our God! Thus much of the same obedience and sufferings required alwaies of the children of faith under the times of the law and Prophets as since under the times of Christ even the same from the beginning Next these required alwaies upon the same rewards promised and punishments denounced i. e. eternal bliss or torments which that they were alwaies believed hoped feared by the most of men for now also some there are who believe them not we may learn from the ancient universality of this opinion for so much as concerns the soul even amongst false religions which must either be borrowed from the relations of it made to the Church as all false religions were but several corruptions of the true or from the common light of nature as such a thing there is Rom. 2. 14 15. For indeed how could at any time right reason allowing only a God and reward and punishment for virtue and vice as 't is Gen. 4. 7. argue otherwise For they seeing the wicked many times here prosperous and the righteous suffer even the first good man murdered by his own brother and then holding after death no second state there remains no punishment c. for temporal death passing upon all can be no punishment of any ones sin except Adams any more then it is of the sins of all Now the light we find amongst the ancient Heathens we may not deny to have shined much more in the Church But secondly That not only future bliss and pains but a resurrection also was commonly believed in the Church before our Saviours times encouraging the good affrighting the wicked see 2 Maccab. 12. 44. Wisd. 4. 16. and all the 5th cap. 2 Maccab. 7. 9 36. which tho not Canonical yet are convincing to shew the Jews ancient opinion in this point and the last place seems to be verified by the Apostle Heb. 11. 35. see Martha's ready answer Jo. 11. 20. and the opprobrium of the Sadduces for denying it Matt. 22. 23 29. Of whom note that they were a Sect not numerous counted generally Hereticks among the people as the Pharisees the Orthodox that for the evidence of these truths therein they were forced to reject the writings of the Prophets and were told also by our Saviour that they understood not the writings of the law Matt. 22. 29. And again that this belief amongst them was of no later date see Heb. 11. 12. c. whence may be collected the quality of that faith mentioned vers 6. which compared with the end of the 4th vers and beginning of 13. must needs be believing God to be a rewarder after this life or else is nothing worth see vers 35 40. vers 26. of the reward i. e. eternal else Egypt was to be preferred before the Wilderness See Luk. 1. 54 72. Rom. 3. 21. -1. 2. Next let us consider the old Testamenâ—… and the many places therein declaring this truth tho the cleer light we have of these things since the Gospel makes us fancy the darkness of former times to be far greater then it was Concerning which our Saviour chides the Sadduces not only for not knowing the point but not knowing the scriptures Matt. 22. 29. as the Apostle likewise doth the Corinthâ—…ns 1. ep 15. 34. I speak it to your shame and quotes Exod. 3. 6. for the proof of it as also St. Peter 2 Ep. 3. 13. for the new creatioâ—… quotes Esai 65. 17. See for this day of judgment and new Creation Esai 66. 15 22. -51. 6 8. Psal. 102. 25. -50. 1. c. And the righteous living after it Psal. 102. 28. comp 26. Esai 51. 6. -66. 22. Therefore is God also himself said to be their reward Gen. 15. 1. Psal. 73. 26. -142. 5. Eccles. 11. 8 12 14. Eccles. 2. 3. See first then that clear expression Dan. 12. 2 3 13. Esai 13. 12. where note that the term of sleeping for death used so frequently in the new see 1 Thess. 4. 13. is borrowed from the old Testament and not only intimated rest but argued a rewaking whence also the resurrection is called the morning Psal. 49. 14. 2 Pet. 1. 19. and seeing light again Psal. 16. 9 10 11. spoken of the resurrection Act. 13. 35. in the first place of Christs but also of Davids by him Psal. 17. 15. comp with 14. and with Psal. 16. 11. Psal. 49. 15. comp with 14. Psal. 73. 24 26. Psal. 36. 8 9. comp with the rest Job 19. 25. c. Job 13. 15. Fsâ—…i 26. 19. opposed to 14. Hos. 13. 14. Esal 25. 8. -51. 6 8. quoted 1 Cor. 15. 54 55. Exod. 32. 32. Ps. 69. 28. comp with Phil. 4. 3. Rev. 20. 12. Luk. 10. 20. where keeping this memorial of them is upon their being first by death removed out of sight see Mal. 3. 16 13. where this registring of them differenceth the righteous from the prospering wicked Add to these Enoch's assumtion to another life before Elias under the law as Christ after it Add the raising of several other to life 2 King 8. 5. -4. 35. Heb. 11. 35. Arguments to the old world both of Gods power and purpose Esai 13. 9 10 11 12. comp with Matt. 24. 29. Enough of the resurrection of the just to life but what of the wicked to eternal torments First these seem to follow necessarily upon concession of the other sins being our own more then righteousness is and therefore if this in us obtains a reward the other will punishment Again this punishment is not a temporally miserable life as appears before oftner undergon by the good then the bad nor can it be a temporal death because there is no more undergon by the profanest then the holiest and is so far from deterring the unbelievers of future torments from sin as 't is made an argument for it Let us eat c. to morrow we dy Esai 22. 13. 1 Cor. 15. 32. I may go further Neither could the loss of a pleasure to come tho greater yet unknown and a far off sufficiently sway most men to loose and forego a pleasure present and acquainted the worth of the one being counterpoised by the nearness of the other Yet more Neither could the danger of incurring of some future pains make men forbear the pursuit of some present delights if all their joy must be bought with some sorrow It seeming to them no wisdom to be in pain to avoid it T is therefore the wisdom and also mercy of the Lawgiver to appoint a penalty so high as may abundantly serve to deter men from the fault and this can be only future pains not only great but eternal The severity of which by how much it seems to us super-proportioned to sin so much more is it necessary and justified since neither the fear thereof can yet keep the most men from sin and many also for fear of these escape sin here and attain to heaven who upon a less penalty
salvation and eternal life Rom. 5. 16. Now since all our benefit by him comes from our ingrafting and incorporation into him that so his sufferings may be accounted for ours the Sacrament or religious Ceremony instituted to convey unto us this first effect of the second Adams dying for us and so freeing us from the condemnation and washing us with his blood from the stains of our former sins is Baptism After which tho the infirmity of concupiscence still remain for the benefits of the second Adam are not fully perfected till this life is ended yet is both the strength thereof much abated and the reatus or guilt thereof totally removed i. e. that none shall be condemned for the solicitations and importunings thereof which will happen till our redemption is compleated so they be by him sor which he is enabled with sufficient grace mastered and supprest Therefore are we said in the Scripture to be baptized into Christ to put on Christ. Gal. 3. 27. Rom. 6. 2. to be in Christ Rom. 8. 1. Phil. 3. 9. by one spirit to be baptized into one body 1 Cor. 12. 13. To be baptized into his death to be co-planted in the likeness of his death and to be buried with him in Baptism Rom. 6. 3 4. c. 1 Pet. 4. 1. by baptism to be saved from death and sin 1 Pet. 3. 20 21. c. and therefore as Baptism is called our death so his death by him is called a Baptism Matt. 20. 23 Luk. 12. 50. What by him was really performed being by us too represented and acted in Baptism For our Savior is supposed see Rom. 6. chap. to represent till his death a son of Adam as we are and one that had took sin upon him tho he had none in him and so to suffer the punishment and dy to it as well as for it that is no more afterward to be charged with it Rom. 6. 10. and then to rise again a new man according to which we true sinners in baptism are supposed to dy with him to sin Rom. 6. 2. no more to live in it and then to be born again of him to begin a new life a life to holiness called also newness of life Rom. 6. 4. life spiritual opposed to the former carnal see Gal. 6. 1. 1 Cor. 2. 15. Rom. 7. 6. according to which we are said to be already risen with Christ. Col. 3. 1. That is from death in sin Baptism signifying 1. both our putting on some think signified by the expression borrowed from the pulling of old clothes and putting on new a Ceremony used at Baptism in the Apostles times and after them in the primitive Church and being ingrafted into Christ so that we have right to his sufferings c. and 2. then by virtue of his death our being cleansed from sin typified by the water washing us and then 3. our putting to death crucifying and putting off the old man Rom. 6. 6. the son of Adam and so dying to sin signified by the ancient manner of immersion of the body under water nothing of it to be seen and 4. then our putting on the new man and Christ our being born again of water and the spirit and being made a new creature represented in the emersion and elevation again out of the water See Col. 2. 12. -3. 10. Jo. 3. 5. As if you stood by those curing waters of Bethesda nâ—…w stirred by an Angel and saw a son of the first Adam consisting all of flesh diving into those waters all polluted with sin and dying in them which thing one man in every ones stead did for us and then springing up a new child out of this old stock the son of the second Adam consisting of spirit Jo. 3. 6. 1 Cor. 6. 17. washed clean and pure to live a new life in obedience 2. After he hath thus Communicated unto us as many as are his members absolution from sin by his dying to it for us and our implantation into his death by baptism the second blessing he derives upon his seed is Righteousness Rom. 5. 15 18. 19. Luk. 1. 72 75. that by this we may attain life eternal as by deliverance from sin we escaped death And this righteousness this second Adam conveighs unto us in two manners As Adam in like manner did sin to his posterity 1. For first as we derived both from the example of Adams disobedience and from the propagation of his flesh a natural soliciter even in mans innocence for its own delights without regard of their lawfulness Gen. 3. 6. but much more after the fall a pronity to evil and by loss of the Spirit inability to good so from the example of Christs obedience and the traduction of his spirit we receive a new ability inclination and pronity to good and aversion from evil See Eph. 2. 10. Tit. 2. 14. Jo. 8. 39 41 44. Rom. Rom. 13. 14. Eph. 4. 23 24. Rom. 11. 16. 2. Again as his posterity for Adams one sin and disobedience was made sinner and judgment and condemnation came upon them who sinned not after the similitude of his transgression for not their but his disobedience and that also one onely disobedience of his Rom. 5. 12. c. to the 20th The branches being holy or unholy as the root is See Rom. 11. 16 28. Heb. 7. 9 10. So the posterity of Christ both when they yeild obedience yet for his obedience and righteousness not theirs is accepted theirs whether devotions or good works at least many of them being by reason of the remains of the old man as yet only crucified in part weak and imperfect but his compleat and exact for which therefore all the imperfections of theirs by faith are pardoned And when they disobey their obedience likewise being not constant their repentance if it be rightly performed i. e. by now dying to their new sin since baptism in pennance and mortifications and commemorating the Lords passion in the Communion Matt. 26. 28. 1 Jo. 2. 1 2. serving to the remission of sin as they died before to their old ones in Baptism and then by living afterward according to the spirit for his sufferings and obedience is also accepted for obedience So that we are made righteous in Christ see Rom. 8. 1. comp Heb. 7. 9. 10. as well as from Christ in our selves by his spirit as also we were sinners in Adam Rom. 5. 12. as well as from Adam in our selves by the flesh derived from Him See Rom. 5. 15 19. Phil. 3. 9. Rom. 8. 1. 2 Cor. 5. 21. 1 Cor. 1. 30. Eph. 1. 4 6. 1 Pet. 2. 5. Eph. 4. 24. Col. 3. 17. 3. Thus Jesus Christ the righteous 1 Joh. 2. 1. derives to all his members righteousness and life spiritual opposed to carnal Next He for this righteousness advanced by God to Immortality Kingdom Glory c. derives upon his seed the reward of Righteousness life eternal opposed to this natural they yet live in like manner as from the first Adam they were heirs of death eternal See the
history divulged most early to lesson all posterity not to adjudge prosperity only to the godly nor affliction to the wicked But it was so with single persons but not so with nations because they had promises of temporal happiness then upon holiness first and have they not so still Doth not God still temporally bless both persons and nations that fear and serve him the preachers tell them so And for righteous men are there none now that may say with David Psal. 16. 6 But if temporal prosperity be the promise of the law and affliction the lot of the Gospel then as then we argue Israel Gods people when prosperous we must argue them so still because now most distressed Nay further them then not to be Gods people because no nation seems to have suffered more then the Israelites not to a final extirpation of them for whom mercy is in the last place reserved but for all manner of tyranny and oppression over them if we do but together with their short felicities in Joshua's and Davids and Solomon's time c. consider their condition in Egypt after in the wilderness in the time of the Judges under the invasions of the kings of Syria Babylon Egypt Antiochus Romans For as the temporal prosperity of those who are Gods people depends only on the continuance of their holmess God judging here those more whom he will not judge hereafter and visiting the sins of his servants almost alwaies with temporal afflictions tho he deals not so with others because reserved for future and greater punishments so they never continuing long without offending God it comes to pass that they never long abide temporally happy And we see the very life of holy men not unoften ending in the temporal punishment of some sin as good Josiah's and Moses's and the Corinthians 1 Cor. 11. 30. comp with 32. Only the certain comfort to these whether men or nations is that Gods judgments alwaies end to them in mercies mercies everlasting And Gods proceedings with them are alwaies such as are described Psal. 89. 32. and Esai 54. 7 8. yet that moment contains their sufferings at this day as appears by v. 9. c. and speaking of their last conversion 3. That prosperity was observed under the old Testament to be the ordinary inheritance and port on of the wicked see those many expostulations we find every where in the ancient Scriptures See Jer. 12 1 2. Job 21. 1. c. and whose friends were reproved by God for maintai ing throout that discourse the contrary Job 42. 7 8. Psal. 73. 1. c. Mal. 3. 14. Psal. 17. 14. which wonderment is as much now as it was then and proceeds not from a right supposition of any promise God made either then or since of perpetual prosperity to the godly and adversity to the wicked but from an human short-sighted non-consideration of the future endless happiness of the one and destruction of the other which only is the word of the Almighty and shall stand fast for ever But we will needs conceive their end already past when they are but entring upon an eternity of being 4. That temporal prosperity under the new Testament is not to be denyed to the godly see Mark 10. 30. 1 Tim. 4. 8. Matt. 5. 5. comp Psal. 37. 11. from which it seems to be taken Jam. 5. 11. Where the Apostle proposeth Job's reprosperity for an example to Christians And that long life promised to obedience to parents and blessings not only upon themselves but their children to those who obey Gods Commandements are since the Gospel antiquated and these events altered who dares to affirm Or what good man is there that hath not long stories of Gods several temporal merâ—…ies to him in this world And when I consider the temporal condition of the greatest sufferers tho 't is true 1 Cor. 15. 19. to the eye of men and the little enjoyment of any good things of this life they are of all men most miserable yet in such condition for the present also they seem of men the most happy only if you suppose their hopes to be true for I find them tho not freed from adversities yet alwaies sure of protection in and deliverance from them See S. Pauls words 2 Cor. 1. 10. and 2 Tim. 4. 17 18. agreeing with the doctrine of Ps. 37. and Ps. 34. 19. So that his bonds assured with such mercies made others bold and Phil. 1. 12. c. and their joyes solid and true and not counterfeit and far exceeding and making them even senseless of their sorrows see 2 Cor. 1. and when I look on their life ending in a violent painful and ignominious death yet when I consider the wages for it it seems that it ought not to be called an affliction but an extraordinary service undertaken for to attain a greater reward eternal then others shall have who take not the same pains See Heb. 11. 35 26. But concerning temporal prosperity of Saints two things we must note 1. That it is not for the most part so constant as the wicked's is see the reason before because all men sinning the just God punisheth in this world those of his servants c. the reason of this because he punisheth them not hereafter but according to the qualification inserted Mark. 10. 30. interlined with afflictions and consists more in protection in and deliverance from then vacancy of all crosses yet which things make it to them infinitely more pleasant as war and conquest is then a constant peace and hunger and a feast then constant satiety and that it is a happiness as succeeding evils so succeeded by them like the condition described Psal. 106. but good and peace alwaies the last Ps. 37. 37. 2. That when it is it is more secret and within and less discerned whereas that of the wicked is more external and specious and obvious to the eye So that the world sees much more of the one and much less of the other then indeed there is To conclude this point from the premises I think we may safely pronounce 1. That a constant prosperity excepting some evils of no moment hath sometimes happened to the wicked but never to any good man 2. That constant adversity never happened either to evil or good Not to the evil because they purchase evil to come only by the pleasures of some present sins nor to the good because God delivers as he afflicts 3. That to the good more worldly dissatisfaction then worldly content either from his not having or at least his not using and enjoying its good things 1 Cor. 7. 29. hath alwaies happened 4. That for the people and Church of God in general ever since the beginning the latter afflictions thereof have been and shall be still greater greater therefore under the times of the Gospel then of the law see Matt. 10. 34. and greater still the deliverances all Glory be to the infinite wisdom of
would have entertained the enticements of vice and lost the promised reward and voluntarily as it were contracted for present delight a future misery had it not been so unmeasurably great 2. T is plain that the wicked of the old world suffer eternal torments see Matt. 11. 22 24. 2 Pet. 2. 9 10. comp with 5 6. and with 1 Pet. 3. 19. Jude 7. where the unclean false teachers are threatned with the same destruction to come as the divels the old world or the Giants Sodom Cain Core c And hence it follows that either from the evidence of Conscience or of Tradition or of Scripture these were sufficiently made known unto them For tho Gods bounty may be greater then his engagement yet not his punishments then his threats least he should seem to hide the hook of our misery only to make us swallow the bait of sin But thirdly Did not Israel know c. Yes See Luk. 16. 29. Abrahams answer to Dives in these torments who it seems having not believed till felt them himself would fain have some warning of them sent to his Brethen and the Patriarch answered him they have Moses and the Prophets And indeed we scarce find any or no expressions of these future pains in the new Testament but taken out of the old Matt. 5. 22. Gehenna or the valley of Hinnon a pleasant vale near Jerusalem in which was Toâ—…het a place where children were burnt alive to the honor of the idols 2 King 23. 10. Jer. 7. 31. taken out of Esai 30. 30. where Tophet is set to signify these eternal pains Mark 9. 43. fire unquenchable and never dying worm alluding to that of the grave out of Esai 66. 24. Râ—…v 19. 20. out of Gen. 19. 24 28. comp with Jude 7. And these and many other expressions are used also in â—…he old Testament not to signifie but the same tâ—…ing as they are in the new which the better to discover we are to take notice 1. That all the expressions mentioning going down into darkness into Hell and the pit the place of Giants the place of the uncircumcised of the slain under or into the lower parts of the earth where in the inferiour spatious concavity thereof the Diameter of its body amounting at least to 7000 miles in all likelyhood is the place of those torments It being farthest from light and the mansion of the Blessed which place seems to be intimated Luk. 8. 31. where the Divels desire they may not be sent into the deep but live on the earth Mark 5. 10. going into destruction death gnawing upon them their grave worms never dying never seeing light perishing like the beasts their iniquity being upon their bones being had no more in remembrance and being blotted out of the book of the living c. signify not simply the common lot of the grave where the righteous are said to sleep Esai 57. 2. comp 1. or only a suddainer descent thither by an untimely death for the righteous also many times have an early decease but the place of a prison and torment 2. That the frequent threats there of Gods coming to judgment are often not meant of some particular temporal executions of his wrath upon the living but of that last general that shall be upon all the world called by the Baptist the wrath to come Matt. 3. 7. as appears by the quotations of them in the new Testament applyed to that day See 2 Pet. 3. Rev. 20. 21 22. chap. compared with the last chapters of Esai Ezek. Zech. c. Esai 13. 9. comp Matt. 24. 29. 3. That the future misery of the wicked as it is expressed in some places by the paena sensus so not unoften by the paena damni only by privation of light of life i. e. future of remembrance c. see Psal. 73. 18 20. awakest i. e. in the morning of the resurrection as Psal. 39. 14. and Psal. 17. 15. comp with 24. 4. and with Job 21. 13. in a moment i. e. without such languishing pains as Job had 32. where they are intimated to dy without much pain as well as live in much prosperity If therefore after such pleasures their destruction means only death death many times peaceable and easy what preeminence over them at any time hath the Godly why may he not then bless himself and others also praise his providence Psal. 49. 18. Psal. 49. 14 19 20. where by perishing like beasts and death gnawing upon them and never again seeing light is expressed their paena damni their condemnation to utter darkness and non-restorement to life eternal as appears comparing them with vers 15. and Psal. 16. 11. And such are those expressions Psal. 9. 5 17 7 8. chiefly intending the last day of judgment and vengeance See Psal. 69. 27 28. comp with Exod. 32. 33. and Phil. 4. 3. Psal. 17. 14. Esai 26. 14. comp 19. But for their opinion of paena sensus too See the opinion of latter times Wisd. 4. 20. comp with 5. 1. -6. 6 8. of the former in the ancientest testimony in the world that of Enoch the Prophet Jude 14 15. He speaketh so early of the last judgment frequently appeal'd to in the old Testament tho mistaken see Ps. 2. 9. compar'd with Rev. 2. 27. -19. 15. See Fsai. 30. 33. -33. 14. comp 16. -66. 24. These compared with Job 26. 5 6. where the Vulgar and Diodat 〈◊〉 gigantes gemunt sub aquis qui habitant cum eis and 1 Pet. 3. 19. and Esai 14. 9 12. suscitavit tibi gigantes 15 18 19. Prov. 2. 18. and 9. 18. The dead the Giants as in the other i. e. the wicked of the old world and condemnation to the place where these are is the future punishment of the unchast and signifies not death or the grave but hell and torment See the like expressions Ezek. 32. 18 19. c. 28. 10. -31. 18. Prov. 7. 26 27. Esai 10. 18. Psal. 63. 9 10. Thus in all times the same way of salvation the same God never changing his counsels the same Son of God Patron of the Church the same Spirit illuminating and sanctifying it the same Covenant of Grace the same Gospel the same benefits by looking forward as of old upon the seed promised or looking backward as in these latter times upon the promise fulfilled And as Heb. 8. 8. shews that the Gospel was a Covenant of the latter daies in respect of Christ exhibited so Gal. 3. 16 17. shews it was of the former in respect of Christ promised And those places where we read of new and better Covenants Heb. 8. 9 10. better promises Heb. 8. 6. better Hope Heb. 7. 19. c. are not so to be understood as if there were now produced and made known some way of salvation to the world when as there was none before or some new way of salvation when as there was another before But are opposed either not to the former times in
Legislator being faithful as Moses Heb. 3. 2. but yet more to be observed being Master of the house wherein Moses was a servant v. 6. Therefore Moses when he should come referred them wholly to him Deut. 18. 15. And in this office of his first a new Legislator in some respects as to the law moral First to rectifie the understanding of the Law formerly either falsifyed or mutilated he expounding it in most things more fully and in some things also contrary to what had been said of old It hath been said of old so but I say unto you Matt. 5 6 7 chapters Jo. 1. 17 18. -3. 2. -4. 25. 2. Again to exact to this Law thus expounded by him a more true and inward and full obedience of all men that would be his Disciples then ever had been performed before by the strictest Sects of all the Law-zealots not to let a title of it pass away pass away heaven and earth first till all the Law be fulfilled Matt. 5. 17 18 19 20. 1 Cor. 7. 19. Gal. 2. 17. Jam. 2. 12. 3. To make to such observers of this Law more open and manifest promises of the Kingdome of Heaven Heb. 8. 6. and against the breakers of this Law heretofore winked at and suffered to walk in their own way c. to revele the wrath of God from Heaven as not the joyes of heaven so neither the paines of Hell before his coming having been so much talked of Rom. 1. 18. charging men every where to repent Act. 17. 30. because a day is appointed wherein he will judge the world v. 31. Tit. 2. 11 12 13. Therefore he came saith the Baptist with an axe on his shoulder with a fan in his hand to cut down the fruitless trees to purge Gods floor of the chaff and with a fire made ready to burn them both Matt. 3. 10. c. He was laid a stone for stumbling and the fall as well as the rising again of many in Israel Luk. 2. 34. That every soul that hears not this man who the last speaks from Heaven Heb. 12. 25. should be destroyed from among the people Act. 3. 23. Es. 6. 9 10 11. compare with Matt. 13. 14. Esai 61. 2. and that none should have any way to escape that turneth away from him He came for judgment that they who will not see might be made blind Jo. 9. 39. and the last ages knowing by him Gods will and not obeying it should be beaten as they are with more stripes Luk. 12. 48. and their sin remain for ever Jo. 9. 41. 4. He was sent not only the most perfect and exact Interpreter of the letter that Gods law and will might be fully known and an exactor of the observance of it in the strictest senses thereof upon the most grievous punishments to the disobedient which is all hitherto but a fuller ministration of condemnation and death But as of the exactest letter so he came the minister of the spirit 2 Cor. 3. 6. Jo. 1. 16 17. Gal. 3. 14. Phil. 4. 13. Eph. 1. 23. 1 Cor. 1. 8. Act. 3. 26. that by the power of this spirit the Law by them that beleived might be fulfilled See Rom. 8. 3 4 which was the ministration of the soul as it were of the law and of righteousness and life unto us 2 Cor. 3. 7 8. Gal. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compare with v. 17. and Rom. 8. 2. Jam. 2. 12. 1 Cor. 9. 21. Before the law was writ in the conscience only as the law of Nature for the Gentile Rom. 2. 14 15 or also more evidently in stone as the law of Moses for the Jew to bring forth knowledge of sin But by him it was written with the spirit in the heart to bring forth obedience to justification Jer. 32. 40. The other brought in the spirit of fear subjecting our inability to the curse of it but he gave the spirit of love out of this love procuring our observance of it 2. Tim. 1. 7. Rom. 8. 15. 1 Tim. 1. 5. 3. Which love keeps it far more perfectly then fear would as shewing its zeal not only in Negatives of which is the letter i. e. in working no ill Rom. 13. 9 10. but also in the Affirmatives not exprest in the word of the the law i. e. in doing all good to all to the highest degree Therefore this love the greatest of all gifts 1 Cor. 13. is called Christs new commandment Jo. 13. 34. -15. 12. 1 Jo. 2. 8. 2 Jo. 5. had only from the beginning of the Gospel i. e. from Christ and belonging only to the sons thereof tho this Gospel hath had such sons from the beginning who are said 1 Thess. 4. 3. to be taught of God that is by his spirit 1 Jo. 4. 7 8. 16. as the spirit also the only Author of love and which is love was his new gift by which love he saith his disciples should be discerned from the disciples of the law Jo. 13. 35. By which ministration of the spirit and of â—…ove the proper fruit thereof by Christ we now so easily understand and do the things commanded by the law that the letter of the law is said to become as it were void and useless to us by the coming of the promised seed and the Schoolmastership thereof to be outdated by Christ not because we are now without law 1 Cor. 9. 21. but because we have it superabundantly written in our hearts by the spirit and the works thereof continually brought forth by love thro the efficacy of the last law-giver Jesus Christ. 1 Tim. 1. 5 9. Gal. 5. 23. -3. 19. Rom. 8. 15. Therefore called the law of liberty Jam. 2. 12. This for the law moral which in some sense our Saviour is said to abrogate Gal. 3. 25. Col. 2. 14. that is according to the former use thereof namely as only giving knowledge of sin Rom. 3. 20. being a letter of condemnation and working wrath Rom. 4. 15. 2 Cor. 3. 7 9. and keeping us in slavery and bondage Rom. 8. 15. Tho this abrogation is done not by absolving us from any more observance of it but by enabling us to keep it and by making this observance now also voluntary But next for the law Ceremonial he was sent yet more properly to annual and cancel it and to appoint new Ceremonies at pleasure instead of it He being the substance and body Col. 2. 17. of which it was a type and shadow when that which is perfect was come the imperfect being to be done away He was sent therefore to reform or perfect the worship of God from those many exterior rites so strict and burthensome see Act. 15. 10. Heb. 13. 9. Col. 2. 14. to that of the spirit and of truth Jo. 4. 23. As also to reform many liberties and indulgences under the law see Matt. 5. 31 34. -19. 8. Therefore his times by the Apostle are called the times of Reformation
Heb. 2. 17. and tempted Heb. 2. 18. like unto his Brethren undergoing temptations from Sathan more then once Luk. 4. 13. and so far as to be carried up and down by him Matt. 4. 5. and that unclean spirit the most cursed of all the creatures of God to be suffered to take his onely Son in his arms From the world having all the glory of it presented to him Matt. 4. 9. a Kingdom offered him Jo. 6. 15. From the often necessities and natural inclinations of the flesh as may be sufficiently discovered in that passionate sad blood-sweating prayer many times iterated to be freed from death which he so resignedly concluded with not my will but thine be done for our example as if himself would have learnt patience by the things which he suffered Heb. 5. 8. He voluntarily became of no reputation Phil. 2. 7 A man of sorrows Esai 53. 3. put himself in the worst condition of life that those in the worst condition may neither complain nor boast that their sufferings are gone below the Son of God and then ended it in the most ignominious death upon a Gibbet naked among theeves a death inflicted on no free man particularly cursed by God Gal. 3. 13. Deut. 21. 23. commanded and executed under the Law only in the most horrid crimes as in the Israelites idolatry with Moab The perjur'd murthers of Saul the Kings of the cursed Canaanites to appease Gods extraordinary wrath where Famine or Plague broke out upon the people therefore is it stiled hanging them up before the Lord. And so â—…oathsome a spectacle was enjoyned again to be taken down and buried the same day as our Saviour was as it were out of his sight See Deut. 21. 22. Numb 25. 4. Josh. 10. 26. 2 Sam. 21. 6. This such a death he underwent despising the shame Heb. 12. 2. that in the greatest ignominy of their end also all his Sons might see before them a Divine precedent And suffered being perfectly innocent that none hereafter might think much to suffer for innocency all being some other way personally guilty For our example he became lowly and meek and stooped his neck unto the yoke that we might learn of him to be so too Mat. 11. 29. and put his shoulder under the heaviest cross that ever man bare that we might take up our lighter ones and follow him Luk. 9. And thus he suffered and thus he dyed not only before us but also for us first that his love saith the Apostle might constrain us 2 Cor. 5. 13. by his example so to suffer and to dy again if need be for him or also for one another 2 Cor. 12. 15. and that as he died for sin so we might dy to it Rom. 6. 6. 3. Thus our Saviour was made uuto us a pattern of sufferings Next God sent his Son to be to us in his resurrection from this death and reception into glory a pattern of the reward promised to obedience life eternal An example as of performing all the obedience active and passive God by him required of us so of receiving the reward God by him promised to us That so not only the promise of a greater reward then was revealed to the world formerly at least so expressly might more encourage us to weldoing but also the seeing of that reward bestowed upon the obedient might yet excite us more then the promise whilst we being yet in the combate behold another that used only the same weapons against the same enemies in the same infirmities crowned with victory and look unto one who running the same race for the joy also that was set before him enduring the Cross and despising the shame now for it is set down at the right hand of the Throne of God whilst considering him that endured such contradiction c. now for it exalted above all gainsaying we may not be wearied nor faint in our minds Heb. 12. 1 2 3. Therefore it was necessary that the Prophet that taught a resurrection should dy to shew us an example of deliverance from death And it was necessary that God should raise again this just person from the dead and cause him to reign to assure us by this example that whoever suffers with i. e. like Him shall also reign together with him Rom. 8. 17. and that we professing to be dead with him to sin should now likewise walk with him in newness of life Rom. 4. 6. For Christs exaltation also was bestowed on him for his obedience See Heb. 2. 9. Phil. 1. 8 9. Heb 1. 9. Rev. 3. 21. -5. 12. And as the natural Son came thus to be a pattern to us so must all the adopted Sons of God be a transcript and copy of him As if we obey and suffer as he we shall reign as he so if we will reign as he we must suffer and obey as he tho not so much as he yet in such manner as he For also neither shall we reign in such eminence as He. It is very well if the Servant be as his Lord Matt. 10. 25. not above Him And he that abideth in Christ ought himself also to walk even as he also walked 1 Jo. 2. 6. And that none may justly pretend inability so to walk I mean to some measure of perfection tho not to an equal with his for neither hath any had an equal measure of the Spirit to his he hath purchased from his Father the Derivation of the same Spirit on us which inabled himself Which holy Spirit is conferred and from time to time renewed and increased by the Sacraments i. e. non ponentibus obicem to the not wilfully and obstinatly unworthy receivers thereof and which Spirit alwaies abideth in us unless by great sins such as we are perpetually inabled to avoid it happen to be expelled and who so obeyeth the natural motions thereof must as necessarily operate the work of Christ the second Adam as he that abides still in the former state of the flesh must needs do the works of the first For as what is born of Flesh is Flesh so what is born of Spirit is Spirit and the same Spirit in the man Jesus and us guided that man no otherwise than us and now doth guide us as then Him CHAP. III. Jesus Christ the Mediator of the New Covenant GODS former Covenant of works with mankind made at the Creation and called the Law of Nature and again solemnized at Mount Sinai to that Nation to which he had confined his Church at the delivery of the law of Moses who was then the Mediator that passed between God and man see Exod. 14. mentioned Heb. 8. 9. being found unprofitable Heb. 8. 7 13. Man not continuing in the promised observance of it for indeed the promulgation of the law was effectual to make him more conscious of his sin but not to make him more observant of his duty see Rom. 7. 6. yet served it well to other Gods purposes intended by
c. This blood laying a solemn engagement and obligation on both the parties for performance of promises Therefore Gen. 15. 10 in Gods covenanting with Abraham were the Beasts divided into two halfs God passing between them and Exod. 24. In Gods covenanting with Israel the blood divided and half sprinkled on the Altar on Gods part and half on the people beside that in a Covenant of this kind especially between a just Lord and rebellious Subjects where one part had so highly offended this blood sprinkled upon them signified a remission which is never done without blood Heb. 9. 22. Hence no hearty agreement and reconciliation between two formerly differing parties being possible without remission of all former offences and again no remission of former offences from the just God being without sacrifice or satisfaction neither was therefore any Covenant without sacrifice And the eating of such a sacrifice given to â—…od being as it were an admittance unto Gods Table and Viands and to have Communion with him see Exod. 24. 5 11. 1 Cor. 10. 16. c. 21. signified a reentrance into his favor Thus sacrifice shedding and sprinkling of blood I say being required at the solemnity of a Covenant which Ancient ceremonies were all only forcadumbrations and types of this we now speak of and not it fashioned according to what the former were but they according to what it should be It pleased God to give and to confirm likewise and ratifie this last Covenant unto us in the blood of his Son Rom. 5. 10. with whose blood we were sprinkled this being the infinitely highest expression of his renewed love to mankind for what greater signification had Abraham of his love to God his Friend then to offer his only Son and the same we see God now requited to the children of Abraham tho these his enemies here giving really what he would not of Abraham really accept making this blood a perpetual witness and assurance of his remitting all those transgressions now which still remained under the former covenant Heb. 9. 15. and an everlasting obligation of him to performance of his promises But yet further this being not only a Covenant but a Testament both because it was Gods last will that he hath enjoyned unto man to observe Heb. 8. 8 10. none other being to come after it and being in this last will also a legacying and conveyance to us from the Son of that heavenly inheritance which from his Father by birthright from all eternity was his and no such Testament standing in force but from the death first of the Testator whom living perhaps it might be changed but after death never can Heb. 9. 17. Hence to make all sure to us every way our Savior the Testator suffered death And for these reasons is the Gospel called so often the new Testament in his blood Luk. 22. 20. and his blood stiled the blood of the Covenant Heb. 10. 29. Zech. 9. 11. That we are said now to be come from Mount Sinai and to Jesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then Abels for that spoke revenge but this remission and his blood said to witness the remission of our sins c. 1 Jo. 5. 8. Heb. 12. 13. Hence we are called Elect thro the sprinkling upon us of the blood of Jesus Christ. 1 Pet. 1. 2. Hence is he said to have made peace thro the blood of his Cross Col. 1. 20. And to have reconciled us in the body of his flesh thro death Col. 1. 21 22. that he suffered c. that he might sanctifie the people with his own blood See Exod. 19. 10. -29. 21. Therefore those also who afterward break this Covenant are said to have troden under foot the Son of God and to have counted the blood of the Covenant wherewith they were sanctified an unholy thing c. Heb. 10. 29. And lastly hence as they did eat of their peace-offerings before the Lord Exod. 24. 5 11. in token of their readmittance into his Friendship so were we likewise in this Covenant to be made partakers of the Lords Table in eaâ—…ing of this Sacrifice of our Savior offered for the establishing of the new Covenant and therefore this his flesh he hath given us to eat and his blood to drink Jo. 6. 53. c. And God again raised this Mediator who by his own blood sealed this our peace Col. 1. 20 21 22. from the dead that he might shew that he accepted of this his mediation and that all things by him transacted in it were according to his Fathers good pleasure And that God might give also into his own hands the management of all those gracious promises made by him in this new Covenant that he might be the Captain of our Salvation have power himself of the remission of sin and of pouring forth the spirit upon all flesh see Act. 3. 26. -5. 31. and of giving eternal life c. which were promised in it Thus it became that God of peace to bring again from the dead our Lord Jesus that great Shepheard of the Sheep thro this blood of the everlasting Covenant Heb. 13. 20. That he might ever live to see to the performance of conditions CHAP. IV. Jesus Christ the Sacrifice Expiatory Eucharistical c. for remission of sin Procurement of Blessings c. GOD would never give any blessing nor forgive any fault absolutely gratis but that he would in some offering returned be acknowledged Lord of all for the one Mal. 1. 6 8 10. and with some offering slain be appealed for the other That he might to the world more solemnly appear by the first offerings a liberal Father to his Creature and the fountain of all good and by the second a just Judge to the sinner and the hater Ps. 5. 5. and punisher of all evil And hence the first worship of him that we find in the very infancy of the world is Sacrifice Gen. 4. 3 4. Sacrifice Eucharistical and Expiatory offerings of acknowledgment and thanksgiving for his benefits And those of the Firstlings Gen. 4. 4. And of expiation and attonement for our sin and that by the death of the Sacrifice for death being the irreversible punishment of sin without it might be no remission Heb. 9. 22. Besides which two we find also another sort of Sacrifice alwaies tendred unto him a Sacrifice of a more general devotion and dedication of the Officer to his service an Holocaust or burnt-offering wholly consumed on the Altar and of the most sweet smelling savour unto the Lord. Levit. 1. 9. Exod. 29. 41. Being given freely not out of necessity for an offence as the sin-offering and given all not any part shared by the Doner as in the peace or thank-offering Of which burnt-offerings one a Lamb Jo. 1. 29. in which respect our Savior was called the Lamb of God rather then any other offering because this was the daily sacrifice
then to carry the wood only the instrument whereon he was to suffer and to have his arms tyed But this sacrifice was not only offered up but the Altar much changed from that of the sacrifices under the Law That he might undergo a more accursed and painful and publick and long mactation Hang'd in a common place of execution full of skulls Matt. 27. 33. by the Highway side ver 39. between two thieves stript naked and surely which never happened to any besides whilst he was suffering those acute pains whilst the Serpent and death were thrusting their stings into him instead of pitty which is then but humanity all the world deriding him Ps. 69. 20. He looked for some to take pitty but there was none mocked reviled by the chief Priests Scribes Elders vers 41. by the Soldiers with their bitter gall vers 34. Luk. 23. 35. by the passengers vers 39. and that nothing might be a wanting by those miserable creatures too that were executed with him whilst his acquaintance stood a far off See Psal. 88. 7 8. c. Thus therefore he as the Lamb of God slain from the beginning in the types of other Sacrifices bestowed Himself on us and was offered unto his Father by us and for us a Lamb without spot and without blemish the only sacrifice acceptable unto God of a sweet smelling savour Eph. 5. 2. being an oblation devoted and consecrated to the Lord not only in his death but in all his life Rom. 12. 1. which said of us is much more true of him Nor only in his sufferings see Esai 53. 5. by his stripes we are healed but in all his obedience and service not pleasing himself Rom. 15. 3. or doing his own will in any thing but his Fathers Therefore saith he sacrifice thou wouldst not have Then said I lo I come to do thy will Ps. 40. 9. And this to fulfil not only one but all those ends for which those spiritual sacrifices under the Law were ordained and which they only obumbrated the body being of Christ. Col. 2. 17. Thro which sacrifice now we do not only receive remission of his sins pardonable only thro him but present all our Devotions praises thanksgivings acceptable only through him and obtain readmission into amity and fellowship with God and receive all deliverances and blessings temporal and eternal from God only derivable unto us through Him To whom be glory for ever Amen 1. Then He was the real Expiatory sacrifice for the sins of the world Matt. 26. 28. 1 Jo. 3. 1. answering to and fulfilling the type of the Legal sin-offerings both of that slain and burnt without the Camp according to which he also suffered without the gate Heb. 13. 11 12. the blood of which was carried and sprinkled before the Lord into the innermost Sanctuary upon the solemn day of Expiation once a year Levit. 16. cap. and into the outer Sanctuary at all other times Levit. 4. and 5. cap. according to which His also is now presented in the Heavenly Sanctuary Heb. 10. 19. -9. 12. -8. 2. of which the other place was but a shaddow and type Heb. 8. 5. And of that other scape-sacrifice Levit. 16. 21 22. which after the Priest had laid his hands upon its Head and confessed over it all the iniquities of himself and of the people was let go into the wilderness the like to which was also done in purifying of bodily uncleanness in a scape-bird Lev. 14. 7. according to which He also is said to be the Lamb of God that took and carried away the sins of the world after God had laid on him the iniquities of us all Esai 53. 6. who died so as that he also was delivered from death and as he was resembled by the one sin-offering in his being slain so by the other in his being raised again In which respect also leaven and honey which hath the same nature with it suddenly fermenting altering and corrupting things were forbidden and contrarily salt preserving things commanded to be used in all Sacrifices being types doubtless of that which is said of and was fulfilled in the true sacrifice Ps. 16. 10. Thou wilt not leave my soul c. which resurrection to life was a sign of Gods accepting this offering made for us as the Angel ascending to Heaven in the flame of the Altar was unto Manoah Judg. 13. 20 23. of the acceptation of his 2. Again he was the Real answering to the typical sacrifice under the Law the purifying of corporal uncleanness See Lev. 14. and 15. cap. As the blood of Bulls and the ashes of an Heifer sanctified to the purifying of the flesh so the sprinkling of his blood offered without spot to God purging the conscience from dead works c. Heb. 9. 13 14. see Heb. 9. 21 23. comp with Eph. 1. 10. Col. 1. 20. with which blood also as with that other cleansing composition there was running down from the Cross a mixture of water Jo. 19. 34. He not suffering the ordinary punishment of other Malefactors but as on one side a bone of him was not broken which was usual to represent the paschal Lamb so on the other side his pericardium and his very heart was pierced contrary to custome that blood and water the compound of our purification might be drawn out of his sacred side one for the expiation of us from the guilt of punishment for our justification in respect of sins past and the other for washing out of us the stain of sin for our sanctification from living in sin for the time to come Blood signifying our redemption by the effusion of his life and water signifying our regeneration by his effusion of the Holy Spirit Act. 2. 33. Jo. 7. 39. Matt. 3. 11. Therefore this was he saith the Apostle 1 Jo. 5. 6. that came by water and blood not by water only but by water and blood and he that saw them bare record Jo. 19. 35. And these also bear record the two Sacraments of the new Testament water in Baptism and blood in the Lords supper by which Sacraments in vertue of his passion our sins are now also remitted and cleansed See Act. 2. 38. Matt. 26. 28. And these two together with the operations of the Spirit â—…oyned with them shall bear witness on earth and seal the effects of this Sacrifice unto us to the end of the world 1 Joh. 5. 8. see Eph. 5. 26 27. 3. He was the Real Holocaust fulfilling the type of the legal burnt-offering In burnt-offerings and sacrifice for sin thou hadst no pleasure then said I Lo I come Heb. 10. 4 5. His only sacrifice being of a sweet smelling Savor unto God Eph. 5. 2. comp with Lev. 19. Exod. 29. 41. which the sin-offering alone was not Lev. 5. 11. Mumb. 5. 15. and therefore might have no Frankincense nor Oil upon it Lev. 5. 11. Numb 5. 15. In which only the Father was well pleased Matt. 3. 17. -12.
26. Eph. 2. 3. Thus man being in his lapsed condition the Apostle makes as it were four persons sin the law and death and Satan tyrannizing over him and keeping him in an irremediable subjection possessed instead of the free loving good spirit of God with the spirit of bondage Rom. 8. 15. and of fear and of this world See sin which is called also the flesh and the old man described as a person Rom. 7. 9 11. Jam. 1. 14 15. Gen. 4. 7. 2. The law Rom. 7. 3 4. Gal. 3. 23 24. 3. Death 1 Cor. 15. 26 51. Rom. 5. 14. And they assault him in this order Sin slayes him by the dart of the law for the strength of sin is the law and death slayes him by the sting of sin for the sting of death is sin 1 Cor. 15. 56. and Satan slayes him by the hand of death As he who hath the power of death from Gods justice Heb. 2. 14. Lastly Satan having no power but from God the justice of God committeth us into the hands of this officer till we shall pay the debt of sin by the first Covenant due unto him Man being in this deplorable condition the Son of God in great pitty to his creature came to redeem him out of the hands of all these that hated him Esai 61. 1. Luk. 4. 18. Col. 1. 13. and to make him a freeman again Joh. 8. 34. comp 32 36. Gal. 4. 23. c. Gal. 5. 1. And that meanwhile justice might be satisfied and every one of the rest also have his due he put himself in our stead into their hands and paid the full ransom and price that was required not silver nor gold Ps. 49. 6 7 8 9. 1 Tim. 2. 6. 1 Pet. 1. 18 19 20. but life for life Matt. 20. 28. 1. To destroy sin in the flesh he came in the likeness of sinful flesh Rom. 8. 3. and after he had endured with the same weak nature all its assaults Heb. 2. 18. Matt. 4. 1. 16. 23. tho he did not sin yet was he made sin for us i. e. liable to undergo the ill consequents of sin as if he had sinned 2 Cor. 5. 21. 2. To satisfie the law he was made under the law also both the moral and the ceremonial in particular reference to the Jew that he might redeem them that were under the law Gal. 4. 5. most exactly keeping it in Circumcision and observation of the Sabbath tho they falsly accused him of the breach thereof and all other ordinances Yet after all this we being under its curse he also tho obedient in every thing to the law for he became a curse or accursed Gal. 3. 13. 3. Death requiring possession where sin had given it a just title and 4. Satan being not a-wanting to use his licensed power in inflicting it Luk. 22. 53. He therefore being first made sin and a curse also underwent the assaults of these two last for us underwent and tasted of death for every sinful man Heb. 2. 9. 1 Cor. 8. 11. even the death of the cross And his going thus far perchance might have served for the discharge of a debt had we been saving some trespasses past in a perfect and entire condition for the future but besides the fruit already brought forth unto death for which we owed it we were also subjected to the dominion of these enemies to bring forth more still for the future In respect of which no compleat redemption of us could be without a conquest of them as well as a payment And had our Redeemer not made a conquest of them had he been either pierced by sin or broken any point of the Law how then indeed could he have paid that death a ransom for us which had been due for himself Again not breaking these had he yet been any way held by death and Satan since tho the ransom was paid for sins past yet their dominion would have remained still in us for producing more How could he deliver us from this dominion from which he could not save himself In which terms the Devil once began to insult over him on the Cross thou that savest others c. How could he rescue us from death being himself detained in it how by his spirit in us destroy sin if that spirit could not raise him from the punishment of sin for all our spirit and life is only from and in him In whose death all our hopes were also dead 1 Cor. 15. 14. Therefore saith the Apostle 1 Cor. 15. 14 17. If Christ be not risen from death ye are yet in your sins See Rom. 4. 25. 1 Tim. 3. 16. Indeed we were not only prisoners for debt to Satan as an Officer of Gods justice Matt. 5. 25 26 but captives to him as Prince of this world and therefore our Savior was our Redeemer also in two senses from debt and from slavery by paying a ransom and by making a conquest which he throughly did For sin could not enter into him nor the law could not accuse him in any point nor could death tho it had him in its arms hold him Act. 2. 24. and so Satan also that had the power of death yet in his reviving from death was overcome Heb. 2. 14. by the power of the holy spirit raising him again from it See Rom. 1. 4. 1 Tim. 3. 16. Heb. 9. 14. Gal. 1. 4. And that he might be a pattern unto us in the way and of the victory of sufferings the manner he chose to conquer these enemies was by subjecting himself unto them and by making himself capable of their assaults and by suffering from them By comming in the likeness of sinful flesh he destroyed sin in the flesh by dying killed and triumphed over death In which Sampson slaying his enemies by his own being slain and Eliah raising the dead child by imitating the same postures were types of him Destroyed the Devils tempting by being tempted by him and in the likeness of the Serpent Numb 21. 9. Jo. 3. 14. being also made a curse like him cured the bitings of the Serpent by submitting to and most exactly keeping the law annulled it Thus he for his obedience being made Lord of the law Matt. 12. 8. and changing the ordinances delivered by Moses Jo. 4. 21. Col. 2. 13 14. Rom. 7. 24 25. Jo. 12. 31. Col 1. 13 14. and translating us out of the kingdom of darkness into his kingdom Tit. 2. 14. Redeemed us from iniquity for good works 2 Tim. 1. 10. abolished death 1 Thess. 1. 10. Delivered us out of the hands of justice Act. 13. 39. Eph. 2. 15. out of the hands of Moses's law And he triumphing first himself over them all thus set us also at liberty At liberty from them 2 Cor. 3. 17. Jo. 8. 32 36. yet not for our selves to be now our own Masters but redeemed us for his service for ever hereafter See 1 Cor. 6. 19 20. Rom. 14. 4 7.
stronger then he Jo. 12. 31. -16. 11. 1 Jo. 3. 8. Luk. 10. 18 19. Matt. 12. 21. Accordingly since our Saviors coming wee see the Devils former gross religions and delusions except in some out-skirts of the world America and China c. utterly ruined and him abridged most what of all his former inspirations for many of the lying Prophets were possessed and deceived themselves by an evil spirit see Micah 2. 11. 1 King 22. 20. possessions enthusiasms apparitions dictating Oracles by which he being very frequent in these was taken to be the great power of God See Act. 8. 10. 16. 16. comp 17. 1 Sam. 18. 10. 2 King 1. 2. 1 Cor. 12. 10. -14. 29 32. 1 Jo. 4. 1. and sustained by his frequent inanimations of them that gross worship of idols which are since grown contemptible according to the prophecies Zech. 13. 1 2. Esai 46. 1. comp Esa 45. 13 16. Esai 2. 18 20. Hos. 2. 17. So that now he is glad to use more fine and subtle arts for he is not yet utterly to be chained up And the cheif religion abhors idols and worships the true God that made Heaven and Earth but only opposeth the Savior thereof and him too not altogether rejecteth but diminisheth in comparison of the Divels Prophet Mahomet And tho he is not yet quite chained up from seducing the Nations nor tempting also the servants of Christ yet in respect of every one as he is weaker or stronger in grace so by him that sits now at the right hand of God are his temptations moderated and proportioned none suffering above what they are able to repel 1 Cor. 10. 13. And the weaker as they loose the glory of a conquest so have they the security of not being assaulted whereas t is much to be observed that for their greater reward our Savior permits Satan more liberty as it were to try Masteries with those that are stronger even sometimes to visible apparitions as he assaulted first their Lord and there want not examples of this done to many more when eminent in holiness as he did to Holy Job to the Apostles who by this discovered more of Satans wiles and more easily discern'd the spiritual powers that war against Christians and gave readier directions for the fight See Luk. 22. 31. 2 Cor. 12. 7. 2 Cor. 2. 11. Eph. 6. 12 16. Jam. 4. 7. 1 Pet. 5. 8 9. Eph. 4. 27. But when our Redemption is compleated which must not be before our Saviors appearing and his Kingdom 2 Tim. 4. 1. then shall we have by vertue of this our Redeemers ransom and conquest already performed and the full effects of which are already enjoied in his own person all freedom from them that can be imagined First Concerning sin That quite effaced and we Glorious Holy and without blemish not having spot or wrinkle or any such thing but perfectly sanctified and cleansed and so as a pure virgin presented and espoused unto the Son of God Eph. 5. 26 27. 2 Cor. 11. 2. 2. Concerning the law love perfected and we necessitated to good in such a manner that our actions there shall no more be capable of reward or punishment and consequently that there shall be no more place for a law 3. As for death it shall be swallowed up in victory and cast into Hell Rev. 20. 14. 1 Cor. 15. 26. Rev. 22. 2 3. 4. Satan also who now goeth abroad to deceive the Nations shall then be cast into the lake of fire and brimstone and the Accuser of the Saints shall then be judged by them and condemned to those everlasting torments which are prepared for him and his Angels from the beginning Rev. 20. 10. 1 Cor. 6. 3. Matt. 25. 41. CHAP. VI. Jesus Christ the second Adam Author to Man-The life kind of life as the First of Death BY Gods good will and pleasure as Adam the first man from the Earth was made a common person by whose disobedience and fall all dyed So there was to be a second Adam from Heaven 1 Cor. 15. 47. made also a Common person by whose obedience and merits mankind should be repaired and have life 1 Cor. 15. 22. And this was the Son of God of whose supreme dignity and equality with the Father as having the same essence and perfection of nature and consequently the same glory power and all other divine attributes see Phil. 2. 6. Jo. 5. 18 23. -10. 29 30. -17. 5. Rev. 1. 4. -4. 8. comp with Rev. 4. 2. 5. which means the Father and Rev. 1. 8 17. this the Son And 't is not to be passed by that whereas there have been several apparitions of the first and second person of the Trinity they are both described much-what alike see Esai 6. Rev. 1. 13. of the Son Jo. 12. 31. comp Rev. 4. 2. c. of the Father as appears Rev. 5. 7. and Dan. 7. 9. comp 13. according to which attributes no person is before or after another And omnia opera Trinitatis essentialia ad extra i. e. such as have some influence into the creature and where there is no relating of one person to another must needs be indivisa i. e. if of one person of all Because all are but one and the same God yet in respect of acts and agency personal even before the Incarnation whether it be by vertue of eternal generation Ordo sine subordinatione cum una tantum sit essentia divina Missio in divinis non jussionem non imperium sed processionem unius personae ab alia cum novi effectus connotatione significat Bell. Judic de lib. Concordiae So Pater dicitur major filio ratione principii non ratione naturae Notatur enim quaedam authoritas in eo quod pater est principium filii non contra Ita Basilius Nazianz. Hilar. multi veteres c. Bell. de Christo l. 1. c. 6. Cur necesse est si dignitate ordine secundus est filius tertius spiritus natura quoque ipsos secundum tertium esse Basil. see Bell. de Christo l. 2. c. 25. In which sense Qui communicat essentiam naturam communicat potestatem scientiam c. as Aquin. recognitione authoritatis paternae donantis as Hilary or whether it be by the particular economy and dispensation of the Divine wisdom in order to the Creation and the Redemption of the World even before the Incarnation I say as the Father doth nothing without but all by the Son both in the Church and in the world and in these both in the creating and in the ordering and sustaining thereof see Jo. 5. 17 22. Heb. 1. 2 3. Jo. 3. 35. Col. 1. 16 17. Therefore is the Son distinctively from the Father called the Lord because of his immediate Dominion over all things Phil. 2. 11. 1 Cor. 8. 6. Act. 2. 36. 1 Cor. 15. 24. Rom. 1. 7. Eph. 4. 5 6. So the Son every where acknowledgeth all he hath
life knowledge power to the gift and Communication and all he doth to the command and appointment and exemplar of the Father Himself to live by him to have life in himself as the Father hath but from his gift to be sent by him not only the man Christ Jesus to be sent to us in the flesh and human nature but the second Person in the Trinity then the only begotten Son of God the Father see 1 Jo. 4. 9. comp Jo. 3. 13 17. Jo. 6. 38 39. -17. 5. Heb. 1. 2 3. to be first also sent into the flesh and to take human nature upon him for he that was sent descended from Heaven and was made flesh see 1 Jo. 4. 2. Jo. 16. 28. Heb. 2. 14 16. 1 Tim. 3. 16. Jo. 6. 38. Again to judge do as he hears from him as he is taught by him Jo. 8. 28. as he hath seen him do the works he shews him operating as it were after his pattern see Jo. 5. 6. 7. 8. chapters Jo. 14. 28. -17. 3. 1 Cor. 15. 27. Jo. 10. 18. -5. 30. -8. 15. -10. 32. Matt. 20. 23. Many of which places if not all cannot be understood of his human nature Neither are these expressions incongruent to the second person of the Trinity since the like are granted to be used of the third the Holy Ghost See Jo. 15. 26. -16. 13 14 15. 2. But secondly which is more to our purpose in the mystery of the Incarnation here God the Father only represents the whole Deity in its Glory and Majesty and God the Son then divested stripped and emptied Himself of that form of God in which he was and in respect of the use and exercise of it further then as the Father pleased to dispense it unto him of all the Majesty and power of his Divinity In which thing our blessed Lord was fore-typified by Sampson for thus was he for the love of an Harlot we were no better willing to part with and to lay aside all his strength to be bound by his own Nation and delivered up to his enemies Judg. 15. 11. to be blinded and made sport with and to be put to death but by his death as Sampson destroying his enemies and getting the victory See Judg. 16. Thus he became in fashion only as a man Luk. 12. 50. undertaking all the imperfections that are without sin of human nature such as others have and receiving all the perfections of it from the gift of God the Father so as others do c. Suffering the imperfection and infirmities not only of the body but those innocent ones of the Soul too and these not only in the sensitive and appetitive faculties as fear sorrow Mark 14. 34. horror of death c. In so much that he was capable of being strengthened by one of those Angels whom he had made Luk. 22. 43. not to name that treating with him by Ambassadors from Heaven Luk. 9. 31. one from the law and another from the Prophets about his sufferings Besides those natural inclinations and velleities if I may so say that appeared in him of the lower faculties solliciting for things convenient to them tho alwaies ordered by reason and the Spirit to conformity with the will of God see Jo. 6. 38. Rom. 15. 3. Matt. 26. 39. Where we discover natural propensions diverse from those of the Spirit tho these proposing their own desires not opposing the others resolves But some think in the Intellectual part also either 1. The absence of some knowledge supernatural to man non debitoe inesse for some time by the suspension of the light of his Divinity from it as it is clear the Beatifical vision was suspended from it in the time of his sad and dolorous passion Which knowledg increased in him according to the dispensation of the Father See Luk. 1. 80. -2. 52. where Christ is said to increase in wisdom and spirit c. not in appearance only but with God as well as men see Mark. 13. 32. comp with Rev. 1. 1. and this with Rev. 5. 5 6. c. where the Lamb is said to be worthy to c. to have prevailed to open the book Of all future events and to look thereon c. and v. 12. To receive wisdom this being signified vers 6. by the 7 eyes as power by the 7 horns for that he was slain c. and Mark 6. 6. Matt. 8. 10. where he is said to wonder as if some thing happened unexpected Or 2. The absence of that experimental knowledg which he afterward acquired by sufferings see Heb. 5. 8. -2. 17 18. Or 3. at least see Jo. 16. 30. -21. 17. some restraint of the effects and external manifestations of his knowledge till the time the Father had appointed for them to be opened See Act. 17. comp with Rev. 1. 1. and Mark. 13. 32. Matt. 20. 23. Therefore he is said in his youth to have heard the Doctors of the Law and conferred with them tho by this doubtless he learned not from but imparted wisdom to them Luk. 2. 46 47. Nor did he offer to teach till the age allowed for Doctors to profess And not then till after he had as it were prepared himself for it in six Weeks solitude silence watching fasting prayer For he who prayed whole nights when all the day wearied with emploiments certainly omitted it not in that long vacation And so for the external operations of the Spirit it self tho he was by the Holy Ghost conceived and had it not stinted and given by measure as others Jo. 3. 34. Col. 1. 19. who yet are said also to be filled with the Holy Ghost as the blessed Virgin and St Stephen and some even from the womb as St John Baptist. See Luk. 1. 15. Act. 7. 55. yet the more publick functions of it were restrained till at 30 years of age that he was baptized that it at the solemnity visibly descended on him and then he began in the strength of it to preach do Miracles c. Luk. 4. 1. Jo. 2. 11. -4. 54. And so his power tho alwaies as God equal to the Fathers Jo. 3. 35. yet for the actual exercise and execution of it as man successively given him according to the fore-appointments of the Father In which respect he saith more emphatically and with signification of some enlargement of it I mean as Man All power is given me c. Matt. 28. 28. Jo. 5. 20. Jo. 14. 12. -17. 12. -16. 7. Matt. 11. 25. Eph. 4. 10. Rev. 1. 18. And it shall be yet more fully said by him at his second coming till when his fulness and his Kingdom in respect of his members is not prefected See 1 Cor. 15. 28. Eph. 1. 23. 2. Again receiving all perfections of this human nature not from the donation of the Word the second person united to it but from the Donation of the Father For tho as 't is shewed before he hath all dependence on the
tho threatned with it And in his glorifying afterward intending chiefly that of his Father and making Gods glory the end of his own See Jo. 17. 1 19. Phil. 2. 11. Jo. 13. 31 32. -14. 13. But not hearkning to Satans like ambitious proposals made to him as to our first Parent with a purpose to beget in him also some pride See the parallel between them in many things The Devil tempting both about eating contrary to the good pleasure of God as may be gathered from our Saviors answer Matt. 4. 4. saying to one yea hath God said ye shall not eat and to the other Command that these Stones be made Bread encouraging both to presumption saying to one He hath given his Angels charge over thee to the other ye shall not dy and alluring both with fair and false promises Eritis sicut Dii and Omnia haec tibi dabo But indeed supposing our Savior in a condition much more liable to the temptation in offering meat and that usual not prohibited food as Adam's was to one hungry not to one satiated with all other delicacies Honor and wealth to one poor and despised and suggesting special care of Angels to one that was the Son of God tho then having voluntarily abbridged himself for his Fathers greater Honor the priviledg thereof Yet he not hearkening to these wiles so much as to do any thing for his own reputation tho Satan fail'd not to prompt him who and how great he was no not to shew his power in flying down from a pinnacle or in producing bread by Miracle tho both in a seeming case of necessity but answering he must live by the word of God in every thing doing as God appointed him for that was his bread to do the will of his Father and accordingly he made not bread for himself who made it for others but God sent Angels to minister it unto Him So that the Prince of this world had no such thing in him as he had in the first man Jo. 14. 30 Again by not being entised here by any false beauty of this world set before and presented unto him Matt. 4. 8. nor indulging so much as the innocent inclinations of the flesh by whose necessities sleep hunger rest he was often importuned but versed in continual mortifications of it watching fasting weeping and all the inconveniences of poverty and travailing by denying to himself many useful things permitted as the other longed after unnecessary things forbidden By earnestly desiring and so chearfully entertaining all sufferings and that cruel passion tho he shewed how easily he could have avoided it when at his speaking but one word to them his apprehenders went backward and fell to the ground Jo. 18. 6. till by his own leave like Sampson they took and bound him also that he had the full sense and reluctance of nature towards it that we have without which his sufferings had not been so meritorious in that passionate deprecation of it in the Garden where he in his own person described unto his Disciples the battel of Sense to shew them the victory of the Spirit calling it his baptism his Eucharist See Luk. 22. 15. -12. 50. Jo. 14. 31. Mark 10. 32. where he outwent and lead towards Jerusalem the place of this Tragedy his Disciples afraid and drooping because of that storm he had told them was coming led them on tho he foresaw and numbred and foretold so punctually every opprobrious circumstance thereof of which other Martyrs are happily ignorant even to the Soldiers spitting upon him vers 33. see Jo. 18. 4 8. How he sought to save his Disciples and I had almost said prevented Judas's betraying him for whom he was so much troubled in spirit Jo. 13. 21. by meeting the Soldiers and offering himself and charging them astonished to let the others go by his soveraign authority securing from harm all but himself Jo. 18. 9. and giving himself for them not only in his passion but to it In which sufferings he did not one Miracle before the King to save his life nor spoke a word to defend so innocent a cause but invited as it were their condemnation with a resolute silence And when as he had power at any time to have laid down his life yet by his former avoiding stoning and precipitation preserved he himself for a more open shame and greater torments Thus by contraries he undid the works of the Devil in the first Adam and conquered and triumphed by humility and afflictions as the other fell by pride and Paradise leaving this special lesson to the world Learn of me for I am meek and lowly After the similitude of whose righteousness also all his posterity since do overcome namely by resistance of temptations by humility and by sufferings See Phil. 3. 10. 2 Cor. 4. 10. Gal. 6. 7. Col. 1. 12. Gal. 5. 24. 1 Cor. 4. 11. c. 2 Cor. 6. 4. c. Well might he therefore proclaim learn of me for I am lowly c. And as it is said of the Saints in glory quanto altiores tanto humiliores and as himself said the greatest must be as it were a child Matt. 18. 4. So doubtless never was there man thus perfectly humble in all things as was this the Son of God The meekness of whose spirit may be clearly seen in this that many whom the ill nature of his Disciples repulsed he continually entertained never denying any help he could give to any that sought to him See Matt. 19. 13 14. -15. 23 24. Mark 10. 48 49. -9. 38 39. Luk. 9. 54 55. Matt. 14. 15. comp Mark 8. 2 3. And after this performance of all this humility and obedience without sin He also received the reward promised for which he had took this pains and endured this shame Heb. 12. 2. even eternal life and glory see Phil. 2. 8 9. Act. 8. 33. for his humility c. Luk. 24. 26. Ps. 18. 20. -110. 7. 1 Pet. 1. 21. -3. 22. Heb. 2. 9. -1. 9. Rev. 5. 9 12. being restored to all that was lost by or promised to the first Adam For his having been a servant now made Lord and Christ Act. 2. 36. now made the Son of God being said to be begotten on the day of his Resurrection Act. 13. 33. Luk. 1. 32. Rom. 1. 4. and so at his transfiguration the preludium of his glorification it was celebrated with a voice from Heaven this is my beloved Son Matt. 17. 5. see 2 Sam. 7. 14. comp Heb. 1. 5. and as at his Nativity so at his resurrection called the first born Col. 1. 18. giving then to the Disciples the appellation of brethren Jo. 20. 17. Of whom death was in labour as it were while she had him in her womb Act 2. 24. and at last by the power of his Spirit was delivered of him By which we are also begotten again c. 1 Pet. 1. 3. He also was stiled Heb. 1. 3. the Image and character
parallel between them for life and death 1 Cor. 15. 20. and 45. c. as for sin and righteousness Rom. 5. And this life in its due time is to be communicated to all the members of Christ 1. both because the head and members have all the same spirit i. e. of the Father which therefore if it have raised one must needs also raise the other As we see in the living Creatures and the wheels Ezech. 2. 21. when those went these went and when those stood these stood for the spirit of the living creatures was in the wheels Or as we may imagine a man of those large Dimensions that his head were in Heaven and his feet on Earth and such is Christ and the Church Col. 2. 19. and both called by one name of Christ 1 Cor. 12. 12. how easily and instantly such a one by the animal spirits communicated from the Head would move here below which way he pleased his inferior members See Rom. 8. 11. 1 Cor. 6. 14. Therefore those priviledges which the Apostle applies to Christ Heb. 2. 6. the Psalmist saith of man in general Ps. 8. And again 't is argued negatively from us to Christ If no resurrection of us then is not Christ risen neither 1 Cor. 15. 13. If not possible for the spirit to raise our human nature then not his And 2. because the head as Christ is to the Church naturally gives the sense and motion to the members Therefore as 't is said that the head and members are both raised by the same spirit so also that the Head shall raise and quicken the members See Jo. 6. 39. 1 Cor. 15. 45. 2 Cor. 4. 14. I speak of resurrection to life Else the wicked also shall be raised by him by his voice Jo. 5. 21. as their Judge to be thrown into endless torments which is but a Gaol-delivery and an haling them out of prison to execution an act of his power as God not of his merits as a Savior by their having any union to him as the second Adam And the proper Sacrament instituted to conveigh this life unto us by union with Jesus is the Eucharist being the Communion or Communication unto us of all himself first of his body and blood 1 Cor. 10. 16. by which we are made not in a Metaphor but in a Mystery and that a great one members of his body of his flesh and of his bones Eph. 5. 30 32. And 2. not only of his body but of his spirit too 1 Cor. 12. 13. by which soveraign receit and incorporating of him who hath life in himself our bodies also and souls are according to the ancient form of the Church in the administration of these mysteries preserved unto everlasting life a promise by our Savior annexed so often to this mystical partaking of him Jo. 6. 56 57. c. therefore the consecrated elements called Symbola resurrectionis and formerly never neglected especially to be received at the hour of death For 't is to be noted that tho both the Sacraments have all the same effects Remission of sins Matt. 26. 28. comp with Act. 2. 38. Union 1 Cor. 10. 16. comp with Gal. 3. 27 28. all one in Christ Jesus And Joh. 3. 5. comp with 1 Cor. 12. 13. And both Sacraments do intimate obligation to suffering to the receivers see Matt. 20. 22 23. where allusion doubtless is made to the two Sacraments as 1 Cor. 12. 13. Tho our baptism is not with blood as his nor our cup so bitter yet either of them have some more eminently then others Therefore Baptism to which we have more easy access upon repentance Act. 2. 38. and faith of the truth of the Gospel Act. 8. 37. and the promise onely of a new life Matt. 3. 6 8. is more principally the Sacrament of remission of former sins Act. 2. 38. and of our profession of our death to sin and relinquishing the old Adam and now putting on Christ. And then after this cleansing from sins past by baptism the Eucharist to which we are to bring not only faith and repentance but sanctification and holiness therefore such examination required see Matt. 22. 12. see 1 Cor. 11. 28. the end of 27. and 29. comp with 1 Cor. 6. 15. converted shall I then take the members of an â—…arlot and make them the members of Christ 1 Cor. 5. 11. converted No formcators presume to eat c. with the Saints is more specially the Sacrament of our union to Christ and living by him who is the life by the incorporating of his body and blood and spirit into ours 1 Cor. 10. 16 17. By which incorporation we contract such an identity as it were with him that see what he is we are Is he a Son of God so are we His heir So are we Rom. 8. 17. of the Kingdom the Glory to come only all this by and from him that in all things he might have the preeminence and amongst many breâ—…hren be the first born But we must know that as all these effects of our Savior toward us depend on a second generation and being born again of God by the seed of the spirit Jo. 3. 9. 2 Cor. 3. 18. Eph. 2. 22. -3. 16. which giveth life as the flesh from the first Adam soweth corruption see Gal. 6. 8. 2 Cor. 3. 6. Rom. 8. 11. Jo. 4. 14. Eph. 4. 22. and on our thus being made the true children and ofspring of Christ Heb. 2. 13. Esaâ—… 53. 10 11. So that this our second birth is not compleated all at once but this image of Christ by little and little at last is perfectly formed in us See Gal. 4. 19. 2 Cor. 11. 2. 1 Pet. 2. 2. As also all other works of our Savior are not consummate till his second coming and the resurrection Else did we walk by sight and not by faith how should we be transported with joy upon a vision of that infinite glory and nobility the poor Sons of Adam receive from this their second father to whom be all glory for ever And how should we sigh and groan till we were once possessed of it See 2 Cor. 5. 2 4. and Rom. 8. 23. To consider therefore a little the manner and the progress of our regeneration here in this life Our Savior as soon as he had died to sin as a son of Adam and lived again as a Son to God Rom. 6. 10. presently received this spirit by which he begets us promised long before and therefore frequently called the promise from the Father to communicate to his posterity see Luk. 24. 49. Act. 1. 4. -2. 33. Eph. 4. 10. Jo. 7. 39. by which spirit derived from him to us thro whom we receive all things that we receive from God as it was from his Father to him and therefore called also his spirit of Christ
of Jesus of the Son see Gal. 4. 6. 1 Pet. 1. 11. Act. 16. 7. vulg Jo. 16. 7 14. we come to be his sons Now this spirit is not given promiscuously to all the sons of the first Adam nor is all the seed of the first by God the Father's secret will in the dispensation here and there of the ministery of the Gospel and by the default of some of those that hear it therefore our Savior useth those limitations Jo. 6. 44 65. -17. 9 11 12. the seed also of the second But there is something on mans part prerequired for God having given us before in our first Creation something we may make use of in our second and besides this the external ministry of the Gospel where-we are called to grace tho creavit to sine te non salvabit te sine te to the receiving of this spirit I mean here in a more eminent degree of its operations and of our sanctification and union by it unto Christ our Lord and our incorporation and entrance into this heavenly linage And these are Faith some degree of it i. e. gladly receiving the word Act. 2. 41. called also obedience to the word see Act. 8. 12 13 37. comp v. 16. 17. Eph. 1. 13. Jo. 17. 39. not rejecting the counsel of God Luk. 7. 30. believing Gods justification of the ungodly Rom. 4. 5. and Repentance for sins past intending to live no longer in them see Heb. 6. 2. 1 Pet. 3. 21. yet which also both faith and repentance are the gift of God see Eph. 2. 8. 2 Tim. 2. 25. Act. 16. 14. tho the first cometh ordinarily by hearing where by Gods mercy the Gospel is preached Rom. 10. 17. and the second by the first Jonah 3. 5. Upon which two Christ hath appointed Baptism to be administred by his substitutes and the holy spirit at the same time by himself conferred see Jo. 7. 39. Eph. 1. 13. Gal. 3. 2 13 22. Act. 2. 38. -19. 2. -5. 32. Luk. 11. 13. First then at our Baptism upon faith and repentance Ps 45. 10. we begin to be born again of water and of the spirit but not so as presently quite cashiering the image of the former Adam but as being now a compound of an old man and a new or of a body and soul from Adam called the flesh and of a spirit from Christ I mean not that contradistinguished to the soul 1 Thess. 5. 23. where by the spirit seems to be meant the rational Intellective part or soul see 1 Cor. 2. 11. Act. 7. 59. Luk. 23. 46. By soul the 〈◊〉 and sensitive part or soul which is also used for to signify life but I mean a spirit superadded to this natural spirit See 1 Cor. 14. 14 2. where there is a spirit in us plainly distinguished from the natural faculty of the understanding which operated when the understanding was quiescent see v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Rev. 1. 10. 1 Cor. 12. 10. c. the spirit of man being the soul of a natural man besides which the Apostles had another spirit searching all things c. as Christ also is compounded of two natures the Human and Divine Act. 10. 38 yet is the one of these dying in us by degrees as the other grows and we are putting off mortifying crucifying the one and putting on and renewing the other day by day Rom. 6. 6. Col. 3. 5. Gal. 6. 14. 2 Cor. 4. 16. Rom. 12. 2. Eph. 4. 22 23 24. whilst there is a perpetual combate between them The spirit lusting against the flesh and the flesh against the spirit Gal. 5. 17. until we are perfected which is not attained in this life Yet here the elder man is serving the younger provided that we do not wither and fall away from grace and dy again to God And by reason of this double outward and inward man that is in us it is that the Apostles where they tell us that we are dead to sin c. yet exhort us also to dy to sin see Rom. 6. 2. comp 12. 1 Pet. 4. 1. comp 1 Pet. 2. 11. and that the Saints where they give thanks do also pray for a deliverance Now in this our renovation made by certain steps and degrees this spirit derived from Christ operateth and produceth the image of Christ first in our soul and then afterward in our body After the same manner as it was in Christ himself who first had grace in his soul with passibility in his body till he died after which that also was glorified by the same spirit Here therefore it begins in this life by its mighty working Col. 1. 29. 2 Cor. 9. 14 15. to transform and renew us Rom. 12. 2. Eph. 4. 13. Gal. 2. 19 20. Eph. 3. 16 17. Phil. 1. 21. residing here after faith and repentance which are certain preludium's and foregifts also of it See Matt. 16. 17. 1 Cor. 12. 3. 1 Jo. 4. 2. and are increased in us proportionably as it is bringing all its rich graces with it mentioned 1 Cor. 12. 3 8. c. 1. Illuminating and inspiring and renewing knowledge in the understanding in vain without it sought by us any other way therefore called the spirit of truth see Jo. 16. 13. 1 Cor. 2. 10. c. 2 Pet. 1. 21. 1 Jo. 2. 20 27. and of prophecy Rev. 9. 10. -12. 17. 1 Jo. 5. 10. 2. Sanctifying the will and affections Therefore called the spirit of holiness first quenching there all worldly desires and satiating the soul instead of them see Jo. 7. 37 39. -4. 14. 2. Begetting an ardent and unsatiable love of God and fervency of praier and obedience to all his commands written by it in our hearts out of love such as was in Christ. Matt. 5. 6. Ps. 40. 8. Rom. 5. 5. 2 Tim. 1. 7. 2 Cor. 3. 6 7. Rom. 8. 26 27. 3. Producing greater joy in and desire of sufferings In imitation of our Savior for his for Gods for the truths sake which truth this spirit seals unto us 1 Thess. 1. 6. Rom. 5. â—… Heb. 10. 34. Act. 5. 41. Phil. 1. 29. 2 Cor. 12. 10. Col. 1. 11. 2 Cor. 11. 23. I more his Minister c. 2 Cor. 5. 14. Lastly comforting alwaies by begetting a lively hope by witnessing to us what we are and sealing what we shall be Gal. 5. 5. 1 Pet. 1. 3. Jo. 16. 17. Rom. 8. 16. 2 Thess. 2. 16. Gal. 4. 6. 1 Jo. 3. 24. Eph. 1. 13. All which graces now are the image of Christ stamped on the soul called partaking of his holiness Heb. 12. 10. and being created after God in righteousness Eph. 4. 24. But yet this image of or union with our Savior in the soul is not perfect neither in this life therefore called first fâ—…uits only of the spirit and tast of the heavenly gifts and the powers of the world to come an earnest and seal of something to be had more fully hereafter
a Fountain springing up and a sowing to everlasting life a progress from glory to glory see Rom. 8. 23. Heb. 6. 4 5. 2 Cor. 1. 22. -5. 5. â—…o 4. 14. Gal. 6. 8. Eph. 1. 13 14. According to which those prophecies of the effusions of the spirit which are fulfilled in part upon our Saviors first coming yet seem not to have their full accomplishment till his second appearing which in those texts is joyned with the first See Act. 2. 17 18. comp 19 20. Joel 2. 28. c. comp Joel 3. 2. c. Mal. 3. 1. c. comp Mal. 4. 1 5. Esai 40. 3 5 10. And the plentiful flowing of those waters of life our Saviors ordinary Metaphor in St Johns Gospel for the Spirit which shall be from the Temple or the Throne of God and the Lamb mentioned Rev. 22. 1. -21. 6. Ezec. 47. 1 3. c. Joel 3. 18. Ezec. 13. 1. -14. 8. Ps. 36. 8 9. for all these prophecies wonderfully accord and speak of the state of the new world yet to come expressing heavenly things by earthly and the truths of the Gospel veil'd under the Ceremonies of the law must needs be understood of the fuller Communications of the holy spirit yet to come Blessed be God for his unspeakable gift The next operation of this spirit is upon our body but upon this as upon our Saviors not till the blessed Resurrection when we shall begin to bear the image of the heavenly Adam as we now bear the image of the earthly 1 Cor. 15. 49. and this vile body shall be changed and made like to his glorious body like it I mean not as it appeared after his rising again to his Disciples with a wound to thrust ones hand in eating and drinking c. where to shew the truth of his resurrection that it was the same body that was crucified he was glad to veil the glory of it But as it appeared to St. Paul in the way to Damascus which glory struck him blind Act. 9. 3. comp Act. 22. 14. or as to St. Stephen the reflection of which made his face to shine as an Angels or as Moses's in the Mount or to his Disciples Matt. 17. 2. at his transfiguration where God to qualifie the sad relation of his sufferings gave them an anticipated sight of that glory which in the apparitions after his Resurrection was necessary to be eclipsed upon which moment of Beatifick vision his transported Disciples quite forgetting all former relations to the world would gladly have set up there their perpetual abode Or as it appeared to St. John Rev. 1. 13 17. at the sight of whose Majesty that beloved Disciple fell at his Masters feet as dead c. And after our body is thus made glorious as his in the resurrection it shall also have an ascension just like his Our bodies caught up in the Clouds c. 1 Thess. 4. 17. as his was Act. 1. 9. And when this perfection is produced in the body as well as the soul then it is that we are properly called the Sons and children of God being the children of the resurrection Luk. 20. 36. as is also noted of our Savior And as the Angels from their spirituality like God are called his Sons Job 1. 6. So is at that time said to be our adoption Rom. 8. 23. The regeneration the restitution to the state before sin the manifestation of the Sons of God see Matt. 19. 28. Act. 3. 21. Rom. 8. 19. comp with 1. 4. Rev. 21. 7. and mean while our life said to be in Christ to be hid with Christ in God Col. 3. 3 4. 1 Jo. 5. 11. For this state was such a longing of the Apostle to attain once the resurrection such a waiting of the Saints for the coming of the Lord such a groaning and being burdened in this earthly Tabernacle not to be shut of it and have none but to be clothed upon it with another house from Heaven see Phil. 3. 11. 1 Cor. 1. 7. 2 Pet. 3. 12. 2 Cor. 5. 1. c. Rom. 8. 23. The same individual this shall be which our Savior kept his wounds to shew and perhaps will do for the honorable marks of his sufferings see Rev. 1. 7. Rev. 5. 6. he appearing in glory with them but by the operation of the spirit of the Lord 2 Cor. 3. 18. strangely changed For we sow not in the grave that body that shall be 1 Cor. 15. 37. no more saith St. Paul then the seed we sow in the field is the flower or plant that comes of it who can guess at the beautiful colors of a Tulip by looking on its seed therefore the Apostle speaks of the body raised as a superstructure upon this 2 Cor. 5. 4. as the seed is clothed upon by the flower or the tree sown then in shame it shall come up glorious weak come up in power natural come up spiritual 1 Cor. 15. 42. For there are bodies spiritual and we know not but the Angels are such so spiritual as that there shall be no more belly at least as for meats nor no more meats for it 1 Cor. 6. 13. As Moses and Elias here for the 40 daies they enjoyed Gods presence needed no food There shall be no flesh nor blood 1 Cor. 15. 50. No heaviness 1 Thess. 4. 17. nor grosness Luk. 24. 31. Jo. 20. 19. and so no sensual pleasure suiting to corruptible substances of which for the most part some foregoing pain is the parent Luk. 20. 36. what then shall we be like Angels nay like the Son of God the second Adam our Father like him when he shall appear in his greatest glory 1 Jo. 3. 2. but what this likeness shall be we know not yet nor how far the spirit shall be united to us in similitude of that unity which Christs human nature now hath with the deity but as in some kind we are now partakers so much more then shall we be of the divine nature 2 Pet. 1. 4. nay filled with all the fulness of God Eph. 3. 19. Glorious in body Esai 13. 12. and enriched with all knowledg wisdom holiness joy security in soul after the similitude of that wisdom and holiness and glory which Christs humanity hath received from the Deity some beams of that Sun being united to us the body of which dwells in him Col. 2. 9. Jo. 17. 21 23. To whom be all preeminence and glory for ever by all the partakers of his glory O foelix culpa said one quoe talem meruit habere redemptionem Ad aliquid majus humana natura perducta est per peccatum And God permitted that great evil of mans fall to raise him to a far greater honor finishing all his works in goodness and mercy Meanwhile as not we so neither is our Savior compleat every way before our resurrection being without us a Head glorified without its body Therefore is the Church called His fulness Eph. 1.
required of us A Configuration to all his vertuous and holy life here many singular patterns of which are set down before a Configuration to his sufferings and death Phil. 3. 10. as it is first in our Baptism and for sins after Baptism ought to be in the painful fruits of repentance abstaining from worldly pleasures using the body hardly c. which are therefore called mortifications A Configuration to his resurrection and life after it In having our conversation in Heaven Phil. 3. 20. living to God only no more to affections of this life ever worshipping praising loving admiring glorifying offering up and dedicating our selves to God For so Saints live that are dead See Rev. 4. 8. c. -5. 9 12. c. -7. 9. c. Quicquid gestum est in sepultura resurrectione c. ita gestum est ut configuretur vita humana quae hic geritur For our participation of Christs merits is only by being his members they can be communicated to none else and our being members necessarily implies conformity in actions suffering c. to the Head For that one should suffer and not the other is quite contrary to the nature of members 1 Cor. 12. 26. and argues schism in the body Should any member therefore so presume on the obedience or sufferings of the head as that himself now needs nor suffer nor obey such a one without bearing its part and proportion therein Col. 1. 24. either never was or is ceased to be a true member Christ did nothing for our salvation which we are not for it in some sense to do also our selves Gal. 6. 14. -9. 19 20. CHAP. VII Jesus Christ the Melchizedechical Holy Priest passed into the Heavens and making Intercession c. for ever for us with God GOD being of infinite Holiness and purity to shew his hatred against sin would not admit the approach of sinners into his Sanctuary and presence nor accept immediately of their praiers and service offered to him which if any after Discipline was settled should have presumed to do they were no less then to dy for it See Lev. 3. 10. 1 Sam. 6. 7. Numb 4. 15. -16. chap. Job 9. 31. -42. 8. But yet being of infinite mercy too not to shut out sinners thus from all commerce with his goodness he selected from the beginning some singular persons taken from the rest of men no man taking this honor to himself but he that was called of God Heb. 5. 1 4. and being first anointed consecrated and sanctified after an extraordinary manner and cleansed with great Ceremony after the more express delivering of his pleasure in the promulgation of the law see Exod. 29. chap. Lev. 8. 12. who should be ordained for men in things pertaining to God Heb. 5. 1. -2. 17. who should have the administration of holy things and nearer access to Gods presence should bring unto the Lord the peoples gifts and offerings Heb. 5. 1. make attonement and reconciliation for their sins and errors c. Heb. 2. 17. Heb. 5. 2. Amongst which ministers of the Sanctuary some were kept at a greater distance as the Levite who had the charge of the Tabernacle and the vessels thereof and was to minister to the Priest but might not come nigh the vessels of the Sanctuary or the Altar that they dy not Numb 18. 3. Some approached nearer as the Priest confined to Aaron and his seed who had the charge of the Sanctuary and of the Altar who were to preserve themselves continually undefiled Lev. 21. 1. c. and amongst them all such to be excluded from attendance as had any corporal blemish tho but a squint eye or a flat nose or a dwarf Lev. 21. 18. c. The same perfection being required for the sacrificer that was for the Sacrifice Lev. 22. 20. to whom only it belonged to offer the daily morning and even Sacrifice and all other the peoples offerings upon it and to make attonements for them to sound with Trumpets which none else might use over the burnt and peace-offerings that they might be for a memorial to the people before the Lord. Numb 10. 10. In sin-offerings to carry some of the blood into the outer Sanctuary and to sprinkle part thereof before the Lord before the Veil and to put also of it on the horns of the Altar of Incense before the Lord Morning and Evening at the time of the sacrifice to burn incense before the Veil upon the Altar of the Sanctuary to dress the Lamps morning and evening and every Sabbath to renew the shew-bread before the Lord to discern between clean and unclean holy and unholy At the coming out of the Sanctuary lifting up their hands towards the people and putting Gods name upon them solemnly in a set form Numb 6. 6 24. c. 2 Chron. 30. 27. Ecclus. 50. 5 19. c. 1 Chron. 23. 13. to give the sacerdotal benediction And as solemnly to bless so also to curse Deut. 27. 14. This for the Priest But the High Priest approached yet nearer to the Lord much distinguished from the rest in his typical garments who once yearly on the grand day of Expiation was to enter within the Veil into the Sanctum Sanctorum before the glory of the Lord appearing between the Cherubims he first making a cloud of Incense and there to present and sprinkle with his finger 7 times upon the mercy-seat it self and seven times on the floor before it Lev. 16. 14. the blood of the sacrifice made for the Priest and the people before the Lord and to make attonement with it for the Priests and for all the people and not only for them but also for all the holy things the Tabernacle the Holy Sanctuary the Altar it self to purge and resanctify and as if God was also displeased with these for sin to reconcile them Lev. 16. 20. with blood to hallow them saith the Lord from the uncleannesses and transgressions of the children of Israel in the midst of whom they remained Such a contagion is our sin to the whole creation See Levit. 16. 16 19. and when he went in he was to bear the names of the children of Israel engraven and upon his two shoulders and again engraven like the engraving of a Signet upon the brestplate of judgment upon his heart for a memorial of them before the Lord continually Exod. 28. 12 21 29. He was also to have engraven upon the front of his Miter in Gold Holiness unto the Lord. And it shall be upon Aarons forehead that he may bear the iniquity of the Holy things of the children of Israel See Numb 18. 1. Lev. 16. 16. And it shall be alway upon his forehead that they may be accepted before the Lord. Exod. 28. 38. And besides these Urim and Thummim were likewise to be upon his heart and in any thing doubtful the people were to repair unto him and he by Urim was to ask counsel for them before
Civ Dei l. 10. And as spending of our lives for God and our Brethren so the spending of our Estates all our Alms and charities are Evangelical Gifts and Oblations and Sacrifices therefore many times anciently made by Christians at the Altar See Heb. 13. 16. Phil. 4. 18. I have received c. the things that were sent from you an odour of a sweet smell a sacrifice accâ—…ptable c. All our doings then and all our spendings our souls and our bodies Rom. 12. 1. the spending of our lives and of our estates all these make up one compleat Holocaust which we owe unto God under the Gospel of which those under the Elements of the world were types and in which they are fulfilled after that our Savior had first begun to us and sacrificed instead of Beasts himself 1 Pet. 2. 5. Col. 1. 24. Now these the peoples sacrifices under the Gospel as those under the Law must of necessity have a Priest to offer them for the reason mentioned not only because they are so nothing worth the best we can bring of them and so unprofitable when we have done all we can and God so self all-sufficient without them whose offerings to him whatever are only his gifts to us 1 Chron. 29. 14. all of us but our sins being his but because by contagion of sin in us they are also all unclean for who can bring a clean thing out of an unclean Job 14. 4. and he so pure and so holy that we are in the same condition as Uzziah 2 Chron. 26. 18. or Nadab and Abihu unless there be one to bear the iniquity of our holy things and thro whose merits towards God and Gods love unto him they may be accepted To whom methink God speaks as Moses Exod. 19. Do thou come up c. but let not the people least I break forth upon them And unto us as disguised Joseph did to his brethren see not my face unless you bring your Brother with you Or as God to to the Friends of Job 42. c. 8. v. Take with you a sacrifice and go to my servant Job and my servant Job shall pray for you for him I will accept or as to Abimelech concerning Abraham Gen. 20. 7. He is a Prophet and he shall pray for thee and thou shalt live For these intercessors were set down for types of this supreme Mediator By our Savior therefore all these our Sacrifices must be offered or by us in his name which is all one Phil. 1. 11. and that not only our praiers and petitions where we need and ask something that they may be heard thro Jesus Christ our Lord but our giving of thanks and glory to God Alas what glory can we give where we present something that they may be accepted We then first come to him and he offers them for us so we are said to praise to give thanks to give glory to God by him See Heb. 13. 15. Rom. 1. 8. Col. 3. 17. 1 Pet. 2. 4 5. Therefore he stiles himself the way to the Father Jo. 14. 6. and the door Jo. 10. 9. thro which we must pass And to God be glory in the Church by Christ. Eph. 3. 21. The tongue being in the head that speaks for the body 3. But thirdly he not only presents and delivers our petitions for us c. but he hath procured for us free admission to the Father to deliver them our selves not in a body by presence indeed as yet but by the spirit Eph. 2. 18. and sent us unto the Father to ask any thing in his name see Jo. 16. 23 24 26 27. according to which the Church directs her praiers not to him as he saith vers 23. but to the Father telling us that the Father himself for his sake loveth us vers 27. Eph. 1. 6. Rom. 8. 39. love of God which is in Christ Jesus our Lord. In this far outdoing the mediation under the law where Moses indeed went up but the people were rail'd out and trembling and quaking stood afar off which preeminence of us the Apostle often intimates in the Epistles Heb. 12. 17. By him therefore now we also are said to draw nigh unto God to have access to the Father access with boldness to come boldly unto the throne of grace into the Holiest Heb. 10. 19 22. all our words and works to be accepted if done in his name c. See Heb. 4. 16. Eph. 5. 20. Heb. 7. 19 25. Eph. 2. 18. -3. 12. Col. 3. 17. And for these causes above-said it is that the Church so often in all Divine service repeats that holy dear name and St. Paul 't is noted in his Epistles above 500 times because to by thro and in Him and his name are all things said and done and to be done that are well and acceptably done Which name be it blessed for ever 4. After these acts of this High Priests intercession let us now proceed to the fruits and benefits thereof And first As the legal High Priest first after he had offered the sacrifice and again after he had carried in the blood into the Holyest blessed and put Gods name upon the people Lev. 9. 22. c. Numb 6. 27. So our Savior answerable to the first before he went into the Sanctuary Luk. 24. 50 and at other times blessed his people and answerable to the second also doth it since his going in blessing us from it because by his everlasting Priesthood needing to make no more offerings he is not to come out of it till the consummation of all things when he will yet in a more transcendent manner give us his blessing See Act. 3. 26. and what the blessing that he sent us was see Act. 2. 33. Upon whose blessing us from above that fire Act. 2. 2. descended upon the Apostles and consequently upon his Church ever since of which that material one which came out from before the Lord upon Aarons first blessing was a type Lev. 9. 24. Imagine him then first now speaking from Heaven putting his Fathers name upon us and pronouncing that form Numb 6. 24. and then after it all those spiritual and temporal blessings and deliverances of his Church here showred down by him but above all that fire of the Holy Spirit for ever burning upon the Altar of our hearts and hallowing all our sacrifices and elevating them unto God the manifold gifts and graces of which are mentioned elsewhere Only here take notice 1. Of the time of their collation and that was after his being ascended and entred into the Sanctuary and having interceded there See Jo. 7. 39. -16. 7. Act. 2. 33. Eph. 4. 7 8. Jo. 14. 28 29. So that we have and do receive far greâ—…ter advantages by his absence and service there then we could by his corporal presence here Blessed be God by whose wisdom all things serve for our good as also appears in his Disciples far more expert in knowledg
again forerunner according to the opinion of antiquity of the souls too entring into the heavenly Sanctuary in respect of the spirits not only of all Saints dying since him of this no question but of all those that deceased before him from the beginning the very first into this Sanctuary as none ever entred for the cause but by and in relation to him so none for the time beâ—…ore him which opinion seems to be strengthned from thâ—… expressions of our Savior concerning Lazarus That He i. e. his soul. as Luk. 21. 43. this day shalt thou i. e. thy soul was carried by Angels into Abrahams bosom as being Father of the faithful a place of bliss doubtless being opposed to the other's place of torment wherein Lazarus received consolations but now we are said to be gathered unto Christ after this life we and Abraham and all into Christs bosom ours and Abrahams Father See 2 Cor. 5. 1. c. Phil. 1. 23. Act. 7. 59. Eph. 1. 10. Again as 't is said in general Heb. 9. 8. That the way into the holiest was not made manifest under the old Testament so in particular of the Saints of it that they received not the promises before us Which may be interpreted not only of the promises of the Messias but also of those obtained thro him spoken of vers 13 14 16. that they without us were not made perfect Heb. 11. 40. and perhaps in respect of this is the same term used Heb. 12. 23. of the spirits of just men now made perfect i. e. admitted into the Holiest by and with our Savior according to the hymn having overcome death thou openedst the kingdom of heaven to all Therefore none of tâ—…e old Testament Celestial visions have any representation of any Church there none of the new are without it See Rev. 4. 4. Heb. 12. 22 23. where setting down the Court of Heaven he numbers the spirits of just men and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably the same with those primitiae Rev. 14. 4. To this purpose some apply Zech. 9. 11 12. comp 9. Jo. 14. 3. Matt. 25. 6 10. Into which notwithstanding the good tidings this Joshuah hath told us of it many fail to enter in partly thro unbelief of the glory and riches of that place beyond this Egypt or Wilderness like those Numb 14. chap. longing and lusting after denyed Onyons and Garlick whilst they are fed with Manna and partly thro cowardliness of not fighting their carnal lusts and withstanding the pleasures of this present life the enemies and Gyants which hinder them from possessing this Holy land which notwithstanding this Joshua and his faithful Souldiers have in many battails discomfited before them But seeing there remaineth a rest Heb. 4. 9. and seeing we have a great High Priest tâ—…at is passed c. v. 14. let us lay aside every weight and run with patience c. looking unto Jesus c. who is set down there Heb. 12. 1 2. that at the last we may be made partakers of of Christ. Heb. 3. 14. Thus much of our Saviors officiating in this perpetual Office of Priest above But 1. As God also still retains Sanctuaries on Earth there are certain persons substituted by him in the same sacred office to do that in these earthly which their Master doth in the Heavenly Church 1. By whom first the sacrifice of his body and blood is presented here unto God for a remembrance of him unto the Father in the consecrated elements for all the same purposes for which it is presented by our great High Priest there i. e. for all the purposes for which he offered it first on the Cross. See Mal. 1. 11. Gal. 3. 1. Itaque veteres in hoc mystico sacrificio non tam per actae semel in cruce oblationis cujus hic memoria celebratur quam perpetui sacerdotii jugis sacrificii ad quotidie in coelis sempiternus sacerdos offert rationem habuerunt cujus hic imago per solennes Ministrorum preces exprimitur Cassand p. 169. 2. By whom is Intercession made both by presenting their own praiers for the people and also the peoples prayers to God thro Christ. For God accepteth no praiers but thro Christ nor yet all those that are made in Christs name except either they come from persons deputed by him who is so dearly loved to which persons God hath made extraordinary promises as those I conceive are Matt. 18. 18 19. Jo. 16. 23. c. or from those that are holy and like unto him For sinners God heareth not till reformed The emploiment of the Saints in heaven as we have any notice of it is praier and praises For first since the spirits of Saints departed hence are in paradise Luk. 23. 43. and with Christ Phil. 1. 23. are now said to be made perfect Heb. 12. 23. and clothed with white garments Rev. 6. 11. that is advances in charity and purity greater then here are described in Priests habits having in their hands vials of incense doubtless to offer it which is interpreted by St. John to be praiers of the Saints Rev. 5. 8 -8. 3. have a zeal to Gods glory in mens salvation beyond ours or their own whilst on earth and more charity which grace is not decayed by death but perfected 1 Cor. 13. 8. 2. Since their interpellations there can prejudice our Saviors no more then the Priests intercessions here 1 Tim. 2. 1. and if any ask what needs theirs we may as justly reply what need these nay what need any praiers at all see Matt. 6. 8. Tho little concerning this their interpellation is revealed and those Christians who have implored it seeming to have grounds partly on Miracles pretended to be done by them But probably true ones done and that frequently at their memorials See Austin Civit. Dei lib. 22. cap. 8. and partly on pretended apparitions of them after deceased yet in general it seems piously credible that as Christs members on earth now suffer as he did on earth so his members in heaven intercede for these sufferers at least in general as he doth there and echo unto the King of Heaven the words of their Master as the Angels do to the Church Rev. 5. 12. comp with 9. Rev. 7. 11 12. comp with 9 10. And that petition Rev. 6. 10. I cannot imagine so circumscribed to themselves that it did not represent to God also the sad condition of their Brethren on earth mentioned vers 11. See Rev. 5. 9. where the Presbyters give praise for the salvation of others as well as of themselves for those of every tongue kindred people and Nation See Rev. 11. 17 18. Thus much of our Saviors officiating in the heavenly Sanctuary and his Ministers here Now this discourse as the former must be concluded with the communicating of this honour also unto us who look whatever he is that we also shall be for we shall be like him 1 Jo. 3. 2.
all knowledg of the various wisdom of God and mysteries of his works but being successively in the due time increaâ—…ed in it according to the dispensation of the Almighty see Eph. 3. 10. 1 Pet. 1. 12. continually receive their greater illumination and perfection of knowledg he being the eternal wisdom of God and light of the whole world Of whom he is head also as he is of the Church therefore called the elect Angels as men 1 Tim. 5. 21. from whom 't is conceived for doubtless they are conserved by and in all things depend on him by whom they were created they possess their present confirmative grace and illuminations Rev. 19. 10. and shall hereafter receive at the end of the world a greater glory see Eph. 1. 10. Col. 2. 10. -1. 20. As over the Church so over the adversaries of it Luk. 19. 27. Rev. 19. 15. -1. 7. 2 Thess. 1 7 8. As over Christian so over Heathen Kingdoms governing them also with his providence and by his Angels Dan. 10. 13 20. Dan. 11. 1. As over bodies so over souls and consciences to know convince to send torment and self-condemnation into them Rom. 2. 16. 1 Cor. 4. 5. -14. 24. 2 Cor. 10. 2 3. c. Act. 5. 5. -2. 37. -24. 25. Jo. 16. 8. Tit. 3. 11. having power over the laws what shall oblige them what not Annulling the former Ceremonials of Moses Lord of the Sabbath c. Col. 2. 8 9 17 21. Act. 15 10. Gal. 5. 1. -4. 3. Eph. 2. 14. Power to remit and to retain sins with the key of David opening and shutting as he pleasetâ—… Joh. 5. 22. Act. 10. 42. Act. 17. 31. Power as over the living so over the dead the Author of the raising again of their bodies 1 Cor. 15. 45. Jo. 5. 28. all that are in the grave shall hear his voice c. and the disposer of eternal life or torments to whom he pleaseth Jo. 6. 54. -10. 28. Phil. 3. 21. The final Judge and this as man Act. 17. 31. Rev. 1. 7. Jo. 5. 22. Act. 10. 42. before whose tribunal all must appear 2 Cor. 5. 10. judging most righteously being the wisdom of the Father the word the truth Most throughly and those things especially which escape all former judgments of men the secrets of men Rom. 2. 16. the counsels of the heart 1 Cor. 4. 5. See what a word it is that we have to do with in that day described Heb. 4. 12 13. Very accurate and punctual in weighing the several worths of every mans works and putting fire to those that are drossy even of those whom he saves See 1 Cor. 3. 13 15. Gal. 6. 4 5. Judging not only men but Angels 1 Cor. 6. 3. and these not only the evil to pass their sentence and deliver them up to torments Matt. 8. 29. 2 Pet. 2. 4. but probably the good also for their reward non disquisitione meritorum sed retributione praemiorum for tho from the beginning of the world they both in respect of their own demenor in themselves have had their sentence and the one then confirm'd in grace and goodness the other having left to them no regress from evil yet in quantum actibus hominum communicati ratione eorum quae circa homines operantur as the Schools the one sort here not doing more necessarily good then the other evil nor the other more rejoycing in our straying from God then the other in our Conversion Luk. 15. 10. which argues the diligence of the one for our salvation as of the other for our destruction Therefore I say if these have not all their punishment already but shall suffer also for deceiving men Rev. 20. 10. and who knows whether this likewise in a just proportion why should we imagine the other to have all their advancement Especially since they are not yet freed from many charges and imployments about persons in dignity much inferior unto them and the perfection of blessedness seems to consist in rest and the end of motion which alwaies tends to something yet desired not attained But occulta Domino Deo nostro Meanwhile how terrible this to those who tread the blood of the Covenant under foot to have their violated enemy their Judge 2 Cor. 5. 11 How comfortable this to those who obâ—…y him to have their Brother to have Power as over men so much more over all the other Creatures Seas Winds and Heaven and Earth who as he made the old so hereafter shall make a new world ending with a Creation of it as he began by the same power by which here He to our astonishment or another in his name i. e. by his power Act. 3. 16. did create or repair an eye or leg or some small piece thereof He being the grand Liberator of the whole world at last as well as of the Sons of God Rom. 8. 21. and Heaven and Earth being in his power as well as all the power therein given him See Heb. 5. 5. 2 Pet. 3. 13. Rev. 21. 1. That we may know that there is nothing nor present nor to come nor high nor low from which he cannot defend us out of which he cannot deliver us Rom. 8. 38 39. and over which we also are not rulers and conquerors thro him that being flesh of our flesh loveth us v. 37. But amongst all these over whom he hath power yet his care is now more special toward the Church his body Eph. 1. 21. Heb. 3. 6. sending abroad Teachers Eph. 4. 7 11. c. distributing to several several gifts of the spirit Phil. 4. 13. communicating a great part of his power to them whatever they ask doing it for them c. helping them in miseries afflictions tho not as yet keeping these from them delivering them from the mastery tho not as yet from the assaults of their enemies For tho all power every where is given him and when any is executed t is executed by him and no part almost of this his universal power but hath in a specimen for an essay and testimony of it been executed by Him already even to that highest one of raising the Dead by him and by others also by his power yet this power was not received to be in every part executed all at once but according to the dispensation of the times appointed by the Father who gave him this power See Heb. 2. 8 9. 1 Cor. 15. 23. c. Matt. 20. 23. He governing all according to his Fathers will whose will yet is the same with his own Therefore is he in respect of some acts of his power described sitting down at Gods right hand and resting and expecting Heb. 10. 13. till the time comes of doing every thing in that order that the Prophets have foretold it i. e. that the Father hath fore-ordained it Act. 3. 21. who hath put the times and seasons of every thing in
he shall rest at the day of judgment which city these holy men also looked after Heb. 11. 10 13 39. comp with Heb. 8. 2. -9. 11. And we also yet expect till the second coming of our Saviour Of which promise that of the earth was a type to Noah as that of Canaan to Abraham Which promise is already made good to the seed and shall be by him to Noah and to Abraham and to all those who are of the Covenant and of faith who shall be blessed with faithful Abraham Gal. 3. 9. thro the seed of Abraham to whom the promise is in the first place made Gal. 3. 16. being heir of all things Heb. 1. 2. and in whom the Covenant is conformed to Abraham and the rest Gal. 3. 17. to be fulfilled in its due time As they were looking at the promise of the seed to come afar off and not made perfect in that without us who have already seen it fulfilled so we also yet looking afar off at the promise of our inheritance by the seed yet to come and neither they nor we made perfect in this till the end come When the wicked shall be finally destroyed and the righteous delivered and saved of which eternal salvation the preserving of Noah and his family in the general deluge was an eminent type see 2 Pet. 2. 5. comp with 9. as also the saving of Lot and his family in the second fiery judgment of Sodom and the saving of the Israelites i. e. the Church of God Act. 7. 38. in the tâ—…ird great day of judgment in the slaying the first-born and drowning of the Egyptians Of which Israelites afterward not believing only two in the consuming of all the rest in the wilderness entred Canaan Where the saving also so few in comparison of the world that perished because men loved evil more then righteousness is a type of the paucity of the saved at the last day See Rom. 9. 27. And the manner of Noah's being saved was also a type His being saved by or upon the water was a figure of Baptism by which we are now saved 1 Pet. 3. 21. as also was the passing of the Israelites to their preservation thro the Red sea 1 Cor. 10. 2. And if we may say the same of the Rainbow the seal of the Covenant with Noah as of the cloud that conducted the Israelites this also was the figure of Baptism 1 Cor. 10. 2. which is the seal now current of the Covenant of grace And if they had then the seals they had also the Covenant to which they belonged Now for the other Sacrament of the Eucharist the Eucharistical sacrifices which were from the beginning of the flesh of which the offerers did partake were ever the types thereof Nor may I pass over in shewing the Gospel of Noah the Covenant then that was made not only with Noah but also the Creatures Gen. 9. 10 12. which as they the earth c. were cursed for sinning Adams sake Gen. 3. 17. -4. 12. Rom. 8. 20. and with man were to be destroyed Gen. 6. 7 12 13. so in the Covenant of grace by the promised seed they also shall be freed from the bondage of corruption into the glorious liberty of the Sons of God Rom. 8. 20 21. c. of which their deliverance with Noah was a preludium Gen. 5. 29. After Noah Shem for his filial Duty Gen. 9. 24. was the heir of the Covenant of grace and Father of the holy seed imagined by some to be Melchisedeck but the Father of Heber and the Hebrew 's he was Gen. 10. 21. and as God vouchâ—…afed afterwards to be called the God of Abraham so before him he was called the God of Shem Gen. 9. 26. And then also Noah prophecyed of the posterity of Japhet the Gentiles their being united also to the Church descended from Shem which prediction was fulfilled upon the coming of the promised seed Gen. 9. 26 27. And 't is noted as of Noah that he lived to see the 9th generation even till the 58th year of Abraham so of Shem and Salah and Heber that they all outliv'd Abraham which long life of these holy men was surely a great advantage for catechizing their children in the true service of God Yet many of Shem's race in time fell away to idolatry See Josh. 24. 2 14 15. Gen. 3. 53. And therefore God 17 years after Noahs death and 367 years after the flood called Abraham out of the house and country of his idolatrous Fathers and opens the same way of salvation i. e. the Gospel more clearly yet to him therefore he called the Father of the faithful God promising him that he should be heir of the world Rom. 4. 13. that is in his seed and that seed Christ Gal. 3. 16 17. Christ the promise that was made both to him and to all the Fathers See Act. 13. 32 33. 2 Cor. 1. 20. Heb. 11. 13. comp 39. And they possest of their inheritance first in his resurrection Act. 13. 33. and not only that he Rom. 4. 23 24. but that in all Nations those who were the children of the faith of Abraham Rom. 4. 16. Luk. 〈◊〉 9. should be coheirs of the promise made to Abraham And this the Apostle calls the Gospel that was preached to Abraham Gal. 3. 8. and the Covenant made with him in Christ vers 17. Luk. 1. 72. comp 68. And the adoption Rom. 9. 4. From which commonwealth of Abraham or Israel the Gentiles being aliens and having no title to the Fathers Rom. 9. 5. are there said to have been formerly in the times of the old Testament without Christ strangers from the Covenants of promise having no hope c. Eph. 2. 12. Of which covenant of Grace and the Gospel and not of that of works for at the giving of the law there was no such ceremony required or practised Josh. 5. 2 7. tho mistaken perhaps to be so by the children of works see Rom. 9. 32. Gal. 5. 3. or at least it being a part of the antiquated ceremonies the same reason that they conceived bound them to the observing of it binding them to the observance also of all the rest was circumcision then a seal See Rom. 4. 11 13. Act. 2. 38 39. and the Antitype of our baptism God beginning now more ceremoniously and solemnly to own his Church setting a corporeal mark upon it whereby his people might be more signally separated and distinguished from the rest of men as afterward they multiplying into a nation in Moses's time he distinguished them by peculiar laws Fourteen generations after Abraham was the Gospel yet more evidently preached to David that his seed his son should rule over all the whole world c. which seed promised to David also was Christ see Act. 13. 23. and this covenant again established with him See Ps. 89. 3. â—… Chron. 17. 11. Act. 13. 23 24. and Ps. 72. and 89. The
by which his 2 Effected by him §. 15. The Eucharist iucorporating us into his life The Sacrament of Union §. 16. All tâ—…ese Benefits depend on our being made his 〈◊〉 §. 17. Which we are by the derivation to us of his nature â—… His Spirit §. 18. Given to us upon Faith and Repentance §. 19 Our new birth at our Baptism Not 〈◊〉 perfected §. 20. By this spirit the image of Christ first formed in the soul. It s mighty working in the soul oâ—… the like graces to those in Christ. His 〈◊〉 in the soul not 〈◊〉 〈◊〉 this life Umbra in lege Imago in Evangelio veritas in coelo S. Ambros. §. 21. 2 Shall be also in the body hereafter Wâ—…en we shaâ—…l more propâ—…y be the 〈◊〉 of God It s mighty working in the body of the like glory to that in Christ. §. 21. Before the resurrection as we so our Head not compleat §. 22. The diverse relations of Christ to us as second Adam Father Children Husband Wife Root Branches Foundation building Elder younger brethren Configuration as wrought by â—…im so to be advanced likewise by us §. 1. The Holy God not admitting to his service the approach of sinners But of some chosen and consecrated persons in their behalf Some ministring at a greater distance tâ—…e Levite Some nearer The 〈◊〉 of 〈◊〉 line only §. 2. And nearer yet the High Priest His Office §. g. 〈◊〉 〈◊〉 of Priesi 〈◊〉 imperfect decaying and except typically 〈◊〉 §. 4 This Order Expired Jesus Christ the true High Priest 〈◊〉 li 〈◊〉 〈◊〉 〈◊〉 nature 2 In the 〈◊〉 thereof Called to this office and anointed by God Of the order of Melchisedeck i. e. Regal and Eternal §. 5. This Holy Priest offering the sacrifice a sin-offering §. 6. After this entring into the Sâ—…nctum Sanctorum Without which his office had been imperfect and ineffectual §. 7. He entring thro the heavens to the true sanctuary The vail of the other being now rent and it made common 1 The description of this Sanctuary §. 8. 2 Of his person entring §. 9 〈◊〉 in the sacrifice And sprinkling the blood before the Lord. §. 10. Making Intercession 1 In presenting his own prayers to the Father for us §. 11. 2 In presenting also our praiers and oblations to the Father The sacrifices and oblations of Christians §. 12. §. 13. 3 In procuring our admission to deliver them our selves unto the 〈◊〉 §. 14. The benefits of his intercession Procuring us the Holy Spirit from the Father And all blessings spiritual and temporal Himseâ—…f imâ—… conâ—… them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 15. As High Priest intercessor answering to Aaron So by his royal Priesthood Captain of Gods people answering to Moses 2 To Joshua And the forerunner into the place of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 16. The substitutes of this Priest in his own necessary absence here on earth 1 To present his sacrifice 2 To make intercession for the people §. 17. This honor of Priesthood from Him to be communicated to all his Brethren In some sort alâ—… they officiating in it here on earth But shall more compleatly after tâ—…e day of judgment Being 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 as He. And serving God for â—…ver 〈◊〉 〈◊〉 Temple 2 Priests also in some sense in the soul after Death §. 18 A glympse of the after-death condition of the souls of the Blessed §. 19 This High Priests at the last day return out of the Sanctuary and reappearance to the people §. 1. Before our Saviors incarnation God the 〈◊〉 by him created sustained governed the whole world And more specialâ—…y the Church §. 2. Our Saviors descent from his eternal throne for mans sake §. 3 A kingdom promisâ—…d to man at â—…first §. 4. Our Savior became man and by obedience and sufferings gained it And so by him all Adams postevity that follow him §. 5. The power and extent of Christs kingdom â—… Over Angels Good Eâ—… 2 〈◊〉 〈◊〉 〈◊〉 3 Souls â—…odies 4 〈◊〉 to 〈◊〉 and 〈◊〉 5 Sins to remit to retain them 6Over living over dead The last Judge 1 Of men brought back to life 2 And also Angels The good and the bad â—…ter of 〈◊〉 and â—…ments 7 〈◊〉 all the Creaâ—…ures A new world to be made by Him As men have seen some pieces of it by him repaired §. 6. The manner of exercising this his Regal powâ—…r §. 7. Which is by certain degrees advancing §. 8. 1 In respect of subduing his Enemies 1 Antichrist 2 Satan 3 Death 2 In respect of enlarging his dominion 1 To the Jew in part 2 〈◊〉 〈◊〉 〈◊〉 3 To the Jew Apostatized §. 9. At last perâ—… 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 10. The three Ascents of his throne §. 11. The whole work 〈◊〉 all his members câ—…mpleated â—…mies conquered resigning up his ingdom to the Father §. 12. §. 1. The Old world had not only the types but the benefits of the promises Had the presence and conduct of the sâ—…n of God â—…nd the presence and assistance of the Holy Spirit §. 2. The Government of the old world by the Son §. 3 All judgments and vengeance §. 4. Executed by the second person of the Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 5. Of an 〈◊〉 having 〈◊〉 Attributes §. 6. Some old Testament apparitions must be granted to be of the second person From these granted others in reason cannot be denyed As those to Abraham To Noah To Jacob c. That to Moses on Mount Sinai on the 〈◊〉 In the Wilderness In the Temple c. 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 Him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 §. 7. The descent of the Hoâ—…y Ghost under the old Testament Some sprinklings then of all its gifts It s 〈◊〉 〈◊〉 〈◊〉 in some 〈◊〉 men And specially on the sons of the Prophets § 8. The 2 Covenants from the tâ—…e Two generations alwaies One of works the other of faith §. 9. 〈◊〉 〈◊〉 Seth the first Father of the Holy Race Enos Enoch 〈◊〉 §. 9. Of tâ—…e covenant of Grace made or rather renewed with him 〈◊〉 〈◊〉 type of Baâ—… Of the Eucharist §. 11. Shem The Lord called the God of Shem. §. 11. Abraham Of the Covenant of Grace renewed with and the Gospel preached to him And of the Sacraments belonging to it David The same Covenanâ—… renewed to him The Prophets Of Gods frequent renewing of the covenant of grace to his people by them §. 12 And by extraordinary Teachers constantly reforming the Church at certain times when much declining 〈◊〉 his true worship and least deserving it As by Enoch Noah Abraham § 13. Moses Samuel and David Zerubbabel and Joshuah His own Son §. 14 God for â—…ver preservinâ—… the 〈◊〉 not 〈◊〉 to its 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 own 〈◊〉 purpose and pleâ—…sure §. 15. The eminent promulgatioâ—… of the Covenant of Grace 430 â—…ears seniour to that of the law The Gospel preached to the same people when the law was The law to the children of faith coâ—…sistent with subservient to and no way annâ—…lled by the Covenant of Grace or the Gospel §. 16. Tho to the children of works a killing letter Yet 〈◊〉 to drive them made sensible of their inability forward into tâ—…e Covenant of Grace §. 17. The two ministrations of the law by Moses and the spirit by Christ how and how not opposed The Ancients had a waies the same way of salvation as the latter times §. 18. §. 19. The same justification and sanctification The same obedience tâ—…en required and performed §. 20. The Parallel precepts under tâ—…e law to those under the Gospel §. 21. The same sufferings and mortifications c. required and undergone Consider the old Testament mortifications Temporal afflictions of the godly Of single persons godâ—…y Of nations godly 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 Under the new Testament temporal prosperity in some sense to the godly § 22. 3 The same rewards eternal then promised Punishments eternal threatned The common belief of all nations concerning these Of the Ancient 〈◊〉 〈◊〉 a resurrection of the body The scriptures of the old Testament Concerning a resurrection Concerning eternal bliss after it of the faithful Eternal punishment of the wicked Paena damni Paena sâ—…nsus §. 2â—… Conclusioâ—…