he saw would grow greater every day albeit his Predecessors cruel Project against the Male-children had succeeded according to his intention for the Female Sex would still have multiplyed and these he thought to be a secure Possession as being not likely to make insurrection against him or to become confederates in warr with his Enemies Nor is it probable that either of the two Pharaohs ever intended the extirpation of the males any further then that they might have enough to propagate such a perpetuall generation or succession of Slaves so competent in number as the Egyptians might easily master them 7. This Attempt had been lesse dangerous and the cruel Practise lesse wicked against any other People under heaven then against the Seed of Abraham and of Isaac because these were the Lords own inheritance His Peculiar Charge This People when they were first invited into Egypt was scarce an Oligarchie a small Congregation of men indued with no other power or Jurisdiction but only such as every Father of a Familie hath over his Children and Grand-children and theirs And this Jurisdiction after Jacobs death was divided amongst his sons Every one of them was a Patriarch that is a Chief over his own Tribe or Clan Nor had these twelve Patriarchs any Civil or Coercive Power one over another or respectively over their several Families after they setled in Egypt but as the King and State of Egypt would permit or allow of Not any power at all to make any Warr whether offensive or defensive or Leagues of Peace with any other Nation Free-men notwithstanding they were de jure and this new King of Egypt which knew not Joseph much lesse considered upon what Title of deservings Jacob and his sons were permitted to enjoy a Competent measure of the Land of Egypt did most unjustly attempt to put the yoke of slavery upon their necks Yet how to right themselves they knew not as having no Superior Lord on earth unto whom they might appeal from Pharaoh But the more destitute they were of any help from earth the more easie and speedy entrance their Prayers found into heaven their teares and cries were accepted of the Lord God of their Fathers for more then Legal Appeals 8. But from the time of His appearance to Moses in the Bush which was after the first hard-hearted Pharaohs death the Lord himself vouchsafed to to become their King not in general only as he is Lord of all Lords and King of all Kings and People throughout the World but in a Proper and peculiar manner Whatsoever Authoritie or Power of Jurisdiction the Kings or Supreme Majesties of other Nations or Soveraignties did exercise or by Divine permission and Ordinance of Providence do now exercise over their People as Power of Life and death or of making Lawes or Leagues whether of Peace or Warr with other States all these and the like Prerogatives the Lord of heaven and earth did reserve immediately unto himself alone over the Seed of Jacob and of Abraham his Friend Upon the Lords Reservation of this Royal Power entire unto himself Moses is delegated to be his Embassador unto the King and State of Egypt and constituted his Deputy or Vice-Roy over Israel Nor shall the Reader whether Christian or other be ever able to understand the Literal or Punctual meaning of the Historie of Exodus to the 14. chapter or of those places in St Paules Epistle to the Romans which referre unto that Historie unlesse he take This Rule or Principle along with him whil'st he reads them viz. That all the Messages which Moses delivered to Pharaoh from God all the Answers which Pharaoh returned by him were true and formal Treaties of a Legal and Solemn Embassage The Law of Nature and of Nations was never so accurately observed by any Embassador as it was by Moses whilst he exercised this Function in his many Treaties with Pharaoh One Principal if not the only Fact that can come within the Suspicion of Injustice on Moses's part was the spoyling the Egyptians of their Jewels But if we consider what unsufferable wrongs the King and people of Egypt had done unto this People of God which had now become His Peculiar Subjects or his Proprietarie Lieges This Fact even by Course of Humane Law or Law of Nations was more justifyable then Royall Grants of Letters of Mart or other like remedies against such other Nations as have wronged their Subjects or suffered them to be wronged by any under their command without restitution when they solemnly or by way of Embassage demanded it are Whatsoever the Hebrew women had borrowed of or taken from the women of Egypt they took and did possess it Reprisaliorum jure by the Law of Reprisal that is by way of special Warrant granted by God himself as he was now become not only this peoples God but their King in Special This warrant for spoiling the Egyptians not by any strong or violent hand but with their own Consent we have Registred Exod. 3. 21. c. And I will give this people favour in the eyes of the Egyptians and it shall come to pass that when ye go ye shall not go emptie But every woman shall borrow of her neighbour and of her that sojourneth in her house jewels of silver and jewels of gold and raiment and ye shall put them upon your sons and upon your daughters and ye shall spoil the Egyptians 9 In all this time or in all the instructions given by God to Moses Exod 3. there is no mention of Gods purpose or menacing to harden Pharaoh but only a Divine Prediction that Pharaoh would not let the children of Israel go and yet be at length as willing to let this people of God depart as Pharaohs people should be to bestow their Jewels and other rich Presents upon them The Miracles which Moses was for the present and afterward authorized and enabled to work Moses's miracls Letters of Credence both in the sight of his own people and in the presence of Pharaoh were as Authentick Letters of Credence legible enough to the Egyptians that the Lord of Hosts had designed him unto this Embassage and given him power to command all the hosts of reasonless creatures to fight for Israel against the Egyptians All the several Armies of inferiour Creatures which brought the many ensuing plagues upon the Egyptians were but as so many fingers of that mighty hand by whose strength God had lately foretold Moses that Pharaoh would in the â—ssue be content to let the Israelites depart upon fair terms out of his Land 10 The former Pharaoh and his Predecessor according to the apprehension of their proud imaginations had played the Foregame so cunningly against the seed of Jacob that this present or later Pharaoh at least thought himself sure of winning the Sett or of drawing the whole Stake about which the controversie was and that was the present libertie or perpetual thraldom of Israel Now God instructs his
of Boon Companions did indeed offer sacrifice and do solemn service unto Satan and his Angels the Authors the Favourers and Furtherers of all riot and excesse Now if any that cals himself a Christian or is a Christian by Calling or profession have been as long accustomed to the like riot or excesse or take as great delight in this Sin as they did which offered sacrifice unto Bacchus he is as true and proper a Servant unto Satan as they were For Satan did desire the sacrifice or other Service but as an Homage Rent or Tribute whereby he hoped to gain the possesion of their Souls or a right or interest in their actions or imployments a power of disposing or commanding their affections which offered him sacrifice or payed him tribute Now if he have gotten the like interest in their actions or imployments or the like command over their affections which professe themselves to be Christians they are his by possession or occupation He needs no Sacrifice or solemn Tribute from them which as we Say He holdeth in his own hands Briefly ☜ The Heathens which offered sacrifice unto Bacchus unlesse by this custome they brought themselves to be in Servitude unto the sin of drunkennesse were not more grievous sinners nor greater Bondmen unto Satan then Christians are which are in greater Servitude unto this loathsome Sin 5. Such of the Heathens as worshipped Venus as a supposed Goddesse or Pattonesse of Love and wantonnesse did indeed and in the issue Worship Satan and his unclean Spirits which are the Authors the Nourishers and Maintainers of all bodily filthinesse and uncleannesse If any which professeth himself to be a Christian be as much given over unto wantonness and uncleanness as the Heathens were which Worshipped Venus He is as true and absolute a Slave to Satan as they were and shall be sure to have his wages without repentance as truly and fully paid him as the other shall The least and best wages which he payeth for the use of their actions or imployments during this short and brittle life is an endlesse and never-dying death 6. Such of the Heathens as offered sacrifice unto Pluto whom they supposed to be the God of Riches or of wealth Lord Paramount of Gold of Silver of all kind of Metals or whatsoever else was contained under the surface of the Earth did indeed Worship Satan and his infernal powers And the sacrifice which they offered and other Solemn services which they did unto him shall be as evidences against them at the Last day that were his Servants as a pledge or earnest to bind them to accept his wages If any Christians how Precise or Devout soever they seem to be though daily Frequenters of Publick Prayers though diligent Hearers of Sermons be as Covetous as great Oppressors of their poor Brethren as unconscionable in their gettings as unsatiable in their desires of gain as the Heathens were which thought to purchase Wealth by sacrificing unto Pluto the bond of their Servitude unto Satan is altogether as firm and strong their Servitude or bondage it self altogether as hard as great and dangerous as the Servitude or Bondage of the Heathens were And whilest they are in Servitude unto Satan whatsoever they Profess or make shew of they cannot be the Servants of God or Christ For no man as our Saviour tels us Mat. 6. 24. can serve two Masters for either he will hate the one and love the other or else he will hold to the one and despise the other Ye cannot serve God and Mammon But what doth he mean by Mammon wealth or riches only Certainly a part of his meaning is That every covetous man that every one which is extraordinarily careful for gathering things of this Life Every one that minds most his gain or getting of riches is a Servant to his riches or to his desires of them The other part of his meaning is that He which is a Servant to his desire of riches is a Servant likewise unto him whom the Heathens called Mammon and worshipped as a supposed God of riches For Mammon in the Syriack Tongue is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Albeit we Christians know and believe that there is no such God or Lord of wealth and that there is but One God and One Lord who is the Lord and owner as well of the Earth and things in it as of the Heavens Yet have we no reason but to think that the Infernal Spirits have their several Wards or Quarters Some of them have better skill or more experience in humouring Covetous and Worldly minded men Others in humouring or enticing Wantons Others have more skill and experience in alluring men unto drunkenness Et quam unusquisque novit artem in eâ se maximè exercet They quarter themselves according their several skils or experience into several Regiments Some keep watch and ward over Covetous men and present unto them all opportunities of making unlawful gain or of over-reaching their Brethren in bargaining The chief of this ward or Regiment or perhaps the whole Regiment it self is called Mammon Other lye Leigers about such as are more prone to Wantonness Their chief care or imployment is to present them with all opportunities or allurements unto Pleasure Other lye as Agents in Taverns or Tipling houses And their care and imployment is to provoke men to Excess and to such other Enormities or breach of Gods Commandments as accompany excesse of drinking 7. Now this me thinks should be a Great Motive to deterre or dehort any man from yielding Obedience to his own Desire of what transitory Good or Pleasure soever if he would but consider That in yielding Obedience to his own desires he becomes the servant of some sin or other and that in becoming the Servant of any sin whatsoever he becometh the Bondman or slave of Satan who hath one bad propertie which no other Master how cruel or devilish soever besides himself hath and That is To Plague or torment them most which have done him most continual and faithful Service And yet even this Diabolical Disposition of his becomes the faithful Executioner of Gods Justice For every degree of their service done to Satan doth include in it a like degree or portion of Treason or Infidelity towards Christ And it is Just and holy on Gods part though Satanical and Devilish on Satans to recompence such as have done Satan in this World greatest service with the greatest portion or measure of vengeance in the world to come All of us have some one or other of this Infernal Crue daily attending on us hourly watching or dogging us in all our designs or projects throughout cur whole Course of life CHAP. XXI Of the manner How Satan brings men to be his Slaves 1. Plato IT was truly said by One had his meaning been as truly taken Nemo sponte malus No man is wittingly a naughty Man at least no man desires to be
earth tanquam ex Termino positivo as of the Terme or Object unto which his Creation of them had Reference that is He did not decree to make them untill the earth was made Or he did not determine to make them but out of the Earth not of the Water or other Element as he made the Fishes of the water not of the earth So that grass was made of the earth and fishes of the Sea not as of any Cause concurrent to their making or production but tanquam ex Termino aut Objecto praeviso The Whales and great fishes which God created on the fift day were not from the time of their Creation so much as a material Cause of the Fry or Spawn which proceeded from them untill God bestowed his Blessing upon them saying Be fruitfull and multiply and fill the waters in the seas The Effect of this Blessing was a true and proper Creation For hereby they became in their kinds Efficient and material Causes And from this Blessing they received the first Possibilitie of Propagation or continuance of their kind by succession or generation of the like Admitt then our Mortification as well as our Vivification is a work of Creation God Createth life in Baptized Infants And this production of life spiritual in them is like unto the Creation of the heaven and Earth or of the First Masse that is not ex praevisis operibus neither by their works nor from Gods Foresight of their works Thus much the Romish Church confesseth in the prayer used at the Burial of Infants Baptized Omnipotens mitissime Deus qui omnibus parvulis Renatis fonte Baptismatis dum migrant à saeculo sine ullis Eorum meritis vitam illico largiris aeternam sicut animae hujus Parvuli hodiè credimus to fecisse Ex Rituali Romano Pauli quinti impresso Antuerpiae 1635. in 8. Ex Offic Plantiniana Moreti in Officio Defunctorum De Exequijs Parvulorum Pag. 244. In this Creation there is no * Quaere if it be not otherwise in a Pagan â—f yeares Coming to Christianitie Without Baptisme either Obteined or Desired He cannot be saved And Baptisme he may not have without Qualifications preparative professed to the Church that he may be admitted to it And Reall in his Soul that he may have Rem Sacramenti that is become partaker of the Inward and Spiritual Grace Qualification or disposition praecedent either by way of Title or by way of Term or Object Or if we grant any Term or Object of this creation it must be the Entitie of the Infant or its Capacitie of Baptisme or the Baptisme it self 3. How it is said All things were created of Nothing But as it was the Almightie Creators pleasure not to make herbs untill he had made the earth nor fishes untill he had made the Sea out of which he made them tanquam ex termino as of a positive Term or Object praeexistent though not positively concurring to their Creation or Co-working with him So as we suppose it was his pleasure not to work Mortification or to Create Life in such as are capable of Reason untill some works which he requires be done by them albeit the best works which any can do be as little Conducent by way of Causalitie or Title to the production of Life or Mortification Spiritual as the Red Earth was to the Creating of Adam or Adam in a dead sleep was to the Creation of Eve Adam was the sole work of God and so was Eve though made of Adam aswell as the heaven and the earth were the sole works of God And so is our Election so is our New Life so is our Mortification spiritiual as truely and intirely the work of God though not wrought without some works of ours praeexistent as the Creation of Life in Infants is Gods Work although they have no workes praeexistent And as Adam though Eve was made of him had no more share with God in her Creation than Nothing had with Him in the Creation of the heavens and the Earth So neither have we after we have done the works required to Mortification any greater share or Title of Causalitie in the production of Life or Mortification Spiritual than Infants have in their Regeneration 4. It may be Objected That the works prerequired by us to Mortification spiritual are more truely Ours than any Action that can be imagined as requisite in the heavens for Creation of the Sun Moon or Starres Or in the Earth for the Creation of herbes and trees T is true Some Actions are required in us * See the 2. note at the end of this Sect chapt 36. that Grace may be created in us yet not to make us more Capable naturally of Grace but to make us Meere Passives not uncapable of it or not Positively Contradictorie to his Majestie or eternal aequitie Man from the beginning had a Freedome of Will to deprive himself of such Blessings as God in his Bounty had provided for him Our first Parents by the Abuse of their Free Will betwixt Good and Evill made themselues uncapable of any Blessing or Reward from Gods Justice or meer Bountie yet were they not hereby made uncapable of his Infinite Mercy Nor are his Posteritie made uncapable of it by Sin meerely Original but by Abuse of that Free-Will which is left them as the proper Fruit of Sin Original that is a Free-Will to do Evill We have a Power or Freedome left us to make our selves more Uncapable of Gods Mercy than we were in Adam no Power at all to make our selves more Capable of it it is God alone which increaseth this Capacitie in us That of St. Austin is notwithstanding most true in respect of All that are come to years of discretion Deus qui fecit te sine te non salvabit te sine te God which made thee without any endeavours of thine own will not save thee without thine own endeavours And yet the best of our endeavours are but to keep our selves in the same state wherein we were when we had no works no endeavours that is when we were Infants And happie is he that doth not by lewd endeavours or ill works ☜ evacuate the Fruits of Baptisme in himself For him that doth finally so Cassate or Voyd them it had been better if he had never been baptized if he had never been born For by frustrating the hopes which he had in Baptisme he makes himself more uncapable of Gods mercy for having the Spirit of Life created in him than the Earth was of Gods Power to have Man created of it CHAP. XXXIII By what Spirit we are said to Mortifie the Deeds of the Bodie 1. Of the difference betwixt the Spirit of God and the Spirit of Man IF the deeds of the Body or the Flesh must be mortified by the Spirit of man then man hath not only Freedome of Will but Liberum Arbitrium an Abilitie to Mortifie his own
Mortification is wrought We are to consider that albeit the Lusts of the Flesh are simply evill yet the Affections wherein they are alwayes seated are in their nature neither simply Good nor simply Evill but of an Indefinite or Indifferent Temper between Moral Goodnesse and that which is Morally Evill They become Good or Evill or at leastwise more or lesse evill according to the several marks at which they aym or the diversitie of the Objects on which they bestow themselves or of the Issues which they find True it is that the Fountain of our Affections is so tainted by Original corruption that no Affections or desires as they issue from the heart of the Natural collapsed man are pure or free from stain or sin yet they become more or Lesse filthy or criminous according to the Course or Current which they take The Fountain of the First Mans Affections was clear and pure yet were his desires polluted by the Vent or Issue which they took as a stream or Rivulet which takes its Original from a pure Rock doth instantly lose its Original Puritie by falling into a muddy Channel or running through a filthy sink especially if the Current by stoppage or other external cause do Reciprocate upon the Fountain or spring On the Contrarie the water which springeth out of a mosse or quagg becomes purer and clearer by taking its course through a Rock or Gravel It being granted then that the verie Fountain of our Affections or desires is polluted and unclean the Mortification whereof we speak is then truely wrought when the natural Affections wherein the Lusts of the flesh are seated are recovered or diverted from the Course of the Flesh and won unto the Conduit of the Spirit The Flesh or deeds of the Body must be Mortified But this mortification must be wrought not by mortifying or destroying but first by purifying then by quickening or reviving the natural Affection wherewith the Lusts of the flesh do mingle as mire or filth doth with water which falls into it or as bad humours do with the blood 4. Lasciviousnesse is reckoned by St. Paul amongst the works of the flesh And Mary Magdalen who had been Notoriously Wanton and Lascivious had this member of the Old man truely Mortified in her without enfeebling or benumming the Affection of Love it self which was as strong in her as ever it had been but set upon its right mark and imployed in the Service of the Spirit She stood saith the Text at our Saviours Feet behind him weeping and began to Wash his Feet with teares and did wipe them with the haires of her head and kissed his feet and annointed them with the oyntment Luk. 7. 38. Thus she did because she Loved much And she Loved much because many sins were forgiven her Her Wanton Love or rather the wantonnesse of her love was truely Mortified by the vivification or Quickening of Spiritual Love in her For the Love of the flesh was mortified by the Love of the Spirit 5. The accomplishment of Mortification consists not in deading but in winning the Affections unto the Spirit Amongst other Deeds of the Body amongst all the Lusts of the Flesh Pride or Ambition is the most dangerous and must be Mortified by the Spirit But wherein doth the true Mortification of it consist Not in Negatives not in an Absolute disesteem of all Honour or disclaiming all desire of praise or reputation For this may stand with Stoical stupiditie or Cynical sloth or nasty proud contempt of the world which kind of temper hath least affinity with that Mortification which becomes a Christian For This requires that the Affection it self remain entire for the service of the Spirit Rom. 6. 19. The Affection out of which Pride or Ambition groweth as a Wen out of a comely Body is a Desire of Praise or Honour Neither is all Desire of any Honour nor the Excessive desire of some Honour a work or lust oâ— the Flesh or any branch of Pride or Ambition which properly consists in the immoderate Desire of that Honour which is from men This indeed is a Lust of the Flesh or Carnal Concupiscence which must be Mortified And the best Method for the Mortification of this Desire is by raising the esteem or price of that Honour which cometh from God This Desire must have the predominant sway in our heart before we can be true Beleevers So our Saviour teacheth us Iohn 5. 44. How can ye beleeve which receive honour one of another and seek not the honour that cometh from God Only Now without true Belief there can be no true Mortification The same Spirit which worketh Faith or Belief in us doth with it and by it give us the true esteem of that Honour which cometh From God Alone The true esteem of this Honour being imprinted upon our soul and spirit doth increase the Desire of it And as the Desire of it is increased Pride and ambition which is but a desire of that Honour which is from Men or from the world must needes decrease and by thus decreasing be truely Mortified 6. Another most dangerous work of the Flesh is Covetousness The mortification of this work or member of the old man doth not consist in a Retchless Temper or neglective Content in Living from hand to mouth without any provident care for Times Future for this is Sottishness The desire of riches is not a sin but a natural Affection which must not be Mortified that is not destroyed but revived and quickened Wherein then doth Covetousness consist Not simply in the Desire of riches but in the Excessive desire of such riches as perish or of such other meanes or of necessaries of Life as are less worth then Life it self The Affection or Desire of riches is not to be quelled but to be diverted from its muddie Channel by the Spirit of Mortification This spirit of Life doth draw or conduct our desires that way which the Lord of Life commands them to take that is to seek after Riches but after Riches of another kinde Lay not up for your selves treasure upon Earth where moth and rust doth corrupt and where theeves break through and steal But Lay up for your selves treasure in heaven where neither moth nor rust doth corrupt and where theeves do not break through and steal Mat. 6. 19. 20. By the Parable Likewise of the unjust Steward and that other of the Talents we are commanded to imitate or rather to out-strip the Usurer or cunning Bargainer for worldly Commodities in diligent care and watchfull observance for increasing this Heavenly Treasure in being as wise and careful in doing good to others as Worldlings are in doing good unto themselves No man offends in being vigilant and careful but in imploying his witts and care for gaining Transitory Wealth which is less worth then his Life or soul whereas this bodily Life it self is well Lost or Laid to pawn for gaining Treasure in Heaven 7. Drunkenness is a work
AN EXACT COLLECTION OF THE WORKS OF Doctor Iackson P. of C. C. C. Oxon Such as were not Published before CHRIST EXERCISING HIS EVERLASTING PRIESTHOOD Mans Freedom from Servitude to Sin effected by Christ sitting at the Right Hand of God and there Officiating as a most Compassionate High-priest in behalf of Sinners OR A TREATISE OF THAT KNOWLEDGE of CHRIST which Consists in the true Estimate or Experimental Valuation of his Death Resurrection and Exercise of his Everlasting Sacerdotal Function in the Heavenly Sanctuarie where he now sitteth at the Right Hand of God the Father THIS ESTIMATE Cannot be rightly made without a Right Understanding of the Primaeval State of Adam Of the Nature of Sin How it first came How it still comes into the World Of Mans Servitude unto Sin Of Free-will How we are sett Free by Christ Of Mortification Election Reprobation All which with other Considerable particulars as of the Use of Reason and Arts in Controversies of Divinitie of Baptism the Lords Supper c. are As an Introduction to Christs Priesthood discoursed on in this Tenth Book of Comments on the Creed AND VSEFVLL TABLES ADDED Verily Verily He that committeth Sin is the Servant of Sin If the Son make you Free then ye shall be Free indeed LONDON Printed by R. Norton for Timothie Garthwait at the little North-Door of S. Pauls Church 1654. THE PREFACE To the Christian and Considerate Reader Grace Mercy c. AS to the Great Richness and Goodly Number of This Author's Writings I shall not here say much having spoken most of what I had to say anent Those two Points in The Account or Preface set before the First Volume of His Workes Printed in Folio the last year And yet Thus much I shall say That I am dayly more and more confirmed in my Judgement There passed upon them being likewise perswaded of This That though it be but the Addition of one Single Unitie to the former Number of his Bookes yet will it prove a Multiplyed Accession of Degrees to the weight and excellency of them I shall perhaps better gratifie The Reader if I can present unto his View any Observables worthy his Notice Concerning the Method and References both of This present and Those his other writings published in His Life-Time And such as I think may be usefull do here follow 1. Of this Great Author's Bookes of Commentaries upon the Creed with their Respective Appendices The Five First I Beleive in God viz. The 1 2 3. Of the Eternal Truth of Scripture c. The 4. Of Justifying Faith The 5. Of the Original of Unbeleif Misbeleif c. Relate unto or Explicate the first Words of the First Article of The Creed 2. His Sixt Book being A Treatise of the Divine Essence and Attributes to which append his Sermons upon 2. God The Father Almighty maker of Heaven and Earth Chron. 6. 39. upon Jeremie 26. 29. His Treatise of the Signes of The Times and his Sermon upon Luke 21. 1. Referres to the next words of The Creed Now if any shall Object That nigh the One Half of these Treatises and Sermons too are about Divine Providence of which there is no explicit mention in the Creed The Answer is readie and easie So they ought to be it was meet and right they should be so The Good God that made the world with all the comely Ornaments and rich Furniture thereof did neither leave it to it self so soon as it was made nor transmit the Tuition of it to a Guardian or Locum-Tenens but ever did and still doth keep the Government in That Hand which with so great wisdom made the same And His verie Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Son our Saviour's Words Pater meus adhuc operatur teach us to depend upon and trust unto his Constant Providence and support for Conservation And This as a Clew leads or as a Terminus Communis Couples our Faith to his Creative power 3. His Two Sermons the Former of them Call'd Bethlehem and Nazareth upon Jeremie 31. 22. The later upon Galat. 4. 4. enstyled Mankinds Comfort from the weaker sex His Treatise entituled Christ's Answer to Iohn's Question or An Introduction to the Knowledge of Christ His 7. Book of Commentaries upon the Creed Call'd The Knowledge of Christ Jesus Containing The Principles of Christian Theologie And in Jesus Christ his onely Son our Lord which was Conceived by the the Holy Ghost Born of the Virgin Mary qua Talis Christ's Eternal Sonship his Conception Birth and Circumcision in the Fulness of Time being if not the intire Subject yet the Main Scope of these last mentioned parcels respectively referre to that Portion of The Creed wherein we avouch our Faith in The Son of God our Lord Jesus Christ incarnate 4. The Subject of this Great Author's Eighth Book of Commentaries upon The Apostles Creed enstyled Suffered under Pontius Pilate was Crucified Dead and Buried The Humiliation of the Son of God is the same God and our Lord who was conceived by The Holy Ghost and born of the Virgin Marie And The Scope of it is to shew That HEE according to the Scripture before Extant 5. His ninth Book Of the Consecration of the Son of God to his Everlasting Priesthood whereof His Agonie and Bloody Death His Rest in the Grave and in this Authors private opinion see Book 8. pag. 385 He descended into Hell the third day he rose again from the Dead He ascended into Heaven His descension into Hell His Resurrection and Ascension were Respectively the several Giests or Moments some as preparations others as Continuations some as Accomplishments others as Consequents Lookes back somewhat towards the former and forward somewhat toward these Later particulars of the Creed 6. All the Tracts or Books mentioned in the three last Paragraphs for those be They which Directly Destinately and Immediately treat of Christian Theologie qua Talis make but up The First and more Easie Part of The Knowledge of Christ And This to use the Author 's own words Consists in the display of that most admirable Harmonie which ariseth from the Concent of Prophetical with Evangelical Writings or from the Correspondencie of Parallels between Matters of Fact recorded in the Old Testament and the Events answering in proportion to them in the New 7 This Tenth Book not published till now is addressed to The Second part of The Knowledge of Christ which Consists in the True Experimental Valuation of His Vndertakings for mans Redemption viz. Of His taking upon Himself the Form of a Servant of His Death Resurrection and Ascension Of all which several steps or progresses of His O Economie as also of the whole Volume of His other whether Actings or Sufferings for us The most precious Beneficial Effects and saving Influences are Actually and only Derived unto us by the Continued Acts and Constant Exercise of His Everlasting Priesthood executed dayly in The Heavenly Sanctuarie by Him there Sitting
We cannot work any Inclination or propension in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to move it self upwards or to be more easily moved by us But Vegetables of what kind soever Grasse Corn or weeds which growup with them Herbs or plants albeit they have no Freedom or power at all to move themselves out of the places wherein they grow yet have they a Natural Faculty to increase themselves or be augmented by the Benignity of the Earth wherein they grow and the influence of moysture and heat from Heaven A Capacity withal which stones or other inanimate Creatures have not to be much bettered both in growth and quality by the industry or skilful husbandry of man Another degree or rank of Animate or Living Creatures there is which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines as well as they can expersse the Greek Stirp-Animalia or Plant-Animalia that is Living Creatures in some respects best resembling meer Vegetables in others Sensitives which we call Animalia The most of this rank Live in the Sea as Oysters Cockles Mustles or other duller kinds of Shel-Fishes which herein agree with meer Vegetables in that they can hardly move themselves out of their places as from the Rocks or Sands wherein they breed and yet have a Sense or feeling of their proper Nutriment or of its want which meer Vegetables have not and a Motive power within themselves answerable to this sense of pain or pleasure of opening or shutting their mouthes or those instruments of Sense by which they suck in their food or nutriment Some Land Creatures there be if we may believe good Writers without our own Experiments that hold the same Correspondency between meer Vegetable and Sensitive Creatures which the forementioned Shel-Fishes or Sea-Creatures do To omit the reports of the Russian Lamb or other like Sensitives which are fastned to the Earth out of which they grow It hath been in my hearing and in a Solemn Audience avouched by as great a Philosopher and Divine as any that have written of the West Indies That there is a kind of herb or Plant about Portrico which though it cannot move it self out of its place yet hath as nimble wilie motions within it self as great a Command over its own Branches to decline ungrateful touches as any perfect Sensitive Creatures have which are tied to a certain Station or setled Footing 3. Creatures truly Sensitive that is such as far exceed Vegetables or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the Sense of pain in want or indigence of food or the pleasure they take when it is in competent measure afforded them Of the difference betwixt Vegetables Sensitives their motive power have a Power some greater some lesse to Move themselves out of their places and to seek their Nutriment and after satisfaction made to hunger to betake themselves unto places most convenient for their Rest or Sleep This Capacity of sense whether of pain or pleasure or of motion to enjoy the one and avoid the other is in every Sensitive Creature even in the worm or snail in some degree or other but not Equal in all Some are most swift in their Motions though much defective in other sense as Flies Gnats Beetles or other meaner Volatile or flying Creatures which are not capable of durable pain nor of Memory to avoid such pain as they are capable of being apt to be quelled with such light blows or touches as cannot annoy stronger Sensitives or Four-footed Beasts Amongst the more perfect or stronger sort of Sensitives or Brutes some are indued with better Memory or Dexterity of Exercising their senses or motive Faculties then we 〈◊〉 are But the best of meer Sensitive Creatures especially such as are by nature tamâ— or apt to be tamed as Horses Hounds Haukes c. although they have no other Freedom then that which is opposed to Coaction yet are their Inclinations alterable by Custome as Lyoung uâ— made proof and Demostration to the Lacedemonians by his two Plutarch De Liberis Educandis Et in Laconicis Apophtheg whâ—lps of the same kind whose inclinations by nature were the same yet Both much altered by breeding or training 4. Wherein then do we Reasonable Creatures exceed the best of these docile Sensitives In this That albeâ—t they exereise their Faculties of sense or motion more dexterously and more sagaciously by instinct of nature and have a greater aptnesse to perceive approaching denger or to receive impressions or occurrences from wind and weather then men have yet have they no power no Freedom at all to Reflect upon such Occurrences or Impressions much lesse to Calculate or weigh them aright but an excellent Capacity only to entertain them as they are offered Thus sheep and other cattel divers sorts of birds or fouls of the air do often unwittingly Prognosticate the alteration or change of weather by their voice or motions before wiser men or Astronomers can take just notice of it save only by Their motions voyces or gestures 5. Now as Sensitive Creatures do farr exceed meer Vegetables in sense of pain or pleasure of the true difference betwixt meer Sensitive and Reasonable Creatures and in the motive Faculty so the Reasonable Creature doth farr excel the best and most docile Sersitives in a Faculty or Power peculiar to himself alone amongst all visible or Corporeal Substances That is in a Power to Reslect upon what he hath seen heard or felt or remembers either concerning motions or impressions made by or within himself or in any other part or member of this visible world A Power or Faculty Likewise Every son of man who hath attained unto the use of Reason hath to number such Occurrences as have befallen himself or such as he hath observed to befal others or to have happened however within his Memory and a further Branch of the same Reflective Power or Faculty to Calculate and weigh them with their Circumstances whether of Time or Place and to Compare Occurrences past or matters observed before with Occasions or Occurrences present and out of the Consideration of both to make Observations or Presages of what by probable Conjecture may ensue 6. From this Reflective Power or Faculty and the Branches of it all of them being Peculiar to man amongst all visible or middle-world-Creatures doth that Freedom of Will immediately Result the search of whose several Branches whether growing by Nature and bettered by Gods special Providence or immediately implanted or ingrafted by Grace is the principal Subject of the Treatises following 7. The First Root of this kind of Freedom as it is Mans Peculiar above all other visible Creatures is That Reflective Power before-mentioned upon his Observations whether made upon the dispositions or Docility of Sensitive Creatures wild or tame or upon the suggestions or Operations of his own senses or that part of those Faculties of his Soul or Body in which he is rather a Sensitive Contradistinct to meer
were overthrown and others erected in their place whose Erection or Ruine Jeremiah had foretold Now to inquire How Man or his Free-will doth cooperate with Gods spirit in the First Second or Third Act of his Conversion is to my Apprehension a Question not Inextricable onely but as Impertinent as to make a Philosophical or Political Search How Jeremiah did concur with God in the Destruction of the Babylonian Or Esay with the same God in the Erection of the Persian Empire Or more punctually to our present purpose how He that should open another mans mouth that were unable or unwilling to open it himself and yet so desperately sick that unlesse he took some Physical Receipt to remove the matter of his desease or to revive his spirits he should certainly dye might be truely said to save his Life yet not to save it Efficienter by way of efficiencie but by Consequence that is because the Physick which without opening his mouth could have no Operation did revive or restore his wonted health And in this sense Lydia may be said to have saved her own Soul by way of Consequence Act. 16. 14. because she opened her eares unto St. Pauls Doctrine and heard him with attention which being done the Lord opened her heart to feed upon the Word of Life the only Physick of her soul So that the word of Life or Christ who is the Eternal Word of God did Immediately and Formally open her heart and save her soul But unlesse she had opened her eares whilest Christ did knock at these doores of her outward sensea by St. Pauls voyce Christ had not come into her heart to have entertained her at his Spiritual Banquet as she did Paul and his Company with bodily Food CHAP. XXXII Whether Mortification and Conversion may be said to be Ex Praevisis Operibus though God Alone do Properly Mortifie and Convert us 1. BUt be it as we have said The maine Objection against the former Doctrine fully answered That we are said to Mortifie the Deeds of the Bodie in as much as we do that Morally which being so done God doth work Mortification Spiritual in us All is not so well as might be wished For this Resolution seemes to breed another Difficultie of greater Danger or rather to establish a rejected Error For hence it may seem to follow that Mortification Spiritual is Ex praevisis Operibus from the works which we do or which God foresees that we shall do And if the accomplishment of Spiritual Mortification be Ex praevisis Operibus then Life it self here promised should Likewise be Ex praevisis Operibus by our Works or from Gods Foresight of our Works And if either Mortification or Spiritual Life be Ex praevisis Operibus then our Election Likewise should be Ex praevisis Operibus by our Works or at Least from Gods Foresight of our Works especially if that be true which before hath been delivered That none of Yeares and discretion are in the Estate of the Elect but such as have truely Mortified the Deeds of the Body and that all such as have thus truely and throughly Mortified the Deeds of the Body are in the Estate of the Elect. What shall we say then that Election is Ex praevisis Operibus by our works or from Gods Foresight of our Works This is a Bug-beare Indeed by which many of Gods Children so I account them have been and are much affrighted but of which they shall not need to be afraid if they will give us leave to unmask it For being unmasked it will appear to be of the same Visage and Countenance that their own Doctrine is of and a great deal more Consonant to their own maine Principles then many other Principles or Conclusions unto which they seek to consort it And unmask it we may with This Distinction Mortification Vivification or Election may be said or conceived to be Ex praevisis Operibus by our works or from Gods Foresight of our works Two wayes Either tanquam ex Causa aâ—t Titulo as from the Efficient Cause or Moral Title unto these Graces or tanquam ex Termino aut Objecto non implicante Contradictionem as from the Term or Object unto which Gods Decree for producing the works of spiritual Mortification by which our Election is made sure is Terminated To say that Mortification or Election should be By or From our works in the Former Sense that is from our works as from any True Cause of their production or as from any Merit or Title that They may be produced in us is an Error indeed deservedly rejected by most Reformed Churches To say That Mortification or Election it self is By our works or From our works in the Second Sense that is tanquam ex Termino as from a Term or Object without whose Presence or Coexistence God doth not work or accomplish our Mortification by his Spirit nor admit us into the Estate of the Elect This is no Error but an Orthodoxal Doctrine voyd of all danger For it Being granted which is as much as can be demanded that Mortification Spiritual is a work of Creation and proper only unto God yet even Creation it self taken in the stricter Sense was ex Termino praeviso from some Term though not out of any Cause or matter praeexistent For when we say that God Created the heavens and earth of Nothing that is out of no Matter Praeexistent we necessarily include that this Nihilum or Nothing was the Negative Term of this Creation Logical Possibility that is whatsoever includes no Contradiction is the Object of Omnipotencie and Creation it self is the Reduction of such Possibilitie into Act or Real Effect If there had been any thing besides God praeexistent to this work of Creation or unlesse Nothing had been praecedent not praeexistent to all things that are or have Existence there could have been no such Creation as we beleive there was of the heaven and of the Earth or of the First Masse out of which all things were made 2. But Herbs and Grass were not made out of meere Nothing as the Heaven and Earth were For they were made of the Earth as it is Gen 1. 11. God said Let the Earth bring forth Grasse the herb yeilding seed and the fruit tree yeilding fruit after his kind He did not in this sort Say Let Nothing bring forth the heavens and the earth For so Nothing should have been Somthing Or if God had made herbs and grass after the same manner that he made the heavens and the Earth we could not say that they had been made of the Earth For so the Earth should have been Nothing And yet the making of grass and herbs out of the earth was a true and proper Creation because although God did make them of the Earth yet he made them not of the earth Tanquam ex materiali Causa Vid. Erastum Disput contrâ— Paracelsum as of their true material Cause but of the
Truth it self Love it self Mercy it self Goodness it self The Branches of the Doctrine concerning Absolute Reprobation which bear this Fruit are to omit others for the present specially these Two The First That the manifestation of Gods punitive Justice was a part of the Object of Gods Primary Will and an exercise of his Will as directly as immediatly and as irresistibly intended by him in the Creation as the manifestation of his Goodnesse Bounty or reservation of his mercy to such as shall be saved was The Second That God from Eternity did as truly hate all those who perish without respect or reference to their works or qualifications as he did love those who shall be saved Now if the number of such as perish be much greater then the number of such as shall be saved and if the same God did from eternitie as truly hate the greater sort of men as he did love the lesse without all respect or reference to their works or qualifications if he did out of his eternal hatred as peremptorily decree the endless torments of the One as he did the everlasting happiness of the Other These Conclusions of the Lutherans avouched by them in some Catechismes which I have seen before the name of Arminius was heard of in these Parts will necessarily follow viz. That such as maintain this rigid doctrine of Absolute Reprobation do not believe in or acknowledge the same God which the Lutherans with all antiquitie acknowledge for they acknowledge their God to be Truth Mercy Love and Goodnesse whereas the stiffe maintainers of Absolute Reprobation confesse their God to be hatred and Crueltie it self Now to acknowledge one and the same God to be Truth Love Mercy and Goodnesse itself in respect of some and in respect of others to be falshood hatred crueltie it self is a grossser Heresie or Transformation of the Deity then was the Heresie of the Manichees which acknowledge Two Gods or independent Originals of all things the One as Fountain of all Goodness the Other the Authour of all Evill For avoyding these and the like Conclusions no evasion or observation hath been or can be pretended by such as make the Entity or Individual Natures of man the Formal Objects of Reprobation besides this One viz. That Gods Will is so the Rule of Goodness that if he will the death of all that dye without respect unto their works or Qualifications this must be Good If he be pleased to hate the greater Part of mankind without all reference to their Qualifications the hatred of them must be as good as his Love of those few which shall be saved And the Apostle did advise them to rest upon this answer when he saith O man who art thou that disputest against God shall the thing formed say to him that formed it why hast thou made me thus hath not the Potter power over the clay c. But whether this Use of our Apostles Doctrine in that place be according to his meaning or whether any Conclusion can be drawn from that Chapter which may make for absolute Election or Reprobation is elsewhere examined By that which hath been said See Chapt. 42. Numb 9. 10. it may appear that such in this Land as stifly hold the Tenet of absolute Reprobation which the Christian world besides hath for the most part forsaken have some reason though no just cause to question the truth delivered by me in what sense Gods Will is said to be the Rule of Goodness For unlesse they can disprove my Tenet which God be praised hath stronger Supporters then my weaknesse can afford they must either revoke their errour or admit God to be more then the Author of sin as truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as properly sin it self as Being it self or life it self And yet if they could perswade the ignorant that Gods Will is the Rule of Goodness in such a sense as they would make it the Inconveniences which the Lutherans object would be rather for a while removed then cleerely avoided They might be prest upon them again with greater force and advantage with this addition that they maintain the Turkish Opinion concerning Fate and Providence And upon this Ground only as I conceive do the the Lutherans instile the Calvinists Limbs of Gog or of the Eastern Antichrist But the best is that of such who at this day do not disclaim the name of Calvinists the most and best learned dislike the opinion of Absolute Reprobation and so I hope in good time will every faithfull Pastor in the Church of England and every Loyal Elder in this our Israel For admit we could make full proofe unto the Congregations committed to our Charge that Papistry is as some have enstiled it the Ocean of Heresies that the Absolute Infallibility of the Pope or Consistory exceeds the mixture or combination of all other particular Heresies which have been that the Idolatry which the Roman Catholicks from the belief of the Pope or Churches absolute Infallibilitie are inforced to commit and practise doth equalize the Idolatry of those heathens which solemnly worshipt the Divel yet all this being proved by us and firmly believed by our flocks would be of small force or sway to retain understanding men in their Allegiance to their Soveraign Lord or in obedience to the Lawes Ecclesiastick or Civil of this Kingdom if once the Doctrine of Absolute Reprobation might be fastened upon the Church of England or be embraced by her Learned Pastors or Governours For so they might as concludently prove us to be as grosse Hereticks as we say they are and evince our Churches doctrine to be as Blasphemous as theirs is Idolatrous To have this Rigid Doctrine generally embraced or acknowledged by us or at least to have the World believe that it were generally acknowledged by us is the very Thing and the main business which the Factors for the Romish Church for these many years have earnestly sollicited This is the very net wherein Sathan hopes to catch this Island he hath set the Jesuites to spread and hold it and when opportunity serves to draw it And the Jesuites as they have long used our Pulpits and Print-houses so they attempt to use some in our Parliaments as their Podders to drive us into it Their prey they know must needs be great if they can bring us into these straights or put a necessity of this hard choice upon us Whether were better to live in obedience to a Church which adores wicked and naughty men Divels incarnate for such some of their Popes have been as Gods on Earth or to hold communion with that Church or societie of men which makes the God of heaven the Almighty Creatour of all things Visible and invisible much worse then an Incarnate Divel yea then any wicked Spirit or then the Divel himself can without slander be conceived to be Isaiah 58. 4. Behold ye fast for strife and debate and to smite with the Fist of wickedness ye shall
those whose doctrin they Follow My purpose is onely to request my Brethren of the Church of England however for the present they stand affected in these poynts to take it into more deep and Logical Consideration then hitherto it hath been taken by English Preachers or Writers Whether According to Forrain Rigid Tenets of Predestination or of Gods absolute irrespective Decree for Election and Reprobation which came to us English at the third hand as from Zwinglius c. which They had at the first from some antient Romish Schoolemen it be possible for us or them to maintain by any rational way That our Lord and Saviour Jesus Christ either now is or hath been a true Priest or Sacrificer rather then a meer Sacrifice predestinated from eternitie for takeing away the sinnes of the Elect onely Or whether such as They Term Elect from Eternitie needed any Priest at all besides God the Father who did destinate his Onely Son to be a Sacrifice or a mean necessary though subordinate for effecting the principal or utmost end of his Decree to wit his own Glory by the salvation of the Elect My poor Capacitie for these 34. yeares wherein I have lived a Minister or Priest of the Church of England could never nor yet can find any tolerable answer or Evasion to free such as maintaine the often-mentioned Rigid Decree from these Two Imputations The One That they cannot truely or by any rational way acknowledge Christ to be a Priest after the order of Melchisedec The Other That they cannot acknowledge him to be properly instyled such a Judge as in our Creed we profess him to be They will at length be enforced to borrow a more fit expression of his Office from our Sister-Nation and instyle him to be the Doomester or Doomesman of the Quick and of the Dead that is an Inferior Officer which hath no hand or Vote in the course of Justice for Life and Death but onely a power or delegated authoritie to read or pronounce the sentence which the Judge or Cheif Officer of State had written before though not so long before or in such indeleble Characters as the Doom which our Saviour Christ shall pronounce upon Every man at the Great day of his appearance was written in the Life-books of life and death everlasting My exhortation unto every man amongst us which beleive in his name shall be that of the Learned and pious Hemingius That we seek not our assurance of Faith or hope in Parcarum Tabulis which were irreversibly written before any part of the world was made if we may beleive some heathen poets or Stoicks but in Gods promises made to Abraham and to be performed by Jesus Christ as he is now our High-Priest and King and as the Supream Judge of Quick and Dead 3. Having thus farr endeavoured to sever the dross or wipe off the Aspersions or such meaner stuffe as have been cast upon or mingled themselves with that Golden Foundation layd by our Apostle Hebr. 9. My next Addressment must be to Dilate or Diduct the Precious Metal contained in it or in the Third Parallel proposed The Parallel was between the anniversarie Sacrifices of Attonement the Sacrifices of the Red Cow and the One Sacrifice offered Once for all by our Everlasting High-Priest His Sacrifice is truely instyled Everlasting not for this reason alone that it was of Infinite Value or a full price for purchasing the Everlasting Redemption of man-kind but in this respect also that it hath an Everlasting Efficacie for the dayly remission of actual sinnes for purifying the Hearts and Consciences of all such as in Faith dayly pray unto the Father in the name and mediation of his only Son who is likewise rightly instyled an Everlasting Priest not in regard onely that he is now altogether immortal but more especially in that he Perpetually executeth the Office of the High Priesthood by making Continual Intercession for us by accomplishing our Reconciliation unto the Godhead All things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the Ministerie of reconciliation to wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath commited unto Vs the word of reconciliation 2 Cor. 5. 18 19. This Reconciliation Quâ Deus nos sibi reconciliavit was wrought by Christ whilest he went about on earth doing good and by his sufferings upon the Cross c. The Other part of our Reconciliation or reconciliation taken in the Passive Sense Quâ nos Deo reconciliamur is dayly wrought in true Beleivers by this our High-Priest and so wrought by the continuated participation of his Spirit by the interposed renovations or nourishments of that Grace which immediatly descendes to us from the sweet influence of this Sun of righteousness now sitting more Glorious by much in his heavenly Tabernacle then the visible Sun in its Sphere And of This Part of Reconciliation or of Reconciliation in the Passive Sense must that of our Apostle be understood Now then we are Embassadors for Christ as though God did beseech you by us we pray you in Christs stead to be reconciled to God For he hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him 2 Cor. 5. 20 21. 4. He that desires to guesse aright at the Eminencie of Christs Priest-hood and Sacrifice in respect of the Aaronical or Legal Services or to take such an indefinite Estimate of both as may advance his Meditations upon The knowledge of Christ crucified and ascended into the heaven of heavens may follow the Scale set by Astronomers betwixt the space of Local distances on earth and the space of the highest Coelestial Orbes or Spheres which answer in proportion to them alwaies allowing a greater Excesse of Proportion between the Excellencie of Christs Priesthood beyond Aarons or Melchisedecks then Astronomers allot betwixt the space of so many Degrees in the heavens and so many miles on earth 5. The Legal Priests or sacrificers were at the same time and by succession Many their Sacrifices or Services were both for their kinds or matter and for the solemn manner of their offerings More The several kinds of their sacrifices and Solemnities I leave unto the Readers search this being an Argument whereof many have written copiously enough in most modern Churches It will be enough for me to observe or call thus much to the Readers Remembrance that all the Offices or Services of Legal Priests were fully accomplished in the Consecration of the Son of God to be our Everlasting High Priest That all their Offerings and Sacrifices whether bloudy or unbloudy whether of Vegetables as of herbs or green Eares of Corn of meal of Loaves whether anniversary or upon special occasions were more then accomplished in his Own Once offering of himself The All-sufficiencie of this his Oblation of himself will best appear from
hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 19 20 21 22. He consecrated the Way it self by his Bloudy sacrifice upon the Cross from the very moment in which the Vail did rend asunder the door was opened and the Way prepared But we must be qualifyed for walking in this way and for entring into this heavenly Sanctuary by the present exercise of his everlasting Priesthood which is a Priesthood of blessing not of sacrifice And yet he blesseth us by communicating the vertue and efficacie of his Everlasting Sacrifice unto our soules This participation and this Blessing by it the full expiation of our sinnes we are to expect from his heavenly Sanctuary 3. See Book 9. Chapt 19. God saith the Apostle Hebrews 6. 17. willing more abundantly to shew unto the heires of promise the immutabilitie of his Counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposed himself by an oath or word by word he mediated by an Oath The Tenor of this Oath as you have heard before was That he would requite Abraham as we say in kind * See Book 8. Chapt. 30. and Book 9. Chap. 17 That as Abraham was then willing to offer up his Son his only Son Isaac in bloudy sacrifice unto him So he would offer or give His Only Son for Abraham and for all such as should follow his Example of Faith and obedience It was in the same promise confirmed by oath implyed That This only Son of God should be the seed of Abraham that in this one seed of Abraham all the nations of the earth should be blessed That for the derivation of this Blessing upon all the Nations upon earth this seed of Abraham should be made a Priest after the order of Melchisedek The hope in this Promise thus confirmed by oath to Abraham is by the Apostle in the same 6. Chap. ver 19. termed an Anchor of the soule Both sure and stedfast But why an Anchor sure and stedfast Because it entreth into that within the vaile to wit into the Heavenly Sanctuary which was prefigured by the Most Holy Place within the material Tabernacle or earthly Sanctuary into which none might come besides the high priest nor he saveing once a year and then not without Blood For he was to purifie or sanctifie it by the blood of the sacrifices which were offered without the Camp or Congregation upon the day of the Attonement And thus The Son of God being crucified without the City of Jerusalem did by his blood then shed enter into the heavenly Sanctuary and even purifie it by his blood Heb. 19. 23 24. But what doth our hope apprehend within the vail The Apostle tells us Heb. 6. 20. Even Jesus made an high priest after the order of Melchisedek that is an high priest to blesse us in the Name of the Most High God to make us blessed even blessed as the Sonnes of God or such as he himself as man is that is Kings and Priests unto our God That this his Priesthood is a Priesthood of Blessing and offereth the Blessing promised unto Abraham to all the Nations of the Earth aswell unto the Gentile as unto the Jew though in the first place unto the Jew St. Peter witnesseth Acts. 3. 25 26. Te are the Children of the Prophets and of the Covenant which God made with our Fathers saying unto Abraham and in thy seed shall all the Kindreds of the Earth be Blessed Vnto you FIRST God having raysed up his Son Jesus sent him to blesse you in turning away every one of you from his Iniquities 4. Yet seeing he entred not into the heavenly Sanctuary without blood seeing he purified Even Heaven it self by his Blood We may not expect the Blessing promised unto Abraham otherwise than by the Vertue of his Blood nor may we expect that his Blood or Vertue of it should be communicated to us otherwise than by the Exercise or Office of his everlasting Priesthood unto which he was consecrated by his blood He now workes the like Cures in our soules by the Vertue of this Priesthood which he wrought in mens Bodies whilest he lived here on earth by the Vertue or presence of his Prophetical Function We may Baptize with water in his Name and with water sanctified by his blood yet unless he baptize with the spirit sent from his heavenly Sanctuary and say unto every one whome we Baptize as he did unto the Leper I will be thou clean our washing is but in vain our whole Action is but a Ceremonie We his Priests or ministers may upon Confession made unto us either in General or in Particular Absolve his people from their sinnes for this Authoritie he hath given us whose sinnes ye remitt they are remitted whose sinnes ye retaine they are retained Yet unless He by his spirit or sweet influence of Grace say unto the soule whom we Absolve as he some-times did unto the man sick of the Palsy Be of good chear thy sinnes be forgiven thee Our Absolution is but a Complement although without our Absolution he do not in this sort Absolve his people oftentimes from their sinnes We may Consecrate the Elements ofBread Wine and administer them so consecrated as Vndoubted Pledges of his Bodie and Blood by which the new Covenant was sealed and the General Pardon purchased Yet unless he grant some actual Influence of his spirit and suffer such Vertue to goe out from his Humane Nature now placed in his Sanctuarie as he once did unto the woman that was cured of her Issue of blood unless this Vertue do as immediately reach our Soules as it did her bodie we do not Really receive his Body and Blood with the Elements of Bread and Wine We do not so receive them as to have our sinnes remitted or dissolved by them we do not by receiving them become of his flesh and of his Bones We gain no degree of Real Vnion with him which is the Sole Use or fruit of his Real Presence Christ might be Locally Present as he was with many here on earth and yet not Really Present But with whomsoever he is Vertually Present that is to whomsoever he communicates the Influence of his Bodie and Blood by his spirit he is Really Present with them though Locally Absent from them Thus he was really present with the woman which was cured of her bloodie issue by touching the hemme of his garment But not so really present with the multitude that did throng and press upon him that were locally more present with him She did not desire so much as to touch his Bodie with her hand for she said in her self If I may but touch the Hemme of his garmennt I shall be whole And yet by our Saviours interpretation She did touch him more immediately than they which were neerer unto him which thrust or thronged him And the reason why she alone did more immediately touch him than any of the rest was because Vertue of healing did