Law was as it were a hand-writing and testimony of that guilt by which all men were held bound Col. 2.14 And puting out the hand-writing of Ordinances that was against us which was contrary to us he even took it out of the way and fastened it on the Crosse. IV. The Ceremonial Law was then abolished by Christ 's death V. The use of it before Christ 's death was profitable after his death until the Gospel was spread abroad it was indifferent but after the promulgation of the Gospel not onely was the observation of Ceremonies unwholsom but also mortal Hence Paul in the beginning caused Timothy to be circumcised because of the weaknesâ— of the Jews Acts 16 3. but after the Gospell was more fully manifested he would not suffer Titus to be circumcised Gal. 2.3 And â—urely at this day to observe the Jewish Ceremonies were to deny Christ his death aâ—d comming in the flesh VI. Therefore as the opinion of the Encratites other ancient Hereticks whereby they prohibited certain meats as of themselves unclean was damnable so the error of Papists is to be abhorred who obtrude upon the Church Ceremonies partly Iewish partly Heathenish The precepts of the ceremonial Law are either of holy persons or of holy things holy persons were in general all that were initiated by Circumcision whereby they were obliged to the observation of the other Ceremonies and then were put in mind of Sanctification by Christ. In particular holy persons were the Ministers both ordinary and extraordinary the ordinary were the Priests and Levites the Priests were they who administred the Law by expounding sacrificing making intercession and blessing such things as were to be performed to God and men The RULES I. The High Priest was a type of Christ the High Priest II His rich clothing ornaments almost equal to regal robes were types of Christ's dignity and chiefly of his most perfect juâ—tice See Zac. 3.5 III. The chief ornaments were the Ephod â—r cloak and Breast-plate fastened to the â—loak on the Ephod were the names of the twelve Tribes engraven upon precious stones on the breast-plate were Urim and Thummim from whence the Church received Oracles The Cloak then represented the Church Vrim and Thummim that is light and perfection did signify Christ the Word and Interpreter of the Father our light and perfection the Ephod represented Christ as he performed the things that concerned us the Breast-plate shewed him as he performed the things concerning God The Levites were they who being used in stead of the first-born were to attend the Priests to keep and to carry the Tabernacle with its utensils The extraordinary Ministers were the Prophets and Nazarites The Prophets were they who by divine inspiration teaching and reforming the Priests and people were types of Christ the great Prophet The Nazarites were they who by a special vow abstaining from wine and consecrating themselves to God were types of the holiness of Christ. In the holy worship we are to observe the instruments and the manner of it The Instruments were the Tabernacle and the utensils thereof to wit the Ark the Altars the Table and brazen Laver. The RULES I. The Tabernacle was the Type of the Deity which was to dwell in Christ bodily John 1.14 He dwell amongst us as in a Tabernacle Col. 2.9 In him dwelt the whole fulnesse of the Deity bodily II. The artificial structure of the Tabernacle was a type of the spiritual Fabrick of the Church which was to be grounded upon Christ. Ephes. 2.20 21. III. The removing of the Tabernacle did figure the Christian Churches pilgrimage here on earth IV. The uniformity of the Temple signified the Vnity of Christ and the Church V. The parts whereof were three the Court the Holy-place and the Holy of Holies VI. The Court in which the people met was a Type of the visible Church in which are good and bad VII The Holy place was the Court for the Priests and a type of the true members of the Church that elect and royal Priest-hood 1 Pet. 2.9 VIII The Holy of Holies into which none entered but the High Priest and that but once a year did shaddow out the Sanctuary of Heaven into which Christ was to enter for our good IX The vaile of the Temple garnished with Cherubims did signifie Christs flesh covering as it were the Divine nature X. In the Court was the Altar of Burnt offerings overlaid with brasse representing Christs flesh united in the Divinity and withall his strength of suffering any thing for us the Altar also of incense intimating Christs Intercession for us XI There also was the brazen Laver appointed for washing which signified that we are purged by the blood of Christ that we may offer to God acceptable sacrifices XII In the Holy-place or Court of the Priests was the Table and on it the Shew-bread and the golden Candlestick by which was taught that Christ is to his people meat drink and light to life eternal XIII In the same place were the Vessels of gold ready for sprinkling and Incense representing both Christs death and Intercession XIV In the Holy of Holies was the golden Censer proper to the High Priest alone and there was also the Ark of the Covenant XV The Ark was made of Cedar-wood and covered with gold which represented both Christs natures XVI The Tables of the Law the Manna and Aarons rod kept within the Ark represented Christ as he teacheth nourisheth and ruleth his People XVII The cover of the Ark called the Propitiatory together with the Cherubims from whence God promised to speak with Moses was the type of Christ covering our sins defending us by his Angels and expounding to us the word and counsel of his Father The manner of the Levitical service consists partly in the things that were offered to God partly in holy times The things that were offered to God were sacrifices both Expiatory or of Propitiation and Eucharistical or of thanksgiving The Expiatory Sacrifice or Peace-offering was when the faithfull witnessed by the killing and offering of living creatures that they in themselves were guilty of death and that they placed their confidence in the blood of Christ as of that immaculate Lambe who was to be offered afterward for the sins of the World The Sacrifice Expiatory was offered either for all sins or for some certain sins The sacrifice that was offered for all sins was called a Holocaust or Burnt-offering for it was performed by burning the whole sacrifice The sacrifice for certain sins called the Sacrifice of Redeâ—ption was either for the sin it self or for the guilt thereof The Sin-offering was when a sin was expiated which had been committed out of errour or ignorance See Levit. 4.2 3. The sacrifice for the guilt called Trespass-offering was when a sin was expiated which had been done wittingly but yet out of infirmity Levit. 5 and 7. The Eucharistical sacrifice or Offering of Thanksgiving was to testifie the gratitude of the
spitefully wantonly and with an high hand X. Sin against man is committed either against superiours or inferiors or equals being knit by fewer or more bands of blood affinity c. XI From the adjuncts a sin is either such of it self or by accident Such are scandals in things otherwise indifferent see Rom. 14. XII No sin of its own nature is venial or so small as not to merit damnation By this maxime the Popish errour that some sins of themselves are venial is condemned the reason is manifest by the object and the effect for there is no sin which is not conjoyned with the offence of Gods Majesty XIâ—I Yet in respâ—ct of the event to wit Christs merits and Gods favâ—ur all sins are pardonable exâ—ept finâ—l infidelity and the sin against the Holy Ghost Not as though these sins were greater than Grace and Christs merit but because they resist grace and Christs merit and despise both XIV We are to judge of the degrees of othâ—r sins by the circumstances the consideraâ—ion of which doth aggravate or lessen them Thus the sin of a superiour is greater than of an inferiour for sin is so much the more conspicuous by how much the more eminent he is that sinneth The sin of desire is greater than the sin of thought alone A sin committed in word and deed is greater than that which is in thought and desire sin committed with affectation is greater than that which â—s done of incogitaâ—cy the sin of commission is greater than of omission if it be in the same kinde the sin against God is greater than against man that sin is greater whiâ—h is committed against him to whom we are most beholding for favours than against another for example A sin agaâ—nst our Parents is greater if it be in the same kinde than against a brother a scandal against a weâ—k brother â—s greater than against a stronger CHAP. XII Of the Miseries which follow Sin HItherto of sin now of the miseâ—y that follows upon sin This misery is either temporal or eternal both which is either corporal or spiritual The RULES I. God comprehended all mans misery under the name of death Gen 2.17 What day thou shalt eat of it to wit of the fruit of the Tree of knowledge of good and evill thou shalt dye the death II. There be four degrees of this death III. The first degree is death spiritual which is the privation of spiritual life Of this man being destitute he liveth only to sin Rev. 3.1 I know thyworks in that thou art said to live but thou art dead IV. The second degree is the death of affliction which is the privation of original happinesse and the inflicting of all sorts of calamities Exod. 10.17 Pray to the Lord that he would remove this death from me V. The third degree is death corporal which is the privation of this life and the resolution of the body into dust and the reversion of the soul to God Eccles 12.7 He shall returne to dust from whence he came and the soul to God that gave it The soul returns to God either as to a Father or as to a just Judge And although by the bounty of Christ our death is become a passage from this life to that which is eternal yet in this place we consider it as it is in it self VI. The fourth degree is death eternal or the state of the damned which in relation to death corporal is called the second death Rev. 21.8 VII We must imagine nothing of the state of the damned which is not in Scripture VIII This state consisteth in the privation of the chief good and infliction of the greatest evill IX The privation of the chief good is whereby they are for ever excluded from the fellowship of God and of the blessed Mat. 25 41. Go from me ye cursed X. But the chief evil shall be a communion for ever with the Devil and his Angels Matth. 25.41 Into everlasting fire prepared for the Devil c. XI The place appointed for the damned is Hell XII But where Hell is we are not to search or enquire XIII 'T is sufficient that in Scripture it is named Geheâ—na a Fiery Furnace the place of torment a Prison bottomless pit the lake of fiâ—e burning with fiâ—e and brimstone XIV In the paines of the damned we are to consider the multitude greatness and continuance XV. Their multipliâ—ity is known because their torments will be spirituaâ— and corporal XVI The chiefest of the spirituâ—l pains are the worm of conscience never dying and that which follow â—t an extream and inexpressiâ—lâ— sorrow and anguish XVII Thâ— corporal pâ—ins are underâ—tood by the phrasâ— of â—â—quâ—nâ—hâ—â—le fire for in this life thâ—re is no tormâ—nt greater than that of fire Matth. 13.42 Rev. 20.15 XVIII The greatness of the paines is understood by weeping and gnashing of teeth For these be symptomes of the greatest pain and torture Mat. 22.13 XIX But this misery is eternal whereby no deliverance is to be expected by the reprobate Luke 16.26 Between us and you there is a great gulf that they who would come to you from hence cannot nor from thence come hither Rev. 14. ver 11. The smoke of their torment shall ascend for ever and ever XX. Those fopperies of the Papists which they have borrowed out of the heathen Poets concerning the place of Infants in hell and of the Fathers and of the Purgatory are savourless and not worth the refuting CHAP. XIII Of the Moral Law HItherto of the state of Innocency and Misery now follows the state of Grace and Glory The Doctrine of the state of grace hath two parts the one is concerning a redeemer the efficient cause of this state the other concerning our calling to this state The Redeemer is known by the Law and by the Gospel By the Law we know the necessity by the Gospel the verity of our Redemption The Law is that Doctrine whereby God manifesteth what he will have performed by us under the commination of death eternal and promise of eternal life that by apprehending the inability which is in our selves of satisfying the Law we may be driven to seek help in Christ. The RULES I. The Law of God given by Moses differs not really but in some respect from the Law of nature planted in Adam the remainders of which are as yet to be found among the Gentiles Rom. 2.14.15 The Gentiles which have not the Law doe by nature the things contained in the Law these having not a Law are a Law to themselves which shew the work of the Law written in their hearts II. No man except Christ hath or can fulfill the Law perfectly III. But we are all guilty of the breach and violation of this Law Rom. 3.23 All have sinned and come short of the glory of God IV. We are then doubly miserable both in that we come short of the promise of life eternal and
are made guilty of eternal death Levit. 18.5 Who doth these things shall live by them Deut. 27.26 Cursed is he that confirmeth not all the words of this Law to do them V. Therefore it requires of us a double satisfaction if we would have it fulfilled For it obligeth us to punishment and to obedience The Commination of the Law requires that the Promise requires this Therefore these are falsly pronounced disjunctively to wit That we are obliged either to punishment or to obedience the Law obligeth us to both for there is no way to attain life eternal but in fulfilling the Law of which Christ saith do this and thou shalt live Luke 10.28 Therfore albeit we were free from the guilt and punishment of transgression yet we cannot attain life eternal without fulfilling the Law VI. Whereas we can neither way satisfy it bids us seek for both in Christ. VII And for this end the Law is renewed after the fall and as it were restored from death to life For it was given to the first man that he might attain to eternal happiness by his own obedience if he pleased but it is proposed to man since his fall that by perceiving his own inability to performe it he may performe it in Christ. Rom. 10.4 Christ is the end of the Law unto righteousness to every one that believeth VIII Therefore the promulgation of the Law to the Israelites on Mount Sinai was a singular benefit IX The Law was mended by Christ not as though it had been imperfect nor as though Christ had been another Moses to establish a new one but he onely vindicated it from the Pharisees corrupt glosses The Pharises did expound the Law accoring to the letter onely and did urge onely outward obedience as it appears by the refutation of them Mat. 5. Therefore the Samosatenians and their fellows who accuse the Law of imperfection are deceived for though it be imperfect in respect of us because by our fault it is made insufficient to save us yet in it self it is perfect besides it is the perfect Idea of that Justice which is in the Kingdom of Heaven X. Therefore falsely do the Pontificians-affirm that the perfection of the Law consisteth rather in councels than in precepts The Law is either Moral Ceremonial or Judicial the Moral is that which God comprehended in the ten Commandments The Rules for right understanding and explaining the Decalogue are these following The RULES I. The interpretation of every precept is to be sought out of its next end II. Whereas the precepts are most brief they are also Synecdochical for out of negatives we must understand affirmatives and contrarily so things forbid out of things commanded and on the contrary out of the species the genus and contrarily out of the outward worship we understand the inward and on the contrary out of things done and spoken desires counsels and actions and finally out of relatives we are to understand correlatives III. One and the same thing may be reduced to divers precepts in divers respects IV. A general Law yields to a particular V. There is a greater force or emphasis in negatives than in affirmatives For negatives are of a far larger extent whereas affirmatives include circumstances affirmatives oblige alway but not incessantly whereas negatives oblige both always and incessantly For example we are alwayes bound to do our neighbour good but not incessantly for there 's not continually occasions to do him good on the contrary it is never lawfull to hurt our neighbour VI. Hence there are more negative than affirmative precepts VII Every sin bears the name of that sin which by name is prohibited The reason is that we may take the more notice of the filthiness of sin so Christ calls a wanton look upon a woman adultery and Iohn calls hatred murther Matth. 5.28 1 Iohn 3.15 VIII Earthly promises are symbols of heavenly things Therefore the Servetans and Anabaptists do falsly dream that these promises are onely earthly the earthly promises include heavenly for so it pleased God to apply himselfe to that ignorant people and as yet under the Paedagogie of the Law The parts of the Decalogue are two the Preface and the Precepts The preface is twofold the one of Moses the other of God The Preface of Moses is this Then God spake all these words Gods preface is this I am the Lord thy God which brought thee out of Egypt In which words he shews his selfe-power and full authority in commanding drawing reasons 1. From his divine essence the symbols whereof are the names Iehovah Elohim 2 From the Covenant of Grace the sign whereof is that Phrase Thy God 3. From the benefit of Redemption the type whereof was the delivery of the Israelites out of Egypt Of the Commandments there are two Tables the first is concerning our duty towards God the other of our duty towards our Neighbour The sum of the first Table is Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy strength Which words require both sincerity and perfection in our love sincerity because there is mentioned the heart the soul and all our strength perfection because we are bâ—d love God with all our heart all our soul all ouâ— strength To this Table there belong four Commandments the first sheweth who is to be worshipped for the true God the second after what manner he must be worshipped the third how we are to honour his name all our life the fourth at what times the publick worship of God is to be maintained The sum of the second Table is Thou shalt love thy neighbour as thy self this command is like the former because as that is the sum of the four first preceps so this is the sum of the six last concerning our love towards our neighbour to this then belongs the fifth command of preserving the dignity of our neighbour the sixth of his life the seventh of preserving our neighbors chastity the eighâ—h of his estate the niâ—ht of his fame the tenth of restraining vitious affections towards our neighbour Let this concerning the Moral Law suffice to evince the necessity of Redemption for what good works belong to e-every Precept shall be taught in the second Book CHAP. XIV Of the Ceremonial and Iudicial Law THe Ceremonial and Judicial Lawes serve as hand-maids to the Moral that to the first and this chiefly to the second Table The Ceremonial Law is that in which God commanded certain Ceremonies and outward Rites as Types of Christ hereafter to be exhibited The RULES I. The Ceremonial Law is a School-master to lead us to Christ Gal 3.24 II. The Ceremonial Law gives place to the Moral 1. Because it is in a manner the hand-maid of the Moral Law 2. Because it was not to continue for ever 3. Because charity is to be preferred before Ceremonies Hence is that of Hos. 6.6 I will have mercy and not sacrifice III The Ceremonial
the end of the Law Rom. 10.4 when it is called a School-master to lead us to Christ Gal. 3.24 and when the Law is said not to be contrary to him who doth the works of the Spirit Gal. 5.22 23. For that righteousness which the Law requires that the Gospel exhibites in Christ to the Believer and albeit we cannot in this life yield full satisfaction to the Law yet the regenerate begin to obey it by the grace of sanctification CHAP. XVI Of the Person of Christ God and Man THe parts of the Gospel concerning Christ our Redeemer are two the first is of his person the other of his Office In respect of the Person the Redeemer is God and man that is Gods eternal Son being incarnate or made man in the fulnesse of time John 1.14 And the word was made flesh and dwelt amongst us Gal. 4 4. But after the fulnesse of time came God sent his Son made of a Woman 1. Tim. 3 16. and without controveâ—sie great is the mystery of godliness God made manifest in the flesh The RULES I. The Incarnation of Christ originally is the work of the whole blessed Trinity but terminatively or in respect of the object it is the work of the Son alone For the son onely assumed mans nature which the father in the Son by the Holy Ghost formed of the substance of the blessed Virgin II The person of Christ is considered either disjunctively as the Word and the eternal Son of God or conjunctively as God and man the first consideration is according to Divinity the latter according to Oeconomie or Gods gracious dispensation III. Likewise the divine nature is considered either in it self and simply or relatively as it is in the Person of the Word by dispensation IV. Althâ—ugh then it be true that Christ-God is become man yet it follows not that therefore the Divinity is incarnate or because the Son is Incarnate that the Father also and Holy Ghost are Incarnate V. The matter out of which the Incarnation was effected is the seed of the Woman or of the blessed Virgin Gen. 3.15 VI. The forme of it consisteth in the Personal Vnion whereby the word was made flesh and Christ remained the same he was and became what he was not VII The end is Gods glory and our salvation VIII Both the truth of God as also our salvation do evince the necessity of Christs incarnation IX The truth of God because in the Old Testament it was uttered by divers Prophesies and was shaddowed by divers types These are the chief Prophesies Gen 3.15 I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Gen. 22.18 In thy seed all nations shall be blessed Esa. 7.14 Behold a Virgin shall conceive and bring forth a Son and they shall call his name Emanuel Esa. 9.6 7. For unto us a child is borne and unto us a Son is given Jer. 23.5 Behold the dayes shall come in which I will raise to David a righteous branch and a King shall reign and prosper and shall execute judgement and justice on the earth In his dayes â—udah shall be saved and Israel shall dwell safely and this is his name whereby he shall be called The Lord our righteousness But his types were the Tabernacle the Arke of the Covenant and such like of which we have said but chiefly Melchisedeck without father without mother Hebr. 7.3 and that humane shape or form in which he appeared of old frequently to the Fathers X. Our salvation for this cause doth evince and prove the necessity of his Incarnation in that we could not be saved but by such a redeemer who was both God and Man in one Person or God-man XI That he should be God was requisite in respect of both parties on the one side the Majesty of God required it on the other side our wants the greatness of the evil that was to be removed and the good that was to be restored Such is the Majesty of God that no man could interpose himself but he who was one with the Father the very Angels durst not do this because they also stood in need of Christ the Mediator Col. 1.16 17. Because they being compared with God are unclean Ioh. 15.15 and for this cause they cover their faces in Gods presence Isa. 6.2 How much lesse then could any man intercede whereas there is not one just person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinitâ— By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved son of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be â—estred were perfect righteousness adoption into sons the Image of God the gifts of the holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the image of God as he who is himselfe the Image of the invisible God who can bestow on us the holy Spirit so assuredly as he from whom the spirit proceedeth Who at last can give us life eternal but he who is life it self Iohn 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal. 5.4 5 6. For thou art not a God that hast pleasure in wickednesse nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the blody and deceitful man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to loose its own right but if sins were to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatned therefore it lies upon man to suffer the punishment
The instrumental cause of this is Faith III The matter or subject are faithful men IV. The matter about which this is conversant are the Law the service of sin and death affliction of conscience in things indifferent and mens commandments V The form is expressed by divers conditions as the objects are various VI. We have shewed above in the doctrine of the Law how we are freed from the Law VII We are not quite in this life free from the inherence of sin in us but we are freed from the guilt and dominion of it from that by justification from this by sanctification Rom. 6.12 Let not sin therefore reigne in your mortal bodies that you should obey sin in the lusts thereof VIII From indifferent things that is such as are neither commanded nor prohibited we are so freed that our conscience is not bound to keep or break them Rom. 14 2.3 For one believeth that he may eat all things another who is weak eateth hearbs let not him that eateth despise him that eateth not and let not him that eateth not condemn him that eateth IX Now in these cases a special care must be had of Faith and charity of faith lest we take things not indifferent for indifferent of charity lest we offend our weak brother Of Faith Paul spakes Rom. 14·23 He that doubteth if he eat he is already condemned because he eateth not of faith but what is not of faith is sin of Charity cap. 14. ver 1. He that is weak in the faith receive you but not unto doubtfull disputation c. X. The same care of liberty is about mens commandements for our conscience is not obliged to those things which are against Gods commands or being adiaphorous are obtruded as necessary but we must not for conscience refuse obedience to those things that are consonant to Gods command XI The end of this liberty 1. Is true consolation arising out of our freedom from sin death and solicitude in things indifferent 2. The service of righteousnesse which indeed is true liberty 3. The true worship of God free from superstition or the scandal of our neighbour XII Contrary to Christian liberty is the â—iberty of the flesh and wantonnesse Jud. v. 4. there are some men crept in now of old ordained for this condemnation ungodly men turning the grace of our God into wantonnesse CHAP. XXIV Of the coming of Christ and Resurrection of the flesh which go before the last Iudgement HItherto of the State of Grace now follows the State of Glory To this belongs the doctrine of the last Judgment The parts whereof are three 1. Of its Antecedents 2. Of the Judgement it self 3 Of the Consequents thereof The Antecedents are Christs coming and the Resurrection of the flesh Christs last coming is his return from Heaven to which he ascended to judge the Earth The RULES I. It is most certaine that Christ will returne to Iudgement This was revealed even in the Patriarks times Iud. v 14 Enoch also the seventh from Adam prophesied of these saying Behold the Lord commeth wiâ—h ten thousand of his Saints to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him The rest of the Scripture is full of such testimonies Psal. 50 3 c. Dan. 12. Matt. 24. and 25. Act. 17. Rom. 2. and 14. 2 Cor. 5.10 1 Thess 4. and 5. 2 Pet. 3. Rev 19 c. II. Although no man knows the time of Christs coming exactly in respect of the day and hour yet there are signes set down by Christ and his Apostles showing that that day is not far off III. These Signes are either common or proper IV. Those are common which were to signifie both the destruction of Ierusalem and Christs last coming Such were those predictâ—ons of Christ Mat. 24.4 5. c. when he speaks both of his own comming and of the destruction of Ierusalem as the type thereof to wit False Prophets false Christâ— wars pestilence famine earthquakes persecutions for Christs sake treacheries want of faith and charity c. V. The proper signes are extream security and impiety the revealing of Antichrist and his destruction by the breath of Christ mouth The ruine of Rome with the forsaking and burning of the Whore VI To these signes some adde A visible and generall uniting of the Iews to the Church of Christ which they teach must be expected in the last times This opinion is plausible if it were found in Scripture The Prophetical testimonies which they alledge were fulfilled in the Apostles times when upon the breaking down of the partition-wall the Jews and Gentiles were united into one body In the Revelaâ—ion we find nothing that doth solidly confirm this opinion Their chief hold is in that of Rom. 11.25.26 For I would not breâ—hren â— that yee should be ignorant of this mysterie lest â— should be wise in your own conceit that blindness in part is happened to Israel until the fulness of the Gentiles be come in and so all Israel shall be saved The Apstles scope in this is to dehort Christians from insulting over the Jews that are rejected because they themselves are called The reason is because by their ruine the gentiles have received salvation ver 11. Yet so that all hope of reconciliation is not cut off from the Jews ver 1â— Nor are they exempted from being rejected who being Christians onely in name are puffed up in their mindes ver 20.21 That former passage of the rejection of the Jews which was not altogether without hope of pardon doth shew in a mystery that the Jews were not totally but in part onely rejected not in respect of time for it was to last onely awhile but in respect of that part of the Jewish Nation which contains the Reprobates so that the meaning is this blindness hath hapned not to all the Jews but to a part only that is to the Reprobates Neither have these words until the fulness of the Gentiles come in this meaning that there shall be such a plausible calling of the Jews after the fulness of the Gentiles is come in For there is nothing more usual than that thâ—se particles till or untill and while being denyed or affirmed signifie the same that never or alwayes As we shewed above c. 19. Neither doth that which the Apostle subjoyns v. 26. hinder anything this interpretation And so all Israel shall be saved For by the name of all Israel he understands the elect which indeed are the true Israelites as above c. 9.7 c. he sheweth And also in the following places v. 28. c. 11 he explains saying As concerning the Gospel they arâ— Enemies for your sakes but as touching the Election they are beloved for their fathers sakes The summe of the whole place is this the rejection of the Iews Nation
must not say so of 〈◊〉 Iews I grant also that the Fathers believed the Iews shall follow Antichrist because he saith that if another come in his own name him they will receive but it will not therefore follow that they shall never have their eyes opened to discern the falshood of Antichrist and that they shall never follow Christ. Neither doth Saint Paul contradict himseâ—f who having proved the conversion of the Iews saith 1 Thes. 2.16 That wrath is come upon them to the end For he speaks there onâ—ly of those perverse Iews who lived in his time they having crucified Christ peâ—â—â—cuted his followers therefore final destructio◠〈…〉 â—pon them under Titus or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth utterly as we translate it and so exâ—reaâ—e or utter destruction came upon them And whereas it is said Hos. 1.6 That God will have mercy no more upon the house of Israel but will utterly take them away this was spoken of â—he ten tribes captivity from which they were not deliverd as the House of Iudah was ver 7. But what is this to the final convâ—â—sion of the Iews As for those imprecations of David against them Psal. 69. v 23.24.25 they have relation onely to their temporal punishments and outwâ—rd afflictons and not to a final or endless obstinacy To conclude the Apostle proves out of Isa. 59.20 That all Israel shall be saved because there shall come to Sion or as the LXX translate it out of Sion the deliverer and shall turn away ungodliness from Iacob Rom. 11.26 This Prophesie hath not been yet accomplished therefore it is to be fulfilled in the end of the world when the deliverer shall turn away ungodliness from the whole Nation of the Iews a Iob. 19.25 26. Dan. 12.2 Hos. 13.14 Matth. 22.31 c. and 27.52 Ioh. 5.28 29 Phil. 3.21 1 Thess 4. and other such like places b The example of those that were raised by the ministery of Elijah 1 King 17 22. Elisha 2 King 4.34 2 King 13.21 by Christ also Matth. 9.25 and c. 27.52.53 Luk. 7.14 Ioh. 11.11 and by the Apostles Act. 9.40 and 20.10 c The type of Aarons Rod budding Num. 17. of the Iews returning from Babylon Ezek. 37. but chiefly of Henoch and Elias Gen. 5 and 2 King 2. d Reasons are drawn from the Covenant of God which is not broken by death Matth 22.30 from the promises of life eternal from the Sacraments which are sâ—ales thereof which 1 Cor. 15. are set down at large But the chief reason is drawn from Christ who is not onely the type and example of our resurection but the beginning also thereof for from the life of the Head we undoubtedly gather the life of the mystical body * A. R. By these Books are meant partly Gods omniscience partly mens conscience God to whom all things are naked and open needs not books to help his memory as men do yet we read that he hath two books the one is called the book of life the other of knowledge Of the former there are four kindes the first is of Predestination to life eternal and in this book some are so written that they cannor be blotted out others are written but in appearance and hope for when they live for a while in the fear of God they hope their names are recorded in Heaven but when by their wickedness they fall from this hope then they may be said to be blotted out of this Book this is the Book of life eternal 2. The Book of life â—emporary which is nothing else but the condition and estate of this life out of this Book did Moses David and Paul wâ—sh themselves to be blotted 3. The Scripture is the book of Life as containing those precepts and means by which we may obtain Life eternall The 4. Book of Life is our conscience informing us of all the good and bad actions of our former life This Book is opened sometimes in this life but shall be fully laid open to us in the last day The other Book we read of is of knowledge which is threefold 1 The Book of Gods generall knowledge whâ—reby he takes notice of all men whether they be good or bad â—f this every man may say with David Psal 139 16. In thy Book are all my members written 2 The Book of Gods particular knowledge of this Psal. 1. The Lord knoweth the ways of the righteous and 2 Tim. 2. The Lord knoweth who are his this is the knowledge of approbation in this Book they are not wâ—itten to whom Chrâ—st will say in the last day Depart from me c. I know you not of this David speaketh Psal. 69 28. Let them be blotted out of the Book of the living and not be written with the righteous The third book of knowledge is that wherein the actions of wicked men are recorded and which shall be laid open to them Dan. 7.10 The Judgment was set and the Books opened We may say then that God hath two books which like Ezekiels scroll are written within and without in the inside are the names of the Saints who persevere to the end On the outside are the names of the wicked who fall from grace who begin in the spirit but end in the flesh Of these books see Exo. 32.32 Psâ— 69.28 c. Phil. â— 3 Rev. 3 5. â—7 â— â—0 15. 21.27 * A. R. The heavens shall not be purged with fire because they are not capable of an elementary impression 2. Because they are not subject to the vanity motion and corruption of inferiour bodies 3. Theâ—r innovation shall onely be in their rest and cessaâ—ion from motion 4. The Heavens that shall be purged by fire are the aerial onely 5. The fire shall purge no more than what the water did purge in the Flood of Noah * A.R. Religion is to be taught not to be forced The reasons are 1. Because Faith cometh by hearing saith the Apostle But the acts of hearing reading meditating praying by which Religion is both begot and nourished are voluntary 2. The proper seat of Religion is the will but the will cannot be forced 3. In propogating of Religion we must imitate God in our conversion who useth not to force us but gently to perswade incline and move us 4. No force or violence hath any continuance neither hath forced Religion 5. Religion is the free gift of God which as it is freely given so it must be freely received without constraint 6. As â—e is not to be esteemed an Heretike or an Idolater that is forced thereto neither is he Religious that is compelled to imbrace it 7 Christ and his Apostles never used any force in propagating of Religion not the Sword but the Word was the instrument used to propagate Christianity 8. Christ is so far from using violence that he will rather suffer the tares to grow with the good corn than pluck them by force 9. We find that violence is rather a hinderer