11.26 Moses reason of esteeming the reproach of Christ greater riches than the treasure of Egypt was for that he had respect unto the recompence of reward he had respect in the original he had a fixed intent Eye there was in him a Love of the reward and yet withal a Love of God and therefore his Love of the reward was not mercinary but this I say though there were no reward at all a Child of God hath such a principle of Love within him that for Loves sake he would Obey his God he is led by the Spirit and therefore he Obeys now the Spirit that leads him is a Spirit of Love and as many as are led by the Spirit of God are the Sons of God Rom. 8.14 3. The Sons of God imitate God in his Love and Goodness to all Men. Our Saviour amplifies this excellent property of God He causeth his Sun to shine upon good and bad and thence he concludeth Be ye perfect as your heavenly Father is perfect Mat. 5.48 Goodness to bad men is the highest degree of Grace and as it were the perfection of all O my Soul Canst thou imitate God in this Consider how thy Father bears it though the wicked provoke him day by day yet for all that he doth not quickly revenge vengeance indeed is only his and he may in justice do what he will that way and 't is the opinion of some that if the most patient man in the world should but sit in Gods Throne one day and see and observe the doings and miscarriges of the Sons of Men he would quickly set all the World on Fire yet God seeth all and for all that He doth not make the Earth presently to gape and devour us He puts not out the glorious Light of the Sun He doth not dissolve the Work of Creation He doth not for Mans Sin presently blast every thing into Dust What an excellent pattern is this for thee to Write after Canst thou but forgive thy Enemies Do well to them that do evil to thee O this is a sure sign of Grace and Sonship It is storyed of some Heathens who beating a Christian almost to Death asked him What great matter Christ did ever do for him Even this said the Christian That I can forgive you though you use me thus cruelly here was a Child of God indeed It is a sweet resemblance of our Father and of our Saviour Jesus Christ to Love our Enemies to Bless them that Curse us to do Good unto them that Hate us to Pray for them that Despitefully use us and Persecute us O my Soul look to this 5.44 consult this ground of Hope if this Law be written in thy Heart write it down amongst thy Evidences that thou art Gods Son yea that even unto thee a Son is given To Review the Grounds What is a Child born to me and a Son given to me What am I indeed new born am I indeed Gods Son or Daughter do I upon the search find in my Soul new desires new comforts new contentments What are my words my works and affections and conversation new is there in me a new nature a new principle hath the Spirit by way of infusing or shedding given me a new Power a new Ability a Seed of Spiritual Life which I had not before do I upon the search find that I fear God and love God and imitate God in some good measure in his love and goodness towards all Men can I indeed and really forgive an Enemy and according to opportunity and my ability do good unto them that do evil unto me Why should I not then confidently and comfortably hope that I have my share and interest in the birth of Christ in the blessed incarnation and conception of Jesus Christ Away away all despair and dejections and despondencies of Spirit If these be my grounds of Hope it is time to hold up head and heart and hands and all with cheerfulness and confidence and to say with the Spouse I am my beloveds and my beloved is mine SECT V. Of Believing in Jesus in that Respect 5. LEt us Believe on Jesus carrying on the great work of our Salvation at his first coming or incarnation I know many staggerings are oft in Christians What is it likely that Christ should be incarnate for me That such a God should do such a thing for such a sinful woful abominable wretch as I am Ah my Soul put thy propriety in Christs incarnation out of dispute that thou mayst be able to say As God was manifest in the flesh and I may not doubt it so God is manifest in me and I dare not deny it But to help the Soul in this choice Duty I shall first propose the hinderances of Faith 2. The helps of Faith in this Respect 3. The manner how to act our Faith 4. The encouragements to bring on the soul to believe its part in this blessed incarnation of Jesus Christ For the first there are but three things that can hinder Faith As 1. The exceeding unworthiness of the soul and to this purpose are those complaints What Christ incarnate for me for such a dead Dog as I am What King would dethrone himself and become a Toad to save Toades and am not I at a greater distance from God than a Toad is from me hath not sin made my soul more ugly in Gods Eye than any loathsome Toad can be in my Eye O I am less than the least of all Gods Mercies I am fitter for Hell and Devils than for Vnion and Communion with God and Christ I dare not I cannot Believe 2. The infinite exactness of divine justice which must be satisfied a soul deeply and seriously considering of this it startles thereat and cries O what will become of my soul one of the least sins that I stand Guilty of deserves Death and eternal Wrath The wages of sin is death and I cannot satisfie though I have trespassed to many millions of talents I have not one mite of mine own to pay O then how should I believe What thoughts can I entertain of Gods Mercy and Love to me-ward God's Law condemns me my own Conscience accuseth me and Justice will have its due 3. The want of a Mediator or some suitable Person which may stand between the Sinner and God If on my part there be unworthiness and on Gods part exact and strict and severe Justice and withall I see no Mediator which I may go unto and first close withall before I deal with the infinite glory of God himself how should I but despair and cry out O wretched man that I am O that I had never been or if I must needs have a being Oh that I had been a toad or serpent or any venomous creature rather than a man for when they dye they perish and there 's an end of them but the end of a reprobate sinner is torments without end O wo and alas I cannot believe
not Christ come down sinners could not have gone up into Heaven and therefore that they might ascend he descends 2. I come down from Heaven not to do mine own will Heb. 3.1 2. but the will of him that sent me his Father had sent him on purpose to receive and to save sinners and to this purpose he is called the Apostle of our profession who was faithful to him that appointed him as also Moses was faithful in all his house His Father could not send him on any errand but he was sure to do it his Fathers mission was a strong demonstration that Christ was willing to receive those sinners that would but come to him Again Jesus stood and cryed saying if any man thirst John 7.37 let him come unto me and drink the very pith heart and marrow of the Gospel is contained in these words the occasion of them was thus on that last day of the Feast of Tabernacles the Jews were wont with great solemnity to draw water out of the fountain of Siloam at the foot of Mount Sion and to bring it to the Altar singing out of Isaiah Isa 12.3 With joy shall ye draw water out of the wells of Salvation now Christ takes them at this Custom and recalls them from earthly to heavenly waters alluding to that of Isaiah Isa 55.1 3. Ho every one that thirsteth come ye to the waters Incline your ears and come unto me and your souls shall live The Father saith come the Son saith come the Spirit saith come yea Rev. 22.17 the Spirit and the Bride say come and let him that heareth say come and let him that is a thirst come and whosoever will let him drink of the water of life freely All the time of Christs Ministry we see him tyring himself in going about from place to place upon no other errand than this to cry at the markets Ho every one that thirsteth come ye to the waters if any sinners love life if any will go to heaven let them come to me and I will shew them the way to my Fathers bosom and endear them to my Fathers heart Again hither tend all those Arguments of God and Christ to draw souls to themselves Thus God draws 1. From his equity Hear now O house of Israel Ezek. 18.25 is not my way equal or are not your wayes unequal q. d. I appeal to your very consciences is this equal that sinners should go on in sin and Trespass against him that is so willing to receive and save poor sinners 2. From our ruine in case we go on in sin Ezek. 18.31 Cast away from you all your Transgressions whereby ye have Transgressed and make you a new heart and a new Spirit for why will ye dye O house of Israel 3. From his own dislike and displeasure at our ruine I have no pleasure in the death of him that dyeth Ver. 32. saith the Lord God wherefore turn your souls and live ye 4. From his mercy and readiness to pardon sinners Isa 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Hos 14.4 John 3.16 5. From the freeness of his love I will love them freely and God so loved the world so fully so fatherly so freely that he gave his only begotten Son c. and I will give unto him that is athirst of the fountain of the water of life freely 6. From the sweetness of his Name Rev. 21.6 Exod. 34.6 7. Isa 48.18 19. The Lord the Lord merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity Transgression and sin 7. From the benefits that would follow O that thou hadst hearkened to my commandments then had thy peace been as a River and thy righteousness as the waves of the Sea thy seed also had been as the Sand and the off-spring of thy bowels like the gravel thereof 8. From his Oath As I live saith the Lord I desire not the death of a sinner but rather that he should turn from his wickedness and live O happy creatures saith Tertullian for whom God swears O unbelieving wretches if we will not trust God swearing Ezek. 33.61 Ezek. 33.11 Mich. 6.3 Isa 5.4 Isa 5.3 9. From his expostulations Turn ye turn ye from your evil wayes for why will ye dye O house of Israel O my people what have I done to thee and wherein have I wearied thee testifie against me what could I have done more for my vineyard than I have done wherefore when I looked that it should bring forth grapes brought it forth wild grapes Mich. 6.2 10. From his appeals Judge now O ye inhabitants of Judah and Jerusalem and hear O ye mountains the Lords controversie and ye strong foundations of the earth Deut. 5.29 for the Lord hath a controversie with his people and he will plead with Israel 11. From his groans Oh that there were such an heart in them that they would fear me and keep my commandments alwayes Deut. 32.29 that it might be well with them and their children for ever And oh that they were wise that they understood this that they would consider their latter end 12. Hos 11.8 From his loathness to give men up How shall I give thee up Ephraim how shall I deliver thee O Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within me my repentings are kindled together O the goodness of God! And as God the Father so God the Son draws Arguments to win souls to himself 1. From his coming it was the very purpose and design of his coming down from Heaven to receive sinners 1 Tim. 1.15 This is a faithful saying sayes Paul and worthy of all acceptation that Christ Jesus came into the world to save sinners 2. From his fair demeanour and behaviour towards sinners this was so open and notorious that it was turned to his disgrace and opprobry Mat. 11.19 Behold a friend of Publicans and sinners And the Scribes and Pharisees murmured at him Luke 5.30 and his Disciples saying Why do ye eat and drink with Publicans and Sinners 3. From his owning of sinners and answering for them in this respect Luke 5.31 32. And Jesus answering said unto them they that are whole need not a Physitian but they that are sick I came not to call the righteous but Sinners to repentance 4. From his rejoycing at sinners conversion indeed we never read of Christs Laughter and we seldom read of Christs joy but when it is at any time recorded it is at the Conversion of a poor soul he had little else to comfort himself in being a man of sorrows but in this he rejoyced exceedingly Luke 10.21 In that hour Jesus rejoyced in Spirit
bottomless they pass our understandings yet they recreate our hearts they give matter of admiration yet they are not devoid of consolation O God raise up our souls to thee and if our Spirits be too weak to know thee make our affections ardent and sincere to love thee Surely the death of Christ requires this and calls for this many other motives we may draw from Christ and many other motives are laid down in the Gospel and indeed the whole Gospel is no other thing than a motive to draw man to God by the force of God's love to man in this sense the holy Scriptures may be called the book of true love seeing therein God both unfolds his love to us and also binds our love to him but of all the motives we may draw from Christ and of all the arguments we may find in the Gospel of Christ there is none to this the death of Christ the blood of Jesus is not this such a love-letter as never never was the like read the words For his great love wherewith he loved us Ephes 2.4 or if you cannot read observe the Hyeroglyphicks every stripe is a letter every nail is a capital letter every bruise is a black letter his bleeding wounds are as so many rubricks to shew upon record Oh consider it is not this a great love are not all mercies wrapt up in the blood of Christ it may be thou hast riches honours friends means Oh but thank the blood of Christ for all thou hast it may be thou hast grace and that is better than corn or wine or oyl Oh but for this thank the blood of Jesus surely it was the blood of Christ that did this for thee thou wast a rebellious soul thou hast an hard and filthy heart but Christ's blood was the fountain opened and it took away all sin and all uncleanness Christ in all and Christ above all and wilt thou not love him Oh that all our words were words of love and all our labour labour of love and all our thoughts thoughts of love that we might speak of love and muse of love and love this Christ who hath first loved us with all our heart and soul and might what wilt thou not love Jesus Christ let me ask thee then whom wilt thou love or rather whom canst thou love if thou lovest not him if thou sayest I love my Friends Parents Wife Children Oh but love Christ more than these a friend would be an enemy but that the blood of Christ doth frame his heart a Wife would be a trouble but that the blood of Christ doth frame her heart all mercies are conveyed to us through this channel Oh who would not love the Fountain consider of it again and again our Jesus thought nothing too good for us he parts with his life and blood he parts with the sense and feeling of the love of God and all this for us and for our sakes Ah my soul how shouldst thou but love him in all things and by all means It is reported of Ignatius that he so continually meditated on the great things Christ suffered for him that he was brought entirely to love him and when he was demanded why he would not forsake Christ rather than suffer himself to be torn and devoured of wild beasts he answered that he could not forget him because of his sufferings Oh his sufferings said he are not transcient words or removable objects but they are indelible characters so engraven in my heart that all the torments of earth can never raze them out And being commanded by that bloody Tyrant Trajane to be ript and unbowelled they found Jesus Christ written upon his heart in Characters of Gold Here was an heart worth Gold Oh that it might be thus with us If my hands were all of love that I could work nothing but love if my eyes were all of love that I could see nothing but love if my mind were all of love that I could think of nothing but love all were too little to love that Christ who hath thus immeasurably loved me if I had a thousand hearts to bestow on Christ and they most enlarged and scrued up to the highest pitch of affection all these were infinitely short of what I owe to my dread Lord and dearest Saviour Come let 's joyn hands He loved us and therefore let us love him if we dispute the former I argue from the Jews when he shed but a few tears out of his eyes at Lazarus's grave then said the Jews John 11.36 behold how he loved him John 11.36 how much more truly may it be said of us for whom he shed both water and blood and that from his heart Behold how he loved us why then if our hearts be not Iron yea if they be Iron how should they chuse but feel the magnetical force of this Loadstone of love for to a Loadstone doth Christ resemble himself when he saith of himself And I if I be lifted up from the earth John 12.32 will draw all men unto me SECT VII Of joying in Jesus in that Respect 7. LEt us joy in Jesus as carrying on the great work of Salvation in his sufferings and death what hath Christ suffered for us hath he drunk off all the cup of God's wrath and left none for us how should we be but cheered Precious souls why are you afraid there is no death no hell Rom. 8.1 no condemnation to them that are in Christ Jesus There is no divine justice for them to undergo that have their share in this death of Christ Oh the Grace and Mercy that is purchased by this means of Christ Oh the waters of comfort that flow from the sufferings and obedience of Christ Christ was amazed that we might be cheered Christ was imprisoned that we might be delivered Christ was accused that we might be acquitted Christ was condemned that we might be redeemed Christ suffered his Fathers wrath and came under it that the victory might be ours and that in the end we might see him face to face in glory is not here matter of Joy It may be the Law and sin and justice and conscience and death and hell may appear as enemies and disturb thy comforts but is there not enough in the blood of Christ to chase them away Give me Leave but to frame the objections of some doubting souls and see whether Christ's death will not sufficiently answer and solve them all 1. One cries thus Oh I know not what will become of me my sins are ever before me against thee thee only have I sinned and done this evil in thy sight Psal 51.3 4. I have sinned against a most dear and gracious and merciful God and Father in our Lord Jesus O the aggravations of my sins are they not sins above measure sinful It may be so but the blood of Christ is a fountain opened for sins and for uncleanness in him we have redemption through his blood
Christs Resurrection and the coming down of the holy Ghost What was the meaning of this but to hold harmony and to keep correspondency with those memorable things as on the day of Pentecost fifty days after the feast of the Passeover the Israelites came to mount Sinai there received they the Law a memorable day with them and therefore called the feast of the Law so the very same day is accomplished that prophesie Out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Isa 2.3 now was the promulgation of the Gospel called by James the Royal Law Jam. 2.8 as given by Christ our King and written in the hearts of his servants by this holy Ghost it seems to shadow out the great difference betwixt the Law and the Gospel the Law was given with terrour in lightning and thunder it discovers sin declares God's Wrath frights the Conscience but the Gospel is given without terrour there was no lightning and thunder now no no the holy Ghost slides down from heaven with grace and gifts and with great joy sits on the heads and in the hearts of his Saints 2. On the Jubilee or fiftyeth year was a great feast whence some observe that the Latines made their word Jubilo to take up a Merry Song though the word be derived from the Hebrew Jobel which signifies a Rams horn for then they blew with Rams horns as when they gathered the people to the Congregation they blew their Silver Trumpets There were many uses of this feast 1. For the general release of Servants 2. For the restoring of Lands unto their first owners who had sold them 3. For the keeping of a right chronology and reckoning of times for as the Greeks did reckon by their Olimpiads and the Latine by their Lustra so did the Hebrews by their Jubilees this falls fit with the proclaiming of the Gospel which is an act or tender of Gods most gracious general free pardon of all sins and of all the sinners in the World now was the sound of the Gospel made known unto all Acts 2.5 out of every Nation under heaven now was that spiritual Jubilee which Christians enjoy under Christ now was the remission published which exceeded the remission of the Jubilee as for as the Jubilee exceeded the remission of the Seventh year i.e. not only seven times but seventy times seven times Mat. 18.22 Lev. 23.17 20 3. On the day of Pentecost they offered the two wave-loaves called the bread of the first fruits unto the Lord. In like sort this very day the Lord of the harvest so disposing it the Apostles by the assistance and effectual working of the Spirit offered the first-fruits of their harvest unto the Lord Act. 2.41 for the same day there were added unto them about three thousand souls We see the circumstance of time hath its due weight and is very considerable when the day of Pentecost was fully come then came the holy Ghost SECT VIII Of the persons to whom the holy Ghost was sent 2. FOr the persons to whom the holy Ghost was sent it is said to all that were with one accord in one place Act. 2.1 who they were it is not here exprest yet from the former chapter we may conjecture Acts 1.13 14. they were the twelve Apostles together with Joseph called Barsabas and the Women and Mary the Mother of Jesus and his brethren these all continued with one accord in one place for so was Christs command that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me This promise we read of in the Evangelists Act. 1.4 when the Comforter is come whom I will send unto you from the Father John 15.26 even the Spirit of truth which proceedeth from the Father he will testifie of me Luke 21.49 And behold I send the promise of the Father upon you but tarry ye in the City of Jerusalem until you be indued with power from on high It was the great promise of the Old Testament that Christ should partake of our humane Nature and it was the great promise of the New Testament that we should partake of his divine Nature he was cloathed with our flesh according to the former and we are invested with his Spirit according to the latter promise For this promise the Apostles and others had long waited and for the accomplishment they were now fitted and disposed 1. They had waited for it from the Ascention day till the feast of Pentecost he told them at the very instant of his Ascention that he would send the holy Ghost and therefore bid them stay together till that hour upon which command they waited Isa 28.16 and continued waiting until the day of Pentecost was fully come He that believeth shall not make hast saith Isaiah surely waiting is a Christian duty for the Vision is yet for an appointed time Hab. 2.3 but at the end it shall speak and shall not lye though it tarry wait for it because it will surely come it will not tarry Well may we wait and wait for him if we consider how God and Christ have waited for us and our conversion and especially if we consider that the Comforter will come and when he comes that he will abide with us for ever But 2. John 14.16 As they waited for the Spirit so they were rightly disposed to receive the Spirit for they were all with one accord in one place Mark here the qualifications of these persons they were all with one accord c. To those that accord in the Spirit given where is nothing but discord jars divisions fractions there is no Spirit of God for the Spirit is the Author of concord peace unity and amity he is the very essential unity love and love-knot of the two persons the Father and the Son even of God with God and he was sent to be the union love and love-knot of the two natures united in Christ even of God with man and can we imagine that essential unity will enter but where there is unity can the Spirit of unity come or remain but where there is unity of Spirit verily there is not there cannot be a more proper and peculiar a more true and certain disposition to make us meet for the Spirit then that quality in us that is likest to his nature and essence and that is unity love concord do we marvel that the spirit doth scarcely pant in us Alas we are not all of one accord the very first point is wanting to make us meet for the coming of the holy Ghost upon us We see the persons to whom the holy Ghost was sent they were they that were together with one accord in one place SECT IX Of the manner how the holy Ghost was sent 3. FOr the manner how he was sent or how he came to these Apostles we may observe these
Barak and Samson and Jephtah and David and Samuel and of all the Prophets who through Faith did marvellous things as it there appears Surely they had the same Doctrine of Grace as we have it is the very same for Substance without any difference 2. Wherein is the Difference then betwixt the Old and New-Testament or betwixt the Old and New Manner of the Dispensation of the Covenant of Grace They are one for Substance but in regard of the manner of Dispensation and revealing in the several Times Ages States and Conditions of the Church there is a difference I shall reduce all to these Particulars They are distinguished 1. In the Object In the Old Administration Christ was promised but in the New-Covenant Christ is exhibited It was meet the Promise should go before the Gospel and be fulfilled in the Gospel that so great a Good might earnestly be desired before it was bestowed 2. In the Federates Under the Old Dispensation they are compared to an Heir under Age needing a Gardian Tutor or School-master little differing from a Servant But in the New-Testament they are compared to an Heir come to ripe Years see Gal. 4.1 2 3 4 5 6 7. 3. In the Manner of their Worship In the Old-Testament they were held under the Ceremonial Law and Oh What an heap of Ceremonies Rites Figures Shadows did they use in their Worship Certainly these declared the Infancy and Non-age of the Jews who being not capable of the high Mysteries of the Gospel they were taught by their Eyes as well as their Ears These Ceremonies were as Rudiments Introductions fitted to the gross and weak Senses of that Church who were to be brought on by little and little through such Shadows and Figures to the true Image and thing signified But in the New-Covenant or Testament our Worship is more spiritual Our Saviour hath told us 〈◊〉 4.23 24. That as God is a Spirit so They that worship Him must worship Him in Spirit Truth The Hour cometh and now is saith Christ when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship Him â—ts 15.10 4. In the Burthen of Ceremonies Peter calls the Ceremonies of old A Yoak which niether our Fathers nor we saith he were able to bear And no wonder if we consider 1. The burthen of their costly Sacrifices if any had but touched an unclean Thing he must come and offer a Sacrifice as sometimes a Bullock and sometimes a Lamb You that think every thing too much for a Minister of Christ if for every Offence you were to offer such Sacrifices now you would count it an heavy Burthen indeed 2. They had long and tedious Journeys to Jerusalem the Land lay more in length than bredth and Jerusalem stood almost at one End of it â—ut 16.16 and thither Thrice a Year all the Males were to go and appear before God 3. They were tyed to the Observation of many Dayes the New Moons and many Ceremonial Sabbaths and they were restrained from many Liberties as in Meats and the like Oh What Burthens were upon them But in the New-Covenant or Testament the Yoak is made more easie We are bound indeed to the Duties of the moral Law as well as they yet a great Yoak is taken off from us and therefore Christ inviting us to the Gospel He gives it out thus Take My Yoak upon you saith He for My Yoak is easie 〈◊〉 11.29 and My Burthen light 5. In the Weakness of the Law of old The Law then was unable to give Life to purge the Conscience 〈◊〉 7.18 to pacifie God's Wrath and therefore saith the Apostle There is verily a dis-annulling of the Commandment going before for the Weakness Vnprofitableness thereof Hence they are called weak and beggarly Rudiments 〈◊〉 4.9 in comparison of the New-Testament there was then a less forcible Influence of the Spirit accompanying that Dispensation of the Covenant 〈◊〉 7.39 The Spirit was not then given in that large Measure as now Because Christ was not then glorified It appears in these Particulars 1. There was less Power of Faith in the Saints before Christ when the Doctrine of Faith was more fully revealed then was Faith it self more fully revealed in the hearts and lives of God's People 〈◊〉 3.23 Before Faith came saith the Apostle we were kept under the Law shut up unto the Faith which should afterwards be revealed Surely this implies there was a Time when there was less Faith in God's People and that was the Time of the Law 2. There was less Power of Love in the Saints before Christ according to the measure of our Faith so is our Love The less they knew the Loving-kindness of God towards them in Christ the less they loved It may be they were more drawn by the Terrours of the Law than by the Promises of Grace and therefore they had less Love in them 3. They had a less Measure of Comfort to carry them on in all their Troubles Christ exibited is called the Consolation of Israel and therefore the more Christ is imparted Luk 2.25 Acts. 9 31 the more means of Comfort Hence the Primitive Saints after Christ are said to walk in the fear of the Lord and in the comfort of the Holy Ghost Certainly the Spirit was poured in less plenty on the faithful in the Old Testament because that benefit was reserved to the times of Christ who was first to receive the Spirit above measure in his humane Nature and thence to derive Grace to his Saints 6. In the darkness of that administration of Old Christ was but shadowed out to the Fathers in Types and Figures and dark Prophesies but now we see him with open Face 2 Co. 5.18 Observe the difference in reference to the person of Christ and to the Offices of Christ and to the benefits that come by Christ 1. Concerning the Person of Christ it was revealed to them that he should be God Isa 9 6. And that he should be man Isa 9.6 Isa 9.6 The same verse speaks of a Child that is born and of a mighty God But how he should be God and man in one person it was very darkly Revealed 2. Concerning the Offices of Christ his Mediatorship was Typed out by Moses his Priesthood was Typed out by Melchizedeck among the Canaanites and Aaron among the Jews his Prophetical Office was typed out by Noah a Preacher of Righteousness his Kingly Office was typed out by David but how dark these things were unto them we may guess by the Apostles who knew not he should Die who dreamed of an earthly Kingdom and till the Holy Ghost came were ignorant of many things pertaining to the Kingdom of God 3. Concerning the Benefits that come by Christ Justification was signified by the sprinkling of Blood and Sanctification by the water of Purification Heaven and glorification by their Land flowing