and upholds our Justification by Faith So Imputed Righteousness by Faith is our external Righteousness of the Spirit of Righteousness or Justification to Eternal Life So our Inherent Righteousness by Works is the inward Sanctification of the Spirit of Holiness In all this Book I have laboured to demonstrate Christ's Mediation between God and us especially as he is an High Priest I. In the outward Temple on Earth preparing himself for a Sacrifice by the sufferings and death of his Flesh II. In the inward Temple of Heaven by finishing the Sacrifice in the oblation of his blood to God He entred into the out ward Temple by his Birth and there he suffered and died He went out of the outward Temple by his Resurrection He entred into the Inward Temple by his Ascension and there he ministers as a Priest 1. By offering or presenting himself unto God by his Eternal Spirit 2 By Intercession at the Right hand of God 3. By Teaching and instructing of his Church 4. By Protecting and ruling by his Spirit He shall come out of the Inward Temple at the last day 1. To Judg of all that are capable of the Inheritance devised by God in his last Will. 2. To Admit and give Possession as an Executor of God's Testament 3. To give up the Kingdom to God the Father that God may be all in all The Head being thus entred into Heaven gives assurance for the Members to follow after In the mean time 1. They have a Right to enter 2. They do enter by Faith 3. They wait by Hope for a full entrance The Soul waits after death in Paradise Abraham's Bosome The Body waits in Corruption No Oblation ever pleased God but this of Christ No Oblation pleased God but Christ's Because Pure and Holy High and Heavenly and prepared by God himself For 1. The Person is heavenly that offers 2. The Sacrifice is heavenly that is offered 3. The Spirit is heavenly by which it is offered 4. God is heavenly to whom it is offered 5. The Place is heavenly wherein it is offered 6. The Blessings are heavenly for which it is offered Dead Sacrifices were fit for the Dead Law Living Sacrifices fit for the Living Law Earthly Sacrifices were fit for the Earthly Law Heavenly Sacrifices fit for the Heavenly Gospel No True Priest Altar Sacrifice or Temple but Christ We are Priests have Altars Sacrifices and Temples but all in Christ and in his stead do all offer all in his Name All was Earthly Typical and Carnal under the Law All is Heavenly Mystical and Spiritual under the Gospel 1. Baptism is the sprinkling of the Soul with the blood of Christ and the washing of the Holy Ghost 2. Communion is the Spiritual eating of the Flesh and drinking of the blood of Christ by Faith 3. Prayer is the Act of the Soul towards God 4. Conversation is in Heaven 5. The Kingdom of God is within us ruling and subduing our Lusts 6. The Kingdom of God is above us Triumphing 7. The Temple of God is within us in our Souls and Bodies offered a Living Sacrifice to God 8. Temple of God is above us in Heaven with Christ Every one that comes to God must offer Every one that comes to God must offer 1. Christ comes to God and offers Himself 2. Christians come to God and offer Themselves Religion is an Offering to God of our selves our Goods and Actions Atheism makes no acknowledgment by offering to God either our Selves our Goods or Actions Atheists live and die to themselves without God in the World All that offer in Christ are accepted of God for Christ's sake All that offer to God and all that is offered to God must be pure as God is pure Offering is an Acknowledgment of Subjection of Thankfulness of Liberality To God to Princes to Priests that are in God's stead Christian Religion most Spiritual and Glorious The Christian Religion is most spiritual and glorious 1. Christ the Author of it is God and Man Humbled in Sufferings and Death Exalted in Resurrection Ascention and Session at the Right Hand of God 2. The Gospel of Christ is the full Revelation of the Mysteries of the Kingdom of Heaven and the most perfect Rule of Holiness 3. Christ's kingdom is over all inwardly in our hearts outwardly over our bodies and over all creatures 4. By Christ a new Creation new Heavens and a new Earth and new creatures 5. Christians are sons and heirs of God abstracted from Jewish and Heathenish Rites and from all carnal and profane conversation pilgrims strangers on earth wise to salvation pious to God righteous to men perfect as God is perfect Christianity is quite another thing than the World takes it to be 1. No carnal worship therein Altars Masses Idols Pilgrimages Reliques Sackcloth Ashes Whippings Crosses c. Exotick Paganish 2. No worldly Policy therein Infallibility Supremacy Miracles Pomps c. Cheats Spirituality Innocency Heavenly-mindedness Simplicity Obedience Love Quietness Chastity Temperance Patience Prudence Meekness Faith Hope c. are the Laws and Customs of the Church The scandal and shame of the Cross offends the World but was endured and despised by Christ and is endured and despised by Christians having an eye as Christ had to the recompense of the Reward and to the price of the High Calling
exist in the Intellect are as certainly One True and Good as material or real Entities that exist in Nature Demonstrations And therefore wise and painful men collect conclusions sufficient to make Faith in such a degree of Perfection as they are capable to have and we to understand in this life not presuming any further And when they have done all that they can they have done like men and let those that can mend it as well as they can and pardon those that could not do so well as they or as others should do For when we have said or done all that we can we must all acknowledg that we are in the dark Mathematicians It is common for Mathematicians to boast that they have monopolized all Demonstrations to their own Arts and all other Arts produce nothing but Probabilities Yet I could challenge the best Mathematician of them all in Uranometry or Geometry to demonstrate an exact mensuration of the Celestial or Terrestrial Bodies to the last fraction of a fraction in every Degree Digit Minute or Scruple or that they can so much as draw a straight Line or frame a Global Circle without the least gibbosity or concavity therein as may be discovered by the help of a Magnifying Glass placed in the Beams of the Sun for our eyes of themselves are not so piercingly good as to discern them I do not know but that the Bee can work the orbicular doors to her pentagonal Cells without any irregularity and so may some other works be strictly curious by the Instinct of Nature as are the gallant flowers c. But let the Rational Eye or Hand shew such Perfections I le dare them to it if they can Solomon in all his glory was not arrayed like one of these I know they can come very near and they are so wise and ingenious to perceive and confess that it is impossible for them to be infallible in their operations This is to feel our selves to be but Men lest we should be too proud and to thank God for what we have and to acknowledg all Perfection to be only in Him In some Moral Demonstrations we are able to shew a greater Certainty than any Mechanical Instruments Engins or Workings of curious Arts can bring forth which come short of something in all their Composures and Uses But Conclusions rightly framed from necessary Propositions cannot err and therefore do create Science infallible in Moral Entities which is more than all the Mathematical Demonstrations in Heaven or Earth could ever yet make to appear Topicks I wot full well that there are certain Heads or Topicks flexible and fallible enough from which only probable Arguments or Mediums can issue not certain Conclusions and this makes fine Sport among Young men to exercise their Academical wits but when they come to be older and to use their own Judgments they will perceive This is rather to be accounted the Art of Rhetorick than of Logick For it is good enough for an Orator to use such Topicks to perswade his unjudicious Auditors with fine Phrases and the Twang of a Silver Tongue and this is his glory and all that he cares for to carry Pitchers by the Ears to give Poyson a gusto of Honey and colour over a Leaden Cause with a Fucus of Gold But in the Business of Mens Souls and Bodies and Estates Divines and Lawyers are to search for sound Faith and Reason that men may understand what their True Rights are both to Heaven and Earth and how to enjoy them and how to keep them for this life and for a better Some things in Natures Light are undeniably true and discernible by all but they come short of what is further to be known by Art and Experience upon them And some things are revealed in Theology most exactly true and discernible by all but there are farther Treasures of Perfection reserved in the mind of God which we are not able to know And it is very fit we should be kept short and fed by degrees and yet not want necessaries neither lest we should be too lazy and lofty and think our selves Gods knowing Good and Evil. Knowledg is amiable and desirable to all but Prejudice and Pride and Custome and Slavery and Idleness and Interest sway mightily with Fools and wicked men and hinder that True Wisdom which they might have if they would endeavour to be better qualified and prepared to receive it at Gods hands and learn to manage it well when they have it Certain Elements therefore and Axioms I think fir to pitch upon in this and other Titles for a Foundation to my Superstructures and to finish them handsomely according to Art and Skill and this is all that can reasonably be expected And in Divinity they are these and such as these 1. God is Principles 2. God is a Rewarder in Christ 3. God Covenant with mankind is the Hope of their Salvation 4. Holiness is the Duty of Man 5. Happiness is the Estate of God 6. Christs Gospel proclaims Happiness to all 7. Faith the True Right and Title to Happiness 8. Works a Tenure to Happiness 9. The knowledg of Rights the greatest Wisdom 10. The Distribution of Rights the greatest Justice 11. Grace makes and gives the best Rights 12. Absolute Grace in the Donor 13. Conditional Grace for the Receiver 14. A Testament the best and surest Deed and Settlement of Grace 15. Wisdom in the Laws of Justice Equity and Mercy is the highest Wisdom 16. Art of Government is the highest Art 17. Christs Kingdom is a Feudal Kingdom 18. Feudal Kingdoms are the best Kingdoms 19. Feudal Kingdoms are got and kept by Arms. 20. Grace the most communicable is the best 21. Mercy is the highest Justice 22. Conscience is regulated by Law 23. Free Giving and Free Receiving the Noblest way 24. All Allodium is Gods 25. The Noblest Body is for Labour 26. All Power is Gods 27. Princes have Power from God to secure Religion and the Persons Honours and Estates of all men 28. Priests have Power from God to Treat with God for men and to Preach his Will 29. Every Action that is in our Power to do or not to do is imputable to us accordingly And on the contrary Every Action that is not in our Power to do or not to do is not imputable to us accordingly That is not of debt but of the grace of the Imputer it may if it be any good if it be hurtful it may not Imputatio circa favorabilia locum habet circa odiosa non item Quia Malum aliquid alteri imputare handquaquam licet nisi ipse facto se suo reatûs participem facit 30. Every Ruler may command his Subject with obligation to duty to do those things to which his Lawful Power over him doth extend 31. Every Covenanter is obliged to the Condition of the Covenant 32. Every one is able to judg of what he apprehends 33. Every one can
the Preservation and Increase of it against all oppositions in all Ages unparallel'd All which things speak it of more than Humane Original THE First Volume OF THE WILL OF GOD Concerning things to be done by Men. The First BOOK OF A TESTAMENT The CONTENTS Owners Proprietaries Power Gods absolute Propriety Gods Disposition TITLE I. Of Ownership EVery one that is a Testator must be an Owner Transition Owners 1. Of his Person free to dispose 2. Of his Power over others to command 3. Of his Honour to enoble 4. Of his Estate to enrich As for Wisdom and Holiness they are not devisable by men at all but by God they are altogether Such an one within his own Sphere can create Rights declare Rights bestow Rights destroy Rights or translate them from one to another And he or they that are or shall be the Heirs and Successours must be 1. Free in their Persons to receive 2. Subject to Power to obey 3. Capable to understand 4. Willing to consent 5. Able to keep enjoy and use both Honours Commands and Estates given and bequeathed They that have power over their own Persons Things and Actions internal or external or over the Persons Things or Actions of others corporeal or incorporeal Proprietaries as Owners Proprietaries and fole Possessours of them all are Sui juris and have free power over themselves and all that they have or can do to use what they have such right unto themselves or to dispose of them to others to become Usuaries Usufructuaries Emphytenciaries Vassals or otherwise and if they please to alienate and pass them over from themselves by investing others in the direct Dominion of them and that conditionally upon terms totally or in part for a time or absolutely and freely to convey them quite away fully and wholly for ever And this they may do not only in their life time but at their death so far as it is possible or as the Laws will give them leave in Licitic and honestis which things are only possible in Law Power So they that have Publick Power Rule Authority and Jurisdiction over the Persons Things or Actions of their Subjects may order and ordain such things to be had or done or lost or left undone or inflicted or suffered as are in their power by Command or Interdict for Possession Ejection or Restitution in integrum or otherwise by way of Reward or Punishment Especially they that have absolute Supream Power as Soveraign Princes who in this respect are justly stiled Gods having power of Life and Death to make alter and vnmake Laws for the Rule and Government of Mankind so imitating and resembling God for those God-like works of Guidance Protection Justice and Mercy Gods absolute Propriety And as this Power is given by God to the Sons of Men so it must be infinitely more in God himself who also is the sole absolute independent and true Proprietary or universal Owner and Ruler of all things both in Heaven and Earth Because he is All in himself from all Eternity and All in all in his Creatures without Himself which in time he hath made and therefore must have all Right in the Works of his own hands to possess or dispose of them how where when to whom how long and how often he pleaseth without all opposition or controll and all for his glory and their good Gods Disposition All Right therefore to all things for ever is originally in God and He maketh and disposeth what rights he pleaseth to all his Creatures to have and to hold during his good will and pleasure But the best of his Rights to the Best of his Creatures he disposes to the best of his Children after the Best way of Disposals even by his Last Will and Testament ratified and confirmed after the best manner of Ratification Death and that by the death of the Best Mediatour his Best beloved and only begotten Son Jesus Christ substituted to die in his stead This last Will and Testament contains his most perfect Laws and Commands to perform the most perfect Righteousness as well as his most perfect Grace to dispose the most perfect Holiness and Happiness and to impose the most perfect Punishments and Miseries in this and in the World to come The CONTENTS Testament Berith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant Sanction Asseveration Title of Scriptures Other Covenants Old Covenant New Covenant Proofs for the Title of a Testament Acts of a Testament Confirmation of a Testament Instrument Inheritance Dispositions Oath Testament to Christ. Law no disannulling of Testament Law given 430. years after Promise TITLE II. Of a Testament THE Word Testamentum in the Latin as the Lawyers say Testament is as much as Testatio Mentis Because partly it doth actively testifie the Mind or Will of the Testator But more fully as I may humbly conjecture because passively it is a Deed solemnly testified by the Testimony of old of seven Testable Persons that are free men and worthy to be believed and who have themselves power to make a Will and that under their hands and seals altogether in one contexture of time The Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith Berith the Septuagint do constantly translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most proper Berith being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara which signifieth to create ordain or constitute as every Law of God or Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Divine or Humane Constitution The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in like manner a general Disposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be by Covenant or Testament but most especially by Testament This is my Blood of the New Testament c. Matt. 26.2 Mar. 14 2◠Luk. 22 2◠But the Hellenists or Jews that spake Greek as the Septuagint and others use it sometimes for a Covenant omitting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is most genuine for a Covenant Other words there are that do indifferently signifie Agreements Contracts and Covenants but Berith is never interpreted by any other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which well denotes the Constitution of an Everlasting Testament Thus this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as generally it is used for a Publick Law Ordinance or Constitution of a Prince or Magistrate which may be changed so especially for that kind of Law or Ordinance which is made by the last Will and Testament of God or Man which cannot be changed And this is the private Law of a Testator concerning the disposal of his Estate after his own Death or one that is substituted to die for him if the Law should so allow it Hence the word Legatum and Legare is used i. e. to give any thing in Legacy by Will which by the Law of the Twelve Tables must stand as a Law Uti quisque Rei suae legassit ita Jus esto Covenant So the same General
Words Berith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew and Greek are sometimes used for a Covenant to which as to Laws a Sanction doth belong but Testamentum in the Latin never but only for a Last Will. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament ought to be interpreted a Testament and it is to be admired that it is so frequently translated Covenant Sanction It is vulgarly asserted That the Word Covenant is most proper in the Gospel sense Because as in Laws that Part is called a Sanction which consecrates the Blood of the Offender to the Law for his Transgression so in Covenants especially Publick as Leagues and Truces between Nation and Nation The Establishment of old was by the slaying of some beast which is called a Sanction from Sanguis or Blood and Foedus a League â ferendo and foedus percutere to strike a League because they used to strike a Hog or other beast to death at the time of the making of the League with a solemn asseveration of both Parties Confederate That if either of them should offer to violate the Articles of the Peace or War agreed upon between them then Jupiter should so or more destroy those Covenant-breakers as they did then and there destroy that beast and more also The old Form runs thus Si prior defecit Tu illum Jupiter sic ferito ut Ego hunc Porcum nunc feriam tantóque magis quantò magis potes pollesque Not much unlike the Hebrew Form God do so to me and more also Asseveration 1 Sam. 25 22. As David threatned Nabal for denying relief to his men saying God do so and more also unto the enemies of David if I leave of all that pertain to him by the morning light any that pisseth against the Wall As Abner threatned Ishbosheth the Son of Saul So do God to Abner and more also except 2 Sam. 3.9 as the Lord hath sworn to David even so I do to him to translate the kingdom from the house of Saul and to set up the throne of David c. As Ruth Covenanted with Naomi Ruth 1.17 The Lord do so to me and more if ought but Death part thee and me As Cushi answered David concerning Absolom 2 Sam. 18.32 The enemies of my Lord the King and all that rise against thee to do thee hurt be as that young man is As David promised Amasa God do so to me and more also 2 Sam. 19.13 if thou be not Captain of the Host before me continually in the room of Joab 1 Sam. 20.13 As Jonathan Covenanted with David saying If there be good toward David and I then send not unto thee and shew it thee The Lord do so and much more to Jonathan 1 Sam. 20.16 and let the Lord even require it at the hand of David 's Enemies The like Imprecation is in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So for the confirmation of the Old Testament Moses took the blood and sprinkled it on the people and said Exod. 24.8 Behold the blood of the Covenant which the Lord hath made with you concerning all these words Hence that severe threatning on those that count the Blood of the Covenant an unholy thing Heb. 10 29. So that of the Prophet alludes to this As for thee also by the Blood of thy Covenant I have sent forth thy Prisoners c. Zech. 9.11 So in the Covenant between God and Abraham Gen. 15.10 the Beasts and the Birds were divided in the midst c. So that these Words Berith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are so large that they denote a Law Covenant and Testament but principally a Testament These three Significations agreeing well together in this great Disposition of God in the Gospel which is his Testament Law and Covenant because every Testament absolute is a Law but this Testament of Gods is conditional which makes it a Covenant as well as a Law Therefore the Word Testament is and hath Title of the Scriptures ever been the Common Title of the Scriptures of the Law and Gospel and the ancient Christians chose rather to call the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.2 Jac. 2.8 Jac. 1.25 Ro. 3.27 though it be the New and Royal Law of Jesus Christ and the Law of liberty and the Law of Faith Because Christ himself hath given it that Name this is my Blood of the New Testament and the Author of the Epistle to the Hebrews doth most accurately describe the Nature of it saying Heb. 9.15 He is the Mediatour of the New Testament that by the means of Death for the Transgressions that were under the first Testament they which are called might receive the promise of eternal Inheritance for where a a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth c. The Apostles also observing the true Idiome of this Word call themselves accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3 6. God hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life Neither can there be any just Exceptions made against this Title of the Old and New Testament for who dares call the Gospel by any other Name than Christ hath given it at his solemn Supper and than the Apostles have given and all the antient Christians both Greek and Latine There were many other Testaments or Covenants of God in Scriptures Other Covenants Jer. 33.20 Gen. 6.18 so called or rather Ordinances Laws and Decrees as the Covenant made with Adam for the Revolution of the day and of the night and the Covenant with Noah in the Ark for his coming into the Ark with his Sons his Wife and his Sons Wives with him and also Gen. 9.9 That the Earth should never be destroyed with a flood any more there is besides Acts 7.8 the Covenant of Circumcision and the Covenant of the Sabbath Exod. 16.19 Exod. 31.16 And besides these Promises many and Covenants many But the main Covenant Old Covenant which for the Promises thereof was made to Abraham and for the Precepts thereof to Moses in Mount Sinai and began to be executed when the Children of Israel departed out of Egypt and was fully performed when Joshua in Moses stead put the people in actual Possession of the Land of Canaan I say this main Covenant swallowed up all other Covenants and took in Sabbath and Circumcision and carried away the Name of the Covenant of God from all the rest New Covenant But when the Gospel came which was the New Covenant or Testament made by God to Christ this being the last and most perfect that ever God did make it carries away
Christ came and brought Life and Immortality to light he poured out a most plentiful portion of his Spirit upon all flesh and gave more Grace under the Gospel according to their present Receptibilities Tantae molis erat Divinam condere Gentem Thus by degrees Mankind arrived to the highest Revelations and Dispensations of Gods love by Jesus Christ Predestination of Rewards in Christ Therefore God from all Eternity intended and predestinated the Promises of his last Will and Covenant of Grace to be confirmed and executed by his Son Jesus Christ in the fullness of time which he had appointed by virtue whereof all that feared or do fear or shall fear God shall be rewarded of God in and through Christ from the beginning of the World unto the end thereof under all the former inferiour and imperfect adumbrations and Dispensations and under the present sublime and perfect substance and Oeconomy of the Gospel And so this everlasting great and true Covenant of Grace expressed in Gods last Will and Testament revealed by his Son Jesus Christ hath and doth and shall take full force and effect to all intents and purposes respectively to every faithful Soul all the World over for Grace and Salvation as they are able to receive it according to the measure of the dispensation of his mercy at all times God still accounting the will for the deed after the riches of his Grace according to what a man hath not according to what a man hath not and rejecting none that come unto him as well as they are able making them more able For in all Nations Act. 10.35 those that fear him and work righteousness are accepted of him And all this in Christ who is the Beloved with whom God is well-pleased and in whom and through whom God is and will be well-pleased with all men because by him he reconciled the World unto himself and so loved the World that he sent his only begotten Son into the same that whosoever believed in him should not perish but have life everlasting Thus it is demonstrated that there are two eminent distinct Covenants or Testaments the one of the Law and the other of the Gospel The Law is one Husband the Gospel another The Law is a School-master of Rudiments and Elements the Gospel a Doctour of Sciences and Perfections Repentance is not fully in the Law but in the Gospel yet often inculcated by the Prophets Adam Abraham and the Patriarchs had no better things promised expressly than Earth yet by faith they looked for better things which God by his Spirit though not in words had revealed yet obscurely and afar off Thus the Law given by Moses is stiled in Scripture the first Covenant the Gospel given by Christ is stiled the second Covenant 1. Thus it appears Corollaries That God gave a particular Command to Adam to try his obedience upon a promise of Life 2. That God made a Covenant with Adam and a promise of Christ so to the Patriarchs so to Abraham and so the Inheritance came by Promise not by Works 3. That God made a Covenant of Works to Moses in the Law called the first Testament formally made 4. That the Promise of Christ was made to Adam Abraham and the Fathers but it was not framed into a Testament till Christs death 5. That the Law of Nature was made to Adam and all his Posterity but it was not made into a Testament till Moses confirmed it by the blood of Beasts 6. That thus the Law of Grace was to the second Adam and all his Posterity but it was not made into a Testament till Christ confirmed it by his own blood 7. That many Covenants there were then of God but no Testaments save only the Old and the New 8. That before the Law the Promises of the Gospel were in part darkly revealed but never clearly and fully till Christ came 9. That the Precepts of the Old Testament were in express words but for external obedience in Moses Law but the Prophets hinted out Internal obedience 10. That the Promises of the Old Testament were in express words but for Temporal blessings in Moses Law but the Prophets hinted out Eternal Blessings 11. That both Precepts and Promises were spiritual and eternal by Christ 12. That that which the Scripture calls the Covenant of Works is Moses Law 13. That that which the Scripture calls the Covenant of Grace is Christs Law 14. That every Covenant is by Faith and mutual Promises of both Parties for Works to be done and Rewards to be had 15. That the Covenant of the Gospel is meer Faith in God promising and Man accepting and Re-promising not for Works to obtain Righteousness but for Faith alone 16. That Faith is not a credence or belief of story or trust but a Promise Covenant Affiance and Alliance He is a faithful Subject not that believes the Commands of his Prince to be true but that keeps his faith and Allegiance with his Prince 17. That there is a Reformation there is Shadow and Substance there are two Mediators two Laws two Priesthoods and two Services Two Temples two Altars two Sacrifices two Tabernacles An Expiation of Carnal and Spiritual Sins a Purification of Body and Soul a Carnal and a Spiritual Worship A general Correction and Amendment of all things in the most excellent State and Condition that can be imagined 18. That the First Tabernacle is fallen the old Priesthood turned from the Altar And into the Second and True Tabernacle of Heaven Christ the great High-Priest is entred 19. That all along the first Testament for the Promises made to Abraham and confirmed by the Death of Beasts and Birds for the Land of Canaan was in the Letter but mystically and eminently for Heaven in the Spirit 20. That the first Testament for the Precepts made to Moses was confirmed by the Death of Beasts for the Land of Canaan in the Letter but mystically and eminently for Heaven in the Spirit 21. That the Second Testament for the Promises and Precepts made to Christ was confirmed by the Death of Christ for Heaven 22. That the Gospel was not contained and comprehended in the Law as blended both together in one but is a distinct Thing from the Law subsisting by its self as Carnal and Spiritual Temporal and Eternal Life and Death Heaven and Earth are distinct Things 23. That the Law of Nature was before Moses's Law not loaded with so many Positive Precepts but that they were brought in afterwards upon the Promise of the Land of Canaan God then instructing them by a more familiar Conversation as occasion did offer 24. That Judaism is younger and different from Christianity Moses from Christ 25. That Salvation was by Christ who was to come before and under the Law and by Christ already come under the Gospel 26. That by the Publishing of the Gospel the original Law of God is not abrogated continuing still the Rule of all mens Actions but rather
wiser they would have gone farther to the Tree of Life in hopes to be made immortal too if God had not stopped them Gen. 3.21 saying Behold the Man is become like one of us knowing good and evil and now lest he put forth his hand and take also of the Tree of Life and live for ever Therefore God drave them out of the Garden and placed at the East of the Garden of Eden Cherubims and a flaming Sword which turned every way to keep the way of the Tree of Life Men would be Gods to themselves So Mankind would be Gods to themselves 1. Self-wise not to take wisdom from God but from their own Inventions 2. Self-rulers licentious and not subject to Laws 3. Self-livers to live of themselves if they could and as long as they please and be immortal Or at least would share with God and God should partly be their God and the World partly be their God and they partly be Gods to themselves But it must be otherwise For Men have not all wit in themselves some body must be wiser than they that is able to dictate unto them what they should understand and do And that which is wiser than we is a God to us and God is wiser than us all and is a God to us all Men have not all Power in themselves some body must be stronger than they that is able to rule them and that which is stronger than us all is a God to us all The Israelites lost Moses and could not see God and they lacked such gods as they could see saying Make us Gods to go before us And when they were made they rejoyced for those dumb and blind Leaders the Golden Calves saying These be thy Gods O Israel Gods they lacked mightily and these were the best they could choose such as they had seen in Egypt Natural to have a God It is natural to look out for Gods therefore all the World have desired Kings or others of different Titles who had the same power to counsel them and rule them and defend them And Kings and supream Powers look up to the King of Kings and Lord of Lords to rule and govern them and all that are committed to their charge The Athenians had a God they did not know for all their Learning and therefore they erected an Altar to that unknown God rather than to want a God The Heathens had their several Gods for Wisdom Valour Praises and Honour to direct their Princes to make Laws and to fight for them Lycurgus and Solon had their inspiring Numens Numa Pompilius had the Goddess Egeria Socrates his Daemon But all these Petty-gods had the great God Jupiter to over-rule all It cost Socrates his life for too plainly denying his Country Gods and confessing the True Romulus and Remus and Alexander and many Potentates were ambitious to derive their pedigrees from the Gods as 〈◊〉 good Omen to strengthen them in their Kingdoms The Greeks and Romans especially strove to monopolize all the Gods of strange Countries into their own custody counting it a mighty piece of Policy to strengthen their State thereby The Heathens in all their Ignorances and Dangers fled to their Gods and God-like men to instruct them and fight for them They had therefore Gods for all occasions Mars for War Ceres for Plenty Apollo and Aesculapius for Plagues and Sicknesses Minerva for Learning Mercury for Wit c. These were vain and false Gods that could not help themselves but it was the true God that succoured them in all their distresses whom they falsly worshipped There is nothing but looks out for a God in all their extremities but they are the worst of all others that trust to themselves and look out no farther The safest way is to hide our selves under Gods wing and shelter our selves under the shadow of the Almighty to be in Covenant with him To know good and evil is of God in vain therefore do foolish men undertake to be gods to themselves Why should man give Laws to himself do his own will in every thing 'T is evident that God only knows all things and can do all things and can secure all things O the pride of mans heart to forsake the true God! They that are neerest to God are Kings and all that have power Supream They have wisdom from above to make Laws they have Power and the Sword to command all things There is one God in Heaven there are many Gods on Earth We spurn at those Gods and would do so to the great God of Heaven and Earth if we could come at him Why should one man be thought to be sole god to another much less god to himself This is Self-will None should command from Heaven but God alone none should command upon Earth under God but Kings alone Stoop stoop therefore O ye Sons of Men ye must have a God and gods wiser and stronger than your selves when all is done ye must be taught ye must be ruled ye must not think to have your own wills it is not safe for you Who can resolve you in all your doubts or comfort you in all your sorrows or save you in all your distresses but God alone We are content to obey Gods Laws Obj. The Laws of Men impowred and enabled by God are to be taken for Gods Laws As the King commands by his Ministers Sol. so God commands by Kings which are his Vicegerents When will this one thing be understood Poor wretches that we are we cannot live without God we cannot live without Kings Without God no salvation hereafter without Kings no safety here Many Protectours above us but none to compare with God and the gods Why do Atheists eat and drink they are not worthy of a piece of Bread to strengthen them nor of a Rag to hide their nakedness Why do they die it is because they cannot help it and if there be a God they wish there were none There are gods many and lords many but none can do as the Most high God Look therefore to the hole of the Pit from whence ye are all dug if God be God serve him If I be a God where is my fear Is there any god besides me I know not any Unto which of the gods wilt they complain The Mariners in the storm cried every one to his God They have taken away my Gods and what have I more Thus any thing that I love fear adore admire praise and trust to most I make my god And shall I do all this to a Creature as I am That that does me most good I count my greatest God The Original of Idolatry and strange Gods was the good that men received from several Creatures as the Sun Moon and Stars Corn and Wine when they felt their rare Influences and refreshments O then said they are not these Gods When any famous Hero's fought for them and saved them or taught them the use of Corn and Wine and
Rebellion by providing for my Family I am deceived in Covetousness Extortion because I am a Gentleman I must not starve therefore I will take a Purse upon the High-way because I have a Wife and many Children and poor Kinred to maintain therefore I will gripe and grind the faces of the Poor and take all the unjust courses I can by a Community I am deceived in levelling and denying all Propriety and Superiority 5. By a pretended Law of God in a certain Law of Man Instances 5. By a pretended Law of God I am deceived in a certain Law of Man As by the Jewish Ceremonial and Judicial Laws now abolished which were once established by God I would have Adultery to be death and Theft punished only by Restitution a Tooth for a Tooth c. By Dominion pretended to be founded upon Grace I would deny all legal Propriety and none but the Babes of Grace should have right to any of the Creatures By imagination of Christ's reigning a Thousand years upon Earth I would destroy all the wicked in the World by Community of all things I deny the Propriety in any thing by God's seeing no sin in his Children I affirm they sin not at all or most of all and yet shall never be punished by the work of Grace irresistibly and absolute Assurances of salvation I presume to run on in wickedness till God call me and to be free from all doubts and fears 6. By a private Law in a publick Law Instances 6. By a private Law I am deceived in a publick Law I will be true to my Neighbour but false to the State I will sell cheaper than others on purpose to engross all the trade to my self and cheat so much the more those that I employ to work under me I will tithe Mint and Cummin and devour Kings Priests Widows and Orphans houses I will be quiet at home and factious and tumultuous in the Church and State an Angel in the Church and a Devil in my House I will use private Prayers by the Spirit and Fast and Preach in close Conventicles and despise publick Set-forms of Prayer and Fastings and Sermons in the open Church 7. By the Moral Law in the Ceremonial Law Instance 7. By the Moral Law I am deceived in the Ceremonial Law Because of Spiritual worship I will endure no Bodily worship because I may worship God in every place I will not worship him in a Set-place commanded because I must serve God every day I will observe no Holydaies 8. By the Ceremonial Law in the Moral Law Instance 8. By the Ceremonial Law I am deceived in the Moral Law Because I worship God in External forms I will not be careful of the sincere worship of my heart If I am baptized and receive the Sacrament and pray and fast and give Alms I will trust to the opus operatum the work done I will draw near to God with my lips when my heart is after my Covetousness SECTION V. 5. By one Law in all other Laws Instances V. By one Law in all other Laws By the Law of Zeal I would be quite lawless I would be as Elias Phinehas the Maccabees the Jewish Zealots the Stoicks the Roman Tribunes the Lacedemonian Ephori like Tully Demosthenes the factious Oratours and Poets the Oracles and Soothsayers kill steal lie flatter or do any thing as if by divine impulse break through all Laws for the glory of God and the good of the Commonwealth I would as Jehu drive furiously kill and slay and rob a Kingdom and say Come see my zeal for the Lord. I would like Brutus Cassius Cateline Sylla Marius Mauritius Phocas Ravilliac Massenello Cromwell Bradshaw c. banish proscribe murder massacre assassinate Kings Nobles Priests or People for God's Cause or my Countrie 's good I would preach Christ and persecute his Members I would propagate Religion by the Sword as the Turks do and say the Sword of the Lord and of Gideon and write upon my Sword Holiness to the Lord and cry cursed is he that witholdeth his hand from blood and doth the Work of the Lord negligently And curse ye Meroz curse ye bitterly those that come not to the help of the Lord against the Mighty This is the Zeal that sets the World on fire these are the daring men that have their Fates written in their Foreheads that are canonized for Saints and dye the Martyrs of Jesus or Mahomet and are called of God to be his Executioners to destroy all the wicked of the World to ride up to the Horse bridles in blood to carry all clear before them possess and rule all the Earth and after all mount up to rights into Celestial Mansions Cavete Principes Sacerdotes Nobiles c. My Zeal to Rome makes me cross the Law Temporal my Zeal to Geneva the Law Ecclesiastical and make them Ropes of Sand. This is the Hercules that clears the Augaean stable the St. George and Amadis de Gall that rids the World of Monsters and relieves all distressed Souls These sight the Lords Battels these are the Favourites and Darlings of Heaven and the Jewels of the Earth these are taught of God by the Impulse of the Spirit seeking God and finding Kingdoms these have signal Victoies and are as signally destroyed as ever that Egyptian Theudos the Gaulonite Moses Barchochebas David George John of Leyden Knipperdolling and Cromwell were By this Law I will outlaw the Law maintain and make the King a Subject My care of the Clergy and consistory would subordinate the Prince to the Priest and my love to the Lay-Presbytery would make Princes truckle under the People Iterum atque iterum cavetè Principes By this Law I walk alone in the pride and loftiness of my spirit By virtue of my zeal for the Lord of Hosts I am above all Laws I tread upon the necks of Kings and trample Lions under my feet Nay I sore aloft in the Clouds and disdain the poor Ants crawling upon this Mole-hill and fly swifter than the Wind upon the wings of the Spirit Alas poor vile Souls I have some pity in my holy anger I could tell them of higher and statelier conducts but they are not able to bear the ravishments and raptures of the Spirit Thus much inspired Learning makes me mad and Madmen will be subject to no Laws So with and without a Law I am deceived and will be deceived any way I care not God help me The CONTENTS Deliberation by halves Judgment by likelyhood Ampliations and limitations of Law Weighing my action by one Law Suspense between two Laws Sin hath the casting voice Reason of Law TITLE VII Of the Reasons of Deceit THE Reasons in general why one Law deceives me in another may be these Deliberation by halves I. To resolve upon my Action I deliberate to halves I grant the conclusion upon demi-Principles I lay an Action in the balance stript from those
of him that was substituted as Man to die for God who could not die And thus we are made by the best of Testators God himself by the best of Testaments the Gospel the best of Heirs next unto Christ to the best of Inheritances Everlasting Life by the best of Mediators Jesus Christ to whom the Inheritance is first given and in whom it is sure to all the Seed Therefore Believers are stiled God's Beloved as Christ is God's Beloved and with them God is well pleased as with Christ he is well pleased and they are partakers of the same priviledges with Christ for likeness and trueness though not for degree and greatness Testator Amongst men a Testator is bound to institute his lawful children to be his Heirs or to shew just Cause why he doth it not and they must also be instituted or disinherited in his written Testament by Name SECTION XI Appellative 〈◊〉 of Beâ—â—â—â— So doth God institute his Elect Children by the Appellative Name of Believers which is sufficient in such kind of Wills as God's is and in good Men's Wills that are ad pias causas and disinherits the Reprobate by the common Name of Unbelievers shewing the just Cause of their being disinherited because of their Unbelief Thus all the Children of Israel were by the Will of God ordained to enter into the Rest of the Land of Canaan by the common name of God's obedient People but were disinherited and fell in the Wilderness and could not enter into that Rest because of their Disobedience or Unbelief Amongst men Children that are instituted Heirs Consent must adire Hereditatem animo voluntate i. e. enter upon the Inheritance willingly So God's Children must consent and embrace the Promises or else they can have no Right or Title to them and so by refusing they make themselves uncapable and disinherit themselves And such a Testament is God's Testamentum Patris inter Liberos A Testament of Father to Children A Testament of a Father to his Children A Testament for pious Causes Testamentum ad pias causas not inofficious or unkind in giving the Children's part unto strangers without shewing a just Cause For can a Father forget his Child Yes he may No Preterition but God cannot forget his own to make any disinheriting or Preterition of such who of Right were capable to be his Heirs if they did not refuse it for in so doing they made themselves utterly uncapable So that there is no Cause to find fault with God's Will No inofficious Testament as unjust or unnatural as is often amongst men Querela inofficiosi Testamenti a Complaint of an inofficious Testament made unto the Praetor or Chancellor to relieve them with a Child's part from which the Father had excluded them without shewing a just Cause or any Cause at all No no it is not so with God O Israel thy destruction is from thy self but in me is thy help God would have all men to be saved and to come to the knowledge of the Truth God's waies are alwaies equal but our waies are unequal for the Judge of the World must needs do right God's Will was rightly made as a Father's Will should be and rightly confirmed by the Death of Christ in whom all the Promises of God are Yea and Amen so that the foundation of the Lord standeth sure more sure than Heaven and Earth which shall pass away but not the least title of God's Will shall ever fail His Mercies are sure in him there is no change nor shadow of turning he hath done all that a Father should do And to shew that the immutability of his Purpose according to Election must stand he confirmed his Will by Death in the nature of a Testament whereby he hath given us to understand after the manner of men that he hath left himself no more power or possibility than a Dead man hath to disannul or revoke his own last Will and Testament The CONTENTS Definition of Grace Nature Free-Grace Right Nature Law Throne of Grace Wrath. Works Free Grace Rich Grace Assurance Jews loth to leave the Law TITLE V. Of the Grace of the New Testament THE Gospel is the best of Testaments as those are amongst Men which are made by Fathers to their Children or by Benefactors to miserable Persons by Free Grace without any Petition Mediation or Merit from themselves or others A Testament of Grace Definition of Grace Grace therefore is the act of God's Will spontaneously or mero motu making us his Sons and Heirs in Christ Jesus Here is nothing of Nature or Merit or Mediation in the case here is the mere Motion of the Adopter and unto this to make it complete here is nothing required but the full and free consent of the Adopted to make them as perfect Sons and Heirs by Grace of Adoption as if they had been made so by Nature or Generation Nature 'T is Nature makes us Men and Heirs of Earth but 't is Grace makes us Christians and Heirs of Heaven 'T is Nature makes us the Sons of Men but 't is Grace makes us the Sons of God Free Grace Every Testament is an act of Grace but this is the greatest Grace that ever was even Grace for Grace purely without any motive from the Object to whom it is directed or from any other for him It hath its rise wholly from the Will of the Donor and not at all from the Will of the Receiver So God gave Abraham the Land of Canaan and the Kingdom of Israel to Saul and David It is an independent and unlimited Grace solely issuing from his mere bounty without all bounds of Law Right This with God and Man creates Jus pingue the best Right A Paternal Grace to his Children the Grace of a Patron to his Beneficiary Such a Grace was fittest for God's Grace and Glory fittest for God to give and for his Children to receive Nature stands at a great distance and in a very low sphere from Grace for it makes us no more but barely the Sons of Men that which is born of the Flesh is but flesh but it is Grace only that makes us the Sons of God for that which is born of the Spirit is Spirit 1. Hence Grace is opposed to Nature whereby we are made Men Nature to have an Earthly Inheritance and Dominion after the Image and likeness of God in our Creation but Grace is that whereby we are made Christians to an Heavenly Inheritance and Dominion after the Image and likeness of Christ who was the Natural Son of God born to that Inheritance whereto we after his likeness are called by the Grace of Adoption 2. So God's Grace is opposed to Law not in extremes Law Law gives just that good which is due and no more Grace gives more good than is due yea Grace gives good where none at all is due yea Grace gives good where evil is
grievous in such cases The CONTENTS Writing Testimony Confirmation Execution Christ the Executor Executorship conditional Flesh and Blood Christ's Assention Spirit 's Mission TITLE VI. Of the Confirmation of the New Testament NOW the New Testament though it were not written as was the Old with the finger of God upon Tables of Stone but was Nuncupative yet this Nuncupation was by God himself not by any Angel and that unto Christ himself only to be published and accordingly was published by him in his own Person and by his Spirit in the persons of the Apostles and their Disciples through the whole World and afterwards committed to writing by the chief of the Apostles and not only so Writing but written again after a better manner by the spirit of God himself upon the Tables of Mens Hearts Testimony And as for the Testimony given thereunto to prove it to be the Will of God Christ himself did testifie thereof with such mighty miracles as never had been done before Besides the unquestionable Holiness of his life and the solemnity of his death Which things were not done in a corner but in the full view of a greater Congregation than was at Mount Sinai for he preached in their Temple and Synagogues and did wonders in all Judea and suffered death upon Mount Calvary Mat. 27.51 At which time the Vail of the Temple was rent in twain from the top to the bottom the Earth did quake and the Rocks rent and the graves were opened and many bodies of the Saints which slept arose The Sun also was darkned after an extraordinary manner when the Moon was at the Full. And after all this was added as the last and greatest Proof of all the glory of his Resurrection and Ascention into Heaven He saith therefore of himself John 18.37 To this end was I born and for this cause I came into the world that I should bear witness unto the truth And the Apostle said of him 1 Tim. 6.13 Rev. 3.14 that before Pontius Pilate he witnessed a good Confession Hence he is called the Amen the faithful and true Witness the Martyr of the New Testament to testifie it with his Blood His death was not only a Testimony Confirmation but a Confirmation of the New Testament because his death doth wholly and for ever extinguish in him all will or power to revoke it and evidence that immediately from that Death God's Testament was ipso facto in force and began to take effect for the Justification of Mankind to all the Rights in that Testament contained by the Access of their Faith Thus the immortal God came as near to Death as he could by the Death of his Son in his Divine Nature immortal but made a mortal man to dye in his Father's stead and to demonstrate his own and his Father 's unconceivable Love to lay down his Life for Sinners Which thing deserves a perpetual Commemoration so commanded by Christ in the Holy Eucharist instituted by him for that purpose And as Wills are to be proved and confirmed Execution so they are to be executed and performed or else the Will it self is as dead as he that made it and so was made to no purpose The publick Wills of Legislators are to be put in Execution by sworn Magistrates or else the Law is in vain and a dead Letter And the private Wills of Testators are to be put in Execution by their Heirs or Executors covenanting and swearing so to do else the Will or Law of the Testator is frustrated Now of this New Testament Christ is the Executor or Mediator Christ Executor between God the Testator and the Legataries in the Will expressed to convey unto them from God as a Priest the Expiation of their Sins by his Sacerdotal offering up of himself to God in the Temple of Heaven and the Mission of his Spirit to cleanse their hearts and as a King sitting in the Throne of Heaven to rule his Church and protect them from their Enemies and to raise them up from Death and set them at his Right hand and at his left in heavenly places and as a Prophet to lead them into all Truth And Christ as an Executor and Mediator received to himself this benefit to be the universal Heir of God who was so by Nature and was so appointed by Grace to be Heir of all things Heb. 1.2 And for this purpose had all Power given unto him both in Heaven and Earth Mat. 28.18 and universal honour also wherefore God also hath highly exalted him and given him a name which is above every name That at the name of Jesus Phil. 2.9 every knee should bow of Persons in Heaven and Earth and under the Earth For let all the Angels of God worship him Heb. 1.6 and he hath spoiled Principalities and Powers and triumphed over them openly 1 Cor. 15.27 and hath put all his Enemies under his feet The Reason is because Christ's Executorship was conditional Reason 1 Executorship Conditional that is charged upon the Condition of his own Death he must dye before he can enter upon it and therefore dye that he may perform it because every Testament is a Decree of things to be done after Death and this Testament of God hath this strange Prerogative above the Testaments of men that it is confirmed by the Death of a Man who was God and that the Executor not the Testator dyes and that the Disposition of things to be had or done is made after the Death of the Executor who for that purpose rose from the dead that he might justifie the faithful to the Inheritance of Heaven A Cause quite contrary to the Testaments of men wherin the Testator only dies to confirm his Testament and the Executor surviving performs it Therefore as Christ the principal Heir was fitted to receive his Inheritance ordained for him in that Testament whereof he was Executor So we that are Christ's Co-heirs must be fitted to receive the same Inheritance ordained for us in that Testament wherein we are Legataries Reas 2 Flesh and Blood 1 Cor. 15.5 Joh. â— 14 1 Cor. 15.45 Heb. 2.9 2. Because Flesh and Blood cannot inherit the Kingdom of heaven And CHRIST the Word was made Flesh but afterwards he was made Spirit For the last Adam was made a quickning Spirit And JESUS who was made a little lower than the Angels for or by they suffering of Death was crowned with glory and Honour And so Christ was made perfect For it became him for whom are all things and by whom are all things in bringing many Sons unto glory Heb. 2.10 to make the Captain of their salvation perfect through Sufferings And though he were a Son yet learned he obedience by the things which he suffered and being made perfect he became the Author of Eternal Salvation unto all them that obey him And so Christians they are first Flesh For that which is
born of the flesh is flesh but afterwards they are made Spirit For that which is born of the Spirit is Spirit Joh. 3. And except a man be born again he cannot enter into the Kingdom of heaven which is the first Resurrection And again Christians must first die as all Flesh must do and afterwards must live as all Spirits must do And as the Soul is alwaies Spirit but not fully sanctified nor fully glorified till after the Bodie 's Resurrection so the Flesh is alwaies Flesh but yet made spiritual by Regeneration but not fully Spiritual till the full Regeneration of Glory after death which is the second Resurrection For thiis Mortal must put on Immortality and this Corruptible must put on Incorruption and this Earth must put on Heaven and this Flesh must put on Spirit and this Terrestrial must be made Coelestial for as we have born the Image of the Earthly so we shall also bear the Image of the Heavenly There are Natural Bodies and there are Spiritual Bodies but first that which is Natural and then that which is Spiritual So without Death Temporal we cannot be prepared for Life Eternal For except we fall we cannot rise and except we rise from the Earth we cannot ascend into Heaven and except we ascend into Heaven we cannot enter into the Inheritance of Glory SECTION I. Christ's Ascension Christ therefore after his death and burial ascended in his own Person far above all Heavens that he might as a King Priest and Prophet fully execute the Will of his Father and our Father which is in Heaven Now he that ascended Eph. 4.9 what is it but that he also descended first into the lower parts of the earth And he that descended is the same also that ascended up far above all Heavens that he might fill all things or more truly that he might fulfil all things that is by a Plenary Administration and discharging all the Gifts and Legacies devised by God For when he ascended up on high Eph. 4.8 he led Captivity captive and gave gifts unto men And for the preparation of his Church Militant that they may be Triumphant He from thence gave some to be Apostles Spirit 's Mission Eph 4.11 12. and some to be Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministery for the edifying of the Body of Christ till we all come in the unity of Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ Now to do these things is to execute and fulfil the Will of God Wherefore it behoved him to be made like unto his Brethren that he might be a merciful and faithful High Priest in things pertaining to God to make Reconciliation for the sins of the People For in that he himself hath suffered being tempted he is able to succour them that are tempted Forasmuch then as the Children are partakers of flesh and blood Heb. 2.14 he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the Transgressions that were under the first Testament they which are called might receive the Promise i. e. the Promised Possession of Eternal Inheritance This Doctrine was taught by Christ himself Joh. 16.7 Nevertheless I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you And after his death he said Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day Luk. 24.46 And that Repentance and Remission of sins should be preached in his Name among all Nations beginning at Jerusalem Thus Christ died for the Testification Coroll Confirmation and Execution of the New Testament and consequently for the Remission of sins Mortification Justification Sanctification Resurrection and Glorification of all the Scripti haeredes whose Names are written in the Book of Life The CONTENTS Spiritual Lively In force for ever Literal Deadly Abrogated for ever Consequences Cautions Instructions Exhortations TITLE VII Of the Testaments compared THis last and greatest and best Disposition of God's Grace to all the World called the New Testament that we may yet the better understand let us compare it with the former and lower way of God's Disposition to the Jews only called the Old Testament as it was established by the Law given upon Mount Sinai in these two points The New Testament is Spiritual lively and in force for ever The Old Testament is Literal deadly and abrogated for ever SECTION I. Spiritual I. The New Testament is Spiritual lively and in force for ever 1. Spiritual 1. Because it is perfect agreeing to the Spirit of God which the other was not being imperfect and Carnal 2. Because it conveyeth Spiritual gifts and graces plentifully which the other did not 3. Because it was written by the Spirit in the Tables of the heart whereas the other was only in Tables of Stone Lively 2. Lively 1. Because it creates the life of Grace and Glory In force for ever 3. In force for ever Because it is God's last Will and ratified by the Death of Christ and therefore unalterable SECTION II. Literal II. The Old Testament is Literal deadly and abrogated for ever 1. Literal Because Carnal rigorous weak rude and beggarly as Rudiments and the lowest principles of Morality and Ritual worship 2. Deadly Deadly Because working nothing but wrath and death making sin appear to be exceeding sinful and affording no Remedy against it 3 Abrogated for ever Abrogated for ever Because ordained only for a time as being shadowy and typical of Substances to come The Law made nothing perfect Heb. 7.19 but the coming in of a better Hope did The Gospel is the only true Service with which God is well pleased For God is a Spirit Joh. 4.24 and they that worship him must worship him in Spirit and in Truth God will now be served in the newness of the Spirit Ro. 7.6 not in the oldness of the Letter Say not in thine heart Ro. 7.6 Who shall ascend into Heaven to bring Christ down from thence or who shall descend into the Deep to bring Christ again from the dead For the word is nigh unto thee even in thy mouth and in thy heart Ro. 10.6 The words that I speak unto you they are Spirit and Life Joh. 6.63 It is the Spirit that quickneth the Flesh profiteth nothing The Law of the Spirit of Life hath made
We need say no more against Popery than this It is diametrically opposit to the Institution of the Pure Doctrine and Spiritual Worship of Christ when all shall be taught of God and worship him in Spirit and Truth For If God Almighty therefore hath abolished that Covenant which was established upon weak and Temporal Promises and hath utterly taken away those rude and beggarly Elements of the World which he himself was pleased to set up for a Time and Place and People who then shall dare what man or Society of men can with safety and honour to Christianity frame or set up a system and body of Ceremonies and Rites partly Jewish and partly Paganish more numerous and costly and insignificant yea and Profane O the Patience of God! O Tempora O Mores I may boldly stand upon this Rock and bid defiance to all Superstitious Doctrine and Worship by Authority from Christ and dare the World to tell me what other Rites or Forms Christ hath ordained in his Gospel save only these two Baptism and the Lord's Supper Those which the Wisest Reformation have introduced are but few and very significant and freely to be used for order and decency and for Conscience sake the Church that commands them declaring them not to be of the Essence or Substance of Religion but still shewing unto us a more excellent way And all might end in peace and quietness If 1. Some did dot destroy all Christian Liberty 2. And others did not use their Liberty for a cloak of Maliciousness and Disobedience against all Ecclesiastical and Civil Laws and Interest and Policy and Pride countermine all SECTION VII Administrations of both Testaments That therefore the two Testaments or Covenants are exactly distinguished one from the other besides the Arguments already used may be plainly demonstrated from the vastly different and contrary Administrations of God under each of them the one Carnal and Temporal the other Spiritual and Eternal Adam and Eve after the Creation having received a Law from God began quickly to aspire to be Gods themselvss and hearkned to the perswasion of the Devil in hopes of greater Knowledge and Immortality and they stooped so low that even Sensual pleasures of Sight and Taste drew down their noble Souls contrary to their own Reason and the Commands of God not enduring to be restrained by his Power though it were but to one forbidden Tree when they had the Liberty of the whole World beside But alas they soon saw their Error and repented and were pardoned by the Grace of God through the Seed of the Woman from whence the Transgression first sprung breaking the Serpents head that tempted her thereunto Then did they teach their Children to fear that God whom they had offended and by whom they were so gratiously pardoned But the very First-born Cain rebelled and his Posterity took after him called therefore the Sons of Men but Seth and his Race trod in the steps of their Father and were called the Sons of God SECTION VIII To these God farther revealed himself and they obeyed his Voice Idolatry But the rest because they could not see God who is invisible believed not in him but looked upon the Sun and Moon and Stars and all the pleasant and useful things of the Earth and adored them for their Gods and the Demons by their guiles bewitched them and taught them to serve the Creatures by Superstitious Rites of Sacrifices and Idolatries promising them for so doing the favour of their Gods and the enjoyment of those good things plentifully according to their hearts desire otherwise if they neglected those Services they threatned them with their displeasure and the Punishment of Plagues Famines Slavery Sterility and untimely Death The hopes of the one and the fears of the other made them so diligent in Idolatrous Worship to which the greatest part of the World through their Sensuality and Sottishness were led away SECTION IX To the rooting out of which original Error the Source of all Idolatry Remedy against Idolatry God by his great Servant Moses declared it was in his Power alone to bind the Influences of the Sun Moon and Stars and to make the Heaven as Brass and the Earth as Iron under their feet and that he would so bring it to pass if they forsook not their Idols to turn to the true God that made Heaven and Earth And then if they took God for their King Lev. 26.3 c. he promised them the first and the latter Rain to drop fatness upon them to glad their hearts with Fruitful seasons Health and Long life Progeny Honour and Peace and Victory over all their Enemies This was the way which God took to deal with that stupid and carnal Generation And not only with those profest Idolaters that forsook that God that gave Testimony all that while of his Goodness in giving them Rain from Heaven and Fruitful Seasons Act. 14.17 filling their hearts with Food and Gladness but with the Hebrews his chosen People and profest Worshippers who too much hankered after the Customes of the World and were ever tottering towards their Superstitious vanities Therefore God sent them Angels sometimes in the shapes of Men and sometimes Prophets working Divine miracles Sometimes he afforded them visible Testimonies of his Presence by Clouds and Fire and Thundrings and Lightnings and a Mountain burning and quaking and the sound of a Trumpet and the Voice of God In the Wilderness a Travelling Tabernacle in Canaan a standing Temple with Altars Cherubins and a Mercy-Seat a Fire that came down from heaven constantly burning a Table of Shew-bread the Ark of the Covenant the Oracle of the Urim and Thummim c. Besides his favourable Presence with them he manifested his nearness to punish them by those apparent Judgments of breaking upon particular Offenders upon whole Armies and Nations by Fire from heaven by Plagues and Famines c. and foretelling their dreadful Ruines by prodigious Signs in the Heavens This was all along the manner of God's Dispensations in those daies by Threatnings of Judgments and Promises of Blessings so to lead and drive that gross dull and stiff-necked Generation who would be perswaded by no other Arguments that God was present among them nor be reformed by any other inducements from their corrupt Manners which they had contracted in that Sink of Egypt and even in the Land of Canaan from the Abominations of all the Nations that were round about them But when the Fulness of Time and the Adult age of the Church was come then did Christ the Son of God visit them from heaven long before whose coming they had neither Angel nor Prophet to work any Sign or Wonder or to comfort them at all to teach them the more to long for the Messiah the great Angel of the Covenant and the great Prophet of God who taught them a higher Law and did greater Wonders than Moses and all the Prophets and after he
Reconciliation For he is our peace Eph. 2.14 who hath made both one and hath broken down the Middle Wall of Partition between us to reconcile both unto God c. For there is one God and one Mediator between God and Men the Man Christ Jesus SECTION VI. II. On God the Father's Part. VVe see in all Arts and Crafts that by what Art and Cunning a thing is made at first by the same it is repaired when fallen to decay As a Ruinous house is repaired best by the Carpenter that built it At the first Creation God was the Carpenter of the World the Workman that wrought Man out of the Earth as the Potter worketh his Clay God the Son was the Wisdom of his Father the Art whereby the World was made All things were made by him Joh. 1.3 10. and without him was not any thing made that was made For by him were all things created that are in Heaven and that are in Earth visible and invisible Whether they be Thrones or Dominions Col. 1.16 c. or Principalities or Powers all things were created by him and for him And he is before all things and by him all things consist And he is the head of the Body the Church who is the Beginning the First-born from the dead that in all things he might have the Preheminence for it pleased the Father that in him should all fulness dwell And having made peace through the blood of his Cross by him to reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven SECTION VII III. On the Son's Part. When we repair a thing we do but reduce it to the form which it had at first As when our Plate is battered or broken we re-fashion it according to the first Mold Man was first made according to the Image of God by Sin that Image was decayed God repaired by his Son who was his Image So being made conformable to the Image of the Son we are thereby made conformable to the Image of the Father So that as Creation came when Man was fashioned after the Image of God so Re-creation and Redemption came when the Image of God was fashioned into Man to fashion Man again after the Image of God SECTION VIII IV. On Man's Part 1. In respect of his First Transgression 2. In respect of his Redemption 1. In respect of his First Transgression If ye will eat of the Tree of Knowledge saith Satan ye shall be as Gods he meant not in Nature but in Wisdom Gen. 3.6 for the Tree was to be desired to make one wise Now see the Wit of Man he reacheth at this Wisdom eats of the Fruit and thereupon is sick to death Now the Rule in Physick is to cure by Contraries So then as Death came when the Folly of Man exalted himself to the likeness of God so to bring Life the Wisdom of God humbled himself to the Likeness of Man 2. In respect of Man's Redemption The End of Man's Redemption was that Man should be made the Son of God When we would alter any thing from some Quality that it hath already to a more noble nature we apply it to an Agent which actually enjoyeth that noble form which we desire should be transferred to our matter As when one would induce the quality of heat into Water we oppose it to the Fire which hath that innate quality more noble than any other thing so Man being to be made the Son of God it was fittest that the Son of God should qualifie him for that dignity because the Son of God hath that Prerogative already and on whomsoever he works he must needs transform them to the Sons of God As the Fire turns all things to its self God being best pleased with his own Son might best by him become pleased with Man for who could better convey God's Love than the Son who was God's best beloved Now the Woman hath her longing and so hath the Man It was their Ambition to be like God Gen. 3.21 The Man is become like one of us These words in story then spoken become a Truth now Man is become as God as one of the Trinity because one of the Trinity is become as Man If God becomes like Man then Man becomes like God even as every true Copy is like the Original If the Saints be like the Angels then the Angels are like them If my Picture be like me then am I like my Picture and it is more than like it is the very same Man is as verily the Son of God as the Son of God is very Man The change on God's side makes the like on Man's Joh. 1.12 The Son of God being made Man makes Man the Son of God God gave his Son to be Man's Son and took Man's Son to be his Son This St. Paul calls our Adoption whereby we are translated from the Family and Power of Satan into the Liberty of the Children of God As the Adopted Son changeth his Family being exempted from the Power of his Natural Father and made Son to him that adopted him And hereby our Right and Estate in Heaven is equal with our Saviour's who is the Natural Son of God as the Adopted Son hath the same Title to his Father's Inheritance with the Natural Son And if Children then Heirs Heirs of God and Joynt-heirs with Christ if so be that we suffer with him Ro. 8.17 that we may be also glorified together And here I will stop and take breath being tired with speculation of such Wonderful Dispensations not as though I had already attained unto the depth of these Mysteries or could attain unto it but I admire and aspire to comprehend with all Saints what is the height and depth and length and breadth of this Love of God which passeth all knowledge The CONTENTS Christ sole Mediator God is one All Nations Sinners Jews and Gentiles made one Christ a Soveraign Mediator Testament includes a Covenant Wherein Christ's Mediatorship consists Mediator and Testator how concurring TITLE III. Of the Mediatorship of Christ THIS is that most Excellent Divine and Humane Person Transition Christ sole Mediator that was only worthy and willing and accordingly did take upon him that transcendent Office and Dignity to be more than any Men or Angels could be even the sole and soveraign Mediator between God and Man 1. Because God is one Gal. 3.20 Reasons of it God is one God is said to be one for his Nature and Subsistence for his Duration or Eternity for his Fidelity of Promise and Performance But in this sense He is one in the New Testament because he is one and the same God to the Jews and to the Gentiles with whom he hath made this one Everlasting Testament He is to them a Father who is the Father of our Lord Jesus Christ he is a Justifier of them by one Faith Is God the God of
as for the People so also for himself to offer for Sins And no Man taketh this honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an High-Priest but he that said unto him Thou art my Son to day have I begotten thee Christ the Great and True High-Priest Reason Heb. 5.1 Christ therefore is the Great and True High-Priest in all Respects 1. Because he is Man in all things like unto Man Sin only excepted and therefore ordained and separated from other men and most holy that we might be made holy and therefore Compassionate of the Infirmities of Men as of their Ignorances and Errors not only in respect of Fact but of Law also because of weak capacities and slippery memories and weak performances having respect to their Wills which if earnest and honest to do what they can shall be accepted according to what abilities of knowledge and remembrance and doing they have and not according to what they have not As Man also he is compassed with Infirmity The Infirmity of the Legal High-Priest as of all men was Sin and therefore might and did fall into Ignorances and Errors frail Actions like other men But Christ's Infirmity is his Sufferings and not his Sin for he knew not sin He was subject to Afflictions and Trials as other men The Legal High-Priest therefore was fain to offer often for his own Infirmities in falling into Ignorance and Error and frail Actions often as also for the frequent failings of the People much more Lev. 16.6 c. So Christ in the daies of his Flesh Heb. 5.7 which is the subject of his Infirmity and Sufferings offered up for himself Prayers and Supplications unto him that was able to save him from death This Christ in his Agony chiefly requested to have that bitter Cup removed from him And when he was upon the Cross he lamentably complained saying My God my God why hast thou forsaken me He prayed therefore that because he must die he might be delivered from death and therefore in dying commended his Spirit to God to receive it into his hands and keep it for him and restore it to him who would not leave his Soul in Hell nor suffer his Holy One to see Corruption And these were strong Cries accompanied with many Tears in so great extremities Seeing then that Christ was exercised with the experience of unexpressible Pains he cannot but be moved at the Miseries and Pains of his Servants and must needs readily bow down his ear to hear their doleful Cries and stretch out his hand to save them before the Pit of ruine shut her mouth upon them Thus did Christ offer his Prayers for himself while he was on Earth Christ offered Self that he might save himself from death for when he was restored to life and had so overcome Death as to die no more He then being in heaven offered himself immaculate and immortal as he was not for himself as before when he bore our Sins and carried our Sorrows for he hath no need to offer for himself there Christ therefore offered up his Prayers on Earth for himself but he offered up himself in Heaven for us For himself he offered when he was mortal in the daies of his Flesh for us he offered when he was an immortal and eternal Spirit And in all his Prayers our great High-Priest is heard first for himself on Earth that he might be saved from the Death which he feared that is out of Death unto Eternal life and secondly for us in Heaven that we might be saved from the power of Death and brought to Eternal life as he was In the daies of his Flesh Christ was not yet perfect had not finished his work was not gone to his Father but when he had overcome Death and Ascended into Heaven and sat on the Throne of the Majesty on high he being made perfect through Sufferings became the Author and Minister of Eternal Salvation Then was he fully invested and installed into his Royal Priesthood there he presented himself to God for us in the Temple of God eternal in the Heavens 2. Because CHRIST is the Great and True High-Priest Reason 2 because he is called to that Office by God after the order of Melchisedec Heb. 5.10 Gen. 14.18 Psal 110.4 Who was King of Salem and Priest of the most High God The Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchisedec That is a King and a Priest both for so were Kings of old as springing from the Princes of Families who were all Priests who afterwards being called to Rule many Families or a City were the Priests as well as the Princes of that City or Commonwealth Praying and Sacrificing for the People as well as Ruling them The most honourable Person was fittest to minister in the most honourable Service The CONTENTS A Priest A Singular Priest A Perpetual Priest Greater than Abraham Abraham paid Tithes to Melchisedec Melchisedec not of Aaron's Tribe Abraham blessed of Melchisedec Sacerdotal Blessing Levi paid Tithes to Melchisedec Actions of Fathers transmitted to Children Levi Blessed of Melchisedec Melchisedec Immortal TITLE V. Of the Dignity of Melchisedec MELCHISEDEC was a Priest of greatest Dignity 1. Because he Blessed men Sacerdotally as he did Abraham saying Gen. 14.11 Blessed be Abraham of the Most High God Possessour of Heaven and Earth A Priest 2. Because he received Tithes of Abraham i. e. A Tenth part of the Spoils Melchisedec was a Singular Priest A singular Priest 1. Because there were no more Priests of his Order no Predecessor nor Successor in the Priesthood as other Priests had who must be of the Family of Aaron and of the Tribe of Levi to whom the Priesthood was designed A perpetual Priest 2. Because he was a perpetual High-Priest having neither beginning nor end of life remaining a Priest as Christ doth so long as there is need of any Priest And there shall be no need of a Priest when the People of God have their sins throughly expiated and are translated to Heaven SECTION I. Melchisedec was greater than Abraham Greater than Abraham 1. Because Abraham gave him Tithes a Token of subjection as Tribute is from Subjects to Princes 2. Because Abraham was blessed by him a Token of subjection also for the Inferior praies a Blessing of the Superior not of the Equal or Inferior for he is not able to do it 3. Because he was in a manner an Eternal Person so was not Abraham SECTION II. The Dignity therefore of Melchisedec appears in that 1. Even Abraham so great a Patriarch as he was was his Subject and acknowledged himself so to be By paying him a Tenth which was no Vulgar Present Abraham paid Tithes to Melchisedec but a Present for a Priest a solemn and sacred Portion not to be enjoyed but by the Priest alone as God's
for sin Who needeth not daily as those High Priests to offer up Sacrifice first for his own sins and then for the Peoples for this he did once Heb. 7.17 when he offered up himself For the Law maketh men High-Priests which have infirmity but the Word of the Oath which was since the Law maketh the Son who is consecrated for ever more Heb. 9.7.11 But into the second went the High-Priest alone once every year not without blood which he offered for himself and for the Errors of the People But Christ being come an High-Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building neither by the blood of Goats and Calves but by his own blood he entred once into the Holy Place having obtained eternal Redemption for us Christ hath suffered once for our sins 1 Pet. 3.18 the just for the unjust that he might bring us to God being put to death in the flesh but quickened in the Spirit 1. Because of the All-sufficiency of this one Sacrifice in perfecting Reason 1 for ever them that are sanctified so that there needs no Remembrance of Sins any more Christ being the Author and Finisher and the Captain of our Salvation made perfect through his Sufferings 2. Because if Christ had offered more than once he should have broke Reason 2 off his first appearance before God in Heaven and gone out again out of that Sanctuary and then have re-entred or come in again for the same purpose which he shall never do till the Resurrection when he shall come about another business of Judgment belonging to his Mediatorship and to bring those into the Sanctuary for whom he hath once and for ever made way by the offering of his blood in Heaven once shed upon Earth thereby opening the Kingdom of Heaven to all Believers 3. Because that which being once done is of Eternal Vertue cannot Reason 3 needs not be iterated 4. Because Christ entred into the Sanctuary by his blood and the blood Reason 4 of Life can be shed but once for It is appointed for all men but once to dye and after death the judgment so Christ once entred Heb. 9.27 28. and shall never enter more till he go out at the last day and enter again after his Judgment to give possession of the Kingdom of Heaven saying come ye blessed Children of my Father receive the Kingdom of Heaven prepared for you from the beginning of the world In that Christ dyed he dyed unto sin once but in that he liveth he liveth unto God And Christ being raised from the dead death hath no more Dominion over him Reason 5 5. Because Christ bore our Sins and Punishments once upon Earth therefore not in Heaven for there he offered himself without spot and blameless ie without Sin or Punishment for that is no place for Sins and Sorrows or Infirmities to enter into for flesh and blood and no unclean thing can enter into that Holy place But all sins and all uncleannesses are done away by virtue of this One offering of Christ once and for ever SECTION VI. In Heaven Heb. 9.24 c. Christ offered himself in Heaven It was therefore necessary that the Patterns of things in the Heavens should be purified with these but the Heavenly things themselves with better Sacrifices than these For Christ is not entred into the Holy Places made with hands which are the Figures of the true but into Heaven it self now to appear in the presence of God for us Nor yet that he should offer himself often as the High-Priest entreth into the Holy Place every year with Blood of others c. But once hath he appeared in the end of the World to put away Sin by the Sacrifice of himself Heb. 8.1 c. We have such an High-Priest as is set at the Right hand of the Throne of the Majesty in the Heavens a Minister of the Sanctuary and of the True Tabernacle which the Lord pitched and not Man For every High-Priest is ordained to offer Gifts and Sacrifices wherefore it is of Necessity that this Man have somewhat also to offer For if he were on Earth he should not be a Priest for he hath nothing to offer nor was he to enter into the Holy of Holies seeing that there are Priests that offer Gifts according to the Law who serve unto the Example and Shadow of Heavenly things as Moses was admonished of God See thou do all things according to the Pattern shewed to thee in the Mount Heb. 9.7 c. Into the second went the High-Priest alone once every year not without Blood which he offered for himself and for the Errors of the People The Holy Ghost this signifying that the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing Which was a Figure for the time then present in which were offered both Gifts and Sacrifices that could not make him that did the Service perfect as pertaining to the Conscience Which stood only in Meats and Drinks and divers Washings and Carnal Ordinances imposed on them until the time of Reformation But Christ being come an High-Priest of Good things to come by a greater and more perfect Tabernacle not made wich hands that is to say not of this Building Neither by the Blood of Bulls Goats and Calves but by his own Blood he entred once into the Holy Place having obtained Eternal Redemption for us For if the Blood of Bulls and of Goats and the Ashes of an Heifer sprinkling the Unclean sanctifieth to the purifying of the Flesh How much more shall the Blood of Christ who through the Eternal Spirit offered himself to God without spot purge your Consciences from dead works to serve the Living God Wherefore when he cometh into the World he saith Sacrifice and Burnt-offering thou wouldest not but a Body hast thou prepared me Heb. 10.5 c. In Burnt-offerings and Sacrifices for sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God he taketh away the first that he may establish the second By the which Will we are sanctified through the offering of the Body of Jesus Christ once for all And every Priest standeth daily ministring and offering oftentimes the same Sacrifices which can never take away sins but this Man after he had offered one Sacrifice for Sins for ever sate down at the Right hand of God from henceforth expecting till his Enemies be made his Footstool The High-Priest in the Law stood and offered the Blood he brought with him and stood trembling and sprinkling till he went out But Christ after he had stood offering his own Blood sate down boldly having ended his oblation of Himself and began his Intercession and Advocation for others and his Protection and Rule over all things for
it self is the Mercy-Seat in Heaven and everlasting Grace and Glory with God The Way thereunto is Christ Jesus who first preached it and made his Personal Sacerdotal entrance into the highest Heavens Therefore the Veil of the Temple was rent in twain at the Death of Christ to shew the opening of the Kingdom of Heaven to all Believers The Temple-Service went on constantly by Law for its own time but after Christ's Death Resurrection Ascension and the Mission of the Holy Ghost there was a New Dispensation and a Cessation and Nullity in Law as to God of all the Jewish Worship For the Time was come after Christ offered in his Holy Temple of Heaven and from thence bestowed gifts of Doctrine and Government upon his Church that Men should no longer worship God at Jerusalem or Mount Gerizim in either of the Temples there after the manner as formerly but in a way of Reformation all Men are called to worship God in all Places after one pure spiritual and perfect manner For God is a Spirit and they that worship him must worship him in Spirit and Truth which is highly acceptable to God through the most efficacious Ministry of our Great High-Priest before his Father in Heaven This shews the infelicity of those Times of the Law comparatively to these of the Gospel in which they were ignorant of that Grace and Glory that is now revealed and the poorness and baseness of the Service as of rude and beggarly Elements after the manner of the World in comparison of the rich and magnificent Ministration of the Gospel of Grace unspeakable and full of Glory performed by Christ himself in the immediate presence of his Father and of those that are Christ's by his Mediation offering their Spiritual Services in his Name and by him acceptable to the Father By all this Spiritual Discourse we learn to understand the great Offices of Christ's Mediation as Prophet Priest and King by which he shews himself the Author and Finisher of our Salvation and how and where and when they were performed in those two Estates so vastly different from each other viz. his Humiliation on earth and his Exaltation in heaven His obedience to Death Shame and a Curse his Rules to Life Glory and Bliss The CONTENTS Extent of Christ's Obedience To all Law Above all Law Against all Law Extremity of Christ's Obedience Rarity Shame Curse Reasons of Christ's Obedience To confirm Testament To expiate Sin and Misery TITLE VII Of Christ's Humiliation ALL aim at Happiness or at least to that which is Pleasant and gets a Name but we mistake the way know not the Lets neglect the Furtherances viz. chiefly Pride they are the Lets they carry us in a smooth way tending to Death but the Furtherances and Means are chiefly two to wit Humility and Obedience they carry us in a rough way that brings us to Life These St. Paul shews us by the Example of Christ He attained to the height of happiness God gave him a Name above every name All Power both in Heaven and Earth Phil. 2.8 9. How By Humility and Obedience I. Humility in stooping from the Majesty of God to the Meanness of Man 1. The Majesty of God equal with God and yet robbed him of no glory but sate him down at the Right hand of the Majesty on high 2. The Meanness of Man He made himself of no reputation but took upon him the form of a Servant and was found in fashion as a Man II. Obedience in yielding from the life of a Man to the death of a Malefactor SECTION I. I. The Extent of his Obedience In CHRIST are two Natures of God and Man Extent of Christ's Obedience and therefore two Carriages or Deportments 1. As God to Rule and Command all 2. As Man to Obey and Submit to all By Birth he is the Son of God by Obedience the Son of Man below Man A Worm and no Man For though he was the Son of God yet learned he Obedience by the things which he suffered 1. Obedient to the Will of God by fulfilling it and suffering it God's Will was done by him and done upon him Joh. 4 24. Joh. 6.38 It was his Meat and Drink to do the Will of his Father He came down from Heaven not to do his own Will but the Will of him that sent him I delight to do thy Will O God yea it is within my heart 2. Obedient to the Will of Man Obedient to Pilate to the Souldiers to the Jews As a Lamb that is dumb before the Shearers so he opened not his mouth When he was reviled he reviled not again he turned his Cheek to the Smiters and suffered the Plowers to plow upon his back and made long surrows This was the vast compass of his Obedience from doing of all Right to the suffering of all Wrong 1. Obedient to all Law never committed Sin To all Law neither was Guile found in his mouth 2. Obedient above all Law payed Tribute Above all Law Math. 17.24 though free and priviledged because he would give no offence 3. Obedient against all Law suffered all wrong Against all Law suffered his own Disciple that eat of his bread to betray him endured Bonds Stripes Buffetings Spitting Mocking Crucifying The Obedience of the Rechabites was something to drink no Wine The Obedience of Hosea more to Marry a Whore Yet all this was but a Living Obedience for Wine Houses Wife c. But Christ's Obedience was beyond Life to Death Abraham's Obedience was great to offer Isaac his only Son miraculously born to him by Promise This Obedience came near unto death but not to death yet had he slain him he had but been obedient to the death of another his son but Christ was obedient to the death of himself Isaac was obedient to the death of himself but was rescued and did not die so was not Christ for he died the death indeed Christ his death was for no fault of his at all Pilate cleared him Luk. 23.22 so did the Thief and the Centurion Christ his death came from no force of others as he took his life when and how and of whom he pleased so he laid down his life when and how and by whom he pleased no man could take it from him he bowed freely and yielded up the Ghost SECTION II. Extremity of Christ's Obedience II. The extremity of his Obedience to the death even of the Cross an Ignominy beyond death To suffer death and to be put to death is common some have offered themselves to death and dared to die But this is the worst kind of death As there are several kinds of life so of death some are better than others As a life with ease pleasure honour and riches is better than another so a death with shame and a curse is worse than a plain simple death Christ then did worse than die for he hanged upon the Cross and was Cursed In
and purity of an Evangelical spirit We dwell too much upon outward and carnal things which are lawful as of Water in Baptism Bread and Wine in the Communion Fasts and Feasts Rites and Ceremonies Penances Judgments Prosperities and stretch them too far or lay too hard a stress upon them The two Sacraments ordained by Christ and the other decent Orders of the Church for edification and the Dispensations of outward Punishments and Blessings are reverently to be observed and practised but not in the outside and Gaiety only to move humiliation and fear but in the intrinsecal and essential virtue to create spiritual Communion Love Joy and hope of Glory To use Rites is comely and for Edification but to multiply them to distraction is Jewish and Paganish and of it self a dead way without any spirit or life at all Covet therefore after the best of Gifts and behold I shew unto you a more excellent way to make it our meat and drink to do the will of God to fulfil all Righteousness outward but not to rest there but to taste the good Word of God and the Powers of the VVorld to come and to have our Spirits throughly exercised to discern the Truth in all Shadows I will not slight but reverence every Ordinance of Man for the Lord's sake and for Conscience sake I will read and hear and see the description of Christ in a Book or Sermon or Picture but I will come nearer to Christ and close in my Soul with his Spirit I will be ravished with his Love that died for me and rose again and admire and draw a Curtain and be silent when I cannot describe nor imagine the infiniteness of his Shames and Glories Call me to Joy and Gladness after I have tried all other waies and to a constant walking with God and full Assurance of Heaven 1. Because Christ hath entred into his Temple and opened the Kingdom of Heaven to all Believers 2. Because Christ hath offered and presented himself to God for all his Saints 3. Because Christ sits and rules in Heaven and by his Spirit in all Saints and over all his and their Enemies 4. Because Christ as a Prophet teacheth us and leads us into all Truth 5. Because Christ makes Intercession for us 6. Because Christ will come again in great glory to raise from the Dead to Judge and to call to the full possession of Glory And this practice is truly and solidly comfortable unmixt with Carnal VVorship or VVorldly Policy Nothing but honesty and love in all this no scandal of the Cross because of the ample recompence of Reward No true and proper Priest Prophet or King but Christ All Priests and Prophets and Kings in Christ who is all in all God blessed for evermore The Second Use therefore is to conform to his Exaltation and Glory The CONTENTS Victory over Sin Imputation of Righteousness Jural Righteousness Reasons of Victory over Sin Light conquers Darkness Sin no Native Propension in Nature to its proper state Genuine Nature of the Spirit Superior Faculties predominate Active Co-operation Christ's Victory over Law Outward Covenant of Works Inward state of Mind Alive to Sin Dead to Law Carnal Liberty to Sin Legal Perfection Our Victory over Law Grace stronger than Law Spirit of Grace stronger than Spirit of Law God delights more in Mercy than Vengeance Man object of God's Love Christ's Pleading undeniable to God Christ's Victory over Death Victory procured meritoriously by Christ's Death Victory obtained by the Spirit of Faith Our Victory over Death Sin conquered Law conquered Devil conquered Christ entred into the Holy of Holies TITLE VIII Of Christ's Exaltation CHRIST's Resurrection manifested his Death to be effectual against Sin 1 Cor. 15.57 Law and Death else our Faith had been in vain and we yet in our sins For he was delivered to death for our sins and rose again for our Justification Ro. 4. If Death had held him then neither Sin nor Law nor Death nor Satan that hath the power of Death had been conquered and then Sin and Law and Death and Hell must have held us for ever This therefore is the greatest of all Christ's Miracles for the World to believe him to be a perfect Saviour which without it could never have been believed This takes away all scandal of the Cross for we worship not one was as the Jews call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Crucified or Staked-God But when the Lord was Risen then Faith revived The Disciples thought this had been he which should have restored the Kingdom to Israel but he was dead and buried and therefore all their hopes of that ever coming to pass were dead and buried with him But now he is Risen from the Dead both theirs and ours is risen up again with him who though he was crucified through weakness yet he liveth by the power of God Christ's Resurrection assures us of Life after death of which the World was never assured before 'T is he that hath abolished Death and brought Life and Immortality to light through the Gospel 2 Tim. 1.10 Who after he had overcome the sharpness of Death did open the Kingdom of heaven to all Believers The Reasons of Philosophy to prove the Soul's Immortality and the Bodie 's Resurrection though demonstrative enough yet are so thin and subtil that they glide and slip away quickly from Vulgar Apprehensions But Christ his Soul being in Paradise during the Body's abode in the Grave and his Resurrection Appearances and Conversations and Visible Ascension into heaven do put the matter out of question and more strongly affect Vulgar minds By and after Christ's Resurrection he was made Lord and Christ King and Saviour Christ's Oeconomical Kingdom is calculated from the Epocha of his Resurrection and Ascension and sitting at the Right hand of his Father in heaven Let all the house of Israel know assuredly Act 2.36 that God hath made that same Jesus whom ye have crucified both Lord and Christ Jesus whom ye slew and hanged on a Tree him hath God exalted on his Right hand Act. 5.31 to be a Prince and a Saviour He humbled himself to the Death Phil. 2.9 even to the death of the Cross wherefore God hath highly exalted him and given him a Name above every name that at the Name of JESUS every knee should bow c. All Power is given to me both in Heaven and Earth Matth. ult 1 Cor. 15.27 God hath put all things in subjection under Christ's feet the Vicegerent of God a Mediatorious King till he hath put down all Rule and all Authority and Power and hath delivered up the Kingdom to God the Father that God may be all and in all A great Comfort that one of our Flesh and tempted as we and therefore knows the better how to pity us and succour us when we are tempted A great Comfort that our Flesh is in Heaven already as
Sacrifices and Services that are acceptable unto God He is made unto us Wisdom Righteousness Sanctification and Redemption 3. Because he qualifies all our Sacrifices and Services through his Perfection all our Imperfections are hid and covered 4. Because he only made an Attonement for the sins of the Whole World Christians true Sacrificers and Priests II. Christians are True Sacrificers and Sacrifices in their Bodies and Souls offered as living Sacrifices which is their reasonable service not of themselves nor by themselves but in Christ and by Christ 1. Because Christ is the Head of the Church 2. Because Christians are the Body All are offered by Christ the Priest and Christians Priests all suffering together Christ for us and we under him for our selves to fill up that which is behind of the sufferings of Christ for his Bodie 's sake which is the Church Decrees III. We are told of a Decree and of Decrees 1. Of Absolute Election from all Eternity Christ's Doing and Suffering 2. Of Christ's doing and suffering all that is to be done or suffered for our sins to pacifie God's Wrath and Merit Happiness Our Doing and Suffering 3. Of our doing nothing and suffering nothing what think we Is Faith nothing are Hope and Love and Good Works and Tribulations all nothing and just nothing True we and all our Faith and Love and Good Works and Afflictions are all nothing and worse than nothing in themselves and out of Christ considered but in Christ and for his sake Christ hath made them something yea and all acceptable to God too and rewardable too by God for his sake Reasons 1. Because they are Spiritual Acts and Spiritual Acts are pleasing to the Father of Spirits as 1. Killing of Lusts and corrupt Affections 2. Consuming them 3. Offering up holy desires to God 2. Because they keep the Covenant of Faith with God 3. Because they flow from an habit of Holiness to justifie true Faith in God 4. Because they do good to Men. 5. Because they obtain Reconciliation with God I do not say they procure or purchase or merit it at God's hands but that they obtain or receive it at the hands of God for the Worthiness of Christ 6. Because they are the weightier Duties of the Law Tithes of Mint and Cummin Sacrifices Offerings and other Rites were the weighty duties of the Law of Moses But Justice and Judgment and Mercy are the far weightier services of the two these must and ought to be done but not to leave the rest undone So Prayer Alms Fasting Hearing Preaching Praising Communicating Baptizing c. are the weighty duties of the Law of Christ but Mortification Crucifying Self-denying Regeneration New Creation c. are the far weightier services of the two these must and ought to be done and not to leave the other undone And these must first and last be done leave all the rest undone till this be done Leave thy gift at the Altar and go and first be reconciled to thy Brother and then come again and offer what thou hast to offer Wash your hands ye Sinners and purifie your hearts ye Double-minded and then come and offer a spiritual offering Offer to God Thanksgiving and pay thy vows unto the Most High and this is better than a Bullock that hath horns and hoofs Obedience is better than Sacrifice and to hearken than the Fat of Lambs Go learn what this meaneth I will have mercy and not sacrifice 1. So then there is a God that is offended Corollaries 2. So then there must be a coming before this God to answer for those offences 3. Outward Sacrifices of Bulls and Goats of old and other services of Circumcision Sabbaths c. when brought before him could not do the deed 4. Outward Sacrifices among us Christians as of Prayer Sacraments c. when brought before him cannot do the deed 5. But Christ's Sacrifice of himself once offered to God through his Eternal Spirit in Heaven hath done the deed by his merit 6. And Christians Sacrifices of themselves often offered to God through Christ's Spirit in Earth do the deed by our duty I. See then what true Religion and the power of Godliness is Pure Religion and undefiled before God is this for a man to visit the fatherless and widow in their distress and to keep himself unspotted from the world The rest are but the forms and outsides of Religion 1. As among the Jews Sacrifices and Oblations Tithes Fasts Feasts Sabbaths Circumcision Passover Washings c. 2. As among Christians Prayers Praises Preaching Sacraments Fasts Feasts Offerings Penances Burnings Prostrations c. The Substance is Spiritual Prayer Communicating Fasting Feasting Justice Equity Mercy Humility c. II. The Christian Law requires more than any Positive Law Justice is the most that any Positive Law besides requires but Mercy to our very Enemies and purity of heart and poorness of Spirit c. no Law but this doth urge Called the Law of Love and Grace a Law above all other Laws III. 'T is good but Law living according to the Law of bare Nature as 1. To defend ones self 2. To nourish young 3. To do no wrong Natural Justice and Love IV. 'T is good but Law living according to the Positive Law of Nations as 1. Suum cuique tribuere to give every one his own 2. Neminem laedere to hurt no body 3. Honestè vivere to live honestly Positive Law These are good steps to farther Justice of Equity Grace and Mercy And yet but a small matter V. 'T is good and high living according to the Law of Christ in the Gospel as 1. To love our Enemies 2. To offer Life and all for Truth 3. To do Equity and Mercy c. This is that that God requires of all The Christian Law This is Perfection Covet after the best Gifts But behold I shew unto you a more excellent way This is above all Law Super-Justice VI. A Rebuke 1. To all Rigor and Extremity of Law 2. To all carelesness of others sufferings and wrongs Who cares what becomes of all Miserable persons Let them starve or hang or damn they care not A merciless Spirit worse than an unjust spirit No bowels nor yernings nor pity that 's a hard case VII A Rebuke to all formal Religion as 1. In outward Ceremonies 2. In outward acts of Justice Honesty and Love Opus operatum trusting in the Work done 3. In sinful compliances and worldly correspondencies for friends gain honour and favour fair shews complements no real honesty or love Worldly policy VIII Rebuke of Pride as 1. For Honour and Greatness 2. For Riches and Estate 3. For Power and Prowess 4. For Beauty 5. For Learning and Wisdom 6. For Wit and Cunning. Worldly Pride We are all fellow creatures we are all partakers of the same Grace without merit or desert we have nothing but what we have received there is no respect of persons with God IX Many a habit
of sinful Love must be digged up by the roots before we can come to plant the habit of Divine Love Justice Mercy or Humility in our hearts There must be mortification of lusts self-love love of the World pride of life we must go out of our selves renounce the World before in the place of these evil Habits we can get a habit of pure love to God to our selves to our neighbours to our enemies And all this for God's sake for goodness sake if there were no other reward for the glory of God for the good of our selves for the good of the Church for the good of Mankind Contractio Causae 1. All Religion is Love Spiritual 1. Sorrow for Sin and hatred of it 2. Satisfaction to God offended 3. Reformation of life 4. Love of Justice Mercy Humility 5. Love of God 6. Love of Soul 7. Love of Heaven To be spiritually minded is life and peace If ye walk after the Spirit ye shall live The things that are not seen are Eternal We live by Faith We mind heavenly things We set our affections on Heaven 2. All Irreligion is Love Carnal 1. Delight in Sin and love of it 2. Dissatisfaction to and contempt of God offended 3. Continuance and increase in Evil. 4. Love of Injustice Cruelty and Pride 5. Hatred of God 6. Love of Body 7. Love of World To be carnally minded is Death If ye walk after the Flesh ye shall dye The things that are seen are but temporal We live by Sense We mind earthly things We set our affections on Earth Now after all this If to live spiritually be impossible why then doth God command it An impossible command is no command Why do we Preach it God should mock us to bid us do that which he hath not given us power to do We should be found lyars like Aegyptian Task-Masters to exact the number Bricks and not allow materials But if to live Spiritually be possible Why then do we not live so and how shall we answer it to God and Men and to our own consciences our consciences will condemn us and good men will condemn us and God who is greater than our consciences and all the World will condemn us much more The great objection against pure Religion is That the flesh is weak Object original sin is strong temptations are many and vehement The Devil is subtil the World hates and persecutes strongly We profess against all these Answ and if we would strive as much against them we might overcome all these If there were faith and hope of a Resurrection to Glory it would work a victory over Sin World and Devil and with God's help nothing should be impossible unto us This was typified by Pharaoh the Red Sea the Wilderness the Anakims Giants the Towns walled up to Heaven yet all these were overcome These things are written for our instruction that we through patience and comfort of the Scriptures might have hope We can do all things through Christ that strengtheneth us We shall be more than conquerors and bruise Satan under our feet If God be with us who shall be against us Only be valiant and of a good courage and stand still and see the salvation of the Lord. But once more before I take off my Pen let me contemplate Christ our Mediator in all his Offices 1. A Priest sacrificing himself on the Altar of his Cross Christ a Priest So is a Christian crucified with Christ dying daily filling up that which is behind of the sufferings of Christ We bear in our bodies the dying of the Lord Jesus because we are his Members of his Flesh and of his Bones We have put on Christ and Christ is in us and we in him St. Chrysostome is not ashamed to call Christ's sufferings his sufferings Christ himself saith Saul Saul why persecutest thou me In as much as ye do it to any of these Little ones ye do it unto me We are baptized with the baptism of Christ and drink of his Cup. His Cross is ours and ours is Christ's we are to look upon all the sufferings of Christ's members as the sufferings of the head for the body is one and all parts suffer together our members are the members of Christ our bodies the Temples of the Holy Ghost we are in Christ and Christ in us he suffered in his Person we suffer in our persons we take up his Cross We men as Priests with him sacrifice our selves with him in him and by him who sacrificed himself for us as God and Man Christ quickened by his Eternal Spirit 2. Christ quickened his Body by his Eternal Spirit and so entred into the holy place to offer up himself by the same Spirit unto God once for all men so Christians have their Bodies quickned by the Spirit of Christ and so enter with him and by him into the holy place to offer up themselves unto God and are accepted by him for Christ his sake So we are in Christ crucifying and killing our selves that is our sins in the bodies of our sinful flesh so we are in Christ offering up our quickned bodies without sin in the Holy place where no unclean thing can ever enter following him who hath made way for us that where he is there we might also be for he being lifted up draws all men after him and where the carcass is there will the Eagles be gathered together Thus are we Priests to sacrifice and offer with Christ both in Heaven and Earth Christ a Prophet 3. Christ a Prophet leading us into all truth and opening unto us the mysteries of the Kingdom of Heaven that we might be Prophets to teach in his Name that men and Angels might know the wonderful dispensations of the Kingdom of Heaven This is the light that lighteth every one that cometh into the World so all the Lord's people are Prophets speaking the wonderful things of God Christ a King 4. Christ a King ruling in our hearts and subduing all our enemies and covering us with everlasting glory so do we rule by his Spirit over all our lusts which else would rule in our mortal bodies and so do we subdue our enemies and bruise Satan under every one of our feet and through him that strengtheneth us are more than conquerors triumphing over the World the Flesh and the Devil and reigning with Christ in his everlasting Kingdom All this is by virtue of our union with Christ espousing his sufferings and glories to us As Man and Wife are one flesh so Christ and his Church are one Spirit bone living dying rising ascending and sitting together in heavenly places as Priests Prophets and Kings for ever such honour have all his Saints Thus hath our Mediator bought us to himself and with himself unto God to be like unto him in his humiliation and exaltation which is the glorious estate of God's Children ordained to them in his last Will and Testament confirmed executed and performed
the Magistrate Thus it becometh us to contend earnestly for the Faith which was once delivered to the Saints and not to quarrel about such matters but to fulfil all Righteousness I have said all this to satisfie if it might be all Parties concerning the spiritual service and perfection of the Gospel and especially to convince the Fanaticks that the Church of England is neither Jewish nor Heathenish nor Popish but the purest Reformed Church in the world for the Antiquity of its Doctrine and Discipline for the paucity easiness significancy and decency of its Ceremonies avoiding all Superstition as much as possibly she can as you have an account given in the Prefaces before the last book of Common Prayer to the intent that all Separatists might be perswaded to conform having no just cause of scandal given them to crie out against us as they do for Carnal Preaching and Worship We call Heaven and Earth to witness we have done all we can but still they are not pleased If we pipe unto them they will not dance and if we mourn unto them they will not weep We must leave them till they be of a better mind As for us and our Churches we will strive to worship God with our Spirits and with our Bodies also We will pray with the Spirit and we will pray with a Form also we will sing with the lifting up of the Spirit and we will sing with the lifting up of our voices also Eph. 5.19 Speaking to our selves in Psalms and Hymns and spiritual Songs singing and making melody in our hearts to the Lord. We desire to be filled with the knowledg of his Will in all wisdom and spiritual understanding Col. 1.9 that we might walk worthy of the Lord unto all pleasing being fruitful in every good work and encreasing in the knowledg of God That our hearts might be comforted Col. 2.2 3. being knit together in love and unto all riches of the full assurance of understanding to the acknowledgment of the Mystery of God and of the Father and of Christ in whom are hid all the treasures of wisdom and knowledg The last Reason for spiritual Service Prayer and other duties are Relativi Juris which I shall conclude withal to Reas V rivet all the rest is this Prayer Praise Hearing Fasting Meditating Alms are no Ceremonies but are clothed with them as Offices But yet even these Holy Duties are but Relativi Juris much more are their Rites that is Duties not to conclude upon but to use for a farther end But Self-denial Crucifying the Flesh Putting on the New Man Cutting of the Right Arm Plucking out the Right Eye Sincerity Love Dying to Sin Rising to Righteousness these are done for themselves and have no other end So that when we are come thus far we have no farther to go in the way of Holiness I mean These Duties have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle speaks of Sapience they have their end in themselves And other Duties together with their Rites attending them are Means Spiritual for the Spiritual Ends of Sanctification to the Heavenly Ends of Eternal Glory Amen The End of the First Volume The NATURE of the Two Testaments OR The DISPOSITION of the WILL and ESTATE Of God to Mankind For HOLINESS and HAPPINESS By JESUS CHRIST Concerning things to be done by Men AND Concerning things to be had of God Contained in his two great Testaments The LAW and the GOSPEL Demonstrating the high Spirit and State of the GOSPEL above the LAW The Second Volume Of the ESTATE of GOD Concerning things to be had of God By ROBERT DIXON D. D. Prebendary of Rochester LONDON Printed by T. R. for the Author MDCLXXVI TO THE READER I Have travelled through the large Field of the Disposition of God's Will by way of Testament and Covenant in the Law and Gospel dispensed by the Mediation of Moses and Christ concerning his Laws and Commandments I am now coming to treat of the Disposition of the Estate and Inheritance of God by way of Testament and Covenant in the Law and the Gospel dispensed by the same Mediation of Moses and Christ concerning Blessedness and the Rights Titles and Tenures thereof This will be the ground of Future Enlargements upon Faith and Justification Liberty and Assurance of this Divine Estate thereby In which if as before I use many Jural Notions according to the State of Law I hope the Learned will not take offence I am sure the best learned in the Laws will not I may not of right be denied my liberty of expressing my self as well as others and if they like not my Notions I may be even with them and not like theirs But some body may like them and if the wiser sort do it sufficeth But let not the Newness prejudice the Trueness of my Rational Sentiments Discovery Here is no New Truth but a new way of Discovery of the Old Truth and it may be hereafter found to be a better way for peace and quietness than hitherto hath been used no disparagement to the improvements of our Learned Antecessors Enlargements there are in all Arts and Sciences in Ages far remote from the first which is no disrespect at all to the first Inventors and Founders of them It is pleaded by some that nothing can be said but what hath been said already I would gladly understand upon what sober and rational account such a saying can proceed from any wise considering man or who can say unto the Almighty with reverence to the unsearchable riches either of his Wisdom or Grace hitherto thou hast glorified thy self in giving wisdom and understanding unto the Sons of Men but farther thou canst not or wilt not go thy Treasures are exhausted or thou wilt not open them any further God's wisdom is inexhaustible and his Grace is not sparing to communicate it more and more It may be that some New Veins of Golden Oar are found out which ancient and learned Indagators could not come at and our new men being too confident that all was done to their hand and lazy withal never looked after And this is the cause why so many excellent men have raised the Line of Evangelical knowledg among us so little above what was delivered unto us by our first Reformers Such are become guilty of doing little else with that talent of Gospel-light which God gave them at first as a stock to set up and trade withal for him but only to put it in a Napkin not adding a hair's breadth to their Stature in the knowledg of Christ Hereby falling into that ignoble Principle to believe as the Church believes and take all upon Trust Is there any greater Slavery than that of the Mind Slavery to be imposed upon to believe and do all that is magisterially dictated Must I have no Judgment nor Will left for my self but another perhaps more ignorant and wicked must understand and choose for me
about with Powder and Shot to a man of War Farewell THE Second Volume OF THE ESTATE OF GOD Concerning things to be had of God The First BOOK OF RIGHTS The CONTENTS Transition Testament Things Method God's Donation Things to be had Things to be done Free-will Right TITLE I. Of Things A Testament is a just Disposition of things to be had or done Transition Testament and the things disposed to be done are the conditions of the things disposed to be had And because the conditions or things disposed to be done are contingent for daily experience shews that many of them are not done therefore the Legacies or things disposed to be had are contingent for daily experience shews that they are not had Because where precepts or things devised to be done are not done there Legacies or things devised to be had are not had And this is a just Disposition The object of God's Predestination or purpose to dispose are not Persons only but things also with relation to persons and it is all one in effect to predestinate the person to have or do a thing and to predestinate a thing to be had or done by a person For there is no difference between these two dispositions I purpose such a Mannour for my Son John and I purpose my Son John to have such a Mannour SECT III. Things All Entities or Beings are Things Rights Persons and Actions that is things to be had or done or actually had or done i. e. Corporeal or Incorporeal things by all Persons The best Disposition that can be made by God or Man is of an Inheritance because an Inheritance is an universal right to the whole Estate of the Testator And such is the Inheritance of the Estate of God by Jesus Christ For the gift of God is Eternal Life through Jesus Christ our Lord in whom we are heirs and co-heirs for all things are ours and we are Christ's and Christ is God's and if God hath given us Christ How shall he not with him also freely give us all things Now because by the works of the Law which is the first Disposition by way of Testament no flesh living can be justified to the Inheritance of Eternal Life which was by promise therefore Justification is without the works of the Law by faith in the promises of the Gospel which is the second Disposition by way of Testament So then Legal Righteousness by works is altogether insufficient as to give us any Right or Titles to the Kingdom of Heaven and Evangelical Righteousness of Faith is the only means to obtain the Inheritance of Promise SECT IV. Method The Nature therefore and Differences of the Old and New Testament being understood a way is fairly laid open to the true understanding of the great and so much controverted point of Justification which is very easie in it self but hath been made obscure and grievous by the perverse disputings of men of corrupt minds and reprobate as concerning the right apprehension of true and saving Faith First therefore to treat of Rights and then of justification to the best of Rights in the best Testament of God to the best Inheritance will be the natural method herein to be followed After this order we will now begin speaking first of Things then of Persons then of Rights belonging to them and last of all of the Actions of those Persons for the obtaining of those Rights in those things that belong to those Persons for an Estate consists not only of Material goods of Lands Persons Cattel or Utensils or things immoveable and moveable but of immaterial goods as Rights to Lands Persons Cattel or Utensils or things immoveable or moveable And Actions Pleas Services or Priviledges in all these which are both beneficiary and honorary and burdensome parts of mens Estates of all which they may make a voluntary Disposition SECT V. God is an Eternal Being of all things in himself God's Donation and from him all things have their being and by him they are preserved and governed All things beside God are either Spiritual or Corporeal with or without life have or have no end and they all serve for the glory of their Creatour These things thus framed upheld and ruled by God are the Heavens and the Earth with the Waters and all that belong unto them The use and benefit of them all together with the regiment of some he hath given to the Sons of men Besides all this he hath of his abundant grace and bounty given and granted eternal blessedness to them in his Son the Principal Heir of all things that by him they might be made the Sons of God and Heirs together with him of the Inheritance of the Kingdom of Heaven In order to this great donation we must consider the Things to be had by it and the Things to be done for it SECT VI. I. Things to be had The Things to be had by it are 1. Present all Spiritual and Temporal Things 2. Future all Celestial and Eternal Things For Godliness hath the promise of this life and that which is to come and all things are ours whether the world or life or death or things present or things to come and we are Christ's and Christ is God's and God is all in all SECT VII II. Things to be done The Things to be done for it are 1. Natural to understand desire remember put forth and exercise the faculties of Soul and Body in God's Service 2. Spiritual to receive and use higher illustrations affections memorials and aids for the exercising of Soul and Body in Divine Faith Hope and Love Now there is great reason that where there is something to be had there should be something to be done for it But especially in gifts of this nature where all things are to be had it is honourable for the giver and reasonable to the receiver that some small thing should be done which can no ways be commensurable nor proportionable to the liberality of the donor and those Temporal Spiritual and Eternal things bestowed by him yet at least in acknowledgment and gratitude they are justly and honourably expected and required by the benefactor at the hands of the beneficiary Obj. It is objected that all is given by the free-grace of God and nothing to be done by us Answ All things are given indeed freely because Christ is given but not absolutely without any condition for such a gift is not in wisdom and honour to give all and expect no return no not so much as of Love and Obedience As for Recompense and Requital there can be none in the Receiver nor is expected or needed from the Giver But every gift ought to be disposed prudently else it is no true bounty but waste and prodigality And all such gifts are thrown away from which there ariseth no true benefit to the Receiver nor honour to the Giver Now God doth all things most freely and with the greatest love imaginable
and most wisely according to the counsel of his own Will for the praise of the glory of his Grace Obj. Things to be had are of God Things to be done are of Christ he only satisfies and expiates and mediates and undertakes all for us and therefore there is nothing left for us to do Answ All is done that can be done for us by Christ and nothing for us to do at all in that business But yet nothing that for Christ's sake is to be had of God can be had till that be done which God and Christ command us to do for them and that is no more than to receive and take them thankfully and use them to his glory No benefit intended by a Benefactor can be conveyed without acceptation nor ought to be without obligation of improvement and observation of duty and gratitude SECT VIII 1. Dispositions cannot be made but by a free agent whether God or Man Free-will that hath wherewithal to dispose of and a free will to dispose 2. Things to be had as they cannot be given without a free will to give them no more can they be received without a free will to receive them 3. Things to be done as they cannot be commanded without a free will to command them so they cannot be performed without a free will to perform them So that every way in God or Man the will must be free to dispose to receive or to command or obey And If God freely give for his part upon some condition to be performed on our part our Will is free to accept or perform the condition as his was to bestow the gift and command the condition And though Christ hath undertaken and procured Reconciliation for us yet it cannot be applied to us without or against our Wills So that although nothing can be done by us to merit our own Salvation but all is done for us by Christ yet something may and must be done by us to convey the benefit of our Salvation to us The Things that are to be had are 1. By the Right of Creation Food Raiment and all things necessary and delightful to the Body 2. By the Right of Redemption 1. Present Pardon the Spirit Audience Protection Adoption c. 2. Future Resurrection Ascension Possession of Glory The Things to be done are 1. By our Creation Natural to apprehend will endeavour in that lower sphere Principles 2. By our Redemption supernatural to understand desire and work in a higher orb Perfections Obj. We are merely Passive Answ So are all dead things that have no will to act But whatsoever creature hath a Will it cannot be merely passive though it be but a sensitive Will yet can it act sensibly but if it be a rational Will it can act rationally Nothing but dead things therefore or such as are void of sense or reason are merely passive but living and reasonable things are active because they have Wills and if they have Wills they are not in vain but can act according to such Wills whether they be of sense only or sense and reason both together or pure reason all alone as Brutes Men and Angels God therefore that endued men with the will of sense and the will of reason hath given them power to use them and commanded them so to do and if they use them rightly will help them to use them better and reward them for all that he hath enabled them to do Thus God is all things in himself from all eternity and needeth nothing beside himself And God made all things beside himself that was all things to himself for Man's sake 1. The propriety of all things Temporal is God's by right of Creation 2. The use of all things Temporal is Man's by right of Donation 1. The propriety of all things Eternal is God's eminently by right of Creation 2. The use of all things Eternal is Man's by right of Donation SECT IX This Right being forfeited is restored by right of Redemption by Christ and actually obtained by all that embrace his ransome Right for so all things are ours and we are Christ's and Christ is God's and in him all the promises of God are Yea and Amen Temporal things in order to Spiritual and Eternal things Things are not merely for each particular thing but belong to some other things and serve one another for some use or end for the good of each other and for the universal good of all and for God's glory So God retains the dominion of all things to himself and conveys the usufruct of all things to men and angels who have right unto them altogether by Christ who hath it immediately from his Father and they mediately from Christ So that there can be no claim to any thing but in and by Christ to whom all right and power is given both in heaven and earth in whom only God is an exceeding great reward who is all in all to all that believe in him Things are considered as Private or Publick 1. Natural by Nature's original Law 2. Civil Moral and Sociable by Laws positive and derived 3. Religious or Christian 1. Single belonging to single persons 2. Common belonging to Corporations The CONTENTS Personality Forfeiture Freedome Falling Recovery TITLE II. Of Persons Personality GOD is one Essence in and from himself in three Subsistencies the Father Son and Holy Ghost after an ineffable and unconceivable manner one God blessed for evermore Other persons are in and from God in their several Subsistencies by themselves as is every Angel and Man All kinds of living creatures have their several individual persons distinct from each other But most commonly we ascribe personality to none but rational creatures which are partly corporeal and partly incorporeal partly temporal and partly eternal or wholly spiritual and wholly eternal And these are Angels and Men. For these several sustsistencies and for them all in general the good things of God were created and bestowed upon them by promise and covenant as having only among all the rest understandings to know and wills to choose them for their use and comfort For these therefore being the best of God's creatures he hath provided all things else but more especially for mankind to whom by Will and Testament he hath given the principal inheritance of blessedness in Christ and by Codicil annexed the accessories of the helps and comforts of Angels and all other creatures And these by their knowledg of God's Grace and Bounty have will to embrace and entertain these great gifts and to offer to God themselves and all that he hath given them for his service and glory and to do all his farther will and pleasure which he shall for ever command them SECT II. Forfeiture There was an unhappy Forfeiture made of the first Donation of the first Testament by yielding to a strong Temptation of Disobedience but there is a re-investiture of greater Grace to all that was lost by the second
and formality And these only are the works that are the Tenure of my Justification by Faith These supernatural and superlegal works of the Gospel that flow from a pure heart and make a Christian perfect and conformable to his Redeemer will find acceptation at the last day when the Sentence shall be pronounced saving Come ye Blessed Children of my Father inherit the Kingdom prepared for you from the foundation of the World for I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a Stranger Mat. 25.34 and ye took me in naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me And in as much as ye did it to one of these least of my Brethren ye have done it unto me And for default of these Evangelical Works the Sentence will be pronounced accordingly Depart from me ye workers of iniquity for I know ye not The CONTENTS Faith Notions of Faith Credence Trust Promise given Promise taken Re-promise Courage Hope Covenant Faith in Christ Christ the Conveyer of Faith Christ the Author of Faith Declaring God's Will Proving God's Will Testament ad pias causas Physical operation Moral operation Saving Faith Means of Faith A new Heart TITLE VII Of the Instrument of Justification FAith is a thing indefinite so high and universal Faith as that it hath no genus above it to define it by And Faith is a thing so notable and so well known that there are not words more known whereby to express and teach the Nature of it Such are the transcendent words Deus Ens Unum Verum Bonum which every body knows but no body is able to define SECT I. Certain * Notions of Faith Notions or Cases may be layd down as signs or marks to breed a competent understanding thereof 1. An †High esteem of God high esteem of God's Existence Greatness and Goodness is Faith in God for Faith is opposed to despising or having a low and base esteem of weakness and badness of any Person 2. An ‖ Acceptance of promises V. Ro. 10.9 1 Joh. 15.10 Mat. 9.28 Math. 21.32 Mat. 9.23 24. Joh. 5.24 Joh. 20.31 Acts 8.37 Rom. 4.3 Heb. 11.2 Jam. 1.6 7. Mat. 11.23 24. Joh. 1.12 Hebr. 11.13 Heb. 12.25 Joh. 12.48 Luc. 7.30 Substance of things hoped c. Evidence of things not seen acceptance of God's Promise is Faith as obedience to God's Precepts is works God by his promise willeth unto us two distinct things 1. A present Right to the Blessing promised 2. A future possession And then answerable to both these God requires 1. an Acceptance or taking of the present right to the Blessing promised 2. an expectance or trusting to the future possession of it The acceptance is Faith the expectance Hope the refusal unbelief The Non-expectance despair God's promise is Faith given our acceptance is Faith taken 3. The substance of things hoped for is faith i. e. where things hoped for that really do subsist in their own Natures do spiritually subsist as to us and where things truly to come as to us though in present being as to themselves are made as present virtually to us there is Faith 4. The evidence of things not seen is Faith i. e. where there is a sight in spirit of things not yet to be seen as they are in themselves there is Faith Credence 1. Faith is vulgarly taken for Credence Credulity or Belief upon the credit or report of one that is worthy to be believed An assent to a truth in point of Law or fact opposed to unbelief Trust 2. Faith is taken for trust or confidence hope assurance or reliance upon the honesty authority and power of another opposed to distrust Promise given 3. Faith is taken for a promise made Do fidem an engagement to do such or such a thing An obligation or tye opposed to disengagement or Liberty Promise taken 4. Faith is taken for a promise taken or embraced Accipio fidem an acceptance an obligation to take the thing offered opposed to rejection or refusal Re-promise 5. Faith is taken for a re-promise or responsion a League Covenant Alliance or Fief Homage Allegiance Loyalty Performance opposed to disloyalty and treachery a keeping of Faith fidelity faithfulness God is faithful Men faithful Courage 6. Faith is taken for Courage Heart valour opposed to fear Why are ye fearful O ye of little Faith Hope 7. Faith is taken for a Hope or looking for things to come as those worthies Hebr. 11. who lived by Faith and died in Faith having not received the promises but afar off believing that they should presentially receive them SECT II. Covenant But the principal acception of Faith I humbly conceive as to our purpose is a Covenanting with God A mutual making and keeping promise by both parties giving taking and keeping Covenant with each other By our faith or stipulation with God comes our justification or right to the things covenanted for for God to give and us to receive By our fidelity or faithfulness to God comes our sanctification or maintaining of the right to the things covenanted for by good works Faith actually given is crediting or trusting with the things bestow'd Faith passively received is to be credited or trusted with the things taken Faith performed or kept is the discharge of the credit or trust imposed by the giver to the receiver and of the giver himself each is faithful to promise give receive and keep 1. God's promise is his sponsion or faith given a single act of his will to devise to us a present right to a future inheritance 2. The Access of our acceptation of God's promise is our responsion or faith taken A single act of our will to embrace this present right to a future inheritance and to repromise to keep what is given to take and commanded to do 3. This consent of wills of giving and receiving makes a perfect Covenant whereby God and Man are sure to each other and mutually obliged as in all Contracts to each other For faith is that that binds both God and Man Law binds not God but Man only Because God is above his Law and may change it but God is not above his faith and promises he cannot change them Search then and see if there be any evidence or conveyance that can create a better right or settlement for any Estate in Heaven or Earth between God or Man than Faith can do 1. God binds himself by promise and oath as he is the Creator and Lord promising of and for himself and swearing by and for himself and more than all this takes his death by substitution of Christ upon it 2. Man binds himself by promise and oath to God as he is his Creature and Vassal then he binds himself over again in his Baptism as he is his Creature and Heir and takes his death upon it by
Publick Faith of the Most High God immortal faithful and Omnipotent and there we may rest secure and no where else Therefore by our Faith we have full Assurance of the hope of a glorious and Blessed immortality by which we may draw near unto God with a holy boldness in the Spirit Faith is taken for a Credence a Trust an Acceptance and a Covenant into and with God Gal. 3.2 Gal. 3.14 Eph. 1.13 Hebr. 11.6 The Spirit is a fruit of Faith which we receive not by works but by the hearing of Faith And the promise of the Spirit is through Faith And after we believed we were sealed with the Holy Spirit of promise And the works of the Spirit have their acceptance from Faith without which it is impossible to please God which shews the two main differences between the Gospel and the Law 1. Because the nature of Works under the Law is external carnal servile but under the Gospel they are internal spiritual and liberal 2. Because the motives to the Works under the Law are bondage fear and a curse but under the Gospel liberty hope and a Blessing SECT IV. The Spirit The Spirit is the Spirit of the hope of Righteousness i. e. the Reward of Righteousness or the Right of the inheritance to which we are justified and of which we are assured by Faith called Righteousness 1. In respect of it self because the substance of this Blessedness is Moral Righteousness which is the principal thing in the nature of Blessedness whereto the Accessaries are eternity of Life Joy and Glory 2. In respect of us because it is that inheritance whereto we are justified and wherewith we shall be qualified to be really and perfectly righteous in eternal Life Joy and Glory 3. In respect of God because our Justification thereto is not an act of God's Justice proceeding from his Law but an act of his Righteousness or kindness proceeding from his Grace and Gospel whereby he gives us a present Right to future Blessedness and an expectance or Assurance thereof that we should hope and patiently wait for it Called therefore the Hope laid up for us in Heaven Col. 1.5 1 Th. 5.8 Tit. 3.7 1 Pet. 2.3 4. The Hope of Glory and Salvation and Blessedness to which we are made heirs A begetting to a lively Hope to an inheritance incorruptible that fadeth not away of which the Spirit is the Earnest Seal and Witness The Reasons of Hope are 1. Because every Inheritance is an expectance The Institution of an Heir preceding the Induction 2. Because God hath commanded us to wait Now if God had never intented this inheritance for us and promised it unto us by his Son Jesus Christ he would never have bidden us to wait for it nor have given us his Spirit as an earnest thereof before hand 3. Because we have accepted it Now if it were never given nor accepted we would not be such fools as to look for that which either was never offered or refused by us when it was offered But now every Faithful Soul may justly look for that which is their due from God or good Men and they shall be sure to have it if they faint not For God and good Men will be sure never to fail of their promises Heaven and Earth may fail and shall fail but not the least title of the word of God shall ever fail God is faithful in promises and keeping Covenant for ever His word is a more sure word than the Laws of the Medes and Persians which are said not to alter though both their Laws and Kingdoms are long since altered and gone But God liveth ever to perform what he hath promised and sworn who is Truth it self and cannot lie Nothing therefore can hinder Assurance on God's part but breach of Faith on our part None therefore can fail of their hopes but hypocrites because they are unfaithful in not keeping the Covenant made with God therefore their hopes shall perish and their expectation shall be cut off as the spiders web before him They are fallen from Grace and have disinherited and destroy'd themselves but in God was and might have been their help SECT V. Having therefore such a Hope and full Assurance of Faith Waiting it is worth the while to wait for the end of our Faith and hope the Salvation of our Souls It is good to wait upon God and the patient expectation of the meek shall not perish for ever 1. To wait in life all the daies of my appointed time will I wait till my change come 1. In prosperity for higher comforts not to let out the stream of our desires to the ravishment of our Spirits with the enjoyments of carnal things So to be transformed and infatuated by them as to neglect cleaving to nobler objects 2. In adversity for the exceeding great Reward that will more than satisfie for all the sufferings of this life so as not to rage blaspheme or despair because of the sharpness or continuance of any divine scourge But to look beyond them all at the price of the High Calling laid up for us In our patience possessing our Souls that Patience may have its perfect work in us to endure to the end 2. To wait in death for strength of Spirit to bear the agonies and terrors of that dismal encounter and for victory to overcome that Ultimum supplicium that last and worst of woes 3. To wait after death 1. For the recovery of the Body from dishonour and corruption to Glory and Incorruption 2. For the consolation of the Soul in the state of solitude and separation by the society of other blessed Spirits and of Just Men made perfect and of the Visitations of Angels and the irradiations from the most excellent Glory 3. For the Re-union of Soul and Body never to be separated more 4. For fruition of Eternal Blessedness The CONTENTS Matter of Fact Matter of Right Matter of Witness Spirit of Assurance Ability Sealed Earnest TITLE II. Of the Grounds of Assurance 1. THe first Ground that all the Assurance that is possible and convenient to be had in this life concerning our Salvation is in matter of Fact procured for us is SECT I. Matter of Fact 1. That Christ was in this World actually in the Flesh and conversed openly with Men taught them wrought Miracles died among them and rose again and was seen of them after his Resurrection 2. That Christ was a Person sent from God to preach and publish his last Will and Testament to all Mankind and he began with the Jews and sent his Apostles to the Gentiles saying Go preach the Gospel to every Creature That this Christ was exactly fore-told by all the Prophets and was testified to be the Son of God by the voice of God from Heaven saying I am well pleased hear ye him And that he justified himself to be the Son of God and the Author and Finisher of our Salvation who was crucified
descends to an Heir by Nature and Law An inheritance of Feudum falls to an Heir as to his Ancestors by Grace and Faith SECT V. Church Militant 1. The state of the Church Militant is the state of a Feudal Kingdom Where Christ is the Liege Lord and the Faithful are his Subjects 1 Cor. 15.25 Christ must Rule till he hath put all his enemies under his feet and when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him and deliver up the Kingdom to God the Father that God may be all in all In the mean while the Faithful hold their Right by fighting against the World the Flesh and the Devil A Tenure devisable temporal on Earth The Kingdom of Grace is Feudum SECT VI. Church Triumphant 2. The state of the Church Triumphant is the state of an Allodial Kingdom where all are Kings A Tenure indefeasible eternal in heaven No longer faith but fruition Subjects all Kings Fear not little flock it is your Fathers pleasure to give you a Kingdom A kingdom of Saints O thou King of Saints A kingdom of Priests The kingdom of Glory is Allodium God hath made Christ both Lord and King over all his Church and all power is given unto him both in Heaven and Earth At his Name every knee must bow both of things in heaven and things in earth and things under the earth Let all the Angels of God worship him Let the Kings of the earth kiss the Son and fall down at his feet Christs Kingdom is in Fee from his Father The Church holds in Fee under Christ All things are theirs and they are Christs and Christ is Gods and God is all in all SECT VII Tenure of heaven Conditional The Tenures of the Church much resembles the Tenures of the World which are conditional 1. Upon Investiture of Homage by oath 2. Upon Tenure by faith and love 3. Upon payment of the Canon or Reserve of Rent for acknowledgment of the Lords propriety 4. Upon Melioration or Jure Emphyteuseos 5. Upon service in Peace or War as the Lord shall require 6 Upon Renovation or renewing the right of Succession All which exactly correspond with 1. Baptism an investiture of Homage vowed and promised 2. Faith or Covenant with God performed 3. Obedience or Rent of acknowledgment of our Selves and our Estates to Gods service and the Poors good 4. Improvement of our Talent by trade and employment in bettering our Spiritual estate 5. Constant service to our great Lord in all conditions whensoever he shall require 6. Renewing our Oath Homage Faith and Allegiance in the holy Eucharist There is a Knights Tenure when the Lord requires the presence of his Tenant to serve him in warfare and battel abroad There is a Soccage Tenure when the Lord commandeth the presence of his Tenant to attend at the plough and other husbandry at home There is a Rent of Mony and a rent of Works and a rent of Love SECT VIII The best Tenures are those that hold immediately of God Holding of God As 1. The Crown Lands that hold of God for the service of Rule 2. The Church Lands which hold of God for the service of Worship So both Crown and Altar hold of God So no man hath any direct Estate in and from himself but as Sons of God we have an Inheritance in Gavel kind after the custom of the old Germans that made all Children alike So we all inherit together only mans Children have but each a part of the inheritance but Gods have the whole to every one Res Domanii as they speak uniuntur Dominio alienari non possunt The Lords own proper Estate which he hath reserved to himself is united to the Lordship it self and cannot be alienated from it because none are absolute Lords but he So Gods properties of Omniscience Omnipotence Omnipresence Honour Worship c. cannot be given to another besides Christ who is not another but one with his Father and his Father with him The nature of Man aspires to be as God sole and absolute in their persons and estates as Kings Gods to themselves They that maintain their own Righteousness and Blessedness to be due to them by their own merits to depend upon none but their own worth would be such This was the old temptation Ye shall be as Gods knowing good and evil But the Tenure of Feuds teaches us humility to depend upon God for all to be nothing in our selves and to have nothing but what we have received of Grace altogether not of Debt therefore no Allodium no boasting in the case The littleness and nothingness of the Creature advances the greatness and allness of the Creatour It is our honour to honour God our righteousness to acknowledge Gods righteousness our riches to acknowledge Gods riches our wisdom to acknowledge Gods wisdom and so God and Christ are made unto us all our righteousness riches and wisdom a Tenure of Grace I judge it the greatest badge of Soveraignty and Principality for the supream Monarch to be the sole Lord and Proprietary of all the Land and People therein as well as the sole Commander of all And surely this Absolute Dominion is most like unto God Absolute Dominion and though those men which we call Barbarians brought this form of Rule and Right into the world yet we are not to despise it but look upon it as from God and the greatest resemblance of Gods Power and Love and the subjection of his Creatures that ever was SECT IX A middle Government it was between the tyranny of the East Feuds a middle Government and the popularity of the West and better than both In this the Prince is most like unto God and his Subjects to the Saints for if Subjects should have Land in Allodium and owe no service for it they should be no longer Subjects but quasi Princes But now they are Subjects and Beneficiaries and their service is freedom and honourable only let Kings look to their Power that they be no Tyrants as God is not but Fathers as God is and let Subjects look to their service that they be no Rebels as the Saints are not but Children as the Saints are This is the constitution of Christs Church and Kingdom 1. They are all Souldiers so they must not be idle nor fearful but all must watch and be ready upon all occasions to fight against the World the Flesh and the Devil 2. They must all love their Lord Captain and King and be at his call 3. They must all love one another and help one another as they fight together and are partakers of the same grace together and aim at the same glory SECT X. Christ sole Judge Of this Church and Kingdom Christ is the Head and Judge As all things so all power and all judgment are Christs Christ is the Judge of the faith and
the King doth what pleaseth him both in heaven and earth 30. To this King his Feudal Subjects may truly say so as no other can All that is ours is thine and all that is thine is ours and we our selves are thine and thou thy self art ours yet thou art all things and hast all things without us but we are nothing and have nothing without thee Thy riches are ours thy wisdom is ours thy beauty honour and glory is ours but thine by property but ours by grace and favour All things are ours and we are Christs and Christ is Gods And if God hath given us Christ how shall he not with him freely give us all things By Faith and Love we are in God and God in us one with Christ and Christ one with us For God is love and he that loveth dwelleth in God and God in him 31. In other kingdoms Kings swear to be faithful to their Subjects but in a Feudal kingdom Subjects only swear fidelity to their Kings Yet God himself vouchsafes to swear By my self have I sworn that I will never fail David And it is no waies improper for a Prince or Lord to swear to be faithful to his Subjects as well as for Subjects to be faithful to their Lords For Relatives are mutual 32. In other kingdoms Kings tax their Subjects to bear the charge of their Government but in this the King bears all the burthen and the Subjects are at no charges at all of his fullness we all receive grace for grace 33. In other kingdoms Tributes and taxes are oftentimes oppressions and stir up Rebellion or bring in Poverty but in this kingdom all peace and plenty 34. In a Feudal kingdom there is but one supream Lord so in Gods kingdom 35. There are many Intermedial Lords but all Vassals to the supream Lord so in Gods kingdom there are Gods many and Lords many as Kings and Rulers but all Vassals to the same supream Lord. Yet they may not Lord it over Gods Inheritance no more than Feudal Lords may Lord it over the Kings inheritance 36. The Inheritance of the Fee is equal to all in Gods kingdom yet not so in mans for some have more in Fee and some less 37. The Inheritance of the Fee is conditional to all in Man's kingdom so also in God's kingdom 38. Some have gifts more than others in Gods kingdom extrinsecal to their Inheritance of Fee for the benefit of the Subjects The Spirit of God divideth to every one his portion some more some less to all some as he pleases 39. The way of Investiture is alike to all by Sacrament or Oath of Fidelity and Homage All holding in one and the same Faith and Love to one Lord. 40. No faith and love to any by Imputation but inherent in every Subject for his Justification 41. No faith and love descendeth to any by Inheritance but is personal and individual in all Every man being faithful and loving for himself and God faithful and loving to all and for all 42. All Fees alike in Nature though of different degrees 43. One Assurance for all alike 44. One Judge of all men alike Jesus Christ 45. One Covenant for all obligation equal to all To be no Owners or Proprietaries is a low estate Obj. Christians are Quasi Owners in Feudo not in Allodio To be Tenants to a supream Owner is an honourable estate Answ which advances them to an indefeisable Tenure and a quasi Propriety in heaven 'T is slavish to hold in Fee Obj. They are all Sons in this Tenure therefore no slaves Answ They have Right to the Inheritance therefore no slaves who have right in nothing To hold of Kings is honourable to hold of the King of Kings much more honourable Princes hold in quasi Allodium but properly in Fee from God SECT XII The nature and excellency of a Feudal Government Excellency of a Feudal Government may plainly be discerned by what hath been observed thereof and more by comparing it with the old Roman way of Rule For whereas by the Roman Law all obligation between Prince and Subjects was upon the consideration of the Common good only after that the Roman Emperours had by the example of the Longobardian Kings granted their Lands in Fee then a more strong tye was twisted between the Lords and their Vassals for the Benefices granted to those Vassals and their Families and instead of bare obedience generally due from Subjects to their Superiors love and fidelity was introduced by solemn Oath and Covenant for the Vassals to perform all things which concerned the dignity safety and profit of their Lords and to keep the Peace amongst themselves and to help one another and altogether to serve their King Many other things different from the Civil Law were found out as the Customes of Millain the most ancient then the Laws made by the Emperours Lotharius Frederick and others by the advice of Bishops Dukes and Marquesses Earls Palatine Judges and other Nobles in which if any thing was wanting they had recourse to the Civil Law for a supply as is usual at this day because though the Civil Law is not of force to overcome Customes yet the learned in those Laws if a Case occur which is not contained in the custome of the Fee may safely give counsel by the written Law After the expulsion of the Longobardian Kings the Emperour was the supream Lord with supream Legislation and Jurisdiction in all Causes And to him Allegiance was due from all his Liege People by which they were obliged for their Goods Persons and Protection to their supream Lord. Than which a better constitution never was nor peradventure never will be made for the resemblance and nearness which it hath to the government of God and of Christ SECT XIII Collections Observe kind Reader how the Tenure of Fees in a Feudal kingdom is agreeable to the Tenure of Faith in the kingdom of Christ 1. Because given by meer grace of the Donor The Receiver is a meer Beneficiary and hath nothing to boast of 2. Because the Donor hath the absolute propriety in himself 1. The thing is his Allodium he depends upon none 2. The Rights Jurisdictions and Priviledges are all his 3. Because the Usufruct only is the Receivers 4. Because he ows service fidelity and love 1. For the use of the things so given 2. For the use of the Rights belonging to them Now where is glory but in the Donor whose Grace it is Where is Merit the Lord doth not thank the Vassal that serves him he is rewarded for it it is his duty he holds his Fee upon it Note that the Lord hath given the Fee therefore he will not take it away without the fault of the Receiver Note that this is a noble way of giving 1. To give the Use only not the Dominion For this keeps up Soveraignty and maintains obedience and acknowledgment fear and love duty and distance 2. To give the
Kingdom of God's Church neither God nor his People can fail of either And to my poor and weak apprehension there is a great deal of blithe and resemblance in the features of this Feudal Government and that of the Church of God which is all God knows I contend for in the case And if I be not allowed it I am where I was and the Dissenters where they were before And therefore no cause of falling out at all for they have their opinion and I have mine and God bless us all there is no harm done all this while The Longobardian Kings had this Soveraignty above all others that they were the sole owners and proprietaries of all the Lands and left the profits to their Subjects And why should not Kings who come nearest to God for power and are gods have their just Rights But if this be thought hard for Mortal gods and Kings to have these Quasi-prerogatives of God who can deny the Real Prerogatives of the Most High God and Immortal King of Kings Are not all things his whether we will or no And hath he not given them in use and profit to the Sons of Men And is not Blessedness his and hath he not given it in use and profit to his Faithful ones It must belong to God to be the sole Owner and Governour of all things in Heaven and Earth And if Kings be the sole owners and Governours under God of things on Earth they are the more like unto God and the more able to be gracious Benefactors If the Saints hold of God by the best Tenure of Free Grace then it can be no disparagement for Vassals to hold of their Lords by the same Title What is better than Faith and Love to God or Man and he that fails of these to his Soveraign is not worthy to have or hold any Benefit by him If a Tenure be not of Grace but absolute it is not thank-worthy to any Man for none can have the praise of it but our selves that are independent from all Men and so we trust to our selves and care for no Man and serve and love our selves and give Laws to our selves and there is something to boast of But if it be of Grace it is thank-worthy and another hath the praise because we depend upon another which is wiser and mightier than our selves and this is safest for us and therefore we trust not to our selves but to another and serve not love not our selves for what we have but another and receive Laws to our selves and there is nothing to boast of This state must needs be the safest way to create humility and thankfulness by ascribing all Soveraignty to God and all Subjection to our selves To have all from God and to hold all from him that God may have all the glory to own and rule all and we all the safety and benefit under him that God may be all in all who because he hath given us Christ hath with him also freely given us all things SECT XIX This state must needs be the surest way because Grace given can never fail on the givers part who liveth for ever unless the Title of Faith and love for Grace received do fail on our part which must be very great unkindness to God and to our selves in neglecting so great Salvation A Lord gives his Fee to his Vassal and his heirs for ever and accordingly it passes till there comes a forfeiture on the Vassal's part for Desertion of the Militia or other disobedience or an Apertura Feudi for want of Heirs If any of these happen still the Grace of the Lord is never less than it was before but the ungraciousness of the Vassal is much more in case of such a refusal So the Lord of all Lords gives his Grace unto all the Faithful and accordingly it passes unless there be a forfeiture for infidelity or refusal or laying down the Militia And if any of these happen the Grace of God is never less than it was before but the ungraciousness of his Creatures is much the more in case of such infidelity and refusal SECT XX. How can this be made out otherwise to convince the understanding of the Justice or Mercy of God in the Business of our Damnation or Salvation If we say It is a decree to receive and hold some in his Grace and favour for ever Absolute Election and Reprobation and to reject and keep down others in his wrath and displeasure for evermore Then farewell all Reason or Religion in this kind I will not think a thought more nor speak a word nor write a syllable more of this matter If this be the Faith and the Grace of God which I must have and hold by Fate if I be elected thereto whether I will or no and if this be the Infidelity and wrath of God which I must have and hold by Fate if I be reprobated whether I will or no then I have done for ever thinking or speaking or writing of this Subject more But stay If I must be silent for ever hereafter give such a Loser leave to speak his last words for we use not to deny that liberty to the greatest Malefactors before they die Was there ever such a Grace or Pardon given by God or Man that he to whom it is given should both take it and keep it for his justification whether he will or no Indeed there is and that justly to a malefactor such a curse or sentence of Wrath denounced that he must undergo whether he will or not But for his Pardon it cannot be A force upon a Slave patient not upon a free Agent Was there ever such a Grace given by God or Man as to make the Receiver Gracious and to keep him so for his Sanctification whether he will or no Was there ever such a Curse of God or Man as for no cause to make the patient sinful before he was and when he was and to keep him so for his Condemnation whether he will or no Is such a Grace a wise Grace for God or Man to bestow Is such an Anger a wise Anger for God or Man to inflict Should not Princes do all things wisely And must not God do all things according to the Counsel of his own Will and is not he most wise And can he deny himself that he should not act wisely as well as justly and mercifully And can we conceive such Actings of God to be his Absolute Prerogative contrary to his Absolute Wisedom and Goodness meerly to have his own Will and Pleasure upon us though it be to the Everlasting destruction of his poor Creatures Can we imagine that God should select infallibly Vessels of Mercy fitted from all Eternity to shew the glory of his Grace and to select Vessels of misery from all Eternity fitted to destruction to shew the glory of his Justice It had been better the most of Men upon whom this Destiny hath seized never to have been
born but been like the untimely fruit of a Woman that never saw the Sun How shall God provoke us to Reason with him upon this point Whether his waies be not equal and our waies inequal We have reason from God though his Reason be infinitely above ours We may not reply against God but we may modestly plead for God We may not dispute with God but we may think honourably of him And though we cannot understand the Reasons of his workings yet we can understand That as his waies are often secret so they are alwaies just and that the Judg of the World must needs do right Well I have done upon this Point I may have leave to think still though I have promised to speak no more Yet I have not promised to forbear speaking reverently of God that he is infinitely gracious just and holy above all that I or all the World are ever able to imagine or express And let fierce Men say what they please I and all the World may safely trust to the Mercy of God which will never fail them if they do not abuse it and through the tender compassions of the Most High they shall be sure never to miscarry Let such miserable Comforters go whither they will O my Soul I charge thee never to enter into their secrets in this Thing and into their counsels let not mine Honour be united The CONTENTS Transition God covenanted with Christ conditionally Christ hath all Power Christ's new way of Conquest Covenant of Grace Christ shares with Christians Covenant of Grace with all men Parties of a Covenant must be certainly known Appellative Names in Covenants Publick stipulation Obligation free Conditions of Covenants must be certainly known All Covenants are conditional Absolute Decree Collections Power Sacred TITLE II. Of Christ's Feudal Kingdom Transition GOD the Father in the Scriptures is declared to be the absolute Lord of the kingdom of the whole World by right of Creation Christ the Son of God in the Scriptures is declared to be the conditional Lord of the kingdom of his Church and by right of Redemption SECT I. God covenanted with Christ conditionally God covenanted with Christ as Mediator of the New Testament that he should be the Heir of all things 1. The Condition on Christs part was his Humiliation by suffering of shame sorrow a Curse and death For so it was written of him in the Volume of the book that he should fulfil the will of God and Lo saith he I am content to do it So when the bitter Cup was given him to drink after a dispute he concludes nevertheless not my will but thy will be done Again his Condition was to glorifie God as Gods was to glorifie him Father glorifie thou me as I have glorified thee It behoved Christ to have suffered and so to enter into his glory For though he were a Son yet learned he obedience by the things which he suffered He saith elsewhere wist you not that I must go about my Fathers business I come not to do mine own will but the will of him that sent me It is my meat and drink to do my Fathers will Thus Christ in the daies of his flesh was in the condition of a Servant and had not where to lay his head though he was Heir of all things yet could not be seized on the Inheritance till the Condition was performed on his part 2. The Condition on Gods part was his Exaltation Being found in fashion as a man he humbled himself and became obedient unto death Phil. 2.8 c. even the death of the Cross wherefore God hath highly exalted him and given him a Name above every name that at the name of Jesus every knee should bow both of things in heaven and things in earth and things under the earth This is the mighty power which he wrought in Christ Eph. 1.10 c. when he raised him from the dead and set him at his own right hand in heavenly places c. When he had by himself purged our sins he sate down at the right hand of the Majesty on high being made so much better than the Angels as he hath by Inheritance obtained a more excellent name than they Heb. 1.3 c. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son And again When he bringeth in the First begotten into the World he saith And let all the Angels of God worship him But unto the Son he saith Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy kingdom Thou hast loved righteousness and hated iniquity Ro. 14.9 c. therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows For to this end Christ both died and rose again that he might be Lord both of quick and dead The Father judgeth no man but hath committed all judgment to the Son Math. 28. All Power is given unto me both in heaven and earth Go ye therefore c. Before his Resurrection Christ had no authority to execute no not in Israel where he was born King of the Jews he was despised and rejected there but after his Resurrection God gave him the Heathen for his Inheritance and the utmost parts of the earth for his possession Before when they sought to make him a King he refused and hid himself When requested but to divide an Inheritance he refused saying Who made me a Judge or a Divider among you Then was he subject to the Powers of the Earth now a King of Kings and Lord of Lords whose kingdom ruleth over all And although most Kings do not submit their Powers unto him Christ hath all Power yet he hath power over them and will make them submit whether they will or no when he shall have brought down all Rule and all Authority and Power and shall put all things in subjection under his feet And this they shall know and feel in that day when they shall look upon him whom they have pierced and shall call to the Hills to cover them and to the Mountains to fall upon them to hide them from the wrath of him that sitteth upon the Throne And when he shall say Where are those mine enemies that would not that I should rule over them bring them hither and slay them before me Then shall he bruise them with a rod of iron and break them in pieces like a Potters vessel Psal 2. Be wise now therefore O ye Kings be ye learned ye that are Judges of the earth kiss the Son lest he be angry yea but a little but blessed are all they that put their trust in him Thus Christ by his Sufferings hath purchased Rule over all the World but more especially over his Church A Scepter of Righteousness he useth for
his friends a Rod of Iron for his enemies Christ's most glorious rule is in Heaven therefore after his Resurrection his first work was to send his Ambassadours to preach his Kingdom to every Creature As my Father hath sent me so send I you Whos 's sins ye remit they are remitted and whose sins ye retain they are retained Whatsoever ye bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven He that receiveth you receiveth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And after his Ascension he sent down the Holy Ghost with great power to work wisdom and Miracles When he ascended up on high he led Captivity captive and gave gifts unto men In Christs life time upon Earth the Holy Ghost was not given and the reason was because Christ was not yet glorified This Mission of the Spirit being the most glorious administration of his Kingdom when the great Wisdoms and Powers of the World were not able to resist the wisdom and power of his Spirit by which his Disciples spake When the foolishness of God was wiser than the wisdom of men and the weakness of God was stronger than the power of men SECT II. Corol. Thus Christ considered as a Mediator is the Conditional Heir of all things under God And so Christians as Christians are the Conditional Heirs of all things under Christ Thus God Covenanted with Christ to give him a Kingdom but he must get it by Conquest according to the nature of a Feudal kingdom So God Covenants with Christians to give them a kingdom with Christ and under Christ but they must get it by Conquest The kingdom of Heaven must be pressed into and the violent take it by force and no otherwise The good fight of Faith must be fought out before we can lay hold upon the Crown of Righteousness So the Children of Israel had the kingdom of Canaan given them but they must fight for it before they could be put in possession And this is the true nature of getting and of keeping a Feudal Kingdom SECT III. Christs New way of conquest Thus a New way had Christ of conquering by Obedience and Sufferings So do Christians conquer by Self denial Love of enemies Patient suffering for Righteousness sake outward force against force and learning against learning and policy against policy may clash together like rocks of equal force and come off from each other safe and as strong as ever but when Weakness is advanced against Power in the Name of God and Simplicity and Innocence against Learning and deep Policy then is the mighty Power of God discovered Who sees not as man sees nor judges according to outward appearance Whose wayes are not like mans waies but of another fashion Christ is the Heir of all things therefore God covenanted with Christ as the Testator covenants with his Heir to enjoy his Inheritance upon such terms as to convey part of his Estate to such or such Legates or Co-heirs So the Promise was made to Christ that it might be sure to all the Seed for in Christ the Promises of God are Yea and Amen And therefore if God covenanted with Christ he hath also covenanted with his Seed Behold I and the Children which God hath given me Of those whom thou hast given me have I lost none for they are mine and I am thine SECT IV. And this is all that can be made of the Covenant of Grace Covenant of Grace and this is conditional which some make absolute contrary to the nature of a Covenant If a Covenant therefore be conditional with Christ how can it be absolute with Christians Thus they confound and perplex all things A Donative may be absolute a Testament may be absolute a Law or Constitution may be absolute a Promise may be absolute but a Pact or Covenant is upon some condition and the non-performance of the Condition dissolves the Pact and brings in a penalty of forfeiture And such a Condition there is in Gods Testament namely Faith and Repentance which some make the Effect or Means or they know not what If so then the main point of the Scriptures must be quite laid aside or quite expunged Because the whole Tenour of the Scriptures runs along clear contrary If thou believest thou shalt be saved Repent for the kingdom of God is at hand c. This is to have and to hold of God in Fide So God gives his Estate first to Christ to have and to hold of him in Fee Secondly to Christians to have and to hold of Christ in Fee This is free Grace and the more free because of meer grace and upon such noble terms as 1. To have all good of God 2. To hold all good of God 3. To do all good of God and for God As for conceits of Merit in this case they are vain and idle speculations producing aery notions and words without knowledge which darken the counsel of the wisdom of God SECT V. Thus Christ shares all things with Christians Christ shares with Christians 1. Christ shares his Holiness with them For therefore he hath anointed himself that we might be anointed with him and by him of whose fullness we all receive and grace for grace 2. Christ shares his Sufferings with Christians We fill up that which is behind of the Sufferings of Christ for his Body's sake which is the Church Saul Saul why persecutest thou me He that toucheth them toucheth the apple of his eye In as much as ye did it unto them ye have done it unto me And Christ is crucified in his members 3. Christ shares his Victory with Christians In him and through him we are more than Conquerors I thank God through Jesus Christ my Lord. We shall bruise Satan under every one of our feet This is our victory whereby we overcome the World even our Faith Thus Christ could not have the benefit of Gods Promise on Gods part till he had performed the condition on his part And how then can Christians expect the benefit of the Promise on Gods part except they perform the condition on their part 1. Christs Condition was Obedience and Sufferings 2. Gods Reward was Resurrection Kingdom and Glory 3. Christians Condition is Faith Repentance and Sufferings 4. Gods Reward is Resurrection and Eternal life By Christs death though faith is our Justification 1. From sin to righteousness 2. From bondage to adoption By Christs Resurrection through faith is our Justification 1. From death to life 2. From Jus ad Rem to Jus in Re. 4. Christ shares his kingdom and Priesthood with Christians Christ the principal Heir Christ the chief Priest And Christians are all Kings and Priests with him by him and under him In my Fathers house are many Mansions I go before to prepare a place for you that where I am there ye might also be If I be lifted
unwritten unrevealed to private Souls The hearts of such great ones are in the hands of God and he teaches them Worldly Policy Self-pleasing Self-interest Pride Revenge c. must have no place here O that they that wear Crowns and Miters were wise that they would consider their vast Charge and remember their later end that they might not do amiss SECT XVI And what shall we poor Subjects do but stand aloof off and admire and obey Touch not mine anointed and do my Prophets no harm Violate not the Persons nor the Rights nor the Estates of Princes or Priests God is in them he feels the hurts and revenges them The Powers that be are ordained of God and they that resist shall receive to themselves damnation Procul ô procul ite prophani Swell not O Rulers for God in Sacred or Civil matters Illustrious is your calling Mutuato splendetis lumine but your Glory borrow'd Ye are gods but ye must die like Men. Use both Swords as equally as gently as 't is possible O! how blessed shall ye be of God and Men for Justice Equity Mercy Piety to the Souls Bodies and Estates of the Dear Saints and Subjects of the King of Heaven and Earth And as on Earth so in Heaven your glory shall outshine all others SECT XVII 1. Thus Christ only as Mediator King Priest and Prophet Corollaries hath and holds his Office and Power of God immediately 2. The Church is a Corporation and Kingdom that hath and holds only of Christ their only Head and King and Prophet and High-Priest in Fee 3. The Keyes and Supreme Powers of the World have and hold immediately under Christ in Fee 4. The Priests and Ministers of Christ have and hold immediately from Christ in Fee 5. The Clergy and Laity owe subjection immediately to Kings and Supreme Powers under Christ 5. Ergo Kings only are Christ's Vicegerents and Vicars upon Earth to whom all Clergy and Laity are bound to be subject for Christ's sake and for Conscience sake and for the peace and welfare both of Church and State That we may lead a quiet and peaceable life in all godliness and honesty My Kingdom saith Christ is not of this World And there was a strife among them which of them should be accounted the greatest Luc. 22.25 c. and he said unto them The Kings of the Gentiles Exercise Lordship over them and they that exercise Authority upon them are called Benefactors But ye shall not be so but he that is the greatest among you let him be as the younger and he that is Chief as he that doth serve Jesus called them unto him and said Ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise Authority upon them But it shall not be so among you Matth. 20.25 c. but whosoever will be great among you let him be your minister And whosoever will be the chief among you let him be your servant Even as the Son of Man came not to be ministred unto but to minister and to give his Life a Ransom for many Ergo The true right justifying to the Estate of Blessedness of God in Christ is Faith and the true Tenure to hold this Blessed Estate of God in Christ is Holiness Feudum is Grace Ergo Allodium is Glory Quod erat demonstrandum The CONTENTS Transition Catholick Church Scriptures Collections TITLE III. Of the Laws of Christ's Kingdom Transition CHRIST hath the sole power of Legislation and Jurisdiction in his Church and Kingdom the Ministers of Christ are Ambassadors under him to declare his will and pleasure not to exercise Lordship over God's Inheritance Est in universis servientibus non dominium sed ministerium He that is greatest amongst you sayes Christ let him be the least and servant unto all A Judicatory power is granted unto Regal Vassals as Lords in fee over their inferior Vassals to exercise not for themselves but for their Supreme Lords in peace or war For otherwise they are all Vassals and par in parem non habet imperium Still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Legislative power is reserved to Kings They may have a kind of delegated power to make By-Laws consonant to the High Law of Christ and some laudable Customs in the Church are Quasi-Laws or By-Laws as in other Societies but they must be significant charitable easie and few SECT I. Catholick Church The Catholick Church is a faithful witness of the Truth committed to her charge and a record of all those necessary Truths but properly makes no Laws that is a prerogative reserved to the King Besides the Spiritual Laws of Christ I know not what Laws of Faith can be added And besides the ordinances of Baptism and the Lord's Supper I know not what Rites can be added for Worship only for decency and order and those few ambulatory pro re nata tempore loco populo according to the occasion time place and People with great Wisedom Charity Moderation and Christian Liberty They talk highly of the Laws of the Church the Laws of Christ given to his Church I know other Laws I do not know properly so called Let me know what Church must be the Catholick and how can the Catholick Church meet and if they could what power to make Laws Hath not Christ made sufficient Laws already In a Feudal Kingdom there are Principum placita the Rescripts of Princes but not Senatusconsulta nor Plebiscita nor Responsa Prudentum All are Pragmatical Sanctions The Prince rules all neither hath Christ any Deputy or Vice-gerent Man or Men upon Earth to rule with him or for him in his Church whereof he is the only Head But Princes under him are bound to be nursing Fathers and nursing Mothers to his Church to defend the Faith they are to be wise and learn this knowledg to kiss the Son lest he be angry and so they perish if his wrath be kindled yea but a little And he hath sent his Ambassadors and Ministers under him to serve in his Gospel by the power of his own Spirit to be subject to Princes SECT II. The Scriptures only are God's Will and his Laws Scriptures in them are his Precepts and Promises and the rule of his Worship which are the true intrinsecal and acceptable Service of God If any thing else be commanded it is extrinsecal and only for decent order and so to be esteem'd and used cum favore The Laws of a Spiritual and Military Kingdom as Christs is are Spiritual The weapons of our warfare are not carnal but Spiritual and mighty for the casting down of the Spiritual and strong holds of Principalities and Powers and Spiritual wickedness in high places And all Christians or Souldiers take the Sacrament or Military Oath in Baptism to be true to their General to fight under the Banner of Christ against the World the Flesh and the Devil to their lives end This is the good
married his second Cousin and that is more than can be said against it St. Austin and St. Ambrose favoured not the marriage of first Cousins yet they judged them lawful Ambr. l. 8. Epist Aug. de Civ Dei l. 15. c. 16. L. celebrandis C. de Nuptiis And this is answer enough for such a trifling Objection The CONTENTS Computation of Degrees Vnjust Marriages Stemma Cognationis Right line Ascending Right line Descending Line transverse equal Line transverse unequal TITLE X. Of the Degrees of Consanguinity or kindred by Blood THE degrees of Consanguinity and their different Computations between the Civilians and Canonists are better understood by the inspection of a Pedigree than by writing or speaking Yet Justinian gives very good directions Inst l. 3. T. de Nuptiis and L. 3. Tit. 6. De gradibus Cognatorum The first Degree of Consanguinity is in the Right Line ascending and Degree 1 descending where all degrees of that Line are forbidden So that upwards a man may not marry his Mother Grandmother or great Grandmother c. And downwards he may not marry his Daughter Granddaughter nor great Granddaughter c. The Reason is Because in all these Cases one of the parties is a Parent Reason or a Child by blood that is The woman is either a Mother or a Daughter to the man This was Lots Incest and Reubens Incest v. Gen. 19.33 Gen. 25.22 Instances Gen. 38.10 Lev. 18.7 c. Lev. 20.11 12 c. Ez. 22.13 Am. 2.6 The second Degree of Consanguinity is in the Side-line equal in which Degree 2 all Propinquity or Nearness by blood is forbidden to the second or third degree only Reason The Reason is Because Propinquity or Nearness consisteth but in two or three degrees as he is my near Neighbour that dwelleth but two or three houses from me And the Levitical Law reckons propinquity or nearness no farther than the third degree the rest she accounts remote So that in the second degree of the side equal or collateral Line the Civilians compute in that Line no first degree at all a man may not marry his Sister nor his Sisters daughter c. for she is his near kinswoman either by the whole blood or by the half blood Reason The Reason is because in all these cases the Parties are alwaies Brother and Sister that is the Woman is alwaies sister to the Man and the Man brother to the Woman by blood Instances This was Ammons incest with Tamar his sister by the half blood for they were both Children to David by several Ventres Degree 3 The third degree is in the side unequal Line or Linage upwards or downwards In which upwards a man may not marry his Aunt nor great Aunt c. And downwards a man may not marry his Neece or his Neeces daughter c. As when upwards I lie with my Aunt whether she be my Fathers sister or my Mothers sister by blood or downwards I lie with my Neece whether she be my Brothers daughter or my Sisters daughter The Reason is because in all these cases the Woman is either still Aunt Neece to the man Reason SECT I. The Computation of Degrees in the Right line and Side line Computation of Degrees 1. The first degree in the Right line is from me to my Father or Grandfather and all my Parents upward or from me to my Daughter or Grand-daughter and all my Children downward 2. The second degree in the Side line equal is from me upward to my Father one degree and from my Father downward to his daughter which is my sister two degrees Reason Now the Reason why in the Side line the Computation proceedeth not directly from me to my sister but fetcheth a compass about upwards and downwards and passeth through our Parents is because the Consanguinity between me and my sister is not immediate proximous and prime in their first degree but mediate propinquous and secondary through and by the means of two common Parents For no Blood is derived or passed from me to my sister nor from her to me Reason but Blood is derived or passed from our Parents to each of us and in us their blood is parted My Mother therefore who derives her blood to me immediately must needs be more Consanguineous or nearer of kin to me than my sister who derives no blood at all to me but only takes part of the same blood with me And my Daughter who derives her blood immediately from me must needs be more Consanguineous or nearer of kin to me than my sister who derives no blood at all from me but only takes part of the same blood with me My Mother therefore upwards and my Daughter downwards are the Females of nearest Consanguinity or kindred to me and therefore they make the first degree for that which in order is the nearest or next to me must needs be the first from me And consequently my Sister being not so near to me in consanguinity kindred or blood as is my Mother and Daughter cannot be computed in the first degree and therefore must either be in the second degree or in a degree more remote or else in no degree at all Hence it is that in many accurate Pedigrees the Lines are drawn and visibly expressed in the Right line or linage only and they are drawn downwards only according to the descent from the Parents to the Children Because the course of the blood which makes Consanguinity Reason passeth only by descent downwards but Sideward in the Side-line or linage no lines at all are visibly drawn and expressed because the blood hath no passage at all that way for there was none at all neither from the Brother to the Sister nor from her to him So that they partake not of one anothers blood but both partake alike of their Parents blood which descends in common to them both and in them is parted into several channels making several descents Yet for computation sake there are lines conveyed sideward in the side-line or linage not lines real and visible but only imaginative and putative such as Astronomers conceive to be in Heaven and Geographers on Earth calling them Meridians or Parallels which are no realities visible or sensible but only imaginations or fictions in Astronomy or Geography The third degree Sideward in the side-line unequal is thus for my Degree 3 Uncle or Aunt From me to my Father or Mother upwards is one degree then from my father and mother to their father and mother or my Grandfather or Grandmother is two degrees then downwards to the son or daughter of my Grandfather or Grandmother which is sideward to my father and mother which are their brother and sister which are my Uncle and Aunt is three degrees And the brother and sister of my father and mother is my Uncle and Aunt And for my Nephew and Neece the computation is thus From me to my father or mother upward is one degree then from my
the abundance of light and grace which it affordeth Do we not count the last Adam stronger than the first Is not he able to cast down all the strong holds all the towring imaginations which flesh and blood though tainted in the womb can set up against him And therefore if we be truly what we profess our selves Christians this weakness cannot hurt us and if it hurt us it is because we are not Christians To conclude If in Adam we were all lost in Christ we are come home and brought nearer to heaven Et post Jesum Christum when we have given up our names unto Christ and profest our selves Members of that mystical Body whereof he is the Head all our complaints of weakness and disability to move in our several places are vain and unprofitable and injurious to the Gospel of Christ which is the power of God unto salvation Ro. 1 16. And a gross and dangerous errour it is when we run on and please our selves in our evil ways to complain of our hereditary infirmities and the weakness and imperfection of Nature for God may yet breath his Complaints and Expostulations against every Son of Adam that will not turn Though you are weak though you have received a bruise by the Fall of your first Parents yet in me is your strength and then Why will ye die O house of Israel Hos 13.5 Dr. Spencer of Prodigies Praef. Religion is easily concluded a great adversary to a true generousness and universal freedom of spirit and that its whole business is to subdue the Spirits of men to some cold and little observances Generousness pale and feminine fears Hence men quickly grow weary of it as of a yoak that continually galls them and conclude themselves gainers if they may but purchase manhood with Atheism Id. ib. Religion is not to be dallied with non patitur ludum fides Pious frauds as Strong-waters do the body may perhaps help religion in a fit but if used familiarly disable the native heat and strength thereof Hay and stubble laid upon a good foundation such I count well-meant forgeries in Religion will catch fire and consume at last and leave a great stain and soil upon the foundation As it reports Religion a system of some pitiful rites sneaking and beggarly Elements Elements there is nothing more effectually inclines subtil minds to Atheism as the evaporating religion into a multitude of touchy and critical modes and observations which cannot command reverence to themselves before discerning minds which soon see through them they are so thin and aery Id. ib. No two things do so usurp and waste the faculty of Reason as Enthusiasm and Superstition the one binding a faith the other a fear upon the Soul Pessimum est plane pestis tabes Intellectûs si vanis accedat veneratio Id. ib. p. 10. When our Saviour came into the world the Religion of the greatest part of it through the agency of the Devil ran out into a multitude of little rites weak observations bodily postures And he appoints a Religion directly opposite plain simple rational life and spirit whose main design was to employ and perfect the mind and spirit of a man And can it be thought that heaven and hell now touch each other so far that we must borrow the measures of our biggest fears and hopes and motives to Repentance from the Ethnick Divinity or from the Jewish Rites in which if there had been aliquid sani to be sure the Devil would have hindred its gaining so great a regard as it did among his Votaries must we look for such a Jewel as the intimations of the Counsels of Wisdom are in the dunghil of obscene and monstrous Births c. Id. ib. p. 11. God was pleased heretofore suitable to the Nonage of the Church to address himself very much to the lower faculties of the Soul Phancy and Imagination accordingly we find Prophesies delivered Nonage of the Church in vehement and unusual schemes of speech such as are greatly adapted to strike and affect imagination Christ was pro-raised as one speaks sub magnificis admirationem facientibus ideis the mysteries of the Gospel were held forth in most splendid types and symbols and the Law of God forc't upon the spirits of men heretofore by the terrours of a thundering heaven and a burning Mountain and speedy vengeance upon the despisers thereof The spirits of good men carried out to actions and tempers beyond their natural capacities by the pregnant and vigorous Impresses of the divine Spirit and the fears of the Church excited and her faith assisted by many signs and wonders the withdrawing whereof the Church bewails they all vanishing at the light of Divine Revelation prevailed as Stars do upon the approach of the day-light But they which talk of and look for any such vehement expressions of Divinity now mistake the temper and condition of that Oeconomy which the appearance of our Saviour hath now put us under Wherein all things are to be managed in a more sedate cool and silent manner in a way suited to and expressive of the temper our Saviour discovered in the World Who caused not his voice to be heard in the streets Is 42.2 and to the condition of a reasonable Being made to be managed by steady and calm Arguments and the words of Wisdom heard in quiet in a smooth and serene temper the mysteries of the Gospel come forth cloathed in sedate and intelligible forms of speech The minds of men are not now drawn into extasie Eccles 9.17 by any such vehement and great examples of Divine power as attended the lower and more servile state of the World The Miracles our Saviour wrought were of a calm and gentle nature curing the blind restoring the sick and lame not causing of thunder and storms as Samuel but appeasing them Matth. 16.1 None of them such as the Jews called for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs from heaven such prodigious and affrighting thunders and fires which attended the delivery of the Law and the Spirit of Elijah Indeed the Veil of the Temple was rent the Sun dreadfully eclips't the Earth terribly shaken at his death but these astonishing wonders were made use of as his last reserve to conquer the prejudices of an obdurate people upon whom his more gentle and obliging instances of divine Majesty made no impression and perhaps these prodigious changes in Nature were intended as Prophetick Emblems of the great change shortly to ensue in heaven the way and worship of Religion and earth the powers and kingdoms of the World by the power and doctrine of the Person Heb. 12.26 27 who then died upon the Cross The mighty rushing wind at Pentecost which was issued in a soft and lambent fire upon the heads of the first preachers of the Gospel was possibly a figure of that more vehement and terrible state of the Law which usher'd the way for and was determined in the more sedate and gentle
spoiled his great trade of oracles and lying Wonders and shall our easiness and vanity encourage him to drive this more secret and little trade of Prodigies and Prophecies Id. p. 96. It were heartily to be wish't that men had that largeness of heart as not to think heaven and earth concern'd in the standing or falling of their little interests and perswasions That they would leave off that worse kind of enclosure the entailing salvation solely upon their own Party and not go about to hedge in the holy Dove by appropriating the graces and influences thereof to themselves For then men could not be so prone to believe God's Judgments design no higher than the service of their little passions and ammosities and that he is as little able to forbear and make allowance for the mistakes and infirmities of men as themselves P. 98. All Gods Judgments upon others came forth upon purposes of Grace and are intended but as the cutting and lancing of one member to draw away the corrupt humours from the rest Pag. 99. Besides the unchurching or unpeopling of a Nation his greater Judgments are waies which under this Spiritual Oeconomy the Divine Justice seldom walks in Jewish Nation a Pattern for others God indeed heretofore when the World in the greener years thereof was under the conduct of its lower Faculties and most apt to be drawn or driven by rewards or punishments temporal singled out the Jewish Nation in whose outward state of prosperity or adversity to read visible lectures of Divinity and Obedience to the Nations round about And that the Nations might take the fairer view of their state God tells them Ez. 5.56 c. that he had placed Jerusalem in the midst of the Nations round about and that they might call the eyes of the world more upon them their plagues were such as scarce admitted their parallel instances But God chooseth now generally to punish the incorrigibleness under temporal by spiritual Judgments He sometimes delivers a people like Sampson to blindness and stupidity who having been often bound by the cords of their Delilah sins as Solomon speaks would never take warning A true Son of Wisdom doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heartily kiss and embrace all the issues of the Divine wisdom and goodness Votum pro Pace CHristian Religion is the purest Law that ever was made Christian Religion for the obtaining of the greatest Blessedness that ever was propounded The Precepts and Rewards whereof are most agreeable to the Nature of God to give and man to receive The Eternal Immanation of Gods Eternal Being within himself Immanation of God was from Eternity to beget a Son like himself God the Natural Son of God The first Emanation of Gods Eternal Being without himself Emanations of God was in the Beginning to create a Son like himself Man the Natural Son of God The second Emanation of Gods Eternal Being without himself was in the Fulness of time to incarnate a Son like himself God the Supernatural Son of Man The third Emanation of Gods Eternal Being without himself was to Adopt a Son like himself Man the Adopted Son of God The first Appetite of Man created Appetites of Man was to be as he was made like unto God Man the Son of God The second Appetite of Man created was to beget one like unto himself Man the Son of Man The third Appetite of Man created was to love his Neighbour like himself because he was like himself The fourth Appetite of Man was to be renewed in the likeness of God which was defaced by him Man Regenerate and born again the Son of God The End of all Gods Emanations was that Man should be happy Happiness and therefore fitted with sufficient means to attain to that End and so he might if he would for he was a free Agent to choose or to refuse There was the Justice of a great God Mans Regular Appetites led him to choose Happiness but his Irregular Appetites caused him to refuse Happiness So did some Angels There was the Injustice of a poor Creature Wherefore God designed by New Proposals of greater Rewards Recovery to confine his irregular appetites for the Recovery of his lost Happiness and to raise him to a more glorious Estate when he might have let him lye as he was utterly lost for evermore A Mercy unconceivable not to lose such a noble Creature newly made A Mystery which the Angels desired to look into but never could yet fathom why or how this should be Therefore God gave him a law of Grace to love him worship him and trust him in his Son After sin therefore and enmity with God this way was opened by the free grace of God to satisfie his Justice and glorifie his mercy above all by the Mediation of the Son of God and to take away Sin and the Curse and to bring in Righteousness and Salvation to all them that would freely choose the grace so purchased for them by Faith and true Repentance in walking after the Spiritual Rule of the Gospel This is all that God requires of us to accept and take this Grace Mercy and Peace proclaimed by Christ himself and his Ambassadours the Apostles and their Successors the Ministers of this Reconciliation This is the Second Covenant and Testament of God in which all the faithful people are instituted to be the Sons and Heirs of God and Coheirs with Jesus Christ Doctrines troubled This is the plain Way which God hath revealed in the Gospel which not only ignorant and perverse men but knowing and intelligent persons have wilfully puzled and perplexed by various and doubtful disputations concerning Faith Election Justification Free-will c. and thereby hindred many poor Souls from the comforts they might have received but not from the Grace it self provided they be honest and sincere in their desires and well meanings towards God The chief Troublers of this business have been Pelagius Socinus the Dominican Papists and Calvinian Protestants whose unhappy Glosses ought to be laid aside and the Scriptures of God and Writings of the Primitive Fathers adhered to in their general scope and tendency to the Justice and Mercy of God and not in their particular expressions warped and wrested to senses contrary to the main purpose and intention of the good will of God Vulgar Errors The Vulgar Errors therefore that have been long imbibed concerning absolute Election and Reprobation slavish Will Infused habits Personal Righteousness imputed Original sin as they state it Justification by works Over-confessions and unjust accusations of general guilt of all sins Complaints of a hard heart after the work of Regeneration and a New Creature fancies of a Direful and Revenging God fitting Judgments for every sin studying Plagues and preparing Thunderbolts against his poor Creatures and the like fictions of men stamped with the mind of God I say these and the like vulgar Errors so anciently and largely insinuated and propagated by the proud covetous and domineering Clergy