sort Mans corrupt Nature yet so as it may be lost againe But whoso once of Malice falleth from it can neuer be repayred CHAP. VI. Of the Church vnder the Law THe Church is One and cannot be diuided but hauing regard to the diuersitie of Gods Dispensation it may be distinguished into the Church vnder the Old Testament and the Church in the New That vnder the Old Testament had diuers Rites Ceremonies and Sacrifices Figures of Christ and of the good things we haue in him especially among the Iewes his then peculiar People Whereby the Dispensation of those Times was more obscure and lesse accompanied with Knowledge and other Graces But of all these things as also of their Sacraments which in regard of the outward Signes were a part of the Legall Paedagogie and likewise of the Ministeries that were among them both that of Prophets inspired by whom were written the Bookes of the Old Testament and of other I haue written at large in a Treatise entituled The Old Testament or the Promise CHAP. VII Of the Church in the time of the Gospell TO the Church of the New Testament the Dispensation is in all cleerenesse and perfection Touching the Sacraments and Ministeries of the New Testament there be two Sacraments Baptisme and the Lords Supper Baptisme is a washing with Water to assure our entrance into the Couenant the forme whereof is thus or to this effect I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost The Lords Supper is a feeding with Bread and Wine to assure our continuance in the Couenant the forme whereof is thus or to this effect For the Bread Take ye eate ye This is my Body which is giuen for you Doe this in remembrance of me For the Cup Drinke ye all of this for this is my Bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as ye shall drinke it in remembrance of me The Ministers of the New Testament were Apostles inspired by whose Ministerie were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. CHAP. VIII Of the Church of Gods Elect. THus farre of the outward Church The other is the Church of Gods Elect drawne to beleeue in Christ ordinarily by Preaching Wherefore with these God maketh indeed his Couenant By vertue whereof our Faith albeit apprehending Christ absent it apprehend Him weakely yet confirmed by the Word and Sacraments Prayer and other holy meanes it neuer letteth goe the Hold but continually groweth till we come to see Christ in his glory So as Faith hath alwayes Hope that is an assured waiting for of that blessed Sight going with it CHAP. IX Of Regeneration HItherto of Christs Propheticall Office The Kingdome by excellencie so termed is that whereby destroying the Old Man by the Power of his Death and Sufferings all that are of the Church of Gods Elect He doth regenerate by the Power of his Resurrection The Day of his Rising which was the first Day of the Creation is for an euerlasting Remembrance of that Benefit come in place of the Sabbath and called the Lords Day beginning when he arose and began to renew the World Regeneration is our spirituall incorporating into Christ euery Member in his due proportion whereby being one with him through him with God and his Spirit ours we become Gods children by adoption Of a regenerate estate there be two Degrees as it were two Ages Infancie and Mans estate Infancie which is during this Life by Faith and therefore by meanes of the Word and imperfectly sealed vp in our owne inward assurance of the Spirit not in the Worlds discerning of it and growing according as our Faith doth grow And this is called the State or Kingdome of Grace Mans estate which is after this Life by Sight and therefore immediately by Christs Spirit and in all Perfection And that is called the State or Kingdome of Glorie CHAP. X. Of Wisedome Righteousnesse Sanctification and Redemption THe Spirit of Christ being ours consequently doth saue vs from our sinfull and cursed estate to inioy all the Good that is in him It standeth in Illumination and Iustification and from thence comming Sanctification and Redemption Illumination Whereby expelling Darkenesse he doth inlighten our Minds with the Knowledge of the Will of God in Christ which the Apostle calleth Wisdome Iustification Whereby forgiuing our sinnes by his taking them vpon him he doth account the Holinesse of his Nature and Righteousnesse to be ours From whence as I said come Sanctification and Redemption Sanctification Whereby slaying Sinne he putteth a new Life of Holinesse into vs to bring forth fruits of Righteousnesse Wherein there is no more now required but that Sinne beare not the rule in vs and our Workes of Righteousnesse though all mingled with sinne are not onely pleasing vnto God through his forgiuenesse of the sinne but haue beside of Gods free Goodnesse looking vpon them in the perfection of his Sonne speciall Promises of Reward made vnto them both in this Life and in the Life to come Redemption Whereby freeing vs from the Curse himselfe becomming a Curse for vs he maketh vs blessed by the participation of his Blessednesse Our Blessednesse in this estate standeth First in the Loue of God anew Whereby all things not the Calamities and Troubles of this Life and also Death it selfe but euen our very sinnes turne vnto our good and in the assurance whereof wee haue Peace of Conscience and Ioy in the Holy Ghost Secondly in that wee are made neere vnto him and haue continuall accesse with boldnesse into his Presence Thirdly in our former Soueraigntie and Power ouer the Creatures whereof commeth free liberty of vsing them all and deliuerance from the Bondage of Satan This also as a noble accesse added thereunto that the holy Angels themselues are made ministers for our good Fourthly in a Spirituall Glorie and Wisedome and other Graces After this Life commeth the fulnesse of Blessednesse more or lesse according to the diuers measure of our Faith here To the Soule in Heauen presently after Death till the Latter Day At what time our Bodies being raysed vp glorious the whole Man shall meete CHRIST comming to Iudgement in the Ayre and there receiue Sentence of all fulnesse of Blessednesse for euer Which we shall inioy taken vp into Heauen by the vertue of his Ascension Certaine Men vpon our Sauiour CHRISTS Resurrection rose againe and are alreadie with him in Heauen So are Enoch and Elias both aliue assumed thither Those that are liuing at the Latter Day shall suddenly be changed after the dead are once risen The Creatures also for our sake shall then be renewed into a Glorious estate not subiect to Corruption A TABLE OF ALL THE principall Points handled in this BOOKE The first Booke CHAP. I. THe scope and drift of the Doctrine of Diuinitie Fol. 1. The Parts 6. Of God his Being Life Vnderstanding and
childrens bodies are not able to beare the other And here a three-fold Ceremonie is to bee obserued First The sprinkling secondly The lying as it were vnder the water thirdly The rising out of it all which the Apostle noteth Rom. 6. 3 4. The grace signified is our incorporating into Christ And therefore it is called i Tit. 3. 5. According to his mercie he hath saued vs by the Lauer of Regeneration The Lauer or Sacrament of Regeneration and thereupon wee are said in Baptisme k Gal. 3. 27. As many of you as are baptized into Christ haue put on Christ to put on Christ Whereof followeth First That it is the first Sacrament of the Church as birth is the first beginning of our life Secondly Children of beleeuing Catabaptists that denie the baptisme of Children parents in that they are members of the Church and partakers of the Couenant cannot bee shut from Baptisme which is the Sacrament thereof no more than they might from Circumcision Wherefore our Sauiour l Mark 10. 14. saith Suffer little children to come vnto me for vnto such belongeth the Kingdome of God Thirdly that is to bee done The Donatists and Nouatians that hold Rebaptization The Papists teach that Baptisme hath onely force to purge sinnes past The Nouatians denie forgiuenesse of sinnes to them that fell after Baptisme but once only as men are borne but once yet it assureth vs of our vnion with Christ not once but all the dayes of our life and testifieth the forgiuenesse of all sinnes past present or to come And therefore is said to saue vs 1. Pet. 3. 2. Fourthly Hereupon wee are said to be baptized into the name of the m Math. 28. 29 Father and of the Sonne and of the Holy Ghost because by Baptisme we being consecrate to God are ioyned to him to beare his name as the wife beareth the name of her husband Fiftly It is a Sacrament also of our vniting into the Church Therefore n Gal. 3. 27. Paul after he had said As many of you as are baptized into Christ haue put on Christ immediately addeth For all you are one in Christ Iesus Sixtly Being a seale of Regeneration consequently it sealeth vp the fruits thereof Iustification and Sanctification Hee hath saued vs saith o Tit. 3. 5 6 7. PAVL by the Lauer of Regeneration and of the renewing of the holy Spirit which hee hath shed forth vpon vs richly through Iesus Christ our Sauiour That beeing iustified by his grace wee might be made heires in hope of euerlasting life A seale it is of Iustification in this sort first Of the hiding and couering of sinnes by the couering of the childes face with water Secondly of Christs accomplishment of the Law making vs righteous by the water washing and making cleane the Bodie It is a seale of Sanctification thus First The water lying vpon the childes face declareth that the old Adam in the baptized person is buried with Christ our Sauiour Secondly As after the water shed from the Bodie the Bodie appeareth white and cleane so doe wee rise and appeare in newnesse of life and hereof it is called a p Mark 1. 3. Sacrament of Repentance Iohn baptized in the Wildernes and preached the baptisme of Repentance vnto the forgiuenesse of sinnes Matth. 3. 11. I baptize you with water vnto Repentance The forme whereof is thus or to this effect I baptize thee in the name of the Father and of the Sonne and of the holy Ghost All these vses both for Iustification and Sanctification and the distinct parts of euery one the Apostle notably setteth forth Rom. 6. 3 4 5 6. Know yee not that all wee which haue beene baptized into Iesus Christ haue beene baptized into his Death Wee are buried then with him by Baptisme into his Death that like as Christ was raysed from the dead vnto the glorie of the Father so also wee should walke in newnesse of life For if wee bee grafted with him to the similitude of his death euen so shall we be to the similitude of his resurrection Knowing this that our olde man is crucified with him that the bodie of Sinne might be destroyed that henceforth wee should not serue Sin The forme of Baptisme which the Minister is here to vse is this q Matth. 28. 19 I baptize thee in the name of the Father and of the Sonne and of the holy Ghost The Lords Supper is a receyuing of Bread and Wine to assure our growing vp in Christ where the outward signe is double as before in Baptisme The Lords Supper is a feeding with Bread and Wine First The matter both r Matth. 26. 26 27. bread Papists by their Doctrine of Transubstantiation take away the signes in the Supper and wine of which Elements God made choyce because they are the chiefest meanes of nourishment And of them both to shew how plentifull and assured a Redemption we haue in Christ The kind of Bread must bee The Popish Wafer-cakes ordinarie Bread according as our Sauiour Christ tooke such as was vsed at the common table at that time Secondly The action which is the Ministers breaking of bread and powring forth The Superstition of the Papists which will haue it thrust into their mouthes of wine with his deliuering of them both and the peoples receyuing of them Matth. 26. 26 27. As they did eate Iesus tooke Bread and when he had blessed he brake it and gaue it to his Disciples and said Take eate c. Also he tooke the Cup and when he had giuen thankes he gaue it to them saying Drinke c. And of this Wine all are to The sacriledge of Poperie robbing the people of the vse of the Cup. Their priuate and Corner-Masses drinke aswell the people as the Minister so expresly prouided Matth. 26. 27. Drinke yee all of this which is more than he said of the Bread The graces signified are our growing vp in Christ to assure our continuance in the Couenant wherein is noted our continuance in him with increase and consequently iustification and holinesse of life for in the elements themselues the Bread and Wine set before vs the Bodie and Bloud of Christ Matth. 26. 26 27 28. He brake the Bread and said Take eate this is my Bodie Also he tooke the Cup and said Drinke yee all of it for this is my bloud of the New Testament that is shed for many Their nourishing of our Bodies signifie his spirituall feeding of our Soules 1. Cor. 12. 13. By one Spirit we are all made to drink into one Spirit which quickneth and putteth life into vs. In the Actions the Bread broken before our eyes doth represent Passion and sufferings 1. Cor. 11. 24. ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Matth. 23. 38. Behold your house is left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto you desolate That is most certainely shall be left and that shortly He tooke
the Bread and brake it and said Take eate This is my bodie which is broken for you By broken meaning the tearing brusing and tormenting both of his soule and bodie as it is also taken Esay 53. 5. which here he vttereth in the present time for the certainety of that which should anon follow The Wine powred out represented his Bloud trickling and streaming downe of all parts of him to the ground Matth. 26. 28. This is my bloud of the New Testament which is that is to say shall certainely and that anon be shed for many The Ministers deliuering of Bread Wine signifieth Gods giuing of Christ to all beleeuers our taking of Bread and Wine the apprehending of Christ by faith and applying him to our selues Matth. 26. 26 27 28. He gaue the Bread to his Disciples and said Take eat this is my Bodie Our eating and drinking of the Bread and Wine the continuance and increase in that holy vnion and fellowship which wee haue with him 1. Cor. 10. 16. The Cup of blessing which wee blesse is it not the Communion of the bloud of Christ The Bread which we breake is it not the Communion of the bodie of Christ Eating all of one Bread and drinking of one Cup signifieth the vnitie of Christs mysticall Bodie whereof wee are all members 1. Cor. 10. 17. Because it is one Bread wee that are many are one Bodie for wee all partake of one Bread And therefore it is also a Sacrament of loue for testification whereof the first times of the Church had their solemne Banquets which they called t Iude ver 12. Loue-feasts annexed to it till the same growing into abuse the Apostle by his authoritie did abolish them 1. Cor. 11. 20 21 22. But here ariseth a great and difficult question whether the Bread and Wine remaine after the consecration I say it doth for First it were else no Sacrament if there be no signe left of a thing signified Secondly It ouerthroweth the truth of CHRISTS humane nature to make it in many places at once to bee inuisible without colour or accidents All which must bee admitted if CHRISTS very flesh be there Thirdly It is contrarie to the expresse authoritie of the SCRIPTVRE which saith u Acts 3. 21. Heauen must contayne him till the time of the restoring of all things Fourthly If the bread be Christ then in the first Institution there were two Christs one that gaue the bread for that Christ himselfe did another that was giuen And as he which is Truth it selfe saith This is my body So he x Luke 22. 10. saith that the Cup is the New Testament which must needs be vnderstood figuratiuely for the Wine to bee a seale of the New Testament as Baptisme is called The new y Titus 3. 5. birth and washing z Acts 22. 16. of sinnes And the like is commonly to bee seene in the Old Testament as wee heard before of Circumcision and the Paschall Lambe which gaue occasion to our Sauiour Christ speaking by the same Spirit to vse the same course of figuratiue and borrowed speeches being oftentimes more lightsome then the other and better fitting the nature of a Sacrament and that neere coniunction which is betweene the signe the thing signified Christ himselfe being indeed and truely giuen in the Sacrament but spiritually by Faith not in a carnall or fleshly manner The forme which the Minister is here to vse is in deliuery of the Bread a 1. Cor. 11. 24. Take yee eat yee This is my Bodie which is giuen for you Doe this in remembrance of mee In deliuerie of the Cup b Mat. 26. 27 28 1. Cor. 11. 25. Drinke yee all of this for this is my bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as yee shall drinke it in remembrance of me These are the The Papists dreame of fiue other Sacraments Matrimonie Orders Penance Confirmation and Extreme Vnction whereof Confirmation and Extreme Vnction are vtterly their owne inuentions without any warrant of the Word The other three haue foundation in the Word but not for any Sacraments for touching Matrimonie and Penance neither of them are Ceremonies but Matrimonie a morall dutie Penance as they call it the grace it selfe promised in the Gospell In Orders or Imposition of hands there is indeed a Ceremonie but neither common to the whole Church nor instituted for the assurance of our Reconciliation with God in Christ which is the end and the nature of all Sacraments The reason of the Papists to make Matrimonie a Sacrament for that the Apostle Ephes 5. 32. saith This is a great Mysterie which the old Interpreter translateth This is a great Sacrament is ridiculous for First Paul saith Mysterie onely And if as oft not onely as the word Mysterie is vsed but as the old Interpreter translateth the same Sacrament wee should forthwith haue a new Sacrament there would be no end of Sacraments Then the calling of the Gentiles must bee a Sacrament then the Will of God must be a Sacrament and many moe for so the old Interpreter translateth this word Ephes 1. 9. and 3. 9. and Colos 1. 27. Secondly Paul in that place to the Ephesians doth plainly expound himselfe vnder the name of Mysterie to comprehend not the coniunction of man and wife but the spirituall Coniunction which is betweene Christ and his Church To speake nothing how fond is it to make that a Sacrament which is the Ordinance of God not for his Church onely but for those which are without and which they themselues by their doctrine barre their holy Shauelings from two Sacraments and all the Sacraments that are of perpetuall vse in the Church of GOD for the strengthening of our Faith For first these are onely commanded Mat. 28. 19. Go baptize all Nations Mat. 26. 27 28. Take eate c. Drinke ye all of this Secondly By them all the graces of Regeneration are perfectly assured and sealed vp vnto vs. In Baptisme our first entrance and ingraffing into Christ In the Supper our continuāce growing vp in him And that is it that the Apostle meaneth when hee saith that by those two wee partake of whole Christ his Bodie and Spirit 1. Cor. 12. 13 14. By one Spirit we haue all beene baptized into one Bodie there is our incorporating and beene all made to drinke into one Spirit that quickeneth and keepeth life within vs there is the increase and growing vp in Christ Thirdly The same Sacraments haue beene in substance to all Gods people from the beginning of the World and neuer any more 1. Cor. 10. 1 2 3 4. Now I would not haue you ignorant Brethren that all our Fathers were vnder the Cloud and all passed thorow the Sea and all were baptized comming vnto MOSES with the Cloud and with the Sea And all did eat the same Spirituall meat and did all drinke the same Spirituall drinke
of the Apostles l Luke 17. 5. Lord increase our Faith Pardoneth and remitteth sinnes and that by his owne Authority He m Luk. 7. 48 49 said vnto her Thy sinnes are forgiuen thee And they that sate downe with him began to say in themselues Who is this that doth also forgiue sinnes As n Luke 5. 21. elsewhere vpon the like occasion they said He did blaspheme grounding themselues vpon a certayne truth That none can forgiue sinnes but God onely He washeth and sanctifieth the Church as a glorious Spouse vnto himselfe which because it is the proper worke of God is therefore expresly o Rom. 1. 14. attributed to his Spirit or Diuine Power And by this Argument he confirmeth his God-head Ioh. 5. 21. As the Father rayseth the dead in sinne and quickeneth so also the Sonne quickeneth whom hee will This is he which is to iudge the World Iohn 5. 22. The Father iudgeth no man but hath committed all iudgement to the Sonne Hee rayseth vp by his mighty voyce the bodies of the dead Iohn 5. 22. p Iohn 5. 28. For the time shall come when all that are in the graues shall heare the voyce of the Sonne of man and shall come forth So in q Iohn 6. 34 40 another place And I will rayse him vp in the latter Day Rom. 1. 4. he is said to haue raysed vp himselfe And in IOHN r Iohn 10. 18. I haue power to lay downe my soule and to take it vp againe Yea he is called the Å¿ Iohn 11. 25. Resurrection to note that hee doth this of himselfe and by his owne authority who were hee not God could not rayse vp himselfe much lesse rayse vp and quicken others To conclude as a Crowne of all the rest this is he which t Iohn 1. 12. to as many as receiue him giueth this dignity to bee the Sonnes of God u Reuel 1. 6. hath made vs Kings and Priests to God his Father and giueth euerlasting life which x Rom. 6. 23. is the gift of God alone To y Reuel 3. 21. him that ouercommeth I will giue to sit with mee in my Throne So Iohn 10. 27 28. My sheepe heare my voyce and I know them and they follow me and I giue euerlasting life vnto them Sixtly maruellous are those markes whereby as by certaine steps and footings we may trace out the Maiesticall glory of his God-head Iohn 1. 14. We beheld his glory as the glory of the onely Begotten comming from the Father PAVL also calleth him The Lord of glory 1. Cor. 2. 8. For had they knowne they would not haue crucified the Lord of glory By which very phrase if there were no more wee may easily discerne him to be selfe-same mighty God full of Maiesty and of Power whom z Psal 24 9 10 Dauid termeth the King of glory and forthwith addeth Who is the King of glory IEHOVAH of Hosts he is the King of glory In the Acts a Acts 7. 56. when hee shewed himselfe to STEPHEN the Heauens are said to haue beene opened as it were the Creature to giue place vnto the Creator He is the b Col. 1. 15. Image of the inuisible God The c Heb. 1. 3. engrauen forme of his Fathers Person and resplendence of his glory hath one d Reuel 22. 1. and the selfe-some Throne with his Father whereby equall Power and Dignity is meant In e Iohn 1. 18. IOHN He is said to be in the bosome of the Father Hither belongeth that Honourable Title which the Father giueth vnto Christ when hee calleth him f Zach. 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man my fellow as it were another himselfe the representer of his Person as the Hebrew word doth signifie The Elect and holy Angels are called the Angels of God and neuer the Angels of any Creature as by way of noting out any authority ouer them But Christ is not onely the g Iude verse 9. Arch-angell chiefe h Dan. 10. 13. of the heauenly Princes and i Iâ—sh 8. 2. Prince of the Host of IEHOVAH but further they are said by name to be k Reuel 12. 7 8. Mat. 13. 4. his Angels and l Heb. 1. 6. willed to doe him homage Let all the Angels of God worship him In the Prophets you may euery where see how they minister to Christ are sent by him and runne at his Commandement Ezech. 10. 6. The man clothed in linnen with a Writers Inke-horne by his side which was Christ the Priest and Mediatour of his Church sealing them to eternall Life by the Bloud of the New Testament being commanded of his Father to fill his fists with coles of fire from betweene the Cherubins and to scatter it vpon the City Assoone as he came and stood by the wheeles one of the Cherubs an Angell tooke of the fire and put it into his fists prest and ready to serue him as he was to obey his Father In m Zach. 1 9 11 Zachary the Angell that spake to the Prophet being the same n Verse 9. Angell that stood betweene the two Myrrh-trees called also the man that stood betweene the Myrrh-trees that it might bee knowne to be meant of Christ taketh of the other Angels a reckoning and account of their doings The same Angell in the o Zach. 2. 3 4. next Chapter biddeth another Angell that came forth to meete him as it were to know his pleasure what he would command him to runne and informe the Prophet of those promises which there hee maketh to his Church So p Dan. 8. 16. Daniel hauing seene a great Vision which he vnderstood not heard the voyce of a man which was Christ calling and saying GABRIEL make this man vnderstand the Vision But in the times of the Gospell when the Propheticall Visions were more cleere then vnder shaddowes of the Law his also is more manifest For in the very beginning of the Booke of the q Reuel 1. 1. Reuelation the things which Christ receiued from his Father he is said to haue sent and shewed them by his Angel to his Seruant IOHN And in the r Reuel 2â— 16. coÌ„clusion of the Booke againe I IESVS haue sent my Angell to testifie these things vnto you The conference of which place with Å¿ Reuel 22. 6. that which went immediately before The Lord God of the holy Prophets hath sent his Angel to shew his Seruants the things which must come to passe shortly noteth him out plainly to bee that IEHOVAH The true God which spake by the holy Prophets Wee are t Mat 28. 19. Acts 2. 38. baptized into his Name A forme of speech signifying that we dedicate and consecrate our selues to him as to our GOD and Lord. Whereupon u 1. Cor. 1. 14. Paul worthily detesteth it to haue beene thought as if hee baptized any into his owne Name God x Mat. 4. 10. onely is to bee
Therefore by Faith So he saith Gala. 3. 17. For if the inheritance be by the Lawe then is it not any more by promise making it impossible and absurd that both should concurre together in the act of Iustification That wee might be the more in loue with the Couenant of Grace it is gloriously commended and set forth aboue the other Couenant many wayes First by the excellencie of the matter as is before declared Then by the nature of the thing beeing an z Esay 55. 3. and elsewhere euerlasting Couenant safe and sure that neuer can be altered more fixed in his Sonne than the Sunne and the Moone are fixed in the Heauens Thirdly by the solemnitie of the Couenant for First it is vttered in forme of Lawe Indenturewise betweene him on the one part and his Church on the other part a Ier. 31. 33. This is the Couenant which I will make with the House of Israel the speech of Iehoua Secondly it is registred and inrolled in the Records of the Court of Heauen as a perpetuall monument to indure for all eternitie Thirdly to put vs out of all danger and feare of losing it we haue a Duplicate left vnto vs Heb. 8. 8. c. as Lawyers speake an Exemplification or a Constat Fourthly b Psal 79. 4. Heb. 5. 13. he hath bound himselfe both by word and oath to make it good That by c Heb. 5. 21. two immutable things wherein it is impossible that God should lye wee might haue strong consolation Fiftly Not content with all this as knowing well our incredulitie and hardnesse of heart he fetcheth instances and confirmation from d Gen. 15. 5. Psal 79. 3. Heauen aboue and from the Earth beneath and all the Hoast of both from the e Ier. 31. 35 36 Sunne and Moone and Starres from the courses of the day and night from things present and things f Esay 66. 22. to come from the g Ier. 31. 37. height and from the Deepe of all which we cannot now stand particularly to discourse Lastly it is sealed with the great Seale of the bloud of and ratified by the death of him that made it hath also the name of a Testamēt his onely Sonne A Seale that hee neuer set vpon any other Letters Patents whereupon ratified by the death of him that made it it hath also the name of a h Heb. 9. 15 16 17. Testament This Couenant or Testament was alwayes one and the same from the beginning Heresies and Errors Being alwayes one and the same in substance as Iesus Christ the substance thereof was i Heb. 13. 8. yesterday and to day the same and for euer Wherefore Reu. 1◠8. he is said to be the Lambe slaine from the foundation of the World The power of whose death is not to be measured by the time of his suffering as if it were auaileable onely for those that should come after but all the faithfull from the beginning are alike saued by the vertue of it aswell before as since his comming for Abraham saith hee reioyced to see my day he saw it and was glad Iohn 8. 56. Howbeit according to the difference of the times it it is neuerthelesse distinguished or distinctly to bee considered in the Old and the New Testament The Old Testament was the Couenant through Christ to come The New Testament is the Couenant through Christ already come Iesus the Son of Marie hath a diuers name giuen vnto it Before the comming of Christ in the flesh the Couenant being through Christ to come of the Seed of a Virgin when hee was once come Iesus the blessed Seed of Mary Iudaisme that acknowledgeth not Iesus the Sonne of Mary to bee the promised Messias nor the Messias to be yet come the Couenant then was through CHRIST alreadie come Whereby the former being k Heb 8. 13. abrogated and done away this that succeeded was called l Ier. 31. 32. 33 34. the New Testament In regard whereof the other hath the name of the Old Testament But had the Fathers that liued before his comming as full a participation of Christ and all his benefits as wee haue I they had the very same in substance for they dranke of the Spirituall Rocke which is Christ 1. Cor. 10. 4. And to them also were the promises made Genesis 17. 7. I will be the God of thee and of thy Seed after thee And Acts 15. 11. By the grace of the Lord Iesus Christ they did beleeue to bee saued in the same manner as wee doe Onely the dispensation of the times did differ CHAP. II. Of the Priesthood of Christ THere be m Psal 1 10. Ier. 33. 17 18. Zach. 6. 13. Heb. 7. 23. two parts of the Mediation Of the Office of Mediation there be two parts Priesthood and Kingdome Priesthood is in the things which he doth to God for those Elect. of Christ Priesthood and Kingdome being both together fully complete and perfect for the whole worke of our Redemption for in the one is comprehended all sufficiencie of matter for our Regeneration Righteousnes and the blessednes belonging to it in the other all power to effect and worke it the one is in Humilitie the other in Glorie one in all things betweene God and him that should be our Mediator the other in all things that from God are through him conueyed downe vnto vs. To conclude the Priesthood of Christ purchaseth our Redemption his Kingdome doth apply it The things generally spoken before of his whole Office of Mediation may here be considered in his Priestly Function whereunto it pleaseth the Holy Ghost for our comfort more specially to apply them all differing from the Leuiticall Priesthood which was vnder the Law First His calling hauing two properties n Heb. 7. 16. one that it was by the Law of the power of life whereas the Priests of Leui were appointed by the Law of the fleshly commandement The other o Heb. 7. 20 21 22. that where they were made Priests without another he was appointed by his Father by an oath to shew that he is the suretie of a better Testament Secōdly The p Heb. 7. 21 23. 24 52. eternitie of his Priesthood that q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot passe from one to another eyther by succession or discent as theirs did but is personall and euerlastingly abideth in himselfe Thou art a Priest for euer after the order of MELCHISEDECH whereas in the Leuiticall Priesthood both the persons dyed and the Priesthood it selfe changed being translated to the Tribe of Iuda whence our Lord sprang Thirdly That this is The Popish Priesthood whose verie institution is to offer sacrifice for the quicke and the dead r Heb. 7. 28. proper vnto Christ and that there bee no Priests now vnder the Gospell to offer any propipitiatorie Sacrifice Indeed the name of Priest is often vsed in the New Testament but
c Daniel 9. 14. Daniel vseth the Phrase of purging sinnes in stead of the pardoning and taking them away by Christs purgation and the price which he should pay But shall we then make Christ the Beloued and Blessed one of his Father to bee accursed Verily the Apostle as he called him Sin before so in the same sense feareth not to say that he was made a Curse * Gal. 3. 13. for vs by imputation of the curse due to our sinnes The curse that our sinne deserueth beeing of two both that of this life Kindes both that of this life and the fulnesse of it due vnto vs after death Christ indured both Touching those of this life generally the Apostle to the Hebrewes faith d Heb. 4. 15. 2. 14. He was tempted and had experience of our infirmities in all things like to vs without sinne But to number them in order answerable to our owne they are these that follow First Satan himself molested him with his temptations to whose halings and pullings carrying and recarrying he subiected his sacred Bodie if we follow the literall sense and vnderstand the Euangelists words properly and his holy and innocent Soule to his temptations Math. 4. 5 8. Then the Deuill tooke him into the holy Citie and set him vpon a pinacle of the holy Temple Againe the Deuill tooke him into an exceeding high mountaine and shewed him c. Secondly the creatures were his enemies and armed to doe him hurt e Mark 4. 36 37 3â— the windes the stormes and the waues of the Sea did rise vp against him Thirdly he tooke vpon him the infirmities of our nature f Matth. 4. 2. Hunger g Iohn 4. 6. wearinesse weakenesse sicknesse c. Esay 53. 3 4. and Math. 8. 17. He hath indured our diseases and horne our sorrowes Fourthly Basenesse contempt abiection humbling himselfe who was Lord of Heauen and Earth and in the forme of God and equall with his Father not onely to come downe into the lower parts of the earth but emptying himselfe to become of none account and to take the forme of a seruant that is of a poore contemned person that the people and Rulers did abhorre him wherevpon worthily doth the Prophet call him h Esay 49. 67. Him whom euerie one despiseth whom the Nation esteemeth as abominable a seruant to the Rulers c. And againe i Isai 53. 2 3 4. There is in him no beautie nor comelinesse and when we looke vpon him there is no shew why we should desire him A contemptible person and an Abiect among men a man of griefe and acquainted with infirmity contemned so as we doe not esteeme him Fiftly Infinite calamities as Smitings Lyings in wait Spittings Scourgings Pouertie al kind of wrongs Contumelies Slanders Reproches Blasphemies Scoffings Esay 50. 6. My backe I expose to the Smiters and my checkes to the Nippers my face I hide not from contumely from spittle As in the holy Storie it is recorded they pittifully scourged him crowned him with Thornes scoffed and spit at him Particularly of Pouertie wee reade 2. Cor. 8. 9. Hee became poore for our sakes Insomuch that as hee k Mat. 8. 20. professeth of himselfe Hee had not where to lay his head Sixtly Bodily death and that a reprochfull one to be hanged Phil. 2. 8. He humbled himselfe vnto Death euen the Death of the Crosse All which were properly in him the l Esay 53. 34. Mat. 8. 17. punishment of our sinnes Touching the full cursednesse due vnto vs after death and the fulnes of it due vnto them after death which we affirme that hee indured the meaning is not that he felt the verie estate and condition of the damned but the whole and full seuere wrath of God due to sinne equall to the very Hellish torments in vehemencie of paines and sharpnesse which may appeare First because he suffered the very sorrowes and paines for sinne which else wee should haue borne as the Prophet saith m Esay 53. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare our iniquities and our very sorrowes hee sustayned neither could he otherwise haue beene the n 2. â—â—m 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price of our Redemption nor our o Heb. 7. 22. Suretie if hee had not paid the verie summe Secondly The sorrow and trouble of his minde before hee came to handie-gripes whereof hee himselfe saith p Iohn 12 27. Now is my soule troubled And what shall I say Father saue mee from this houre but therefore came I vnto this houre my q Mat. 26. 38. soule is euery way compassed with sorrowes to death his feare fright because of this bitter Cup being so terrible that r Mar. 14. 33 34. Angels were faine to be sent downe to strengthen and incourage him that his bodie as yet without all harme Å¿ Luke 22. 44. trickled downe with clots of bloud in stead of sweate which was neuer heard of in any man besides shew that it was more then bodily paines euen the whole Cup of Gods wrath which hee so t Heb. 5. 7. feared in fearing felt and feeling was deliuered from Else he had not beene so strong as ten thousand Saints and Martyrs that fight but by his strength Thirdly It appeareth by the mayne battaile fought three whole houres vpon the Crosse all which time tugging in the fearefull darke with him that hath the power of darkenesse to hide from the eyes of the World the fire of his Fathers wrath which in that hot skirmish burnt vp euery part and to giue to the Enemie full scope and aduantage he cryed out at the last in the extremitie of his anguish but yet as one that had now ouercome the vttermost of the brunt My u Mat. 24. 45 â—6 God my God why hast thou all this while forsaken me Fourthly The Apostle expresly saith that x Gal. 3. 13. Christ was made a curse for vs. And it cannot be that hee meaneth that curse but of a shamefull and ignominious death only for he speaketh of the curse due to euery one that continueth not in all things that are written in the Booke of the Law to doe them from which Christ redeemed vs himselfe being made that curse for vs. Neither doth the reason which the Apostle rendreth As it is written Cursed is euery one that hangeth vpon the Tree prooue that our Sauiour Christ was no otherwise accursed then as euery other Male factor is or as the Thiefe vpon the Crosse whose soule notwithstanding went to Paradise but his reason serueth for the contrarie to prooue that this kinde of death was by way of Type and Ceremonie accursed in the Law prefiguring the curse that was to light vpon our Sauiour Christ in whom all the Ceremonies of the Law had their accomplishment and perfection But how will you say could this feare in Christ be without sinne Because it grew not from weaknesse of faith much