the Name from the Law it self and all others and is truly and really the everlasting Testament and Covenant of God Of this New Testament the Scriptures of the Old Testament do frequently prophesie Jer. 31.32 Behold the days come saith the Lord That I will make a New Covenant with the house of Israel and with the house of Judah not according to the Covenant which I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt which my Covenant they brake although I was a Husband unto them saith the Lord. And in divers other places hereafter to be noted And these are the two distinct Testaments set forth by the Allegory of Abrahams two Sons the one by a Bond-woman and the other by a Free-woman For these are the Two Testaments Covenants the one from Mount Sinai which gendreth to Bondage Gal. 4.24 which is Agar the other from Mount Sion in Jerusalem which is Free-born which is the Mother of us all And therefore we that are under the second Covenant are not Children of the Bond-woman but of the Free-woman Proofs for the title of Testament But the prime places in the Gospel and writings of the Apostles do most fully demonstrate this Notion of a Testament as in the first place those dying words of the Mediatour himself This is my Blood of the New Testament Matt. 26.28 which is shed for many for the remission of sins Where no man dares translate it Covenant or by any other word than Testament which makes the Opposers sweat to make good the rendring of the same word in other places a Covenant as in the eight of the Hebrews they do Heb 9.16 17. whereas in the next Chapter they cannot do it For this cause he is the Mediatour of the New Testament that by the means of death for the redemption of the Transgressours that were under the first Testament they which are called might receive the promise of eternal Inheritance For where a Testament is there must also of necessity be the death of the Testatour for a Testament is of force when men are dead otherwise it is of no strength at all while the Testatour liveth Wherefore neither the first Testament was dedicated without Blood c. So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.24 relate to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. If a Son then an Heir of God through Christ and v. 30. The Son of the Bond-woman shall not be Heir with the Son of the Free-woman Gal. 3.15 As also Gal. 3.15 though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be there translated Covenant yet it strongly soundeth a Testament because if it be confirmed first by death no man can disannul it No man can disannul his own Testament because he is dead and hath no will whereas we see daily that Covenants though never so much confirmed by hands and Seals c. are broken every day at the wills and pleasures of them that made them So 1 Cor. 11.25 This Cup is the New Testament in my Blood 2 Cor. 3.6 God hath made us able Ministers of the New Testament and v. 14. The Old Testament is done away in Christ And in many other places But more particularly let us take a view of Gal. 3.17 Gal. 3.17 This I say that the Covenant which was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disannul that it should make the Promise of none effect The Argument of the Apostle in the Paragraph v. 15 16 17. is thus Though it be but a Mans Covenant yet if it be once confirmed no such Testatour can disannul it or superadd thereunto by any after-Act much less will the most holy and righteous God of heaven disannul his own Testament when once it is confirmed But I say that Gods Testament was confirmed before the giving of the Law and therefore the Law which was four hundred and thirty years after the Institution of the Testament could not disannul or defeat the Promise therein conteined There are two Acts of a Testament Acts of a Testament Institution or Faction when a Testator declares this to be his last Will and Testament by Word or Writing or both Confirmation or Establishing when he silently declareth it to be unalterable and irrevocable by dying or taking his death upon it These two are different Acts done at different times and by different means the one in Life the other in death Now the Old Testament of God for the Promisory Part of it was first instituted or ordained when Abraham lived in Mesopotamia before he dwelt in Charran for there the Lord had said unto him Gen. 12.2 I will make of thee a great Nation and I will bless thee and make thy Name great and thou shalt be a Blessing c. This Institution was again declared to Abraham when he lived at Sichem for there the Lord appeared unto him and said Gen. 13.4 Lift up now thine eyes and look from the place where thou art Northward and Southward for all the Land which thou seest to thee will I give it and to thy seed for ever The Sum of this Institution was yet again renewed unto Abraham when he dwelt in the Plain of Mamre which is Hebron where the Lord said unto him Gen. 15.7 I am the Lord that brought thee out of Ur of the Chaldees to give thee this Land to inherit it Thus Gods Ordination Institution or Faction of his Testament was sufficiently declared to Abraham immediately after this last Intimation the same Testament was confirmed by God For when Abraham desired some farther Assurance whereby he might know that he should inherit the Land promised Gen. 15.18 God thereupon confirmed or established his Testament by doing a solemn Act which added such Authority and force unto his Testament that by vertue of that Act God deprived himself as a dead man of all power of recalling it Therefore by Gods appointment certain Beasts were slain and divided into half and the pieces laid severally one against another and the Lord as a Burning Lamp passed between those dead pieces and by that passage his Testament was confirmed Gen. 15.18 In that same day Gen. 15.18 the Lord made a Covenant with Abraham In the Hebrew the Lord cut or dispatched his Testament or Promise to Abraham In the Greek he disposed his Disposition to Abraham i. e. he assured it to him saying to thy Seed have I given this Land c. Neither can the Hebrew Word Berith here signifie a Covenant for two Reasons 1. Because the Hebrew Text saith he made a Deed Constitution or Reason 1 Disposition unto Abraham not a Condition or Covenant with Abraham And so the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Because as to the Act of God Abraham was not the Counterparty Reason 2 with whom it was done but the Beneficiary unto whom it was done God
Christ came and brought Life and Immortality to light he poured out a most plentiful portion of his Spirit upon all flesh and gave more Grace under the Gospel according to their present Receptibilities Tantae molis erat Divinam condere Gentem Thus by degrees Mankind arrived to the highest Revelations and Dispensations of Gods love by Jesus Christ Predestination of Rewards in Christ Therefore God from all Eternity intended and predestinated the Promises of his last Will and Covenant of Grace to be confirmed and executed by his Son Jesus Christ in the fullness of time which he had appointed by virtue whereof all that feared or do fear or shall fear God shall be rewarded of God in and through Christ from the beginning of the World unto the end thereof under all the former inferiour and imperfect adumbrations and Dispensations and under the present sublime and perfect substance and Oeconomy of the Gospel And so this everlasting great and true Covenant of Grace expressed in Gods last Will and Testament revealed by his Son Jesus Christ hath and doth and shall take full force and effect to all intents and purposes respectively to every faithful Soul all the World over for Grace and Salvation as they are able to receive it according to the measure of the dispensation of his mercy at all times God still accounting the will for the deed after the riches of his Grace according to what a man hath not according to what a man hath not and rejecting none that come unto him as well as they are able making them more able For in all Nations Act. 10.35 those that fear him and work righteousness are accepted of him And all this in Christ who is the Beloved with whom God is well-pleased and in whom and through whom God is and will be well-pleased with all men because by him he reconciled the World unto himself and so loved the World that he sent his only begotten Son into the same that whosoever believed in him should not perish but have life everlasting Thus it is demonstrated that there are two eminent distinct Covenants or Testaments the one of the Law and the other of the Gospel The Law is one Husband the Gospel another The Law is a School-master of Rudiments and Elements the Gospel a Doctour of Sciences and Perfections Repentance is not fully in the Law but in the Gospel yet often inculcated by the Prophets Adam Abraham and the Patriarchs had no better things promised expressly than Earth yet by faith they looked for better things which God by his Spirit though not in words had revealed yet obscurely and afar off Thus the Law given by Moses is stiled in Scripture the first Covenant the Gospel given by Christ is stiled the second Covenant 1. Thus it appears Corollaries That God gave a particular Command to Adam to try his obedience upon a promise of Life 2. That God made a Covenant with Adam and a promise of Christ so to the Patriarchs so to Abraham and so the Inheritance came by Promise not by Works 3. That God made a Covenant of Works to Moses in the Law called the first Testament formally made 4. That the Promise of Christ was made to Adam Abraham and the Fathers but it was not framed into a Testament till Christs death 5. That the Law of Nature was made to Adam and all his Posterity but it was not made into a Testament till Moses confirmed it by the blood of Beasts 6. That thus the Law of Grace was to the second Adam and all his Posterity but it was not made into a Testament till Christ confirmed it by his own blood 7. That many Covenants there were then of God but no Testaments save only the Old and the New 8. That before the Law the Promises of the Gospel were in part darkly revealed but never clearly and fully till Christ came 9. That the Precepts of the Old Testament were in express words but for external obedience in Moses Law but the Prophets hinted out Internal obedience 10. That the Promises of the Old Testament were in express words but for Temporal blessings in Moses Law but the Prophets hinted out Eternal Blessings 11. That both Precepts and Promises were spiritual and eternal by Christ 12. That that which the Scripture calls the Covenant of Works is Moses Law 13. That that which the Scripture calls the Covenant of Grace is Christs Law 14. That every Covenant is by Faith and mutual Promises of both Parties for Works to be done and Rewards to be had 15. That the Covenant of the Gospel is meer Faith in God promising and Man accepting and Re-promising not for Works to obtain Righteousness but for Faith alone 16. That Faith is not a credence or belief of story or trust but a Promise Covenant Affiance and Alliance He is a faithful Subject not that believes the Commands of his Prince to be true but that keeps his faith and Allegiance with his Prince 17. That there is a Reformation there is Shadow and Substance there are two Mediators two Laws two Priesthoods and two Services Two Temples two Altars two Sacrifices two Tabernacles An Expiation of Carnal and Spiritual Sins a Purification of Body and Soul a Carnal and a Spiritual Worship A general Correction and Amendment of all things in the most excellent State and Condition that can be imagined 18. That the First Tabernacle is fallen the old Priesthood turned from the Altar And into the Second and True Tabernacle of Heaven Christ the great High-Priest is entred 19. That all along the first Testament for the Promises made to Abraham and confirmed by the Death of Beasts and Birds for the Land of Canaan was in the Letter but mystically and eminently for Heaven in the Spirit 20. That the first Testament for the Precepts made to Moses was confirmed by the Death of Beasts for the Land of Canaan in the Letter but mystically and eminently for Heaven in the Spirit 21. That the Second Testament for the Promises and Precepts made to Christ was confirmed by the Death of Christ for Heaven 22. That the Gospel was not contained and comprehended in the Law as blended both together in one but is a distinct Thing from the Law subsisting by its self as Carnal and Spiritual Temporal and Eternal Life and Death Heaven and Earth are distinct Things 23. That the Law of Nature was before Moses's Law not loaded with so many Positive Precepts but that they were brought in afterwards upon the Promise of the Land of Canaan God then instructing them by a more familiar Conversation as occasion did offer 24. That Judaism is younger and different from Christianity Moses from Christ 25. That Salvation was by Christ who was to come before and under the Law and by Christ already come under the Gospel 26. That by the Publishing of the Gospel the original Law of God is not abrogated continuing still the Rule of all mens Actions but rather
is of force after men are dead otherwise it is of no strength at all while the Testatour liveth Whereupon neither the first Testament was dedicated without Blood for when Moses had spoken every Precept to all the People according to the Law he took the Blood of Calves and Goats with Water and Scarlet-wool and Hysop and sprinkled both the Book and the People saying This is the Blood of the Testament which God hath enjoyned unto you Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministery And almost all things are by the Law purged with Blood v. Gen. 15.9 and without shedding of Blood there is no Remission c. Where note that here in this place and in Math. 26.28 1 Cor. 11.25 and 2 Cor. 3.6 the Translatours use the word Testament altogether but in the other places where the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is they translate it Covenant As for instance But now he hath obtained a more excellent Ministery Heb. 8.6 by how much also he is the Mediatour of a better Covenant which was established upon better Promises Brethren I speak after the manner of men If it be but a Man's Covenant yet if it be confirmed Gal. 3.15 no man disanulleth or addeth thereto Zech. 9.11 By the Blood of thy Covenant I have sent forth thy Prisoners out of the Pit wherein is no Water v. Gen. 15.9 We are Ministers of the New Testament and not of the Old c. 2 Cor. 3.6 In all which places and many more of the Old Testament the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is constantly vsed by the Septuagint and as constantly by Christ and his Apostles in the New Testament which properly amongst all Authors signifies a Testament Disposition Law Institution but most properly a Testament and most improperly a Covenant Yet I have used and shall do all along the name of Covenant Testamentary Covenant because often so translated in our Bibles and because the New Testament or Gospel doth manifestly contain in it a Covenant as all Conditional Testaments do So that I contend not about words nor do I easily differ in substantial things but readily take in every Truth that the Analogy of Truth is able to bear giving every thing its due and fulfilling all Righteousness for Truth and Peace sake So the Gospel is confessed to be a Testament and a Covenant both that is a Testamentary Covenant and all is well The CONTENTS Evidences Promises Earnest Oath Security Donation Testament a single Will A Last Will. In force alone Confirmed by Death Testament the noblest Deed. Solemn Nuncupative Declarative Witnesses Plainness Heir Finishing by Hand and Seal In giving all In dying Testament most solemn Most liberal Marriage A near Vnion Acquisition of Goods Love of God Love of Saints Communion Adoption Heir the most Beloved Definition of the Gospel Definition of a Testament Testatour Appellative name of Believers Consent Testament of Father to Children Testamentum ad pias Causas No Praeterition No inofficious Testament TITLE IV. Of a Testament the best Deed. BUT still a Testament is the best Deed rather than a Covenant for these Reasons Because a Testament is the greatest Settlement and the strongest Deed for the Conveyance or Assurance of any Estate that can be made by God or Man Evidences Other Evidences and Assurances there are and may be As Promises 1. By Promise Thus the Inheritance is said to be by Promise unto which they have a true Right that believe or accept it as it is in all Promises till which acceptation they have no effect to the Offered neither is there any obligation upon the Offerer or Promiser 2. By Earnest Earnest Thus God gives the Earnest of his Holy Spirit for the future Inheritance In whom also after that ye believed ye were sealed with that Holy Spirit of Promise which is the Earnest of our Inheritance Eph. 1.13.14 until the Redemption of the purchased Possession unto the praise of his Glory Grieve not the Holy Spirit of God Eph 4.30 whereby ye are sealed unto the day of Redemption 3. By Oath When God made a Promise to Abraham Oath Heb. 6.13 c. because he could not swear by a Greater he sware by himself And men verily swear by the Greater and an Oath for confirmation is the end of all Strife God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel confirmed it by an Oath that by two immutable things in which it was impossible for God to lye we might have a strong Consolation who have fled for refuge to lay hold upon the hope set before us which hope we have as an Anchor of the Soul both sure and stedfast c. 1 Cor. 1.20 All the Promises of God in Christ are Yea and Amen 4. By Covenant or Convention between two Parties a League or Pact by mutual agreement upon terms 5. By Security or Satisdation Security by Pledge or Power to engage for the performance of Covenant 6. By Donation or Gift for Death's sake or otherwise Donation But still a Testament is the strongest Deed and in particular of more force than any Covenant can be SECTION I. 1. Because a Testament is the single will and pleasure of one Person Testament a single Will who is Dominus in solidum totius Patrimonii absolute Lord of the whole Patrimony who hath full right to convey without any leave or confirmation from another he being full Proprietary and having Jus Allodii dependent upon none But a Covenant is a double Will of two at the least whether Persons or Bodies Politick that have Partial or Concurrent Rights to convey to each other SECTION II. 2. Because a Testament is a Last Will A Last Will. and therefore presumed to be the best and to be of most force Non quod ultimo placuit illud amplius displicere non potest The Last Will is the true will and never to be altered So are not Covenants for they are not Last Wills but preceding Wills and are changeable every day and are as daily broken by them that made them which a Testatour cannot possibly do because being once dead he cannot disanul his Last Will which he hath confirmed by his Death Gal. 3.15 3. In force alone Because a Testament of all other Wills which were ambulatory doth only stand in force and all others repugnant thereunto do vanish and come to nothing Whereas Covenants though they be many yet all may remain in full force together SECTION III. Confirmed by Death 4. Because a Testament is confirmed by death only of the Testatour and no other way whereas Covenants are ratified by signing and sealing only before Witnesses and if Personal merely are voided by death SECTION IV. 2. Reas Testament the noblest Deed. Solemn The Scriptures are a Testament rather than a Covenant because
a Testament is the most Noble of all Deeds or Conveyances And that Because it is most Solemn Nuncupative 1. For Nuncupation if by word of mouth Declarative 2. For Declaration if it be written Witnesses 3. For Witnesses seven of old amongst the Romans at least and those all rightly qualified Citizens honest and of good report Plainness 4. For clear expression of mind For if at any time a Wise man will declare his meaning more than ordinary it must be in his last Will before his death because after that he can never interpret if he have left any doubts or flaws therein Heir 5. For Institution of an Heir to succeed the Testatour in all his Rights and to fulfil all his Will as if he himself were alive to do it Finishing by Hand and Seal 6. For exact finishing signing and sealing of his Will at the time of the Declaration thereof to be his true last Will and Testament Death 7. For Death sadly ensuing upon it to ratifie all that was Willed Testament most Gracious Because it is most Gracious In giving all 1. In giving all universitatem bonorum For the Heir succeeds into all the Rights and Priviledges of the Testator all is the Heirs originally as it was the Testator's though some Legacies be taken out of the Inheritance and sprinkled upon the Legataries by the hand of the heir as the Testator might have done while he was alive This is delibatio Hereditatis but a Taste of the Inheritance the main body is the Heirs In dying 2. In leaving all by dying Goods and Life together greater Love than this can no Man shew than to lay down his life to give all to his Heir And there can be no Person more dear than he whom a Man doth make his sole Heir and Successor to live as it were in his stead and to enjoy use and act for him to all intents and purposes as if he were still alive The Form of old expressed this Love quando ego ex rebus humanis excessero tunc tu charissime Haeres meus esto Loe here I dye and leave thee my most beloved Heir to represent my person still and to possess immediately after my decease my Honour and Estate and to do every thing therein which I would or should have done and especially what I have enjoyned to be done according to my quality and degree as if I were alive my self to do it And moreover in particular it is the most noble and gracious Deed above a Covenant SECTION V. Because a Covenant is not so solemn an Act as a Testament is Reason 1 Testament most solemn For Covenants may be made and are made in Mirth and Jollity at a Market or a Tavern without any sad Consideration of Death ensuing But a Testament is alwaies upon most serious Consideration either in a Closet or on a Man's Death-bed or upon any dangerous Adventure or Travel or in acie or when a man is at the point to dye and then is no dallying when Death is before our face Thus Christ a little before his Death declares his last Will to his Disciples and took the solemn Symbols of Bread and Wine that by them they might remember the last Will of their dying Saviour viz. What gifts he gave unto them My Peace I leave with you my Peace I give unto you c. And what Duty he required at their hands to do or suffer for the Gospel's sake saying Take eat this is my Body which was given for you do this in remembrance of me and this is my Blood of the new Testament which was shed for you drink you all of this and by this they were to shew the Lords Death until his second coming for the full Performance of the Will of God which then he dyed to confirm when he shall give actual possession of the Inheritance of the Kingdom of Heaven to all Believers SECTION VI. Because a Covenant is not so liberal as a Testament is Reason 2 Most Liberal it is more penurious strict and covetous tying men up oftentimes to hard Conditions and is without pure Love the Parties covenanting not daring to trust one another without Bonds and Securities double and treble and desperate Forfeitures and Penalties But a Testament is a bountiful Donation of all to the Heir in whom he puts full trust and confidence and whom he most dearly loves above all the World besides And if he do require Conditions they are sutable to the Love of him that dyes to give him all and to the condition of him to whom all is given that he would no more hurt or dishonour him by these Conditions than he would hurt or dishonour himself if he were to live to perform them SECTION VII I know Marriage there are other Contracts and Covenants of great excellency and vertue as between Man and Wife Friend and Friend of rare Endearments to each other but nothing like this of a Testament In Marriages there are gifts mutual the Wife brings her Dowry to her Husband and he gives his gifts ad sustinenda onera Matrimonii and settles a Joynture upon her there is one for the other yea there is a Communion of all things divine and humane between them yea they give their own Bodies to each other for life and when the Husband dies he leaves her part of his honour and third Part of the Estate and by the Imperial Law she goes away with her Dowry that she brought him SECTION VIII A near Union It is a very near and intimate Union I do confess both in Law making but one Person and by Copulation but one Flesh and a Man and Woman must forsake Father and Mother and they two must cohabit and become one Flesh And besides the resignation of Bodies to each other so that they are not their own but have power over each other they may and ought to give their minds and affections mutually and thereby they are not only one Flesh which may be with Harlots but one Spirit also All which things agree most rarely well with the spiritual Mariage which is between Christ and his Church But this Notion is not shut out of the Testament of God but comes in very well under it For we that are by Faith the Sons and Heirs of God are also his Allies and Friends yea his Spouse and Wife and all the intimate Relations that can be imagined Matrimonial Love is of great concernment as to Procreation being the Fountain of all Societies and the enlargement of Mankind but still it makes but one Flesh as it may be with Harlots but the main thing is a harmony of Humours and Conditions and this makes them more one Soul and one Spirit as friends are and they may not be Conjugal Benefits are great to Wives for Honour and Estate but Paternal Benefits are greater to Sons and Heirs for Honour and Estate And for Law
by Jesus Christ to whom with the Father and the Holy Spirit be all honour and glory now and for evermore Amen APPENDIX OR APPLICATION TO THE CLERGY and LAITY The CONTENTS Word Sacraments Gospel-Spirit TITLE I. Of the Clergie's Calling SAint Paul saith 2 Cor. 3.6 God hath made us able Ministers of the New Testament not of the Old not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life We must therefore consider our Calling Heb. 7.12 the Priesthood is changed therefore there must of necessity be a change also of the Law The Gospel is the Royal Law the Law of Faith the Law of liberty and of perfection that nulls the servile Law of bondage and works The Word therefore of this New Testament we must preach Word the newness of the Spirit not the oldness of the Letter and that in season and out of season and that carefully for wo be unto us if we preach not the Gospel and cursed is he that doth the work of the Lord negligently and having put our hands to this plow we must not look back Sacraments 2. The Sacraments of this New Testament we must administer as 1. Baptism which is not by Water only but by Water and Blood for without blood there is no Remission of sins and Baptism is for the remission of sins therefore we are baptized into Christ's death in which is blood that our sins might be buried in Christ's grave and we buried with him in Baptism and rise again with him in newness of Life 2. The Lord's Supper containing 1. The Body of Christ which is given for us Sacrifice and Burnt-offering thou wouldest not have but a body hast thou prepared me This is my Blood of the New Testament which is shed for you This is the New Testament in my Blood and no Testament can be confirmed without Blood And hereby we shew the Lord's death until he come again Gospel-spirit Let us aim therefore at a Gospel-Spirit for behold I shew unto you a more excellent way both in your Doctrine and in your Persons I do not take upon me to be a Magisterial Dictator to the Clergy but as having received some helps from the Lord I hope I may become an humble and modest Adviser and Director The CONTENTS Precepts Promises Conditions TITLE II. Of the Clergie's Doctrine I. IN Your Doctrine therefore consider what high Preceps and what high Promises you are to publish to the world For surely we are no Old-Testament-Divines but Ministers of a better Testament than that was and established upon far better Promises Precepts The Precepts you are to teach are very pure no less than Spiritual and perfect Holiness which is the condition for the obtaining of God's Promises For Godliness hath the promise of this life and of that which is to come and without Holiness no man shall ever see the face of God The Promises you are to teach are no less than Spiritual and Eternal Happiness and the graces that tend thereto as Forgiveness of sins Promises Adoption Liberty Protection Priviledges the Earnest and Comfort of the Spirit Resurrection and Life Everlasting Fear not little Flock for it is your Father's pleasure to give you a Kingdom Come ye Blessed children of my Father inherit the kingdom of God prepared for you from the beginning of the world Greater Precepts cannot be enjoyned and greater promises cannot be made and surer cannot be performed For they are the Gifts and Legacies of God devised by him in his last Will and Testament conveyed and administred by Christ the Executor The conditions upon which these high things are given are as noble Conditions so as easie and favourable written upon the Tables of our hearts by the finger of God's Spirit Thy Law is within my heart therefore easie to be known and as easie to be done by the help of the same Spirit which shall lead us into all truth and help all our Infirmities and do our work for us and in us I can do all things through Christ that strengthneth me My Grace is sufficient for thee Take my yoke upon you for my yoke is easie and my burden is light Embrace wisdom for her ways are always pure and pleasant and all her paths are peace Every Wise man will make his Last Will and Testament his best Will and Testament most plain and easie to be understood that the Heir and Legataries may know their several Duties and Dues how to perform them and how to claim by them And every good man will make his last Will and Testament his most favourable and bountiful Will and Testament bestowing the best things and commanding the easiest and less irksome Conditions Much more will the great and wise God who is wisdom and goodness it self make his last will most clear and most gracious For if we that are evil know how to give good gifts to our children how much more will our Heavenly Father give his Holy Spirit to those that ask him Hit therefore this Basilick vein find out the pretious Pearl pour in this Balm of Gilead open this Phoenix Nest this bed of Spices this pretious Box of odoriferous Ointments Let your Speech be seasoned with Salt and let such gracious words proceed out of your mouths as may administer Grace unto the Hearers Be not sons of Thunder as if you came from Mount Sinai but rather sons of consolation as coming from Mount Sion Be sure ye utter no Principles against the Justice and Mercy of God nor Dogmata Reipublicae noxia nor Doctrines hurtful or disgraceful to Princes or Common-Wealths Remember that Religion is first pure and then peaceable not reflecting upon the Dishonour of God nor injurious to any man Be not as the Seditious Zealots among the Jews before and at the destruction of Jerusalem nor like the factious and rebellious Philosophers Orators and Poets among the Gentiles especially in Greece and Rome Beware of all Judaizing or Heathenizing by Cabbalistical Sophistical vain Philosophy insinuating deceivable Rhetorick Flourishes Gingles and Querks of Flashy Wit Preach the plain good will and mind of God plainly and kindly Hide your Art and that will be your chiefest Art Tell poor Souls what a large Portion they have in God's Will and Testament how their Namss are written in that book of Life Tell them the mark of the price of the high Calling which is laid up for them in Christ Jesus the crown of Righteousness the exceeding great Recompence of the Reward for all such as diligently seek him Freely you have received this treasure into your Earthen Vessels freely give it to them to whom it belongs distribute the favours of your bountiful Lord and Master with a courteous hand let not your eye be evil because God's is good be you willing as God is that all men should be saved and come to the knowledg of the truth be not rigid austere morose sullen saturnine ghostly
the act of his Faith in accepting of God's promise For as the promise was a meer act of Grace on God's part so the acceptance was a meer act of Faith on Abraham's part And as it was between God and Abraham so is the nature of all Promises Therefore I conclude that the Title to Justification is by the Free-grace of God This Point requires no more handling because so manifest in it self and things that are manifest in themselves need no farther proofs SECT XXIV This Work of Grace is done by God and Christ and God by Christ God justifieth God justifieth To declare his righteousness that he might be just Ro. 3.26 30. and the justifier of him which believeth in Jesus Seeing it is one God which shall justifie the Circumcision by Faith and Uncircumcision through Faith Gal. 3.8 The Scripture fore-seeing that God would justifie the Heathen through Faith Rom. 8.33 Who shall lay any thing to the charge of God's Elect it is God that justifieth 1. Because the promises come from God who is the Author and Maker of them Tit. 1.2 God that cannot lye promised unto us Eternal Life before the World began For all the promises of God in him are Yea and Amen 2 Cor. 1.20 unto the Glory of God by us Eph. 2.7 That he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ The Covenant containing these promises is God's will and Testament we are made the Sons of God by God's will not by Man's will Joh. 1.13 Christ came from Heaven not to do his own will Joh. 6.38 but his Father's will that sent him SECT XXV Christ justifieth Christ justifieth Is 53.11 Acts 13.39 Ro. 5.9 19. Rom. 3.24 Joh. 3.36 1 Joh. 5.12 My righteous Servant shall justifie many By him all that believe are justified from all things c. being justified by his Blood we shall be saved from wrath c. By the obedience of one shall many be made righteous Justified freely by his Grace through the redemption that is in Jesus Christ He that believeth on the Son hath everlasting Life We are justified to a present Right here to have the possession hereafter He that hath the Son hath life As many as believed in him to them gave he power to become the Sons of God SECT XXVI God justifieth by Christ God justifieth by Christ 1 Cor. 8.6 Rom. 6.23 There is one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him The Gift of God is Eternal Life through Jesus Christ our Lord. God hath not appointed us to wrath 1 Thes 5.9 but to obtain Salvation by our Lord Jesus Christ No whoremonger Ephes 5.5 c. hath any inheritance in the Kingdom of Christ and of God Math. 20.28 God is the principal Person and Christ his Minister The Son of Man came not to be ministred unto Ro. 15.8 but to minister and to give his life a ransom for many Joh. 7.16 He was a Minister of the Circumcision for the Truth of God His Doctrine was not his but God's By confirming the Promises Ro. 15.8 A Minister of the Circumcision for the Truth of God to confirm the promises made unto the Fathers Dan. 9.27 and he shall confirm the Covenant with many Eph. 2.13 But now in Christ Jesus ye who sometimes were far off are made nigh by the Bloud of Christ for he is our peace who hath made both one c. Mat. 26.28 This is my Bloud of the New Testament which is shed for many for the remission of sins By assuring them to us Not by works of righteousness which he hath done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost Tit. 3.6 which he shed on us abundantly through Jesus Christ our Saviour that being justified by his Grace we should be made heirs according to the hope of Eternal life He hath given us his Spirit the earnest of our inheritance By calling us to them 1 Pet. 5.10 The God of all Grace hath called us into his Eternal Glory by Christ Jesus By performing them for us All the promises of God in Christ are Yea and Amen Who died for our sins and rose again for our justification i. e. to perform the promises in taking possession himself for us by his ascension into Heaven As Christ was delivered to death to confirm the promises so he was raised again to perform them Mat. 25.34 Come ye Blessed Children of my Father inherit the Kingdom of God prepared for you 1 Pet. 1.9 Receiving the end of your Faith the Salvation of your Souls Heb. 12.2 Joh. 6.40 Looking unto Jesus the author and finisher of our Faith This is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day Joh. 11.15 I am the Resurrection and the Life he that believeth in me yea though he were dead 1 Cor. 15.22 Phil. 3.61 yet shall he live As in Adam all die even so in Christ shall all be made alive Who shall change our vile Body that it may be like unto his Glorious Body Several Expressions 1. Words that constitute or create a Right as Grace Gift Good will Testament Covenant Promise 2. Words that confirm or assure Rights created as Seal Earnest Witness 3. Words that specifie Rights constituted and confirmed as Freedom Liberty Communion Fellowship Inheritance 4. Words contrary to Right as Injury Wrong Condemnation Oppression 5. Words of Appellation to such as have Right as Sons Heirs Co-Heirs Citizens Free-Men This word Freedom is a word so jural that it is the original and fundamental Right of all Interests and Priviledges because no Right can subsist in any Person unless it have Freedom for its basis and ground for a Bondman is capable of no Right SECT XXVII The true Title to Justification by Faith being Grace Wrong Law Transition the wrong Title must needs be Law Because Freedom which is the Estate of Justification cometh only by Grace through Faith and Servitude which is quite contrary to a justified condition is wholly from the Law Gal. 4.23 This the Apostle illustrates by the Allegory of Abraham's two Sons and their two Mothers which are the two Covenants of Bondage and Freedom SECT XXVIII 1. Ishmael the Elder by a Bondmaid his Natural Son not Legitimate Allegory of the two Covenants Hagar by Nation an Egyptian by State and Condition Sarah's Bond-maid by use and service her waiting Woman or hand-maid Ishmael and Isaak Gen. 16.3 Hagar and Sarah bought by Sarah in Egypt and by an act of priviledg given by her to be Abraham's Concubine or Wife quasily and usually For she had neither
the Preservation and Increase of it against all oppositions in all Ages unparallel'd All which things speak it of more than Humane Original THE First Volume OF THE WILL OF GOD Concerning things to be done by Men. The First BOOK OF A TESTAMENT The CONTENTS Owners Proprietaries Power Gods absolute Propriety Gods Disposition TITLE I. Of Ownership EVery one that is a Testator must be an Owner Transition Owners 1. Of his Person free to dispose 2. Of his Power over others to command 3. Of his Honour to enoble 4. Of his Estate to enrich As for Wisdom and Holiness they are not devisable by men at all but by God they are altogether Such an one within his own Sphere can create Rights declare Rights bestow Rights destroy Rights or translate them from one to another And he or they that are or shall be the Heirs and Successours must be 1. Free in their Persons to receive 2. Subject to Power to obey 3. Capable to understand 4. Willing to consent 5. Able to keep enjoy and use both Honours Commands and Estates given and bequeathed They that have power over their own Persons Things and Actions internal or external or over the Persons Things or Actions of others corporeal or incorporeal Proprietaries as Owners Proprietaries and fole Possessours of them all are Sui juris and have free power over themselves and all that they have or can do to use what they have such right unto themselves or to dispose of them to others to become Usuaries Usufructuaries Emphytenciaries Vassals or otherwise and if they please to alienate and pass them over from themselves by investing others in the direct Dominion of them and that conditionally upon terms totally or in part for a time or absolutely and freely to convey them quite away fully and wholly for ever And this they may do not only in their life time but at their death so far as it is possible or as the Laws will give them leave in Licitic and honestis which things are only possible in Law Power So they that have Publick Power Rule Authority and Jurisdiction over the Persons Things or Actions of their Subjects may order and ordain such things to be had or done or lost or left undone or inflicted or suffered as are in their power by Command or Interdict for Possession Ejection or Restitution in integrum or otherwise by way of Reward or Punishment Especially they that have absolute Supream Power as Soveraign Princes who in this respect are justly stiled Gods having power of Life and Death to make alter and vnmake Laws for the Rule and Government of Mankind so imitating and resembling God for those God-like works of Guidance Protection Justice and Mercy Gods absolute Propriety And as this Power is given by God to the Sons of Men so it must be infinitely more in God himself who also is the sole absolute independent and true Proprietary or universal Owner and Ruler of all things both in Heaven and Earth Because he is All in himself from all Eternity and All in all in his Creatures without Himself which in time he hath made and therefore must have all Right in the Works of his own hands to possess or dispose of them how where when to whom how long and how often he pleaseth without all opposition or controll and all for his glory and their good Gods Disposition All Right therefore to all things for ever is originally in God and He maketh and disposeth what rights he pleaseth to all his Creatures to have and to hold during his good will and pleasure But the best of his Rights to the Best of his Creatures he disposes to the best of his Children after the Best way of Disposals even by his Last Will and Testament ratified and confirmed after the best manner of Ratification Death and that by the death of the Best Mediatour his Best beloved and only begotten Son Jesus Christ substituted to die in his stead This last Will and Testament contains his most perfect Laws and Commands to perform the most perfect Righteousness as well as his most perfect Grace to dispose the most perfect Holiness and Happiness and to impose the most perfect Punishments and Miseries in this and in the World to come The CONTENTS Testament Berith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant Sanction Asseveration Title of Scriptures Other Covenants Old Covenant New Covenant Proofs for the Title of a Testament Acts of a Testament Confirmation of a Testament Instrument Inheritance Dispositions Oath Testament to Christ. Law no disannulling of Testament Law given 430. years after Promise TITLE II. Of a Testament THE Word Testamentum in the Latin as the Lawyers say Testament is as much as Testatio Mentis Because partly it doth actively testifie the Mind or Will of the Testator But more fully as I may humbly conjecture because passively it is a Deed solemnly testified by the Testimony of old of seven Testable Persons that are free men and worthy to be believed and who have themselves power to make a Will and that under their hands and seals altogether in one contexture of time The Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith Berith the Septuagint do constantly translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most proper Berith being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara which signifieth to create ordain or constitute as every Law of God or Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Divine or Humane Constitution The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in like manner a general Disposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be by Covenant or Testament but most especially by Testament This is my Blood of the New Testament c. Matt. 26.2 Mar. 14 2◠Luk. 22 2◠But the Hellenists or Jews that spake Greek as the Septuagint and others use it sometimes for a Covenant omitting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is most genuine for a Covenant Other words there are that do indifferently signifie Agreements Contracts and Covenants but Berith is never interpreted by any other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which well denotes the Constitution of an Everlasting Testament Thus this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as generally it is used for a Publick Law Ordinance or Constitution of a Prince or Magistrate which may be changed so especially for that kind of Law or Ordinance which is made by the last Will and Testament of God or Man which cannot be changed And this is the private Law of a Testator concerning the disposal of his Estate after his own Death or one that is substituted to die for him if the Law should so allow it Hence the word Legatum and Legare is used i. e. to give any thing in Legacy by Will which by the Law of the Twelve Tables must stand as a Law Uti quisque Rei suae legassit ita Jus esto Covenant So the same General
Words Berith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew and Greek are sometimes used for a Covenant to which as to Laws a Sanction doth belong but Testamentum in the Latin never but only for a Last Will. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament ought to be interpreted a Testament and it is to be admired that it is so frequently translated Covenant Sanction It is vulgarly asserted That the Word Covenant is most proper in the Gospel sense Because as in Laws that Part is called a Sanction which consecrates the Blood of the Offender to the Law for his Transgression so in Covenants especially Publick as Leagues and Truces between Nation and Nation The Establishment of old was by the slaying of some beast which is called a Sanction from Sanguis or Blood and Foedus a League â ferendo and foedus percutere to strike a League because they used to strike a Hog or other beast to death at the time of the making of the League with a solemn asseveration of both Parties Confederate That if either of them should offer to violate the Articles of the Peace or War agreed upon between them then Jupiter should so or more destroy those Covenant-breakers as they did then and there destroy that beast and more also The old Form runs thus Si prior defecit Tu illum Jupiter sic ferito ut Ego hunc Porcum nunc feriam tantóque magis quantò magis potes pollesque Not much unlike the Hebrew Form God do so to me and more also Asseveration 1 Sam. 25 22. As David threatned Nabal for denying relief to his men saying God do so and more also unto the enemies of David if I leave of all that pertain to him by the morning light any that pisseth against the Wall As Abner threatned Ishbosheth the Son of Saul So do God to Abner and more also except 2 Sam. 3.9 as the Lord hath sworn to David even so I do to him to translate the kingdom from the house of Saul and to set up the throne of David c. As Ruth Covenanted with Naomi Ruth 1.17 The Lord do so to me and more if ought but Death part thee and me As Cushi answered David concerning Absolom 2 Sam. 18.32 The enemies of my Lord the King and all that rise against thee to do thee hurt be as that young man is As David promised Amasa God do so to me and more also 2 Sam. 19.13 if thou be not Captain of the Host before me continually in the room of Joab 1 Sam. 20.13 As Jonathan Covenanted with David saying If there be good toward David and I then send not unto thee and shew it thee The Lord do so and much more to Jonathan 1 Sam. 20.16 and let the Lord even require it at the hand of David 's Enemies The like Imprecation is in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So for the confirmation of the Old Testament Moses took the blood and sprinkled it on the people and said Exod. 24.8 Behold the blood of the Covenant which the Lord hath made with you concerning all these words Hence that severe threatning on those that count the Blood of the Covenant an unholy thing Heb. 10 29. So that of the Prophet alludes to this As for thee also by the Blood of thy Covenant I have sent forth thy Prisoners c. Zech. 9.11 So in the Covenant between God and Abraham Gen. 15.10 the Beasts and the Birds were divided in the midst c. So that these Words Berith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are so large that they denote a Law Covenant and Testament but principally a Testament These three Significations agreeing well together in this great Disposition of God in the Gospel which is his Testament Law and Covenant because every Testament absolute is a Law but this Testament of Gods is conditional which makes it a Covenant as well as a Law Therefore the Word Testament is and hath Title of the Scriptures ever been the Common Title of the Scriptures of the Law and Gospel and the ancient Christians chose rather to call the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.2 Jac. 2.8 Jac. 1.25 Ro. 3.27 though it be the New and Royal Law of Jesus Christ and the Law of liberty and the Law of Faith Because Christ himself hath given it that Name this is my Blood of the New Testament and the Author of the Epistle to the Hebrews doth most accurately describe the Nature of it saying Heb. 9.15 He is the Mediatour of the New Testament that by the means of Death for the Transgressions that were under the first Testament they which are called might receive the promise of eternal Inheritance for where a a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth c. The Apostles also observing the true Idiome of this Word call themselves accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3 6. God hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life Neither can there be any just Exceptions made against this Title of the Old and New Testament for who dares call the Gospel by any other Name than Christ hath given it at his solemn Supper and than the Apostles have given and all the antient Christians both Greek and Latine There were many other Testaments or Covenants of God in Scriptures Other Covenants Jer. 33.20 Gen. 6.18 so called or rather Ordinances Laws and Decrees as the Covenant made with Adam for the Revolution of the day and of the night and the Covenant with Noah in the Ark for his coming into the Ark with his Sons his Wife and his Sons Wives with him and also Gen. 9.9 That the Earth should never be destroyed with a flood any more there is besides Acts 7.8 the Covenant of Circumcision and the Covenant of the Sabbath Exod. 16.19 Exod. 31.16 And besides these Promises many and Covenants many But the main Covenant Old Covenant which for the Promises thereof was made to Abraham and for the Precepts thereof to Moses in Mount Sinai and began to be executed when the Children of Israel departed out of Egypt and was fully performed when Joshua in Moses stead put the people in actual Possession of the Land of Canaan I say this main Covenant swallowed up all other Covenants and took in Sabbath and Circumcision and carried away the Name of the Covenant of God from all the rest New Covenant But when the Gospel came which was the New Covenant or Testament made by God to Christ this being the last and most perfect that ever God did make it carries away
the Donor and Abraham the Donee for so the saying of God runs in the Praeter-Tense Unto thy Seed I have given the Land whereas before he used the Future-Tense Unto thy Seed I will give the Land But a Covenant is not made by words of the Praeter-tense as of things already done and therefore the saying here imports not a Covenant but a Feoffment a Deed of gift or rather a Testament which is the noblest and strongest Feoffment that can be made by God or Man especially when it conveyeth Land of Inheritance St. Chrysostome though he doth call this Deed of God a Testament yet he rather supposeth it to be a Covenant because the Beasts were killed as was the custome in making Covenants But with reverence due to so great a Clerk by the same reason we may the better suppose it to be a Testament Confirmation of a Testament For in the time of Abraham it doth not appear that it was the general custome to confirm Covenants by death but rather the contrary For the Covenant which Abraham made with Abimelech at Beersheba was not confirmed by the death of any Creature but only by their mutual Oaths Gen. 21.31 Therefore the place was called Beersheba i. e. the Well of Oaths The like confirmation only had the Covenant between Jacob and Laban at Galeed where Jacob sware by the Fear of his Father Isaac Gen. 31.44 53. But in all Ages and amongst all Nations it hath been the constant custome of Men to confirm their Testaments by Death and this is so confest a Truth that it needs no proof The reason why God confirmed his Testament by his passage between the pieces of the dead Beasts is because this was an act of his Quasi-dying That God who is immortal and cannot die did appoint those Beasts to be his Substitutes to die for him Gen. 15.9 The Lord said to Abraham Take me an Heifer of three years old i. e. Take for me and for my use and in my stead And by this Quasi-death of the Everliving God Abraham was assured by God after the manner of Men in their last Wills of the conveyance of the Inheritance of the Land of Canaan given him by the Will of God Heb. 9.16 And as the Promissory part so by the same reason was the Mandatory part of Gods Testament dedicated or confirmed by Blood Heb. 9.18 Neither was the first Testament dedicated without Blood for when Moses had spoken every Precept to all the People according to the Law he took the Blood of Calves and Goats with Water and Scarlet-wool and Hysop and sprinkled both the Book and all the People saying This is the Blood of the Testament which God hath enjoyned unto you This is the confirmation of the Preceptory part of Gods Testament once but the Promissory and Legatary part thereof was the second time confirmed by a solemn Oath Gen. 22.16 By my self have I sworn saith the Lord for because thou hast done this thing and hast not withheld thy Son thine only Son Isaac whom thou lovest that in blessing I will bless thee and in multiplying I will multiply thy Seed as the Stars of Heaven and as the Sand which is upon the Sea-shoar A real Oath to perform that Testament which he had confirmed before by his Quasi-death Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have a strong Consolation or full assurance who have fled for refuge to lay hold on the Hope set before us c. Objections Some Learned Writers account this a hard saying that God should make Testament who cannot die and therefore instead of the word Testament they use the word Covenant I Answer There is a Covenant in Gods Testament and therefore it is a Testamentary Covenant so we take in all truth Others rather chuse the word Instrument Obj. thinking thereby to mend the matter But that also amounts to the same sense with the former Answ for if it be an Instrument Instrument it cannot be meant of an artificial or material Tool used by any Mechanick but it must be a legal Instrument or deed And truly it is the best Instrument in Law creating the greatest settlement and assurance that can be made by God or Man Other words they cannot invent to call it by and these three Testament Covenant Instrument declare but one and the same thing The Covenant and Testament of the Law being the Covenant and Testament of Works and the Covenant and Testament of the Gospel being the Covenant and Testament of Grace and both these are Instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared and confirmed as Gods Acts and Deeds and so delivered to the Sons of men to remain upon record as their Assurances for ever And why should not these men be offended as well at the word Heir and Inheritance as well as at the word Testament Heir wherein lieth the same cause for an Heir is a Person who hath the right to succeed in the room of a person deceased If therefore God can have no Testament because he cannot die then by the same reason he can have no Heir and so consequently neither Christ nor Believers are or can be the Heirs of God The like may be said for the word Inheritance Inheritance which is a succession unto the whole Rights which a person deceased was invested with at the time of his death If therefore God can have no Testament because he cannot die then by the same reason neither Christ nor Believers have or can have any Right in or to the Inheritance of the kingdom of Heaven But God may ordain or confirm a Testament though he cannot die When man makes a just Disposition and Decree of things to be had or done after his own death Dispositionâ— such a Disposition or Decree of man is called a Testament yet this is but a humane Testament after the manner of Men. But when God makes a â—â—st Disposition or Decree for things to be had or done after anothers death what may we call such a Disposition or Decree of God or what better name can we give it than to call it a Testament For although it be not a humane Testament after the manner of Men yet it is a divine Testament partly after the manner of men and partly otherwise as God would have it to be and to be so called and hath called it so For as Men verily swear by one that is greater Oath but God swears by himself because there is no greater than himself to swear by So God makes a Testament partly after the manner of Men and partly otherwise because we confine their Testaments by their own death because they are mortal and can die but God confirmeth his Testament by the death of another because he is immortal and cannot die Besides the Text saith The Covenant or Testament Gal. 3.17 Testament Christ was confirmed before of
God in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to Christ to wit to the use and benefit of Christ who is the principal Heir And the Promises of the Testament were made sure to Abraham and to his Seed which is Christ He saith not unto Seeds as unto many but as of one unto thy Seed which is Christ and so it becomes sure to all the Seed that are in Christ in whom all the Promises of God are Yea and Amen It is further said v. 19. That the Law was added because of Transgressions until the Seed should come which is Christ to whom the Promise was made And because the Promise of the Testament was made or instituted unto Christ therefore also the confirmation of it was made unto Christ that he being the Heir might receive the Inheritance ordained unto him in the Testament and Christ received it then when he was raised from the dead for then God fulfilled unto him that which he had promised and confirmed unto him Act. 13.32 as St. Paul declares it And we declare unto you glad tydings how that the Promise which was made unto the Fathers God hath fulfilled the same unto us their Children in that he hath raised up Jesus again Law no disannulling of Testament And whereas it was said That the Law which was four hundred and thirty years after could not disannul this Testament that it should make the Promise thereof of none effect By the Law is not meant Circumcision which was some years after the Testament but not so many but by the Law we understand the Law of Moses given by God upon Mount Sinai in Arabia which though considered by it self maketh up one entire Body composed of several Commandments Judgments and Statutes yet as it here standeth opposed to the word Testament and Promise so it makes but a part of that Old Testament that is the Ordinance or Decree whereof the other part is the Promise given to Abraham As therefore the Promise of the Old Testament proceeded by two Acts of God the Institution first and the Confirmation afterward so also the Law or Ordinance of the same Testament proceeded by two like Acts. For first the Law was instituted or enacted when God spake those Ten words to the Children of Israel Exod. 20.2 I am the Lord thy God which brought thee out of the land of Egypt c. And afterwards the same Law was confirmed ratified or established Exod. 24.7 When Moses took the Book of the Covenant and read in the audience of the People and they said All that the Lord hath said unto us we will do 〈◊〉 be obedient And then Moses took the Blood of the Covenant and sprinkled it on the People and said Behold the Blood of the Covenant which the Lord hath made with you concerning all these words Where we may observe first that the Promissory part of Gods Testament and the Mandatory part thereof were both confirmed by Blood or by Death as hath been intimated Secondly that the People by their acceptance of Gods Law and by their promise of Obedience thereunto advanced Gods Law into a Covenant between God and them for it was Gods will that the People should obey his Law and it was the Peoples will that they would obey So there was an agreement of Wills between God and the People and an agreement of Wills in several Parties maketh up the nature of a Covenant The Law was given to Moses 430 years after the Promise to Abraham And whereas St. Paul saith That the Law was given four hundred and thirty years after the Testament that was confirmed the Particle After must not be referred to the word Confirmed as if the Law had been instituted four hundred and thirty years after the Promise of the Testament was confirmed for such a sense cannot be warranted from the Scripture but the Particle After ought to be referred to the word Testament for the meaning of the Apostle is this That the Law was instituted four hundred and thirty years after that the Promise was instituted which Promise some few years after the Institution of it was confirmed For it is manifest that there passed some years between the Institution of the Promise and the Confirmation of it For the Promise was instituted before Abraham went down into Egypt to sojourn there Gen. 12.1 c. And from the time of Abrahams first sojourning in Egypt unto the time of the Israelites departure out of Egypt there passed just four hundred and thirty years to a day Exod. 12.40 Now the sojourning of the Children of Israel who dwelt in Egypt namely from the first sojourning of their Father Abraham there passed four hundred and thirty years And it came to pass at the end of four hundred and thirty years even in the self same day it came to pass that all the Host of the Lord went out from the land of Egypt If therefore the Promises were instituted the same year wherein Abraham went first to sojourn in Egypt and the Law was instituted the same year wherein the Israelites departed out of Egypt then it must follow that the Law was instituted four hundred and thirty years after the institution of the Promise By which account the Scriptures fully agree in the revolution of time though the Chronologers agree not in ordering the computation and in placing the period of it And this breeds not any defect or flaw in Gods Testament that one part of it namely the Mandatory was made four hundred and thirty years after the other part namely the Promissory for if any ordinary man who hath and holdeth the faction of a Testament may continue the making of his Testament all the time of his life and to the Legacies and Promises thereof may when he pleaseth add what Conditions or Commands he will much more may the Everlasting God assume to himself a matter of four hundred and thirty years for the making and finishing of his Testament seeing that a thousand years are in his sight but as yesterday and seeing that the Mandates or Commands of a Testament are no principal or necessary parts thereof but only parts accessory accidental and conditional which may be inserted at any time or may be wholly omitted as in Absolute Testaments and yet the Testament shall be valid and good without them The Second BOOK OF A COVENANT The CONTENTS Definition Precept Penalty Promises Free Grace All hope from Covenant God our God by Covenant Covenant advances the Creature above Nature TITLE I. Of the Nature of a Covenant Transition IN the Testaments of God there are included Covenants according to the nature of both Testaments the one of Works and the other of Grace I will therefore treat concerning the nature of a Covenant as I have done of a Testament for the forms of the Laws of God in Scriptures are not only Testaments but Covenants Definition of a Covenant A Covenant is a consent or agreement of two or
the World are blessed The CONTENTS What the Old Testament contains What the New Testament contains Gospel a Testament rather than a Covenant TITLE III. Of the Gospel a Testament FOR contemplation of this New Estate leaving the Wisdom of the Gentiles take but a short view of the Glories of the Old Testament so far out-shined by the lustre and brightness of the New The Old Testament held forth these things What the Old Testament contains 1. Legacies or Gifts devised thereby which were earthly and temporal as Canaan's Land with plenty peace honour and long life therein 2. Conditions Precepts or Laws such as were the Rites or Moralities therein 3. A Mediator or Executor who was Moses who dying before he had finished his office Joshuah succeeded him and gave the People possession of the Promised Land the People being first subdued by the Sword 4. Legataries Abraham and his Seed the Israelites 5. Publishing by Angels God's Representatives declaring his Will Act. 7.53 Gal. 3.19 6. Proof by Thunderings and Lightnings and the sound of a Trumpet with many Terrours upon the burning smoaking and trembling Mount Sinai to the heart-aking of all the Spectators and Hearers Exod. 19.16 Heb. 12.18 7. Writing of the Moralities of that Testament upon Tables of Stone by God Ex. 32.16 The Ceremonies and Penalties in a Book by Moses Ex. 24.4 8. Confirmation to be of force by the death of Calves and Goats Exod. 24.5 Heb. 9.19 For all Testaments are of force by the death of the Testator or some body for them if men should make such a Law as God did by the substitution of the blood of Beasts for that purpose The New Testament comprehends these things 1. Predestination or Purpose or good Pleasure of Will in God What the New Testament contains before the World to make a just Disposition of things to be or done in time and to be had and enjoyed to all Eternity 2. Declaration or Nuncupation to Jesus Christ the Son of God and Heir apparent of all things and sole Executor to his Father This Will I say was first Nuncupative or by Word of mouth declaring the full mind of the Testatour as a Will Parol made to Christ the Word and Wisdom of God that came from the bosom of the Father and revealed him Afterwards it was written by some of Christ's Apostles and other Divine Persons to whom he taught it on earth and from heaven as he had received it and they also preached what was revealed unto them to all the World 3. Legacy or Inheritance which is Blessedness and in order thereunto Forgiveness of sins the Gift of the Spirit and the Resurrection of the Body Which said Blessedness is a firm Estate in Heaven free from all Evil and full of all Good incorruptible reserved for us in the Heavens 4. Condition Resipiscence or Holiness possible and accepted though not perfect yet made perfect through Christ I say possible so made by God or else if the Condition had been impossible the Disposition had been void and unjust as all Impossible Conditions are and therefore such Testaments are null and void 5. Executor Jesus Christ who is a Mediatour between God and Man For every Executor mediates between the Testatour and the Legataries because the Legacies came from the Testatour first to the Heir or Executor as we now speak and by the means of the Executor they are conveyed to the Legataries who may not take them of their own accord with their own hands but must demand or sue for them from the hands of the Executor or otherwise they have no power no right to receive or enjoy them 6. Legataries instituted of God are All Believers In all Testaments for Pious causes the Legataries are instituted by appellative or common and not by their proper Names for then no Testament was able to contain them As when a Benefactour bequeaths such or such gifts to all the honest and laborious Poor in such a Town all that are honest and laborious Poor in that place may challenge their Legacies by virtue of that Devise neither can any of them so qualified be excluded or denied their dues It is therefore to be noted that this VVill of God is such a Will and that therein there is no Dereliction or Praeterition at all but that it is like an Universal Pardon proclaimed to all that will come in and accept thereof upon the Condition expressed Math. 12.18 Gal. 3.15 7. Proof by a Voice from heaven saying This is my beloved Son in whom I am well pleased Hear ye him Besides many and great Miracles 8. Confirmation by the Death of Christ substituted to take Flesh and die for God who could not die This is my Blood of the New Testament Math. 26.8 v. Heb. 9.15 All which Dispensations afford just matter of wonder adoration and praise of the manifold Wisdom and Grace of God Gospel a Testament rather than a Covenant The Gospel therefore appears to be a Testament to all intents and purposes much rather than a Covenant or any other Deed as may be demonstrated by these Testimonies and Reasons The very words used by Christ himself are a sufficient proof if there were no more which he uttered a little before his death Math. 26 28. This is my Blood of the New Testament which was shed for many for the Remission of sins And the repetition of the sense of them by St. Paul 1 Cor. 11.25 This Cup is the New Testament in my Blood David in the Spirit Then said I Loe I come In the volume of the Book it is written of me that I should fulfil thy will O God I am content to do it Sacrifice and Burnt offering thou wouldest not have but a Body hast thou prepared me Then said I Loe I come to do thy will O God Heb. 10.5 7 c. he taketh away the First Covenant that he may establish the second v. 29. That great Shepheard of the sheep through the Blood of the Everlasting Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used all along and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never in the Old or New Testament These are the two Covenants the one from the Mount Sinai which gendreth to bondage Gal. 44. c. This is the Covenant which I will make with the house of Israel I will put my Law c. In that he saith a New Covenant Heb. 8.10 c. he hath made the first Old now that which decayeth and waxeth old is ready to vanish away By so much was Jesus made Surety of a better Covenant Heb. 7.22 established upon better Promises Heb. 9.15 The Mediatour of the New Testament that by the means of Death for the redemption of the Transgressions that were under the first Testament they which are called might receive the Promise of Eternal Inheritance For where a Testament is there must also of necessity be the Death of the Testatour For a Testament
grievous in such cases The CONTENTS Writing Testimony Confirmation Execution Christ the Executor Executorship conditional Flesh and Blood Christ's Assention Spirit 's Mission TITLE VI. Of the Confirmation of the New Testament NOW the New Testament though it were not written as was the Old with the finger of God upon Tables of Stone but was Nuncupative yet this Nuncupation was by God himself not by any Angel and that unto Christ himself only to be published and accordingly was published by him in his own Person and by his Spirit in the persons of the Apostles and their Disciples through the whole World and afterwards committed to writing by the chief of the Apostles and not only so Writing but written again after a better manner by the spirit of God himself upon the Tables of Mens Hearts Testimony And as for the Testimony given thereunto to prove it to be the Will of God Christ himself did testifie thereof with such mighty miracles as never had been done before Besides the unquestionable Holiness of his life and the solemnity of his death Which things were not done in a corner but in the full view of a greater Congregation than was at Mount Sinai for he preached in their Temple and Synagogues and did wonders in all Judea and suffered death upon Mount Calvary Mat. 27.51 At which time the Vail of the Temple was rent in twain from the top to the bottom the Earth did quake and the Rocks rent and the graves were opened and many bodies of the Saints which slept arose The Sun also was darkned after an extraordinary manner when the Moon was at the Full. And after all this was added as the last and greatest Proof of all the glory of his Resurrection and Ascention into Heaven He saith therefore of himself John 18.37 To this end was I born and for this cause I came into the world that I should bear witness unto the truth And the Apostle said of him 1 Tim. 6.13 Rev. 3.14 that before Pontius Pilate he witnessed a good Confession Hence he is called the Amen the faithful and true Witness the Martyr of the New Testament to testifie it with his Blood His death was not only a Testimony Confirmation but a Confirmation of the New Testament because his death doth wholly and for ever extinguish in him all will or power to revoke it and evidence that immediately from that Death God's Testament was ipso facto in force and began to take effect for the Justification of Mankind to all the Rights in that Testament contained by the Access of their Faith Thus the immortal God came as near to Death as he could by the Death of his Son in his Divine Nature immortal but made a mortal man to dye in his Father's stead and to demonstrate his own and his Father 's unconceivable Love to lay down his Life for Sinners Which thing deserves a perpetual Commemoration so commanded by Christ in the Holy Eucharist instituted by him for that purpose And as Wills are to be proved and confirmed Execution so they are to be executed and performed or else the Will it self is as dead as he that made it and so was made to no purpose The publick Wills of Legislators are to be put in Execution by sworn Magistrates or else the Law is in vain and a dead Letter And the private Wills of Testators are to be put in Execution by their Heirs or Executors covenanting and swearing so to do else the Will or Law of the Testator is frustrated Now of this New Testament Christ is the Executor or Mediator Christ Executor between God the Testator and the Legataries in the Will expressed to convey unto them from God as a Priest the Expiation of their Sins by his Sacerdotal offering up of himself to God in the Temple of Heaven and the Mission of his Spirit to cleanse their hearts and as a King sitting in the Throne of Heaven to rule his Church and protect them from their Enemies and to raise them up from Death and set them at his Right hand and at his left in heavenly places and as a Prophet to lead them into all Truth And Christ as an Executor and Mediator received to himself this benefit to be the universal Heir of God who was so by Nature and was so appointed by Grace to be Heir of all things Heb. 1.2 And for this purpose had all Power given unto him both in Heaven and Earth Mat. 28.18 and universal honour also wherefore God also hath highly exalted him and given him a name which is above every name That at the name of Jesus Phil. 2.9 every knee should bow of Persons in Heaven and Earth and under the Earth For let all the Angels of God worship him Heb. 1.6 and he hath spoiled Principalities and Powers and triumphed over them openly 1 Cor. 15.27 and hath put all his Enemies under his feet The Reason is because Christ's Executorship was conditional Reason 1 Executorship Conditional that is charged upon the Condition of his own Death he must dye before he can enter upon it and therefore dye that he may perform it because every Testament is a Decree of things to be done after Death and this Testament of God hath this strange Prerogative above the Testaments of men that it is confirmed by the Death of a Man who was God and that the Executor not the Testator dyes and that the Disposition of things to be had or done is made after the Death of the Executor who for that purpose rose from the dead that he might justifie the faithful to the Inheritance of Heaven A Cause quite contrary to the Testaments of men wherin the Testator only dies to confirm his Testament and the Executor surviving performs it Therefore as Christ the principal Heir was fitted to receive his Inheritance ordained for him in that Testament whereof he was Executor So we that are Christ's Co-heirs must be fitted to receive the same Inheritance ordained for us in that Testament wherein we are Legataries Reas 2 Flesh and Blood 1 Cor. 15.5 Joh. â— 14 1 Cor. 15.45 Heb. 2.9 2. Because Flesh and Blood cannot inherit the Kingdom of heaven And CHRIST the Word was made Flesh but afterwards he was made Spirit For the last Adam was made a quickning Spirit And JESUS who was made a little lower than the Angels for or by they suffering of Death was crowned with glory and Honour And so Christ was made perfect For it became him for whom are all things and by whom are all things in bringing many Sons unto glory Heb. 2.10 to make the Captain of their salvation perfect through Sufferings And though he were a Son yet learned he obedience by the things which he suffered and being made perfect he became the Author of Eternal Salvation unto all them that obey him And so Christians they are first Flesh For that which is
a laughing countenance to intermix Scripture and Scurrility sometimes in one sentence is a thing far from the devout reverence of a Christian and scant beseeming the honest regard of a Sober man Two principal Causes have I ever known of Atheism Curious controversie Atheism and Profane scoffing Now that these two are joyned in one no doubt that Sect will make no small progression Job speaking of the majesty and gravity of a Judge saith If I did smile they believed it not that is If I glanced upon a conceit of mirth yet mens minds were so possessed with the reverence of the action in hand Gravity as they could not receive it Much more ought not this to be amongst Bishops and Divines disputing about Holy things Truly as I marvel that some of those preachers which call for Reformation whom I am far from wronging so far as to joyn them with these Scoffers do not publish some declaration in dislike that their Cause should be thus solicited So I hope assuredly that my Lords of the Clergy have no intelligence with this inter-libelling but do altogether disallow that their Cause should be thus defended For though I observe in one of them many glosses whereby the man would insinuate himself into their favours yet I find it to be ordinary that many pressing and fawning persons do misconjecture of the humor of men in Authority and many times seek to gratifie them with that which they most dislike Nevertheless I note that there is not an indifferent hand carried to these Pamphlets as they deserve for the one sort fly in the dark and the other is uttered openly Next I find certain indiscreet and dangerous amplifications as if the Civil Government c. Arcadius Honorius Cod. l. 9. Tit. 47. De Poenis Peccatum originale Peccata suos teneant Authores nec ulteriùs progrediatur metus quà m reperiatur delictum Antoninus Philosophus ff L. 48. T. 19. De Poenis l. 26. Crimen vel Poena Paterna nullam maculam filio infligere potest Nam unusquisque ex suo admisso sorti subjicitur nec alieni Criminis successor constituitur Prudent Apoth Hymn in infidel Fidem minutis dissecant ambagibus Ut quisque linguâ est nequior Solvunt ligantque Quaestionum vincula Per Syllogismos plectiles Vae captiosis Sycophantarum strophis Vae versipelli astutiae Nodos tenaces recta rumpit Regula Infesta decertantibus Idcircò mundi stulta diligit Deus Ut concidant Sophistica Instit de Tutel §. 4. ff lib. 7. De statu Hominis Juris Fictio est eum qui adhuc in utero est jam esse in Rerum Naturâ Sed nun quam Legimus istam Juris fictionem Locum habere in Suppliciis ita ut aliquis morti addicatur quia per Juris fictionem Reus censebatur Contra inquiunt I cti Mr. Thornd l. 2. of the Gov. of Grace p. 14. Some man perhaps may marvel whence it comes that the agreement between God and his ancient People being alwaies represented in the Old Testament in the name and term of a Covenant the New is by the Apostle proved to have the nature of the last Will and Testament of our Lord Christ Heb. 9.16 17. But if this Testament be also a Covenant as the same Apostle saith Heb. 8.9 He hath obtained a more excellent Ministry by how much he is the Mediator of a better Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is enacted upon better Promises there will be no cause to marvel The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ordinary Greek signifies no more than a mans last Will and Testament but in the use of the Jews that spoke Greek such as are the Apostles the Translators of the Old Testament into Greek and others it signifies also a Covenant If farther it pleased God that our Lord Jesus Christ should die to assure us of everlasting life on his part which thereby he purchased obliging God on his part to give it to those that shall be found qualified for it well may the Apostle affirm that it is the last Will and Testament of him who died to make it irrevocable because mens Wills are not till death But it containeth nevertheless a Covenant because men become not the Sons of God by birth but by choice accepting the adoption which is tendred being also their New birth Whereupon it follows Heb. 9.18 Whence neither the first was dedicated without blood Making the first Covenant a Testament also because the Sacrifices which it was dedicated with signified the death of Christ whose Testament the New Covenant is Now every Covenant every Contract whatsoever is a Law which the parties interchangeably tye themselves to being free before Neither can it be a covenant that imposes nothing upon one of the parties I know the Promise of God not to destroy the World any more by water is called many times a Covenant and the Rain-bow the sign of it Gen. 9.9.17 whence it may be argued that nothing hinders a Covenant to be no more than a bare Promise And truly it is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Disposition though by free promise it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Choice according to them that will have that to be the original of the word He that would be contentious might have ground to dispute That this Promise of God was not without a Condition annexed unto it For the Tradition of the Jews is now generally received by men of Learning That God gave Noah and his Sons seven Precepts to observe which were visible during the time that this People lived in the Land of Promise as being the Condition upon the undertaking whereof Strangers were protected by God's Law among them c. Mr. Thornd l. 2. c. 3. p. 13. And therefore I cannot but admire to see men learned in the Scriptures to maintain by this place 1 Cor. 10.1 that the Sacraments of the Old Testament are the same with the Sacraments of the New not distinguishing whether immediately or by way of correspondence For if you make the Kingdom of heaven and the Land of Promise all one thing Then is Baptism and the passage of the Red Sea all one But then it will be all one to believe in Christ and to submit to his conduct to Paradise as to believe in Moses as the Israelites did hereupon Two Covenants Exod. 14.31 and to put themselves under his conduct to the land of Promise which is my argument But if setting aside the correspondence you make their engagement to God under Moses for the obtaining of the land of Promise one thing and our engagement to God under Christ another Certainly the immediate assurance of this and the immediate assurance of that which by means of the correspondence becomes also the assurance of this are several things And if there be between the Old and New Covenant that correspondence which makes that the figure of this they may as well be said to be
proper rule Restraint from proper state Restraint from proper right Constraint to base actions p. 83 Title 11. Of the Subject of slavery The Sinner habitual p. 87 Title 12. Of the Reasons of slavery Restraint from proper end Restraint from proper guide Restraint from proper act Restraint from proper rule Restraint from proper state Restraint from proper right Captivity Constraint to base actions p. 88 Title 13. Of the Lord of slavery Sin Satan p. 91 Title 14. Of the Innocency of the Law Grace cannot deceive p. 92 Title 15. Of the Mystery of the Law Mystical Precepts Mystical Providences p. 96 Title 16. Of the History of the Law Writing in Tables Law lost Law found Law lost again Law restored Septuagints Translation Law burnt Maccabes Sects of Jews Christ's coming Law on Mount Sinai the same with that of Adam in Paradise The renewal of the Covenant of Works The equivocal word Law p. 99 The Fourth Book Of the Gospel or New Testament Title 1. Of the Reformation Law changed Priesthood changed Sacrifices Gospel a Covenant of Faith God may change the law Law advanced to Spirit Types Secret of Christ understood by degrees Divine Dispensations Creation Fall Promise Faithful Vnfaithful Gentiles feared God Law written Rites why commanded Civil law Rule Outward service trusted in Prophets sent Christ sent Jews Idolaters before Christ's time Jews destroyed Gentiles called Old Religion antiquated Aaron's Priesthood Christ's Priesthood Typical Redemption from typical sins Real redemption from real sins Salvation of all men No more Changes p. 105 Title 2. Of the Nature of the Gospel Few Disciples in Christ's time Resipicence True Wisdom p. 115 Title 3. Of the Gospel a Testament What the Old Testament contains What the New Testament contains Gospel a Testament rather than a Covenant p. 117 Title 4. Of a Testament the best Deed. Evidences Promises Earnest Oath Security Donation Testament a single Will A last Will. In force alone Confirmed by death Testament the Noblest deed Solemn Nuncupative Declarative Witnesses Plainness Heir Finishing by Hand and Seal In giving all In dying Testament most solemn Most liberal Marriage A near Vnion Acquisition of goods Love of God Love of Saints Communion Adoption Heir the most beloved Definition of the Gospel Definition of a Testament Testatour Appellative name of Believers Consent Testament of Father to Children Testamentum ad pias Causas No Praeterition No inofficious Testament p. 120 Title 5. Of the Grace of the New Testament Definition of Grace Nature Free-grace Right Nature Law Throne of Grace Wrath. Works Free grace Rich grace Assurance Jews loth to leave the law p. 128 Title 6. Of the Confirmation of the New Testament Writing Testimony Confirmation Execution Christ the Executor Executorship conditional Flesh and Blood Christ's Ascension Spirit 's Mission p. 132 Title 7. Of the Testament compared Spiritual Lively In force for ever Literal Deadly Abrogated for ever Consequences Cautions Instructions Exhortations p. 136 Title 8. Of Liberty Nature of Liberty Form Loosness from all Incumbrances Largeness p. 142 Title 9. Of the Seat of Liberty Soul p. 143 Title 10. Of the Terms of Liberty Recess from Evil. Access to Good p. 145 Title 11. Of the Cases of Liberty Loosness to proper end Loosness to proper guide Loosness to proper act Loosness to proper rule Loosness to proper state Loosness to proper right p. 146 Title 12. Of the Subject of Liberty God Christ Faithful Term of recess Bondage Term of access Sonship p. 149 Title 13. Of the Allegory of the two Covenants Ismael Isaac But two eminent Covenants State of Christian liberty p. 153 Title 14. Of the Minority and Majority of the Church Fulness of time Jews a childish people Time of Minority Redemption Adoption Plenage Gentiles exempted from Minority Popery Administration of both Testaments Idolatry Remedy against Idolatry p. 159 The Fifth Book Of a Mediatour Title 1. Of the Name and Thing Transition Mediatour Reconciliation Moses p. 167 Title 2. Of the Person of Christ Two Natures Vnion Incarnation p. 170 Title 3. Of the Mediatorship of Christ Christ sole Mediator God is one All Nations sinners Jews and Gentiles made one Christ a Soveraign Mediator Testament includes a Covenant Wherein Christ's Mediatorship consists Mediator and Testator how concurring p. 177 Title 4. Of Christ's Priesthood Christ's offering One God to mediate to One Man to mediate for One God and Man to mediate One Ransom to mediate by Christ a Man Christ the greatest and truest High Priest Christ offered Self p. 180 Title 5. Of the Dignity of Melchisedec A Priest A singular Priest A perpetual Priest Greater than Abraham Abraham paid Tithes to Melchisedec Melchisedec not of Aaron's Tribe Abraham blessed of Melchisedec Sacerdotal Blessing Levi paid Tithes to Melchisedec Actions of Fathers transmitted to Children Levi blessed of Melchisedec Melchisedec immortal p. 184 Title 6. Of the Order of Melchisedec Christ of that order Christ's pedigree Joseph's pedigree Maries pedigree Christ no Priest by birth Christ made a Priest by oath Christ a Royal Priest Christ Priest and Sacrifice Christ ministers in Heaven Tabernacle imperfect Sanctuary a worldly manufacture Ordinances arbitrary Way to Holiest not made Christ first enters the Holy place Faithful enter at the last day Services imperfect Christ's blood dedicates the Holy of Holies One offering Christ offers Self in heaven Christ reigns in heaven Melchisedec a type of Christ Of the offering of Christ Through the spirit Without spot Once In Heaven p. 189 Title 7. Of Christ's Humiliation Extent of Christ's obedience To all Law Above all Law Against all Law Extremity of Christ's obedience Rarity Shame Curse Reasons of Christ's obedience To confirm Testament To expiate sin and misery p. 202 Title 8. Of Christ's Exaltation Victory over sin Imputation of righteousness Jural righteousness Reasons of victory over sin Light conquers darkness Sin no native Propension in Nature to its proper state Genuine nature of the Spirit Superiour faculties predominate Active cooperation Christ's victory over Law Outward Covenant of Works Inward state of Mind Alive to sin Dead to Law Carnal liberty to sin Legal perfection Our victory over Law Grace stronger than Law Spirit of Grace stronger than spirit of Law God delights more in mercy than vengeance Man object of Gods love Christ's pleading undeniable to God Christ's victory over death Victory procured meritoriously by Christ's death Victory obtained by the spirit of Faith Our victory over death Sin conquered Law conquered Devil conquered Christ entred into the Holy of Holies p. 210 Title 9. Of mistakes of the effects of Christ's Humiliation and Exaltation Nothing for us to do Trust to outward Mortifications Superstition Natural complexion for Divine grace Rhetoricating Consequences of Christ's death and resurrection Material Cross Spiritual Cross Material resurrection Spiritual resurrection Material ascension Spiritual Ascension No oblation pleased God but Christ's Every one that comes to God must offer Christian Religion most spiritual and glorious No Mediatour but Christ End of
made These are Subtleties and true as to matter of outward action of Positive Law that cannot be intended by a man against himself or a Subject against his Prince in foro humano But nevertheless in plain truth and equity a man may be bound firmly to himself and a Prince to his Subjects by the Law of Nature and the action hold good in foro divino and God may require the obligation of his Creature and punish the neglect Because a Man by promising to take care of himself in tying up himself to any good is obliged to do it as he is the Servant of God and a Member of humane Society and be punishable by God and Men for not doing it As that Servant that shall disable himself from doing his Lords service or that Member of a Society that hath lamed himself or otherwise from doing his Country service is justly punishable by them both As was the Souldier that cut off his finger because he would serve no longer in War c. But to wave all niceties still this is evident and plain That in all Covenants to make them perfect there is required the Will of the Promisee and the Will of him to whom the Promise is made for where this is wanting and that this Party refuseth to accept of the thing promised though the other Party hath confirmed his Promise by an Oath yet the right of the thing so promised and sworn remains entirely with the Promiser because no man can be willing to obtrude his own Goods upon a Person that is unwilling to receive them it being alwaies a condition necessarily supposed That any man gives a thing no otherwise than if the Party for whom he intends it shall accept thereof Neither can any man be imagined so void of reason as simply to renounce his own Right and to leave those things pro derelictis at random for any body which he hath laid at the foot of the Refuser but they are his still as fully as ever The Third BOOK OF THE LAW OR Old Testament The CONTENTS Definition of Law TITLE I. Of the Nature of the Law A LAW is a publick Will Of the Nature of the Law universal and perpetual for all Persons to all Ages except necessity cause a change Definition of Law Laws and Ordinances of Men are often changed but Wills and Testaments of God or Man are never changed As a Testament is a private Will particular and temporal for one Person for his own time i. e. for the Executor so a Law is a publick Will for all Persons for all Ages As the Laws of England are the publick Will of the State for all Persons for all Ages for if the Will be not publick and perpetual it is a Testament and not a Law if not universal it is but a Decree if not perpetual it is but an Ordinance but God's Laws are publick universal and perpetual for all Men and all Ages God's Will is sometimes private concerning a single person as that Abraham should offer up his Son Isaac No Law God's Will is sometimes publick universal and perpetual concerning a whole Nation for all Ages as that of Circumcision for the Israelites God's Will is sometimes publick universal and perpetual concerning all Nations as the Law of Nature to all Mankind From this general and perpetual Law of Nature to all Mankind flow those particular Laws to some Nations but to all in those Nations intended to be perpetual but as emergencies may fall out changeable but still those Laws that succeed must be as the former agreeable to the universal Law of Nature to all Mankind which is the common fountain The Law of Moses was for the Moral part a draught of the lowest Laws of Nature which were in great part obliterated and forgotten by constant habits and examples of sin And for the Ceremonial and Judicial part sitted for that Nation at that place and time for signification of higher Rites and Rules of Perfection that were to come The Law of Christ is the perfection of the Law of Nature never revealed so fully before being the compleat and last Will of God for all to walk by for ever This new and royal Law of Christ did refine the Moral abolish the Ceremonial and Judicial Law of Moses for the weakness and unprofitableness thereof The Moral part was weak because it consisted of the meanest and lowest Laws of all and had no Spirit to give strength against the committing of sin but only to declare it and punish it without mercy And as for the Ceremonial part it was unprofitable because no part of Natures Law and only for the state of the Jews minority and was of its own nature to vanish as a shadow when Christ the great Law-giver came who was the substance of them all It is therefore called a New Commandment because it gave forth more spiritual and Coelestial Precepts and was established upon better Promises and endeared by new instances of infinite Love and gave more excellent graces and assistances by the gift of the Holy Ghost not abolishing the old matter of the Law of Nature by Moses but superadding thereunto and spiritualizing the same to the highest systeme of regularity and conformity with Christ The CONTENTS Letter Spirit Promises Precepts Judgments Works Contract Revelation of eternal life reserved Temporals prepare for Eternals Outward Obedience Sufficient means under Law Love of God Love of Neighbour Life Christ expounded the Law TITLE II. Of Moses Law AS therefore concerning the Law of Moses Of Moses Law the Subject now in hand That Law strictly taken is the whole body of Orders and Rules for life given to the Children of Israel containing 1. Promises of Blessings peculiar to that Nation 2. Precepts of Duties 1. Moral in nature as the Decalogue 2. Ceremonial in Gods pleasure 3. Judicial for their Polity or Government 4. Judgments and Punishments to the Transgressours The Law of Moses is taken at large for the Pentateuch and for all the Moral Historical and Prophetical Books of the Old Testament The Law of Moses was established by the death of Beasts because there must be blood in the case for all such Sanctions of Covenants and Testaments compare Exod. 24.5 6 7 8. with Hebrews 9.18 19 20. 2 Cor. 3.14 The Law because of the Precepts and Judgments thereof is called a Covenant of God for the observation of those Precepts and Judgments For unto Gods will to command was joyned the Peoples will to obey All that the Lord hath spoken we will observe and do Exod. 19. Exod. 24. Which agreement of Wills made up a Covenant This Law was Gods old and first Testament ordained to stand in force till the time of Reformation by the Gospel the second and everlasting Testament In this Law there is a Letter and a Spirit Ro. 2.29 the one is oldness and the other newness Ro. 7.6 the one is killing the other giving life 2 Cor. 3.6 I. The Letter
the Jews only Ro. 3.29 30. is he not also of the Gentiles yes of the Gentiles also Seeing he is one God which shall justifie the Circumcision by Faith and Uncircumcision through Faith There is one Body and one Spirit Eph. 4.4 5. even as ye are called in one Hope of your Calling One Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all 1 Tim. 2.4 5 6. God will have all men to be saved and to come to the knowledge of the Truth For there is one God and one Mediator between God and Men even the Man Christ Jesus who gave himself a Ransom for all to be testified in due time Remember that ye being in time past Gentiles in the Flesh who are called Uncircumcision by that which is called Circumcision in the Flesh made by hands Eph. 2.11 c. That at that time ye were without Christ being aliens from the Common-wealth of Israel and strangers to the Covenants of Promise having no hope and without God in the World But now in Christ Jesus ye who sometimes were afar off are made nigh by the Blood of Christ for he is our Peace who hath made both one and hath broken down the middle Wall of Partition between us Having abolished in his flesh the Enmity even the Law of Commandments contained in Ordinances for to make in himself of twain one new Man so making Peace And that he might reconcile both unto God in one Body by the Cross having slain the Enmity thereby And came and preached Peace to you which were afar off and to them that were nigh for through him we both have an access by one Spirit unto the Father Now therefore ye are no more Strangers and Forreigners but Fellow-Citizens with the Saints and of the Houshold of God And ye are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the Chief Corner-stone In whom all the Building fitly framed together groweth unto an holy Temple in the Lord in whom you also are builded together Gal. 3.8 for an habitation of God through the Spirit And the Scripture fore-seeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed and all the Families which are parts that constitute the Nations shall be blessed in Abraham i. e. in Christ whose Seed he is so the Faithful are said to be accepted in Christ in whom God is well pleased and beloved in God Gal. 3.14 who is God's well-beloved That the Blessing of Abraham might come on the Gentiles that we might receive the Promise of the Spirit through Faith Gal. 3.28 Neither Jew all are one in Christ Jesus 2. Reason All Nations Sinners Gal. 3.22 2. Because all Nations have sinned The Scripture hath concluded all under Sin that the Promise by Faith of Jesus Christ might be given to them that believe For before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed For as ye in times past have not believed God yet have now obtained mercy through their unbelief Even so have these also now not believed that through your mercy they also might obtain mercy Ro. 11.30 c. For God hath concluded them all in unbelief that he might have mercy upon all 3. Reason Jews and Gentiles made one 3. Because Christ also is a Mediator between men and men i. e. between Jew and Gentile who are now united and made all one To worship one God in all places after one manner in Spirit and in Truth All are united by Christ into one among themselves and all unto God with whom they are one in Communion and God with them by the Spirit the unity whereof they keep together in one Body in the Bond of Peace Christ a Soveraign Mediator Heb. 9.15 But Christ is most eminently the Soveraign Mediator of the New Testament because he hath made it and sealed it with his Blood Testament includes a Covenant And here the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie a Testament and not a Covenant though elsewhere it may denote a Covenant For to speak accurately Testament and Covenant differ but alternly as Genus and Species For every Testament though it have no express Conditions for the Heir or Legataries to perform yet tacitly it implies a Covenant which is the consent of the Heir to receive the Inheritance And though the Heir doth not covenant with the Testator at the making of the Testament because that may be done altogether without his knowledg which is necessarily required in him that covenanteth Yet he covenants at the validity of the Testament for when the Covenant takes effect by his acceptance of and entring upon the Inheritance animo voluntate with mind and will then though before he were free he covenants or leagues to be his Heir and further to perform the Will of the Testator in what he hath required him to do So that every Testament at least when it is consummate and valid is a kind of Covenant And the best of Covenants 1. Because the Testator covenanteth with him whom he most of all loveth even so as to give and leave all to him and his own life that he may enjoy all that he hath given him 2. Because it is more solemnly testified than any other Covenant 3. Because it is most pretiously confirmed by the death of him that made it who establisheth his own Deed by his own Death 4. Because it proceeds with the greatest freedom in leaving the Heir to his Liberty whether he will accept of the Inheritance or no. Christ's Mediatorship consisted chiefly in these Acts. Wherein Christ's Mediatorship consists 1. In declaring and publishing the New Testament 2. In dying to confirm it 3. Interpreting electing and judging cum favore at the last day who are by right of Faith to receive the Inheritance and rejecting or reprobating those that have none 4. In putting the Elect into the full Possession of the Inheritance and condemning the Reprobate to have their Portion with the Devil and his Angels But how can Christ confirm that Testament by his Death who is but the Mediator or Heir and not the Testator himself Ob. I answer the solemn Act of any Person that hath right to make a Will Sol. testified by witnesses and confirmed by his Death is properly a Testament and he is the Testator of it amongst men For by the Civil Law Testament and Testator do commonly concur in one and the same Person yet not necessarily but accidentally Mediator and Testator how concurring For when a witness shall testifie upon his Death the verity and certainty of another man's Will and Testament such an one though he be not the Author yet he may be called the Testator to that Testament And by his Mediation to insinuate and
then of Earthly holy things Christ's Blood dedicates the Holy of Holies the Sacrifices of Beasts were sufficient but for the purging of Heavenly things with better Sacrifices than these that is the blood of Beasts might and did suffice to Consecrate the Earthly Tabernacle but no Blood but that of Christ's could Dedicate the Heavenly Sanctuary for the reception of Souls and Bodies made holy for into that place no unclean thing could enter Heb. 9.23 But Christ being entred into Heaven and appearing there in the presence of God as a Priest to consecrate the place and those that should enter into it he is become a Priestly Advocate with the Father to make propitiation for our sins and not for ours only 1 Joh. 2.1 2. but for the sins of the whole World And all this was done at Once and by one offering Dying but once One Offering and entring into the Holy place to offer but once to put away sin and from Heaven he shall appear the second time without blood to offer for Sin because all is done away Heb. 9.28 to give his people the full benefit of that Offering by vindicating them from Death and enstating them in eternal Life who look for this Salvation and wait for the Time of the Restitution of all things when at his Coming they shall lift up their heads because their Redemption draweth nigh and they love his Appearing 2 Tim. 4.8 All the Legal Sacrifices were imperfect 1. Because shadows of perfect good things to come 2. Because they were offered year by year The same Sacrifice recurring year by year made by the same persons and so for many Ages could never be perfect nor make the Comers thereunto perfect for if they had been perfect or could have made the Comers thereunto perfect they would have ceased to be offered because the Worshippers being once purged should have had no more Conscience of sins Where Health is fully recovered and settled the Medicine needs not to be iterated till Relapses come Heb. 10.3 But in those Sacrifices is a Remembrance again made of sins every year i. e. When the Solemn Fast-day came about wherein those Sacrifices were to be offered the High-priest did lay both his hands upon the head of the Scape-goat and confess over him all the Iniquities of the Children of Israel Lev. 16.21 And when the year before all their Sins were laid upon the head of the Scape-goat and banished into the Wilderness yet in the next year and so successively every year after another Goat must be banished because the People contracted new sins to be forgiven But in this great Sacrifice of Christ all Sins of all People being laid upon his head and shoulders who only was able to bear them are fully remitted for ever so that there needs no more Sacrifice for sins For he shall finish the Transgression and make an end of sins Dan. 9.24 and make Reconciliation for Iniquity and bring in Everlasting Righteousness SECTION IV. Christ offers his self in Heaven Heb. 10.5 And because it is impossible that the blood of Bulls and Goats should take away Sins therefore Christ cometh into the World to do it Psal 40.6 saying Lo I come to do thy will O God He had a Body therefore fitly prepared for that Heavenly Sanctuary wherein he offered up himself to God As if he had said unto his Father Seeing the Legal Sacrifices please thee not therefore Lo I come to do thy Will i. e. to offer thee such a Sacrifice that is wholly according to thy good will and pleasure that every one might be freed from the guilt and punishment of all his sins and in the end have Everlasting life And to this end I have offered my Body so perfected to Immortality as the Septuagint read it and I have addicted my self wholly and for ever to the Service of the Heavenly Tabernacle as the Servant addicted him to his Master by having his Ears opened and bored to the Door as the Hebrew reads it that I might do thy Will for ever Because in Burnt offerings and Sacrifices for Sin thou hast no pleasure nay because thou wouldst endure them no longer therefore I come into this thy Heavenly Sanctuary to do thy Will and please thee with the oblation of that Body which thou hast prepared me wherewith to serve thee in thy Sanctuary for ever in whom thou art well pleased Heb 9.13 Heb. 10.8 By the which Will we are sanctified by the offering of the Body of Christ For that was God's will and not the Legal Sacrifices Christ reigns in Heaven After Christ the High-priest had offered this Great Sacrifice of Himself in the Temple of Heaven he did not stand daily ministring nor offering the same Service Heb. 10.12 but after he had offered this one Sacrifice for Sins for ever sate down at the Right hand of God from henceforth expecting till his Enemies be made his Foot-stool He hath offered so sufficiently that he needs never offer more he hath done his work of Conquest and sits down to triumph over his Enemies and to expect their subjection to him For God saith unto Christ Sit thou on my Right hand until I make thine Enemies thy Foot-stool Psal 110.1 It appears therefore that CHRIST is our great High-Priest mediating our Salvation 1. By Dying to confirm God's Testament a Sacrifice slain on the Cross 2. By offering the Blood of that Sacrifice being quickned through the Spirit unto God in Heaven A Man therefore he must be that his blood might be shed and a God that by the power of his Divine Spirit his blood might be offered for the sins of the World For every High-Priest is taken from amongst Men and ordained for Men in things pertaining unto God Heb. 5.1 2 c. that he might offer both Gifts and Sacrifices for Sins who can have compassion on the Ignorant and them that are out of the way for that he himself is compassed with Infirmities And by reason hereof he ought as for the People so also for himself to offer for sins and no man taketh this honour to himself but he that is called of God as was Aaron So Christ glorified not himself to be made an High-Priest but he that said unto him Thou art my Son this day have I begotten thee Heb. 2.17 18. Wherefore in all things it behoved him to be made like unto his Brethren that he might be a merciful and faithful High-Priest to make Reconciliation for the sins of the People for in that he himself suffered he is able to succour them that are tempted And forasmuch as the Children are partakers of Flesh and Blood he also himself likewise took part of the same that through Death he might destroy him that had the power of Death Heb. 2.14 that is the Devil The Order of this Priesthood of Christ was according to that of Melchisedec who was a Type of
this Death was all Extremity Rarity 1. For the Rarity of it As it is an happiness to receive such an honour as never was the like so it is a Misery to suffer such a punishment as never was the like That death was peerless had no President among God's people v. Heb. 11.37 c. and in all the Law of God no Cross there Never no Israelite died the like death before Behold all ye that pass by and see if there be any sorrow like unto my sorrow Lam. 1.12 wherewith the Lord hath afflicted me in the the day of his fierce Wrath. Pain 2. For the Pain of it Pain is worse than death for death is senseless and hath no feeling Death is the wish of Anger and the worst anger doth but wish a man dead but pain is the desire of Malice Feri ut sentiat mori Strike him not to death at once by a dead blow but strike him so that he may die lingring and feel himself die Stoning Sawing Sword c. make quick dispatch they aim only at the Head Heart and Brain when the party wounded presently dies but the Cross causes a long and lingring Death when the extreme parts Hands and Feet are nailed which being tender beget pain and being remote from the heart prolong it The Pains of Hell gat hold upon me Psal 116.3 and the Sorrows of Death compassed me round about Shame 3. For the Shame of it As Pain is worse than Death so Shame is worse than Pain For Pain is but Personal resting in the Party pained and dying upon his Death but Shame is imparted from us to our Friends and after our Death lives to us and in our Posterity And surely our Reputation is dearer than our Life Such was the Cross of Christ full of Shame to him that suffered it so that the Spectators pitied him not at all but scorned a Cursed Wretch upon the Cross Stoning and the Sword are Deaths ordained by God but the Cross ordained by Men for Rogues and Dogs Christ hung between two Rogues naked covered only with shame and confusion His Glory was made to cease Psal 89.44 Psal 22.6 7. and his Throne was cast down to the ground A Worm and no Man a Reproach of Men and despised of the People 4. For the Curse of it The Curse is worst of all Curse most opposed to Blessing which is the best of Happiness For that is ever worst which is most opposed to the best Death Pain Shame are but the Malice of Men but Cursing is the Wrath of God and the utmost of it It is the last and worst that the Damned hear from God Go ye Cursed c. O what a sting is in a Curse more than in ten thousand Pains or Deaths Deut. 21.22 23. he that is hanged is accursed of God Christ was made a Curse because made Sin not a Sinner Gal. 3.13 Is 53.6 not this or that Sin but the Sin of Man For all the Sins of all Men were laid upon him And this made his Father forsake him and this made him cry out with such a bitter Cry O God my God why hast thou forsaken me Math. 27.46 For God that is all Blessedness and Righteousness cannot be present with one that is all Cursedness and Sin And is it come to this our Saviour dead Call me to Mourning now at the Remembrance of this Black deed When Beasts are slain 't is sad when Men are slain much more but when such a Man as Christ who was also God most of all No wonder if the Jews smote their breasts if the Rocks rent the Sun was darkned the Earth shook and the Graves opened well might the hearts quake of them that beheld this dismal sight A sad Tragedy A Man of Sorrows naked pierced with Nails Thorns and Spears sore with Lashes Bones disjoynted unpitied by Jews who stood staring and looking upon him and jeering and wagging their heads saying Come down from the Cross if thou be the Son of God He saved others himself he cannot save Lord what a sight is here and it grows dark too That he hung thus dead and mangled this may be represented by Pictures and Pageants as well as Words to move compassion and tears and I will behold the Cross the Grave c. in my Imagination and with mine Eyes and weep over them Call me therefore again and again to the house of Mourning upon this occasion for I will go But I look to be called off shortly to Joy and Rejoycing for it is not good to dwell altogether upon Sorrow Call me not Naomi but call me Marah for a while because the Lord hath afflicted me but rejoyce not over me O mine Enemy for though I be cast down yet I shall rise again And then call me not Marah any longer but call me Naomi by mine own name again I must mourn with those that mourn but I must rejoyce too with them that rejoyce It will be Easter very shortly When the Lord is Risen I must put off my Mourning-weeds and deck my self with the garments of Joy and Gladness I must not lye any longer in Sackcloth and Ashes in this dirty pickle for I am a Christian and the Spouse of Christ and I must trim my self and put on the Wedding-garment and follow the Bridegroom into his Chamber and feast with him But I cannot forget his Sufferings therefore call me back again once more for I must not only sorrow but suffer with him If I must suffer with and for others much more with and for Christ If I must be like unto good men much more unto Christ If I must fight before I can overcome for an Earthly Crown much more for an Heavenly Call me to die with Christ I 'le go and die with him and for him Come along with me you that are Christ's and let us die together Let me be crucified with him let me go into the Grave and be buried with him Stop me not for I will go all the World shall not hold me from following my Lord where he liveth I will live and where he dieth I will die and there will I be buried Take heed say and hold trust not to thine own strength as he did that said Though I die with thee yet will I not deny thee and so said they all and yet the most resolute denied him shamefully with Cursing and Swearing and the rest when it came to the trial all forsook him and fled But O my Soul trust thou in God and strengthen thy self in the Lord. SECTION III. The Reasons of Christ's Obedience But still this will not out of my mind What 's this Here lies a Bleeding Sacrifice Whose is it It is the Son of God By whom slain By the Jews What means this Blood so Innocent Why should it be so basely spilt For great Reasons of great state best known to God Some revealed to us As To
confirm Testament 1. To confirm a Deed of Testament made by the Eternal God 2. To expiate all Sin and Misery But it must be offered first I and so it will very shortly it must not lie long here you may be sure This Blood must quickly be carried to Heaven never to be spilt more but offered up for an Attonement before the Mercy-Seat of God for ever 'T will be but three daies and this Flesh and Blood shall live again and after fourty daies it will ascend into the Temple of God This Blood will consecrate and dedicate that place for our flesh and blood to enter into This Blood will be a new and living way to the Mercy-Seat of God for us to have free recourse unto at all times in this life for Grace sufficient to help us in the time of all our need This Blood will cry aloud for Mercy and speak better things than the Blood of Abel which was for Revenge But it must be offered first and it will be accepted No Sacrifice can be complete till it be offered First slain then laid on the Altar then offered up in part or in whole so was Christ first slain then offered up to God Well then I will be as good as my word I will mourn and fast and pray a while but I must not think that this will do my business Sackcloth Ashes Hard lodging and fare Whippings Pilgrimages Reliques Watching Fasting Alms and Oblations c. make a great shew and pomp of Devotion and some of them are good as they may be used But I must have a settled eye upon the Power of Godliness and not upon the Form only I must take heed what I do in the Service of my God lest I offer the Sacrifice of Fools In a word I must look to my heart in all my outward actions It will not serve my turn to read hear or see the history of my Saviour's Passion or Resurrection written preached and acted or represented in Books Sermons and Scenes and for me thereupon to hang down my head like a Bull-rush and grow sad upon it for a day or two I must think of an every daies duty of dying daily and of mortifying and crucifying my self all my life long not by Whipping c. but by Self-denial and cutting off my Right hand or my Right eye or whatsoever is near or dear unto me Self-examination Reformation Zeal Faith Love Hope and such Spiritual duties must be my work all the daies of my life For Bodily exercise profiteth little or nothing but Godliness and a New Creature What a fool was Simon Stylites that lived so long standing between two Walls and Dominius Loricatus that gave himself 540000 stripes in one Lent I look upon my Saviour's Crucifixion as do the Literalists and formal Devotionists but Sursum corda is a good hint to me I must look higher The History I believe but the Mystery and Power of his Death I look after It satisfies not me at all if I had been born and laid in a Manger and crucified and slain with Christ if I had been his Brother and suckt the breasts of his Mother it would not have profited me at all except I did believe the Word of God and keep it for then I should be his Brother Sister and Mother indeed If I had been so happy as to have known him in and after the flesh so as to eat and drink with him and see his Miracles and hear his Doctrine and cast out Devils and heal Diseases as he did in his Name yet from henceforth I will know him no more after that but after a better fashion His Sufferings and Death are past and gone from hence now I know him as he liveth in the power of an endless life All the scandal of the Cross is taken away though he was crucified through weakness yet he liveth by the power of God Break my heart no more with grief and hardships of the outward Cross but let me love and love again and delight my self in the inward Cross whereby the World is crucified unto me and I unto the World Then stay me with Flagons comfort me with Apples when I am sick of Love I look upon the Love of God in making and confirming his Promises to me in Christ I make my Covenant with my God to forsake the World the Flesh and the Devil This is the state of Grace this is to be in Christ and a New Creature I have looked down to Christ's Sufferings on Earth but now I will look up more to his glorious Actings in Heaven viz. His Sacerdotal entrance his solemn oblation of Himself his Session at the Right hand of God his Intercession his Kingdom over all in protecting his Church and bringing all his Enemies under his feet his spiritual Scepter and Kingdom in our Hearts beating down all the strong holds of Sin and Satan No need therefore of Crosses Pictures Whips Thorns Nails Reliques c. These may work for a while being in sight upon the outward Man to move admiration and sorrow but no constant Faith and fixed Hope and Love as do the virtue of his Resurrection and the fellowship of his Sufferings which is the true Power of Godliness that brings comfort to the end and in the end and to all Eternity The Flesh I bear it record takes a kind of pleasure in grieving pitying and beholding the shadows of these things but the Spirit of Faith goes higher and rejoyceth in the evidence and demonstrations of the Substances themselves The Letter and Form alone profiteth little it is the Spirit and Faith that must give the true Life Christ saith Except we eat the Flesh and drink the Blood of the Son of God we have no Life abiding in us because his Flesh is meat indeed and his Blood is drink indeed but withal he tells us That these words which he speaketh are Spirit and Life Call we therefore in the last place and hold there to the True work of a Christian To crucifie a Lust to kill a Sin to die to sin to rise from Sin and live to Righteousness I whine not at the Passion I weep not for him but I weep for my self and mortifie my Members which are upon the Earth I remember Christ's death and take the Sacrament upon it as the only Memorial that Christ hath ordained I believe and bear in mind the history of the Passion but my main care is to conform thereunto The Mystery is more to me than the History the Spirit than the Letter The Letter is low the Spirit is high Carnal Devotion is in Images and Reliques but Spiritual Devotion is in Mortification and Self-denial The one is the form the other is the power of Godliness We preach and live too low in the bare History in verbal Masses in superstitious Rites These are some of them very good when contained within their own spheres but alwaies very low and mean and never come up to the height
5. Some mens Religion is nothing but a Faculty of Rhetoricating in Preaching and Praying by Inspiration as they call it of the Spirit whereas in truth it is a mere Natural Faculty often helped by Art and Learning in persons grosly hypocritical and debauched There is a mere Natural Enthusiasm of Poetry and Oratory Est Deus in nobis agitante calescimus ipso Sedibus Aetheriis Spiritus ille venit And when such Eloquent and fiery men are imployed in Religious Exercises they are fluent to admiration and become extremely popular to lead Multitudes like Pitchers by the Ears into Fanatick Distempers against Church and State in Peace or Warr especially if they be bred in the Schools of Learning or set in Publick Imployments It is farr from my meaning to undervalue or declare against the sincere and ardent affections of Devout Souls naturally and freely breathing out their earnest Ejaculations to God in private But to caution the Simple well-meaning People from mistaking the Natural and Enthusiastick fervour of mens Spirits and the ebulliency of their Fancies and Expressions for a supernatural Inspiration especially if they meddle with Religion or Polity for which they have no warrant from God or Man Let the World know what wise men judge That the Evidence and Demonstration of God's Spirit consisteth not in words and talk as if God were to be heard for their much speaking or glorified by their loud noises and long harangues For that is chiefly to be discerned in Life and Action though the words be few And therefore when some Corinthians were puffed up by reason of a rich Fancy they had expressed by the sweetness of Attick Eloquence in which they were bred so that the Unlearned had their Persons in great Veneration above St. Paul who had not that strain nor could use the entising words of man's wisdom in the business of the Gospel he tells these deceived Souls having the Word of God in respect of persons and their boasting Teachers the Gnosticks That he would come amongst them for he had the Spirit of Discerning and know not the speech of them that were puffed up but the power For the Kingdom of God saith he consisteth not in Word but in Power and Life Wherefore laying aside all these deceitful Fancies let us really set our selves to mortifie all our Lusts and Affections That being Born Crucified Dead Buried and Risen with Christ here we may live Eternally with him in Glory hereafter Amen SECTION I. From all these Premises we derive these Corollaries or Conclusions Of the Consequences of Christ's Death and Resurrection Material Cross 1. There is a Material Cross of Wood. There are Whips Nails a Crown of Thorns Agony and Death at Jerusalem outward visible matter of Fact a History 2. There is a Spirttual Cross The spirit virtue of Death Spiritual Cross Fellowship of Sufferings Death of Sin in the Heart inward invisible matter of Right a Mystery 3. Material Resurrection There is a Material Resurrection from Death and Grave at Jerusalem outward matter of Fact History 4. There is a Spiritual Resurrection virtue Spiritual Resurrection power of Resurrection from Death in Sin to the Life of Righteousness in the heart inward matter of Right Mystery The Historical Faith is only of matter of Fact for Knowledge only as the Devils and Turks c. believe The Justifying Faith is for matter of Right for Merit Virtue Power Comfort of Christ's Death and Resurrection by the Spirit of Christ So are all the Promises of God accepted by us and sealed confirmed to us So we promise and covenant to and with God So we partake of all the Benefits of his Death and Resurrection 5. Material Ascension There is a Material Ascension of Christ into the holy place of Heaven offering up his Blood to consecrate that place for us sitting at the Right Hand of God and making intercession There he rules over all things from thence he sends down his holy Spirit Matter of Fact History 6. There is a Spiritual Ascension Entring into the Hearts Spiritual Ascension Ruling in our Souls by his Spirit Crying Abba Father Matter of Right Mystery So in Christ's Birth Life Death Resurrection and Ascension there is a History and a Mystery a Letter and a Spirit 1. Christ is born in our Flesh Christ is born in our Spirit We are born in the Flesh we are born again in the Spirit Christ is formed in the Womb of his Mother We are formed in the Womb of Christ We are born in Christ and with Christ and Christ is born in us and with us 2. Christ died in the Flesh we are dead in the Flesh we are dead to the Flesh We are dead in the World we are dead to the World We are dead with Christ and buried with Christ 3. Christ rose in the Flesh Christ riseth in the Spirit We shall rise in the Flesh we shall rise in the Spirit Thus there is a Birth in Sin there is a Birth to and from Sin and there is a Birth for Sin Thus there is a Birth in Sin there is a Birth from Sin and there is a Birth to Sin Thus there is a Life in Sin there is a Life from Sin and there is a Life for Sin So Christ's Death conquers our Sins for us And Christ's Spirit conquers our Sins in us So Christ's Resurrection raiseth us from Sin unto Righteousness Christ's Resurrection justifies his Death to be true and Christ's Resurrection justifies the pardon of our Sins and his Spirit doth actually assure the pardon to our Souls So Christ is in us and with us and we are in Christ and with Christ So Christ lives in us and with us and we live in Christ and with Christ So Christ is crucified in us and with us so we are crucified in Christ and with Christ So Christ dies in us and with us and we die in Christ and with Christ So Christ rises in us and with us so we rise in Christ and with Christ So Christ is glorified in us and with us and we are glorified in Christ and with Christ This is to eat Christ's Flesh and drink his Blood spiritually This is to put off the Old Man and to put on the New Man This is our Regeneration and a New Creature This is our Communion with Christ and Christ's Communion with us This is to dwell in Christ and Christ in us This is to be one with Christ and Christ with us I am my Well-beloved's and my Well-beloved is mine This is to believe all and do all in the Spirit in the Lord and for the Lord. All is our Faith all is his Spirit The words that I speak unto you they are Spirit and Life If ye fast or weep for Christ's Death if ye feast or rejoyce for Christ's Resurrection do all in the Spirit Pray Praise Hear Read Sing Meditate Communicate Live in the Spirit Obj. The Language is hard and high Sol. It is