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
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
any other name by which the World can be saved but only by the name of Christ who is the same yesterday to day and for ever in whom all the Promises of God are Yea and Amen There have been different Dispensations but the same Grace Yet still I say Believers were never under the Law as it was the Covenant of Works were allways under the Law as it was the Covenant of Grace St. Chrysostom expounds the History of the two Twins Hom. 42. in Gen. Gen. 38.30 which Thamar brought forth by her Father in Law Judah by the Mystery of Christians and Jews By God's appointment he that first put forth his hand was last born that thereby might be signified the entrance of the Law which yielded unto Faith For Abel Enoch Noah Melchisedec and Abraham before the Law pleased God as Christians do after the Law But that there might be some suppression of the over-flowings of sins in the world the Law was given which though it did not quite extinguish Sin yet it restrained it much by Terrible Punishments which in the last Place Faith utterly took away by most comfortable Mercies Come on therefore thou Covenant of Grace and we shall be saved by thee that could not be saved by the Covenant of the Law We have an holy boldness to appeal from the Throne of Justice unto the Mercy-Seat from Works to Faith from Law to Gospel from Bondage to Liberty from Death to Life This is the height of all perfection Behold I shew unto you the most excellent way God demonstrating his great kindness to the Sons of men he gave grace before more sparingly but now most largely and generally full measure pressed down and running over Grace for Grace This is the Standard of the Lord set up upon a hill Flie to it all ye Nations that are heavy laden with the burden of your sins and ye shall find rest for your Souls in the Dispensations of Righteousness Grace and Glory Why will ye groan under bondage and never look out for freedom Why will ye die O ye Sons of Men Come on let us leave Moses behind us and follow Christ Come O come to my Soul thou that art highly beloved of the Father full of Grace and Truth and of thy fullness we shall all receive grace for grace Come Thou Fairest of ten thousand to the Jew labouring under the costly Ceremonies and deadly Injunctions and relieve him into a spiritual Worship and a lively Commandment To the Gentile groping under darkness and stooping under Satan's load and give light and put thy easie burden upon his shoulders Trust not Thou Jew in thy Flesh and in thy Law for the Righteousness thereof but trust to the Spirit and to the Gospel for the Righteousness thereof Trust not Thou Gentile to thy Arts or Arms but trust to the saving knowledg and power of Christ and to the lively Oracles of God Let both Jew and Gentile come up to a better Rule approach to a higher Sun Ye were in Plato's care before and saw nothing but shadows Come forth now into the open Light and see the Beauties of the Substances themselves See what a Dispensation the Gospel is Heretofore a little Grace and a great deal of wrath Now all Grace and no Wrath Heretofore a little Rule a Law Form a Temporal Law of Wrath Now a vast Direction a high Tribunal an Eternal Law of Grace Heretofore Cursing now Blessing Heretofore Threatnings and Fears now Promises and Hopes Heretofore a Law that could wound now a Law that can cure A Law that could kill now a Law that can make alive Never such a Dispensation as this Nothing done by judgments and Fears but all by Mercies and Love that casteth out Fears Transition This is the Reformation that is so welcome to the World that for so many Ages was longed for The Consolation so long waited for The Hope of all the Ends of the Earth and of them that remain in the Broad Sea The Fourth BOOK OF THE GOSPEL OR New Testament The CONTENTS 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 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 TITLE I. Of the Reformation AND it was high time for a Reformation and it brought mighty Changes with it and all for the better 1. Because the Priesthood was changed Heb. 7.12 Law changed Priesthood changed there was a necessity of a change also of the Law for the Law made nothing perfect but the bringing in of a better Covenant did Of this the Prophets foretold Behold the daies come saith the Lord that I will make a New Covenant with the house of Israel and the house of Judah not according to the Covenant that I made with their Fathers in the day when 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 But this is the Covenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my People For they shall teach no more every man his Neighbour and every man his Brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord for I will forgive their iniquity and I will remember their sin no more I will not reprove thee for thy Sacrifices Ps 50.8 c. or for thy burnt Offerings I will take no Bullock out of thine house Sacrifices nor Hee-goat out of thy fold c. Offer thy God thanksgiving and pay thy vows to the most High c. For thou desirest not Sacrifice else would I give it Ps 51.16 c. thou delightest not in burnt Offerings The Sacrifices of God are a troubled Spirit a broken and contrite heart O God thou wilt not despise Sacrifice and Burnt offering thou didst not desire but mine eyes hast thou opened Ps 40.6 Burnt offering and Sin offering hast thou not required Then said I Loe I come in the volume of the Book it is written of me I delight to do thy will O my God yea thy Law is within my heart To what purpose is the multitude of your Sacrifices unto me Is 1.11 c. I am full of the Burnt offerings of Rams and the fat of Beasts and I delight not in the blood of Bullocks or of Lambs or of Hee-goats When ye
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
act from an inward Principle 34. Every one by Nature is obliged to a Sociable Life 35. Parties in a Covenant must know themselves to be Parties and must know each other and understand what they covenant about 36. God is the Lord Paramount of all Fees 37. A Fee is a Benefice and Grace 38. Angels have and hold in Fee 39. Men have and hold in Fee 40. Grace in Feudo is defeisable 41. Glory in Feudo is indefeisable 42. Christ shall deliver up the Kingdom to God the Father 43. God shall be all in all 44. Church hath no Legislative Power it is Christs Prerogative 45. If the things be done that are to be done then the things are to be had that are to be had But if the things be not done that are to be done then the things are not had that are to be had 46. Unusquisque potest cedere Jure suo Every one may depart from his own Right It seemeth therefore absurd that these Principles and such as these and what may rationally flow from them should not be certainly known by men the practise whereof in life and conversation is enjoyned by the Authority of God as well as those the practise whereof in life and conversation is forbidden by the Authority of God If we may and do know some things certainly which may be left unknown by us without damage Why should we not as certainly know some things which are better which are commanded to be known and if they be not known we incurr a penalty for not knowing them And if we cannot know them how can we do them and if we cannot know the contrary how can we avoid them The World of wise men have been too careless in the understanding of Moral Truths upon a false opinion and supposition received that there can be no firm or infallible Certainty in them but only a flexible and fallible Probability And this hath been the cause of their sloath in not setting their excellent wits to work upon the search of them as they might have done because they found others before them groping in the dark in great doubts and they were afraid to look out further or tread harder upon such sinking Sands when as the light was hard by and the ground firm under them if they had but dared to venture and few or none did encourage them nay others autoritatively bound them up and charged them not to advance upon the pain and punishment of Heresie and Rebellion that should fall thereon But God hath not dealt so with us but hath bid us try all things and hold fast that which is good and bids us aspire to perfection and shews unto us a more excellent way Aristotle a man rarely learned Aristotle hath done a great deal of mischief in this kind to learned men that have tied themselves up too close to his Oracles because of his mighty Name for a portentous Wit above all men which Estimation by a kind of Fatal Errour he hath had for many ages cast upon him And that proud Emblem which he hath fixed upon the Frontispiece of his Book of Morals hath frightned most men from all hopes of ever obtaining any more than a Probability Indeed and in Truth if we rightly consider things Demonstrations The Subject of a Demonstration is the Proposition to be demonstrated that is in which the necessary Connexion of the Predicate with the Subject is to be manifested by some Principle or more general Effatum which must contain the Reason of that so necessary Connexion So that it sufficeth to make a Demonstration if any Thing or Action hath an Attribute or Predicate whose necessary connexion with the Subject may by some comprehensive Axiom of undoubted Truth be mediately or immediately demonstrated whether that Action or Thing of its self depends upon necessary Causes or not If therefore searching Wits would be more free and bold not without modesty and fear to exert their Faculties they might worthily advance the Commonwealth of Learning in using their great Judgments to the finding out of higher Truths from the plain and prime Principles of Natural and Supernatural Light obvious to them that have skill and want only courage to use them For my own part I acknowledg my own weakness to do any great matters I have attempted to build upon these golden Foundations such matter as may be suitable and durable in my poor Judgment and I wish the stupendious Wits of this Age would help me in these Essayes and vent their famous thoughts more clearly and largely upon these so stately Subjects These and the like Prime Principles here and elsewhere scattered in these volumes are as so many Veins and Arteries Nerves and Fibres from the heart and brain of the Scriptures insinuating themselves and creeping into all the Parts and Members of this Body to enliven and strengthen the same If there be withal a Symmetry and due proportion therein it is the chiefest Beauty it hath or could have as for the Colour or outward Ornaments to set it off to please the Curiosity of the outward view it hath few or none nor did I intend it should or if I had I should according to my Genius industriously wave all tedious wordings or dawbing fucus upon such Notions as to the Judicious Reader will appear more lovely I am sure more useful without them I know full well I might have shortened these Books and Titles very much That others may do for themselves that are more knowing The Authors Apology but the less skilful perhaps would not understand my meaning For to them dum brevis esse laboro obscurus fio if I should be short I should be dark And so as I have contrived by the help of God I go on with my Work In which I protest to determine nothing magisterially but to submit my Judgment humbly to the Scriptures and to the judgment of the wisest freest and most moderate opinions from them which is all in effect that can be said or done to the Worlds end always resting satisfied with the substance of all when all is said that can be said or done that can be done namely Faith and a good Conscience which are all in all Compendiums Lastly I do not say that all these Principles are alike uncontrolable or that because of their number some of them may interfere The Candidly Judicious will pardon in long Tractats what is not strictly and severely Logical in â—ood and Figure and will give some fair allowances to the expatiations of Rhetorick when they do no harm If I had gone contractedly to work to give Hints only by Definitions Aphorisms and Observations I might have tied my self closer to exact Rules which are now implicitely couched in Larger Titles and may easily be reduced into closer Compendiums I cannot tell what the matter is but before I go any further I must needs tell the Reader what troubles me I cannot be rid of some
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
me free from the Law of Sin and Death Ro. 8.1 2. Ro. 8.5 6. And they that are in Christ walk not after the flesh but after the Spirit for to be carnally minded is death but to be spiritually minded is life and peace for they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit The Gospel times therefore were prophesied to be searching times Consequences Mal. 3.1 2 c. The Lord shall suddenly come into his Temple even the Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of Hosts But who may abide the day of his coming and who shall stand when he appeareth for he is like a Refiner's fire and like Fuller's sope And he shall sit as a Refiner and Purifier of Silver and he shall purifie the Sons of Levi and purge them as gold and silver that they may offer unto the Lord an Offering in Righteousness Then shall the Offerings of Judah and Jerusalem be pleasant unto the Lord as in the daies of old and as in former years Thus the thoughts of many hearts will be discovered and it shall be known who will follow the World and who will follow Christ who will live after the Flesh and who will live after the Spirit Who will enter into Covenant with God and who with the Devil Thus the Letter of the Law killeth 1. Because it only discovers sin 2. Because it only condemneth sin 3. Because it stirreth up sin the more 4. Because it punisheth sin without mercy Thus the Spirit giveth life 1. Because it offereth Life freely 2. Because it justifieth them that accept it 3. Because it saves them from Sin Death and Hell 4. Because it giveth them Eternal Life and Glory SECTION III. Digression Cautions Mistake not these words Take heed well what you hear and read He that hath ears to hear let him hear and he that hath a heart to understand let him understand 1. Some will not read the Scriptures nor hear them read or preached by any study or pains by any Art or Eloquence 2. Some will not pray by any forms at sett times or places nor submit to any Discipline nor preach by Meditation or helps of any Comments or Writing nor hearken to any Counsels Exhortations or Conferences nor be ruled by any Laws or Orders of men These trust they say to the Light that is in them and to the motions of the Spirit in their own Consciences which is rather their humor fancy and obstinacy These are above all Ordinances in the letter of the Law of God or Man and walk aloft by the revelations of the Spirit which if it were the true Spirit would never be contrary to the true sense and Spirit of the Gospel written and preached The Spirit teacheth us to pray preach and live Spiritually by the Means of the Word of God and wholesom Discipline of Men. Therefore what is written in the Book and preached by the Voice and commanded by lawful Power is the same with that which is the Mind of God first predestinated and secret then revealed and published to and by the Fathers at last to and by Christ and his Apostles and written in the heart by the Holy Ghost Therefore deceive not your selves 1. With vain Fancies and new Revelations for the Truth is old 2. With feigned Words and canting Expressions for the Truth is plain 3. With framing a Law to your selves as if infallible contrary to Nature's Law to the Laws of Nations and to Christ his Law This must needs be a Spiritual cheat tending to all mischief and confusion Take heed therefore 1. Of Law-Preachers of Curses Hell and Damnation 2. Of Spirit-Preachers of Evidences and Rapture walking without and against all Law and Rule These sort of men are Rigid Surly Morose Self-conceited Opiniators Malicious Proud Scoffers Straitners of God's love to Mankind therefore not of God and having not the Spirit SECTION IV. Leave of vain Disputes and learn 1. To hold all necessary and confessed Truths Instructionâ— and contend only for the Faith and a good Conscience 2. To submit to all Orders and Decencies and to fulfil all Righteousness which is the ornament of a meek and quiet Spirit which is in the sight of God of great price 3. To reverence and adore the Manifold Wisdom of God admiring and praising but not prying and searching into the Reasons of his Workings whose waies are alwaies Just but often hid from our eyes because his paths are in the great Waters and his foot-steps past our finding out 4. To embrace the Promises of Forgiveness of sins Adoption Heaven and Happiness This will engage the Soul to live by the Spirit of the Gospel and not merely by the Letter much less by the Law or by Sense This will sublimate the Soul to the spiritual acts of Faith Hope Love Prayer Self-denial against the Carnal acts of Sense Lust Drunkenness c. Forbear ignorant and proud boasting of the Spirit to be above Ordinances and contrary to what is Revealed it is most dangerous Let us not be Fools or Cross 1. In being too superstitiously Formal and trusting to Outward worship 2. In being too Profane and Licentious in neglecting all Conscience and Inward worship 3. In being too superstitiously precise in Inward worship only without any regard to Decency and Order calling it Jewish Heathenish and Popish 4. In being actually Rebellious thereupon by separation from publick Assemblies and rising up in Arms openly and destroying the Powers of the Church and State There is a right way if we could hit upon it as we may without prejudice against any man's Person to take in all the Truths held by them though we like not other things which they are mistaken in The way of Charity is excellent To suffer long and to be kind not to envy or vaunt not to be puffed up not to behave our selves unseemly 1 Cor. 13.4 c. nor to seek our own not to be easily provoked to think no evil not to rejoyce in iniquity but to rejoyce in the Truth to learn all things to believe all things hope all things endure all things There are that hold the Truth in Unrighteousness which ceaseth not to be the Truth because they hold it with other Errors There are that hold the Foundation of Gold Silver and Precious stones though they unhappily build Wood Hay and Stubble and such unworthy matter thereupon There are that sit in Moses's Chair and teach according to the Law and their Disciples are bound to believe and do according as they say though they say and do not There are that preach Christ out of Envy and for Gain and yet Christ is preached and thereat they may rejoyce and should rejoyce If I find a Jewel upon a Dung-hill I will stoop to take it up I will reverence Wisdom in the poor or blind or lame or otherwise
had shewed them his last Sign of Rising from the dead and had given power to his Apostles to work Wonders when they left the World he sent no more Angels nor Prophets nor did no more Signs or Wonders nor left no more Oracles but the Scriptures and minds of the Faithful enlightned by his Spirit to lead them into all Truth and to be with them to the end of the World Therefore we may not expect any Angel or Prophet nor any Thundrings or Lightnings Sword Famine or Pestilence Peace Plenty Health or Prosperity particular or general Judgments or signal Deliverances upon any such account as formerly to manifest thereby God's special favour or wrath to particular Persons or Nations in general as to their Spiritual or Eternal condition For God goes another way to work more free easie natural and rational to the Souls of men and made sweetly convincing and attracting to a more sublime and holy Worship suitable and pleasing to the Majesty of Heaven and therefore we are not to be frighted by Judgments nor allured by Prosperities into Religion as Children but informed convinced and perswaded like men by sound reason and understanding through any good or bad condition in this life unto the hopes of a glorious and blessed Immortality It becometh not Christians adult that know their Fathers Will to be in fear and bondage all their life long because of temporal Plagues nor to be ravished with temporal Joys but to live above them all by faith and not by sight as Pilgrims and Strangers here declaring by their Conversation that they have no abiding City below but that they seek one that is above whose builder and maker is God Eternal in the Heavens The Fifth BOOK OF A MEDIATOR The CONTENTS Transition Mediator Reconciliation Moses TITLE I. Of the Name and Thing THE Dispositions of the Will and Estate in God's Testament are to pass through the hands of the Mediators or Executors of them both Transition who are Moses and Christ The word MEDIATOR is rarely Mediator if at all found in any Heathen Author being proper to the Holy Scriptures only Philo the Jew uses it whose form of writing resembles the Old Testament so familiar to that Nation The said Philo calls the High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews had a High-Priest as a Mediator between two that by some middle Person they might appease God God dispenses his Graces to Men using as it were the Ministery and Subserviency of some certain Person Reconciliation CHRIST first obtained of God that to Mankind fallen into heinous Sins God would neither shut up the door of Repentance nor refuse to grant pardon to the Penitent which is that first Conciliation that was procured for all Mankind Rom 5.10 When we were Enemies we were reconciled to God by the death of his Son All things are of God who hath reconciled us to himself by Jesus Christ 2 Cor. 5.18 19. and hath given to us the Ministery of Reconciliation to wit that God was in Christ reconciling the World unto himself not imputing their trespasses unto them c. So Job was a Mediator to God for his two Friends My Servant Job shall pray for you for him will I accept Job 42.8 The great Benefits that accrue to the World by Christ are not only obtained by his Prayers but by his vast obedience unto death who gave himself a Ransom for all Eph. 1.10 11. to be testified in due time That in the Dispensation of the fulness of time he might gather together in one all things in Christ In whom also we have obtained an Inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will A Mediator therefore is an Arbiter Herald or Messenger that intervenes between two Persons to relate their mutual minds and meanings to each other and to propound Articles of peace and agreement between them that are at variance or to propose and declare Rules and Laws for both Parties to consent unto Moses Moses was the Mediator or Intercessor between God and the Israelites to make and finish up a Covenant between them and this Covenant was the Law Gal. 3.19 20. Ordained by Angels in the hand of this Mediator Now a Mediator is not a Mediator of one but God is one Note that though the Law was ordained by Angels yet it was not immediately delivered by them to the People but by the intervention or means of the Mediator Moses who passed between the Angels and the People God gave the inheritance of Canaan to Abraham immediately by Promise but the Law that was added because of Transgressions four hundred and thirty years after till the Seed should come to whom the Promise was made was delivered by the ordination of Angels and the Mediation of Moses 1. Because Law was a Terror but the Inheritance was a matter of Grace As is the manner of great Princes to bestow their Graces and Favours by themselves but to execute matter of Law and Justice by their Officers and Judges Moses was the Receiver of the Law from the Angels and the Repeater of it to the People three daies together for the Commandments thereof but the Judgments were published by Moses only upon the Peoples request because of the terror of the Angels voice who first wrote them in a Book and afterward read them openly to all the Congregation So for the Ceremonies Moses had a Pattern delivered unto him in the Mount Exod. 22. Exod. 25.9 Deut. 5 5. Act. 6.11 called therefore the Law of Moses and Moses We have heard blasphemous words against Moses ye have one that accuseth you even Moses in whom ye trust So the Archangel was the Minister of God to the People not the Mediator 2. Because the Archangel sustained the very Person and Majesty of God and therefore spake not as an Embassador or Messenger for every Embassadour distinguisheth his own Person from the Person of his Master that sent him and speaketh not in his own name but in the name of the Prince or State that imployed him whom he also represents But the Archangel spake as if God himself were present without other Angels to attend him Whereas it is said that the Commandments were delivered by the hand of Moses it is as much as to say by his Ministery because the Hand is the greatest Instrument of working Exod. 32.15 and 34.29 So the two Tables are said to be written by the Finger of God and were delivered into Moses's hand But the Judgments and Ceremonies which made up the greater bulk of the Law so passed through Moses's hand as that he wrote them in a Book The hand writing of Ordinances which was against us Exod. 24.4 Heb. 9.19 Deut. 31.9 10. Col. 2.14 and contrary unto us was nailed to the Cross of Christ So they were written by Moses the Mediator of the first Testament and cancelled by
him Melchisedec a Type of Christ 1. Because he blessed so Great a Man as Abraham was the Prince of God the Father of the Faithful one to whom the Promises were made 2. Because he tithed Abraham and Levi himself that tithed others paid Tithes to Melchisedec in Abraham's Loyns 3. Because he was a Singular Priest neither was there any more of that Order nor shall be for ever 4. Because he was a perpetual High-priest 5. Because he was of the Tribe of Judah Heb. 7.14 of which Moses spake nothing concerning the Priesthood 6. Because he was made by an Oath Heb. 7.20 And inasmuch as not without an Oath he was made Priest For those Priests were made without an Oath but this with an Oath by him that said unto him The Lord sware and will not repent thou art a Priest for ever after the order of Melchisedec 7. Because he is a Royal Priest as was Melchisedec King of Salem Heb. 7.1 and having offered his Blood as a Priest he sits at the Right hand of God as King ruling over his Church 1 Cor. 15.24 till he have put all his Enemies under his feet and shall deliver up the Kingdom to God the Father when he shall have put down all rule and all authority and power SECTION V. Christ offereth Himself he offered himself without spot to God Of the Offering of Christ Heb. 9.14 Heb. 7.27 Heb. 9.26 1 Tim. 2.6 Gal. 1.4 Gal. 2.20 for this he did once when he offered up himself he hath appeared to put away Sins by the Sacrifice of himself he gave himself a Ransom for all who gave himself for our Sins who loved me and gave himself for me 1. Because he only was worthy to give and to be given to God Reason 1 2. Because in him only God was well-pleased for so God testified Reason 2 from Heaven This is my Well-beloved Son in whom I am well-pleased Christ offered through the Spirit Through the Spirit Heb. 9.14 1 Pet. 3.18 Ro. 1.3 4. who through the Eternal Spirit offered himself unto God being put to death in the Flesh but quickned by the Spirit Who was made of the Seed of David according to the Flesh and declared to be the Son of God with power according to the Spirit of holiness by the Resurrection from the dead The last Adam was made a quickning Spirit 1 Cor. 15.45 Heb. 10.20 Heb. 7.15 16. By a New and living way which he hath consecrated for us through the Veil that is to say his Flesh After the similitude of Melchisedec there ariseth another Priest who is made not after the Law of a carnal Commandment but after the power of an endless life Christ therefore is a Living Sacrifice and so are they that are Christ's that present their Bodies a living Sacrifice Rom. 12.1 holy and acceptable to God which is their reasonable Sacrifice So Christ is the Living bread which came down from heaven Joh. 6 51. Heb. 7.8 25. and went up to heaven here men that die receive Tithes but here he receiveth them of whom it is testified that he liveth Wherefore he is able to save them to the utmost that come unto God by him seeing he ever liveth to make intercession for them Reason 1 1. Because the Flesh was weak and died and no dead thing can offer it self or any thing else Reason 2 2. Because the Spirit is strong and liveth to offer the Flesh quickned thereby and to be offered in the Person of God and Man to be a Living Sacrifice Such a Sacrifice was Christ first slain and then quickned by the Spirit and offered by the Spirit unto God the Father of the Spirits Without Spot Heb. 9.14 1 Pet. 1.19 Christ offered without Spot he offered himself to God without Spot i. e. of all sin or infirmity when immortal redeemed with the precious Blood of Christ as of a Lamb without blemish and without spot so we are found in him without spot and blameless so is the Spouse of Christ cleansed and adorned 2 Pet. 3.14 without spot or wrinkle or any such thing holy and blameless Reason 1 1. Because Christ was so conceived by the Holy Ghost of the Virgin Mary therefore that Holy Thing which was born of her was called the Son of God Thou art the Holy One of God Thou wilt not suffer thy Holy One to see corruption Reason 2 2. Because he purged away all our Sins that were laid upon him which though they were as Scarlet yet shall be as white as Snow and though they be red like Crimson Is 1.18 yet they shall be as Wool Once Heb. 9.25 c. Christ offered Once only Not that he should offer himself often as the High-Priest entreth into the Holy Place every year with Blood of others for then he must often have suffered since the foundation of the World but now once in the end of the World hath he appeared to put away sin by the Sacrifice of himself And as it is appointed unto all men once to die ond after death cometh Judgment So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without spot unto Salvation Heb. 10.1 2 c. For the Law having a shadow of good things to come and not the very image of the Things can never with those Sacrifices which they offered year by year continually make the Comers thereunto perfect for then would they not have ceased to be offered i. e. they would have ceased to be offered because that the Worshipers once purged should have had no more Conscience of sin But in those Sacrifices there is a Remembrance again made of sins every year For it is impossible that the blood of Bulls and of Goats should take away sins Wherefore when he cometh into the World he saith Sacrifice and Offering and Burnt-offering and Offering for Sin thou wouldst not but a Body hast thou prepared me In burnt-offerings and Sacrifices for Sins thou hast had no pleasure Then said I lo I come in the Volume of the Book it is written of me to do thy Will O God By the which Will we are sanctified through the offering of the body of Jesus Christ once for all And every Priest standeth daily ministring and offering the same Sacrifices which can never take away Sins But this man after he had offered one Sacrifice for sins for ever sate down on the right hand of God from henceforth expecting till his Enemies be made his Footstool For by one offering he hath perfected for ever them that are sanctified Whereof the Holy Ghost is a witness This is the Covenant that I will make with them in those days I will put my Laws into their hearts and in their minds will I write them and their Sins and their Iniquities will I remember no more Now where Remission of these is there is no more offering
for sin Who needeth not daily as those High Priests to offer up Sacrifice first for his own sins and then for the Peoples for this he did once Heb. 7.17 when he offered up himself For the Law maketh men High-Priests which have infirmity but the Word of the Oath which was since the Law maketh the Son who is consecrated for ever more Heb. 9.7.11 But into the second went the High-Priest alone once every year not without blood which he offered for himself and for the Errors of the People But Christ being come an High-Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building neither by the blood of Goats and Calves but by his own blood he entred once into the Holy Place having obtained eternal Redemption for us Christ hath suffered once for our sins 1 Pet. 3.18 the just for the unjust that he might bring us to God being put to death in the flesh but quickened in the Spirit 1. Because of the All-sufficiency of this one Sacrifice in perfecting Reason 1 for ever them that are sanctified so that there needs no Remembrance of Sins any more Christ being the Author and Finisher and the Captain of our Salvation made perfect through his Sufferings 2. Because if Christ had offered more than once he should have broke Reason 2 off his first appearance before God in Heaven and gone out again out of that Sanctuary and then have re-entred or come in again for the same purpose which he shall never do till the Resurrection when he shall come about another business of Judgment belonging to his Mediatorship and to bring those into the Sanctuary for whom he hath once and for ever made way by the offering of his blood in Heaven once shed upon Earth thereby opening the Kingdom of Heaven to all Believers 3. Because that which being once done is of Eternal Vertue cannot Reason 3 needs not be iterated 4. Because Christ entred into the Sanctuary by his blood and the blood Reason 4 of Life can be shed but once for It is appointed for all men but once to dye and after death the judgment so Christ once entred Heb. 9.27 28. and shall never enter more till he go out at the last day and enter again after his Judgment to give possession of the Kingdom of Heaven saying come ye blessed Children of my Father receive the Kingdom of Heaven prepared for you from the beginning of the world In that Christ dyed he dyed unto sin once but in that he liveth he liveth unto God And Christ being raised from the dead death hath no more Dominion over him Reason 5 5. Because Christ bore our Sins and Punishments once upon Earth therefore not in Heaven for there he offered himself without spot and blameless ie without Sin or Punishment for that is no place for Sins and Sorrows or Infirmities to enter into for flesh and blood and no unclean thing can enter into that Holy place But all sins and all uncleannesses are done away by virtue of this One offering of Christ once and for ever SECTION VI. In Heaven Heb. 9.24 c. Christ offered himself in Heaven It was therefore necessary that the Patterns of things in the Heavens should be purified with these but the Heavenly things themselves with better Sacrifices than these For Christ is not entred into the Holy Places made with hands which are the Figures of the true but into Heaven it self now to appear in the presence of God for us Nor yet that he should offer himself often as the High-Priest entreth into the Holy Place every year with Blood of others c. But once hath he appeared in the end of the World to put away Sin by the Sacrifice of himself Heb. 8.1 c. We have such an High-Priest as is set at the Right hand of the Throne of the Majesty in the Heavens a Minister of the Sanctuary and of the True Tabernacle which the Lord pitched and not Man For every High-Priest is ordained to offer Gifts and Sacrifices wherefore it is of Necessity that this Man have somewhat also to offer For if he were on Earth he should not be a Priest for he hath nothing to offer nor was he to enter into the Holy of Holies seeing that there are Priests that offer Gifts according to the Law who serve unto the Example and Shadow of Heavenly things as Moses was admonished of God See thou do all things according to the Pattern shewed to thee in the Mount Heb. 9.7 c. Into the second went the High-Priest alone once every year not without Blood which he offered for himself and for the Errors of the People The Holy Ghost this signifying that the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing Which was a Figure for the time then present in which were offered both Gifts and Sacrifices that could not make him that did the Service perfect as pertaining to the Conscience Which stood only in Meats and Drinks and divers Washings and Carnal Ordinances imposed on them until the time of Reformation But Christ being come an High-Priest of Good things to come by a greater and more perfect Tabernacle not made wich hands that is to say not of this Building Neither by the Blood of Bulls Goats and Calves but by his own Blood he entred once into the Holy Place having obtained Eternal Redemption for us For if the Blood of Bulls and of Goats and the Ashes of an Heifer sprinkling the Unclean sanctifieth to the purifying of the Flesh How much more shall the Blood of Christ who through the Eternal Spirit offered himself to God without spot purge your Consciences from dead works to serve the Living God Wherefore when he cometh into the World he saith Sacrifice and Burnt-offering thou wouldest not but a Body hast thou prepared me Heb. 10.5 c. In Burnt-offerings and Sacrifices for sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God he taketh away the first that he may establish the second By the which Will we are sanctified through the offering of the Body of Jesus Christ once for all And every Priest standeth daily ministring and offering oftentimes the same Sacrifices which can never take away sins but this Man after he had offered one Sacrifice for Sins for ever sate down at the Right hand of God from henceforth expecting till his Enemies be made his Footstool The High-Priest in the Law stood and offered the Blood he brought with him and stood trembling and sprinkling till he went out But Christ after he had stood offering his own Blood sate down boldly having ended his oblation of Himself and began his Intercession and Advocation for others and his Protection and Rule over all things for
still very shy to be kept they can hardly be lookt upon or handled they are desultorious and slippery and long to be gone from us But God sticks by us and delights to dwell with us A Servant abideth not in the house Joh. 8.35 but the Son abideth for ever Wisdom invites and courts all to her embraces O ye simple how long will ye love simplicity and ye fools delight in scorning Get wisdom get understanding wisdom shall preserve you understanding shall keep you Put her on as a Robe as a Crown as ornaments of gold and pretious stones and keep her as thy life God is not lapt up in the Ephod for the Priest alone nor wrapped up in the Diadem for the Prince alone All are equally concerned to enjoy God as well he that groveleth on the dunghil as he that sits on the Throne as well the dweller in the smoky Cottage as the Lord of stately Palaces The Gospel is preached to every Creature his Messengers are equally sent to the Captains and Scribes as to the common Souldiers that sit on the Wall God is no respecter of persons but in every Nation he that feareth him and worketh righteousness is accepted of him Christ disdained not the society of Publicans and Sinners and the Kingdom of Heaven is pressed into by all sorts and the violent take it by force SECT XIII Good lovely 3. Because Good is lovely and amiable to all and praised by the worst because Nature teacheth all Men to reverence Virtue though they choose the contrary It striketh an awe into those that scorn it A Man of God a Magistrate carries such gravity in his Countenance and habit and Majesty in his life and Calling that his presence will daunt the stoutest Atheists and Ranters and stop their oathes and lewdness till Cato be gone they start at him and beg of him to depart out of their coast and pray him not to come among them to torment them The preaching of Paul of Justice and Judgment made Felix tremble Bonum tunc vincit cum laeditur tunc intelligitur cum arguitur When good is most opposed she conquers most and is then understood when she is reproved so hard a thing it is to loose the Instinct of Nature which when put by will come on with the greater force to our greater conviction and shame in refusing that good which is so obvious and easie to be practised and hunt after that evil which is more remote and painful to be performed Herod was troubled to cut of John Baptist's head because it was unjust and dishonorable yet for his Oath 's sake and those that were with him and to please a wanton Damsel in Point of Honour falsely so called he commanded it to be done contrary to his conscience and was troubled after he had done it when hearing of the famous works of Christ he cryed out it was John the Baptist that was risen from the dead Christ's innocency evicted Pilate's heart while his tongue condemned him saying to the People Be it as you require And yet he could not but say I find no fault in this Man The malice of Tyrants raged against the Martyrs to kill them while their innocency acquitted them even in the Judgments of their murtherers fain would they have spar'd their lives if they would but conform to their idolatrous courses so contrary to nature for an Idol is nothing there is no reason in Nature for it nor in many other things which unreasonable and unnatural Men presume to do Wicked Men are glad when they can get companions in their sins and glory most when for fear of torments they can bring godly Men over to their ungodly courses thinking thereby to strengthen themselves in their sin and to salve their own sores and lull the loud cries of their conscience condemning them for what they do What Traitor ever praised Rebellion and what Devil will not commend a Saint Let me die the death of the Righteous saith the most profane and let my last end be like unto his yet they will not give themselves leave to do that which in reason they allow to be good and just so strongly are Men confuted by themselves and so powerful is the Law of Nature in all Men. Besides what satisfaction ever had any wicked Man in his wicked courses Eat drink and be merry take thine ease let loose the reins to all licentiousness beat at every bush crown thy head with Rose-buds before they be withered taste of all the delights of the Sons of Men will this do in the midst of laughter the heart is sorrowful Vanity of vanities saith even Nature it self all is vanity and vexation of Spirit Nothing can fill the heart but God nothing can comfort but a good conscience Lastly to make all sure remember that undeniable principle of Reason mentioned in the first Book and first Title of the first Volume to be written with Letters of Gold and to be engraven in the Rock with the point of a Diamond for ever which is this That every Action that is in our Power to do or not to do is imputable to us and may justly be imputed to us by God or Man But on the contrary every Action that is not in our power to do or not to do is not imputable unto us nor can be justly imputed to us by God or Man That is not of debt to the hurt of any but of Grace it may be imputed for their good For favours may be imputed where they are not due But sins and plagues can never be imputed but only where they are due The Rule is unquestionable It is impossible rightly to lay the guilt of sin upon any Man unless he by his own individual Act of will hath made himself guilty of the transgression of a known Law If this be true then consider what rightly follows Vide l. 7. T. 3. of Christ's feudal Kingdom Sect. A publick person c. SECT XIV Argumenta Laciniata Aculeata 1. God pardoned Adam's sin upon his repentance Ergo he suffered not for it any more than a temporal death which was threatned him how then shall his Children be unpardoned and suffer any more than a temporal death threatned in Adam to all his posterity 2. Our Birth is involuntary and without our knowledg how then born in sin involuntary and unknown except God by decree included our knowledg and wills by interpretation How can these things be No being no life no Action no Understanding no Will. Then we must charge God who makes us consent before we were or could consent 3. Our will was fast asleep in its causes The cause of our will is God's will not Adam's will The Soul is immediately created and infused by God Ergo was not in Adam's Soul 4. God did not punish the Devils but for their own most perfect choice why are Men punished for no choice 5. If Adam had notice of the Law what notice had we
the Old Testament Alms is the Graecism thereof signifying the gift of kindness Mercy is the affection or cause and Alms is the effect or act of pity and love to miserable persons Math. 6.1 Take heed that ye do not your Alms before Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Syriack and Arabick read it And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came in probably by the Interpretation of the glosse because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a word less used and more known to the Hellenist Jews than to the Greeks and in the Translation of the Old Testament used commonly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the notion of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morally taken is to do kindness Vid. Ps 15.2 Ps 94.4 Ps 106.3 Pro 21.3 Is 30.17 Is 56.1 Is 58.2 Jer. 9.24 Jer. 22.3 Jer. 33.15 And Gnasoth chesed rendred to shew mercy Ps 8.50 Ps 109.16 SECT III. 3. Just Jurally quoad Jura i. e. a proprietary or owner Just Jurally that hath Right Title claim or Interest to any thing in possession or reversion As an heir to an Estate of inheritance a promissary to a Grant as Abraham lived to be the heir of the world Ro. 4.13 who called the Righteous Man from the East i. e. the Man that had the primitive or original right to the promised Land yet Abraham was legally and morally righteous before but not Jurally till this his acceptation of God's promise In this sense the Israelites are called righteous v. Ex. 12.43 45. Ex. 20.10 Ex. 29.33 Ex. 30.33 Lev. 22.10 13. Num. 1.51 Thy people shall be all righteous Ps 69.28 they shall inherit the Land for ever Let them be blotted out of the Book of the living and not be written among the Righteous i. e. Israelites the righteous heirs of the Land upon record for the names of Free-holders and owners were written in Books not such as were legally or morally righteous Ps 118.20 This is the gate which the Lord had made the Righteous shall enter into it i. e. into the Temple into which strangers had no right to enter but remained in the outward Court. Ps 125.3 The rod of the wicked shall not rest upon the lot of the Righteous i. e. The Stranger shall not rule over the Israelites the righteous heirs of the Land of Canaan The people shall be all righteous Js 60.21 they shall inherit the Land for ever i. e. They shall return from captivity and receive their ancient rights again Jure postliminii Is 26.2 Open ye the gates that the righteous Nation which keep the truth may enter in i. e. That the right owners might re-possess their due from which they had long been kept because during their exile among the Heathens they still kept the truth of God's worship Gen. 30.33 Ps 35.27 So shall my righteousness answer for me in time to come i. e. All the young spotted cattel I have right to for my wages Let them be glad that favour my righteousness i. e. my righteous cause my right to my Kingdom Better is a little with righteousness Prov. 16.8 than great Revenues without right Which justify the wicked for reward and take away the righteousness of the Righteous from him Is 5.23 Gal. 3.6 Rom. 4.5 Noah became heir of the righteousness which is by faith Abraham believed in God and it was accounted unto him for righteousness His faith is counted for righteousness Abraham received the sign of Circumcision A seal of the righteousness of the faith which he had being uncircumcised that he might be the Father of all them that believe Rom. 4.11 which could be no moral or legal righteousness but a jural right of inheritance and dignity Ro. 4.13 For the promise that he should be the heir of the world was not to Abraham or to his Seed through the Law but through the righteousness of faith Now promise and heir are matter of Right not of Holiness For if the inheritance be of the Law Gal. 3.18 it is no more of promise What is meant in one place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general word for Right the same is expressed in the other by the special word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best kind of Rights Also to have right by the Law or to have the inheritance by the Law is the same sense Other places use this word to the same purpose the upright shall have dominion over them Psal 49.14 We through the Spirit wait for the hope of righteousness by faith Henceforth is lay'd up for me a Crown of righteousness 2. Tim. 4.8 which the Lord the righteous judg shall give me at that day and not to me only but unto them also that love his appearing What shall we say then that the Gentiles which follow'd not after Righteousness have attained to Righteousness even the Righteousness which is of Faith But Israel which follow'd after the Law of Righteousness hath not attained to the Law of Righteousness Ro. 9.30 31. wherefore because they sought it not by Faith c. For they being ignorant of God's Righteousness and going about to establish their own Righteousness have not submitted themselves to the Righteousness of God Ro. 10.3 4. For Christ is the end of the Law for Righteousness to every one that believeth By the deeds of the Law there shall no flesh be justified But now the Righteousness of God without the Law is manifested even the Righteousness of God which is by Faith of Jesus Christ Ro. 3.20 21 22. unto all and upon all them that believe For if Righteousness come by the Law then Christ is dead in vain i. e. the Inheritance spoken of Gal. 3 18. If the Inheritance be of the Law c. For if they which are of the Law be heirs Faith is made voyd and the promise made of no effect Thy Throne O God is for ever and ever Hebr. 1.8 A Scepter of Righteousness is the Scepter of thy Kingdom If there had been a Law given which could have given life Gal. 3.21 Ps 9 4 Ps 17.1 verily Righteousness should have been by the Law Thou hast maintained my right and my cause thou satest in the Throne judging right Hear thou right O Lord and attend to my cause and to the justice of my cause In these places and such like I am of opinion that the Jural sense of the word Righteousness for Jus or Right is chiefly respected and yet the Legal or Moral senses are not excluded SECT IV. While I am thus deeply engaged in this great and considerable Business of Jural Righteousness which is the principal vein that runs through this whole Discourse of Justification to the Inheritance of God's Testament And as the clue that guides
and for everlasting Heb. 13.8 When St. Peter saies That the Prophets who foretold the Gospel searched against what time the Spirit of Christ that was in them declared and testified before hand the sufferings of Christ and the glorious things that followed 1 Pet. 1.10 When St. Paul saith That all Gods Promises are Yea and Amen in Christ 2 Cor. 1.20 Methinks it is strange that a Christian should imagine that there was not consideration of Christ in these promises under which they ran the race of Christians Nor could St. Paul say As by Adam all die so by Christ shall all be made alive 1 Cor. 15.22 Nor could the comparison hold between the first and second Adam Ro. 5.12 19. if that life which I have shewed Christ restores Christians to were given to the Fathers before Christ without consideration of Christ Nor could the Apostle otherwise say That Christ is the Mediatour of the New Covenant that death coming for the ransom of those transgressions that were under the old they that are called may receive the promise of an everlasting Inheritance Heb. 9.15 But because those sins which were redeemed only to a temporal effect by the sacrifices of the old Law as also those which were not redeemed at all by any were by the sacrifice of Christ redeemed to the purchase of the World to come Which is that which St. Paul tells the Jews Act. 13.29 That through Christ every one that believeth is justified from all things which they could not be justified of by the Law of Moses For as the Law did not expiate capital offences so it expiated none but to the effect of a civil promise And though we construe the words of St. John Apoc. 13.8 Whose names are not written in the book of the Lamb slain from the foundation of the World out of the same sense repeated Ap. 13.8 Not that the Lamb was slain from the foundation of the world but that their names were written in his book from the foundation of the world yet inasmuch as it is called the book of the Lamb that was foreknown from the foundation of the World 1 Pet. 19. When Moses demands not to be written in Gods book when mention is made of it in the New Testament it must be the book of Christ in the mystical sense And when St. Paul saith that Christ gaeve himself a ransom for all A testimony for due time what can he mean but that though he gave himself for all yet this was not to be testified till the proper time of the preaching of the Gospel And what is this but that though this is testified only by the preaching of the Gospel yet he was a ransom for all Which reason suffers not the same term All Heb. 2.9 Ro. 3.23 to be restrained from that generality which it naturally signifies Lastly when the Apostle argues that if Christ should offer himself more than once that he might more than once enter into the Holy of Holies he must have suffered oft from the foundation of the World that is before the end of the World in which he came indeed Heb. 9.25 26. he must needs suppose that he suffered for all that were saved before the Gospel For what pretence can there be that he should suffer for sins under the Gospel before the Gospel more than that the High Priest before the Law should expiate those sins which were committed against the Law by entring in to the Holie of Holies And here you may see that I intend not to affirm that all that were saved under the Law though in consideration of Christ did know in what consideration Christ should be their salvation as Christians under the Gospel do But to refer my self to the determination of St. Augustine and other Fathers and Doctors of the Church that they understood it in their Elders and Superiors the Prophets of God and their Disciples the Judges of Israel who were also Prophets and the Fathers of several ages of whom you read Heb. 11. Who being acquainted with the secret of Gods purpose were to acquaint the people with it so sparingly and by such degrees as the secret wisdom of God had appointed These things thus premised I do acknowledge and challenge the act of God in dispensing in the execution of his original Law and bringing the Gospel into effect instead of it not to be the act of a private person remitting this particular interest in the punishment of those sins whereby his Law was transgressed But the Act of a Master of a houshold or the Prince and Soveraign of a Commonwealth which you please disposing of Mankind as his Subjects or Houshold Servants c. Dr. Taylor Rule of Consc 2 Book p. 319. I do not here intend a Dispute whether Christ hath given us Laws of which neither before Moses or since there are no foot-steps in the Old Testament for I think there are none such but in the letter or Analogy they were taught and recommended as before But this I say that some excellencies and perfections of Morality were by Christ superadded in the very instances of the Decalogue These also were bound upon us with greater severity are indeared to us by special promises and we by proper aids are enabled to their performance And the Old Commandments are explicated by new Commentaries and are made to be Laws in new instances to which by Moses they were not obliged And some of those excellent saying which are respersed in the Old Testament and which are the dawnings of the Evangelical light are now part of the body of light which derives from the Sun of Righteousness In so much that a commandment which was given of old was given again in a new manner and to new purposes and to more eminent degrees and therefore is also called a New Commandments c. v. 3. Book c. 3. p. 555. Idem 2. B. c. 3. p. 469. In the Religion of the old World the Religion of Sacrifices and consumptive oblations it is certain themselves did not choose by natural reason but they were taught and enjoyn'd by God For that it is no part of a natural Religion to kill Sacrifices and offer to God Wine and Fat is evident by the Nature of the things themselves the cause of their institution and the Matter of Fact that is the evidence that they came in by positive Constitution For Blood was anciently the sanction of Laws and Covenants Sanctio à Sanguine say the Grammarians because the Sanction or establishment of Laws was that which bound the life of Man to the law and therefore when the Law was broken the Life or Blood was forfeited But then as in Covenants in which sometime the wilder people did drink Blood the gentler and more civil did drink Wine the blood of the Grape So in the forfeiture of Lands they also gave the blood of Beasts in exchange for their own Now that this was less than what was done is certain and therefore it