of God as the first Adam was before him Luk. 3. 38. 2 Cor. 4. 4. Gen. 1. 27. And heyr of all things and having the dominion over them as Adam in innocence had Ps. 8. 5. comp with Heb. 2. 6. Psal. 2. 8. which are all resanctified and as I may so say redeemed from their former pollution in him as they were unhallowed by the other see Heb. 1. 2. 1 Coâ—… 10. 25 26. Rom. 8. 19. c. -14. 14. Now he readmitted into Paradise Luk. 23. 43. and to the Tree of life Rev. 2. 7. -3. 21. -22. 14. from which the first was expelled For tho he was and had all these from all eternity yet emptying himself as it were of all former rights in becoming man he thus made a new purchase and acquisition of them that so these his honors might be transferred to his seed as were the first Adams misfortunes Which seed hâ—… now began to propagate and to multiply and replenish the Earth with it He multiplying it not as thâ—… first Adam by carnal pleasure but as a vegetable seed increaseth by dying 't is our Saviors own allusion Jo. 12. 24 23. -3. 14 15. Esai 53. 10 11. And as the spirit in seed upon its burying in the Earth and dying begins first to operate and dilate it's self So did his spirit to the production of a numberless progeny See Jo. 7. 39. For which seed also as well as for himself upon his exaltation he received the promised spirit to be given them for the present Luk. 24. 49. Act. 2. 33. by which the rebelling flesh should be brought again under its dominion And the Crown of Immortality to be received shortly being the two things we lost in the fall of Adam So that look how much the first Adam contributed to our destruction much more hath the second for our Salvation To number up all whose derived blessings upon mankind more particularly we are first to take notice that sin having entred into the world by the first man and after it death this second Parent was forced in the first place to undo the works of the former and to clear the malevolent influence that came from him before he could impart to us his own and remove the punishment the first brought on us before regain the reward he lost us Therefore as the first Adam sinned and we barâ—… part of his iniquity so we sinning the second Adam bore all our iniquities and as we by partaking the first Adams flesh became heirs of his sin so he by partaking ours became if I may so say heir of our sins And that even of the sins of the whole world as not some few but all mankind were sinners and perished in Adam That the restitution might be as large as the fall This man upon the precious Cross offered a price of mans redemption not only sufficient for all the Sons of Adam and yet limited by him to some few i. e. the saved but also actually tendered to God his Father indifferently without exception for them all See 2 Cor. 5. 14 15. where the Apostle argues that all the sons of the first Adam were dead in sin because the second Adam died for them all See Heb. 2. 9. 2 Pet. 2. 1. Rom. 14. 15. 1 Cor. 8. 11. 1 Jo. 2. 2. Rom. 5. 18. 1 Tim. 2. 6. So those that perish Heb. 10. 29. by apostacy could not be said to have troden under foot the Son of God and the blood of the Covenant if no way pertaining to them and so in the Holy Communion if not his body offered also for and to the wicked how could they be guilty of his body and blood 1 Cor. 11. 27. That therefore this blood becomes not effectual and profiting to all in respect of which that phrase for many is used Matt. 26. 28. it is because of the conditions to be performed on every mans part that it may be beneficial unto him See Joh. 3. 16 17. Or also to take the strictest opinion of predestination because the Father hath so pleased to enable only some of the seed of Adam to the performance of such conditions But the Son in all things obedient and subject to his Father chose or picked out none no not his twelve Disciples but took into his diligent protection those whom ever the Father pleased to give him and even amongst the twelve in submission to his Fathers will chose one of them well foreknowing it Jo. 6. 70. to shed his blood See Jo. 17. 6 9 24. Jo. 6. 65. Act. 13. 48. -15. 13. Jo. 10. 26. Matt. 11. 25. Rom. 11. 7. and with a Divine patience tolerated him robbing him of his necessary provisions before he betrayed his sacred person See Jo. 12. 6. Nothing therefore is there on the account of the universality of his pretious sacrifice why every single Son of Adam may not be saved by the plentiful effusion of that all-meritorious stream of his blood which gushed out from so many Fountains made in his body from his head back breast hands feet nay in that Garden-agony thro every pore And those who make themselves uncapable of the benefit thereof make in as much as concerns them the blood of tâ—…e Son of God who loved them and gave himself for them Gal. 2. 20. to be shed so grievous a crime in vain and this by the Apostle is making themselves guilty of his murther Heb. 6. 6. 1 Cor. 11. 27. Thus he by Gods promise becoming the second head of the body of mankind 1 Cor. 11. 3. whereof we by faith are members by suffering and dying for us and in our stead tasting death for every man saith the Apostle Heb. 2. 9. he thus satisfied Gods justice and appeased his wrath toward us as one member in the natural body oft suffers the punishment for the fault of some other Sicut Homo saith Aquinas per aliquod opus quod manu exerceret redimeret se a peccato quod commisisset cum pedibus For by this Communication of head and members Adam brought in condemnation and death and therefore shall not mercy be enlarged as far as justice by the same relation that also they may be removed For as if one member suffers 1 Cor. 12. 26. all the members suffer with it so all the members are counted to suffer what any one doth For all the members of one body being many are one body and so is Christ 1 Cor. 12. 12. and we This is certain the first Adam hath brought no guilt or misery on his members which the second hath not or shall not in due season take away Nay saith the Apostle he hath taken away far more then the first brought to wit all our own personal guilt too For one only sin of the first was enough to undo not only himself but all his posterity and to bring in death but many millions of sins besides that could not hinder the second to procure us notwithstanding them
salvation and eternal life Rom. 5. 16. Now since all our benefit by him comes from our ingrafting and incorporation into him that so his sufferings may be accounted for ours the Sacrament or religious Ceremony instituted to convey unto us this first effect of the second Adams dying for us and so freeing us from the condemnation and washing us with his blood from the stains of our former sins is Baptism After which tho the infirmity of concupiscence still remain for the benefits of the second Adam are not fully perfected till this life is ended yet is both the strength thereof much abated and the reatus or guilt thereof totally removed i. e. that none shall be condemned for the solicitations and importunings thereof which will happen till our redemption is compleated so they be by him sor which he is enabled with sufficient grace mastered and supprest Therefore are we said in the Scripture to be baptized into Christ to put on Christ. Gal. 3. 27. Rom. 6. 2. to be in Christ Rom. 8. 1. Phil. 3. 9. by one spirit to be baptized into one body 1 Cor. 12. 13. To be baptized into his death to be co-planted in the likeness of his death and to be buried with him in Baptism Rom. 6. 3 4. c. 1 Pet. 4. 1. by baptism to be saved from death and sin 1 Pet. 3. 20 21. c. and therefore as Baptism is called our death so his death by him is called a Baptism Matt. 20. 23 Luk. 12. 50. What by him was really performed being by us too represented and acted in Baptism For our Savior is supposed see Rom. 6. chap. to represent till his death a son of Adam as we are and one that had took sin upon him tho he had none in him and so to suffer the punishment and dy to it as well as for it that is no more afterward to be charged with it Rom. 6. 10. and then to rise again a new man according to which we true sinners in baptism are supposed to dy with him to sin Rom. 6. 2. no more to live in it and then to be born again of him to begin a new life a life to holiness called also newness of life Rom. 6. 4. life spiritual opposed to the former carnal see Gal. 6. 1. 1 Cor. 2. 15. Rom. 7. 6. according to which we are said to be already risen with Christ. Col. 3. 1. That is from death in sin Baptism signifying 1. both our putting on some think signified by the expression borrowed from the pulling of old clothes and putting on new a Ceremony used at Baptism in the Apostles times and after them in the primitive Church and being ingrafted into Christ so that we have right to his sufferings c. and 2. then by virtue of his death our being cleansed from sin typified by the water washing us and then 3. our putting to death crucifying and putting off the old man Rom. 6. 6. the son of Adam and so dying to sin signified by the ancient manner of immersion of the body under water nothing of it to be seen and 4. then our putting on the new man and Christ our being born again of water and the spirit and being made a new creature represented in the emersion and elevation again out of the water See Col. 2. 12. -3. 10. Jo. 3. 5. As if you stood by those curing waters of Bethesda nâ—…w stirred by an Angel and saw a son of the first Adam consisting all of flesh diving into those waters all polluted with sin and dying in them which thing one man in every ones stead did for us and then springing up a new child out of this old stock the son of the second Adam consisting of spirit Jo. 3. 6. 1 Cor. 6. 17. washed clean and pure to live a new life in obedience 2. After he hath thus Communicated unto us as many as are his members absolution from sin by his dying to it for us and our implantation into his death by baptism the second blessing he derives upon his seed is Righteousness Rom. 5. 15 18. 19. Luk. 1. 72 75. that by this we may attain life eternal as by deliverance from sin we escaped death And this righteousness this second Adam conveighs unto us in two manners As Adam in like manner did sin to his posterity 1. For first as we derived both from the example of Adams disobedience and from the propagation of his flesh a natural soliciter even in mans innocence for its own delights without regard of their lawfulness Gen. 3. 6. but much more after the fall a pronity to evil and by loss of the Spirit inability to good so from the example of Christs obedience and the traduction of his spirit we receive a new ability inclination and pronity to good and aversion from evil See Eph. 2. 10. Tit. 2. 14. Jo. 8. 39 41 44. Rom. Rom. 13. 14. Eph. 4. 23 24. Rom. 11. 16. 2. Again as his posterity for Adams one sin and disobedience was made sinner and judgment and condemnation came upon them who sinned not after the similitude of his transgression for not their but his disobedience and that also one onely disobedience of his Rom. 5. 12. c. to the 20th The branches being holy or unholy as the root is See Rom. 11. 16 28. Heb. 7. 9 10. So the posterity of Christ both when they yeild obedience yet for his obedience and righteousness not theirs is accepted theirs whether devotions or good works at least many of them being by reason of the remains of the old man as yet only crucified in part weak and imperfect but his compleat and exact for which therefore all the imperfections of theirs by faith are pardoned And when they disobey their obedience likewise being not constant their repentance if it be rightly performed i. e. by now dying to their new sin since baptism in pennance and mortifications and commemorating the Lords passion in the Communion Matt. 26. 28. 1 Jo. 2. 1 2. serving to the remission of sin as they died before to their old ones in Baptism and then by living afterward according to the spirit for his sufferings and obedience is also accepted for obedience So that we are made righteous in Christ see Rom. 8. 1. comp Heb. 7. 9. 10. as well as from Christ in our selves by his spirit as also we were sinners in Adam Rom. 5. 12. as well as from Adam in our selves by the flesh derived from Him See Rom. 5. 15 19. Phil. 3. 9. Rom. 8. 1. 2 Cor. 5. 21. 1 Cor. 1. 30. Eph. 1. 4 6. 1 Pet. 2. 5. Eph. 4. 24. Col. 3. 17. 3. Thus Jesus Christ the righteous 1 Joh. 2. 1. derives to all his members righteousness and life spiritual opposed to carnal Next He for this righteousness advanced by God to Immortality Kingdom Glory c. derives upon his seed the reward of Righteousness life eternal opposed to this
our God! Thus much of the same obedience and sufferings required alwaies of the children of faith under the times of the law and Prophets as since under the times of Christ even the same from the beginning Next these required alwaies upon the same rewards promised and punishments denounced i. e. eternal bliss or torments which that they were alwaies believed hoped feared by the most of men for now also some there are who believe them not we may learn from the ancient universality of this opinion for so much as concerns the soul even amongst false religions which must either be borrowed from the relations of it made to the Church as all false religions were but several corruptions of the true or from the common light of nature as such a thing there is Rom. 2. 14 15. For indeed how could at any time right reason allowing only a God and reward and punishment for virtue and vice as 't is Gen. 4. 7. argue otherwise For they seeing the wicked many times here prosperous and the righteous suffer even the first good man murdered by his own brother and then holding after death no second state there remains no punishment c. for temporal death passing upon all can be no punishment of any ones sin except Adams any more then it is of the sins of all Now the light we find amongst the ancient Heathens we may not deny to have shined much more in the Church But secondly That not only future bliss and pains but a resurrection also was commonly believed in the Church before our Saviours times encouraging the good affrighting the wicked see 2 Maccab. 12. 44. Wisd. 4. 16. and all the 5th cap. 2 Maccab. 7. 9 36. which tho not Canonical yet are convincing to shew the Jews ancient opinion in this point and the last place seems to be verified by the Apostle Heb. 11. 35. see Martha's ready answer Jo. 11. 20. and the opprobrium of the Sadduces for denying it Matt. 22. 23 29. Of whom note that they were a Sect not numerous counted generally Hereticks among the people as the Pharisees the Orthodox that for the evidence of these truths therein they were forced to reject the writings of the Prophets and were told also by our Saviour that they understood not the writings of the law Matt. 22. 29. And again that this belief amongst them was of no later date see Heb. 11. 12. c. whence may be collected the quality of that faith mentioned vers 6. which compared with the end of the 4th vers and beginning of 13. must needs be believing God to be a rewarder after this life or else is nothing worth see vers 35 40. vers 26. of the reward i. e. eternal else Egypt was to be preferred before the Wilderness See Luk. 1. 54 72. Rom. 3. 21. -1. 2. Next let us consider the old Testamenâ—… and the many places therein declaring this truth tho the cleer light we have of these things since the Gospel makes us fancy the darkness of former times to be far greater then it was Concerning which our Saviour chides the Sadduces not only for not knowing the point but not knowing the scriptures Matt. 22. 29. as the Apostle likewise doth the Corinthâ—…ns 1. ep 15. 34. I speak it to your shame and quotes Exod. 3. 6. for the proof of it as also St. Peter 2 Ep. 3. 13. for the new creatioâ—… quotes Esai 65. 17. See for this day of judgment and new Creation Esai 66. 15 22. -51. 6 8. Psal. 102. 25. -50. 1. c. And the righteous living after it Psal. 102. 28. comp 26. Esai 51. 6. -66. 22. Therefore is God also himself said to be their reward Gen. 15. 1. Psal. 73. 26. -142. 5. Eccles. 11. 8 12 14. Eccles. 2. 3. See first then that clear expression Dan. 12. 2 3 13. Esai 13. 12. where note that the term of sleeping for death used so frequently in the new see 1 Thess. 4. 13. is borrowed from the old Testament and not only intimated rest but argued a rewaking whence also the resurrection is called the morning Psal. 49. 14. 2 Pet. 1. 19. and seeing light again Psal. 16. 9 10 11. spoken of the resurrection Act. 13. 35. in the first place of Christs but also of Davids by him Psal. 17. 15. comp with 14. and with Psal. 16. 11. Psal. 49. 15. comp with 14. Psal. 73. 24 26. Psal. 36. 8 9. comp with the rest Job 19. 25. c. Job 13. 15. Fsâ—…i 26. 19. opposed to 14. Hos. 13. 14. Esal 25. 8. -51. 6 8. quoted 1 Cor. 15. 54 55. Exod. 32. 32. Ps. 69. 28. comp with Phil. 4. 3. Rev. 20. 12. Luk. 10. 20. where keeping this memorial of them is upon their being first by death removed out of sight see Mal. 3. 16 13. where this registring of them differenceth the righteous from the prospering wicked Add to these Enoch's assumtion to another life before Elias under the law as Christ after it Add the raising of several other to life 2 King 8. 5. -4. 35. Heb. 11. 35. Arguments to the old world both of Gods power and purpose Esai 13. 9 10 11 12. comp with Matt. 24. 29. Enough of the resurrection of the just to life but what of the wicked to eternal torments First these seem to follow necessarily upon concession of the other sins being our own more then righteousness is and therefore if this in us obtains a reward the other will punishment Again this punishment is not a temporally miserable life as appears before oftner undergon by the good then the bad nor can it be a temporal death because there is no more undergon by the profanest then the holiest and is so far from deterring the unbelievers of future torments from sin as 't is made an argument for it Let us eat c. to morrow we dy Esai 22. 13. 1 Cor. 15. 32. I may go further Neither could the loss of a pleasure to come tho greater yet unknown and a far off sufficiently sway most men to loose and forego a pleasure present and acquainted the worth of the one being counterpoised by the nearness of the other Yet more Neither could the danger of incurring of some future pains make men forbear the pursuit of some present delights if all their joy must be bought with some sorrow It seeming to them no wisdom to be in pain to avoid it T is therefore the wisdom and also mercy of the Lawgiver to appoint a penalty so high as may abundantly serve to deter men from the fault and this can be only future pains not only great but eternal The severity of which by how much it seems to us super-proportioned to sin so much more is it necessary and justified since neither the fear thereof can yet keep the most men from sin and many also for fear of these escape sin here and attain to heaven who upon a less penalty
c. This blood laying a solemn engagement and obligation on both the parties for performance of promises Therefore Gen. 15. 10 in Gods covenanting with Abraham were the Beasts divided into two halfs God passing between them and Exod. 24. In Gods covenanting with Israel the blood divided and half sprinkled on the Altar on Gods part and half on the people beside that in a Covenant of this kind especially between a just Lord and rebellious Subjects where one part had so highly offended this blood sprinkled upon them signified a remission which is never done without blood Heb. 9. 22. Hence no hearty agreement and reconciliation between two formerly differing parties being possible without remission of all former offences and again no remission of former offences from the just God being without sacrifice or satisfaction neither was therefore any Covenant without sacrifice And the eating of such a sacrifice given to â—…od being as it were an admittance unto Gods Table and Viands and to have Communion with him see Exod. 24. 5 11. 1 Cor. 10. 16. c. 21. signified a reentrance into his favor Thus sacrifice shedding and sprinkling of blood I say being required at the solemnity of a Covenant which Ancient ceremonies were all only forcadumbrations and types of this we now speak of and not it fashioned according to what the former were but they according to what it should be It pleased God to give and to confirm likewise and ratifie this last Covenant unto us in the blood of his Son Rom. 5. 10. with whose blood we were sprinkled this being the infinitely highest expression of his renewed love to mankind for what greater signification had Abraham of his love to God his Friend then to offer his only Son and the same we see God now requited to the children of Abraham tho these his enemies here giving really what he would not of Abraham really accept making this blood a perpetual witness and assurance of his remitting all those transgressions now which still remained under the former covenant Heb. 9. 15. and an everlasting obligation of him to performance of his promises But yet further this being not only a Covenant but a Testament both because it was Gods last will that he hath enjoyned unto man to observe Heb. 8. 8 10. none other being to come after it and being in this last will also a legacying and conveyance to us from the Son of that heavenly inheritance which from his Father by birthright from all eternity was his and no such Testament standing in force but from the death first of the Testator whom living perhaps it might be changed but after death never can Heb. 9. 17. Hence to make all sure to us every way our Savior the Testator suffered death And for these reasons is the Gospel called so often the new Testament in his blood Luk. 22. 20. and his blood stiled the blood of the Covenant Heb. 10. 29. Zech. 9. 11. That we are said now to be come from Mount Sinai and to Jesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then Abels for that spoke revenge but this remission and his blood said to witness the remission of our sins c. 1 Jo. 5. 8. Heb. 12. 13. Hence we are called Elect thro the sprinkling upon us of the blood of Jesus Christ. 1 Pet. 1. 2. Hence is he said to have made peace thro the blood of his Cross Col. 1. 20. And to have reconciled us in the body of his flesh thro death Col. 1. 21 22. that he suffered c. that he might sanctifie the people with his own blood See Exod. 19. 10. -29. 21. Therefore those also who afterward break this Covenant are said to have troden under foot the Son of God and to have counted the blood of the Covenant wherewith they were sanctified an unholy thing c. Heb. 10. 29. And lastly hence as they did eat of their peace-offerings before the Lord Exod. 24. 5 11. in token of their readmittance into his Friendship so were we likewise in this Covenant to be made partakers of the Lords Table in eaâ—…ing of this Sacrifice of our Savior offered for the establishing of the new Covenant and therefore this his flesh he hath given us to eat and his blood to drink Jo. 6. 53. c. And God again raised this Mediator who by his own blood sealed this our peace Col. 1. 20 21 22. from the dead that he might shew that he accepted of this his mediation and that all things by him transacted in it were according to his Fathers good pleasure And that God might give also into his own hands the management of all those gracious promises made by him in this new Covenant that he might be the Captain of our Salvation have power himself of the remission of sin and of pouring forth the spirit upon all flesh see Act. 3. 26. -5. 31. and of giving eternal life c. which were promised in it Thus it became that God of peace to bring again from the dead our Lord Jesus that great Shepheard of the Sheep thro this blood of the everlasting Covenant Heb. 13. 20. That he might ever live to see to the performance of conditions CHAP. IV. Jesus Christ the Sacrifice Expiatory Eucharistical c. for remission of sin Procurement of Blessings c. GOD would never give any blessing nor forgive any fault absolutely gratis but that he would in some offering returned be acknowledged Lord of all for the one Mal. 1. 6 8 10. and with some offering slain be appealed for the other That he might to the world more solemnly appear by the first offerings a liberal Father to his Creature and the fountain of all good and by the second a just Judge to the sinner and the hater Ps. 5. 5. and punisher of all evil And hence the first worship of him that we find in the very infancy of the world is Sacrifice Gen. 4. 3 4. Sacrifice Eucharistical and Expiatory offerings of acknowledgment and thanksgiving for his benefits And those of the Firstlings Gen. 4. 4. And of expiation and attonement for our sin and that by the death of the Sacrifice for death being the irreversible punishment of sin without it might be no remission Heb. 9. 22. Besides which two we find also another sort of Sacrifice alwaies tendred unto him a Sacrifice of a more general devotion and dedication of the Officer to his service an Holocaust or burnt-offering wholly consumed on the Altar and of the most sweet smelling savour unto the Lord. Levit. 1. 9. Exod. 29. 41. Being given freely not out of necessity for an offence as the sin-offering and given all not any part shared by the Doner as in the peace or thank-offering Of which burnt-offerings one a Lamb Jo. 1. 29. in which respect our Savior was called the Lamb of God rather then any other offering because this was the daily sacrifice
26. Eph. 2. 3. Thus man being in his lapsed condition the Apostle makes as it were four persons sin the law and death and Satan tyrannizing over him and keeping him in an irremediable subjection possessed instead of the free loving good spirit of God with the spirit of bondage Rom. 8. 15. and of fear and of this world See sin which is called also the flesh and the old man described as a person Rom. 7. 9 11. Jam. 1. 14 15. Gen. 4. 7. 2. The law Rom. 7. 3 4. Gal. 3. 23 24. 3. Death 1 Cor. 15. 26 51. Rom. 5. 14. And they assault him in this order Sin slayes him by the dart of the law for the strength of sin is the law and death slayes him by the sting of sin for the sting of death is sin 1 Cor. 15. 56. and Satan slayes him by the hand of death As he who hath the power of death from Gods justice Heb. 2. 14. Lastly Satan having no power but from God the justice of God committeth us into the hands of this officer till we shall pay the debt of sin by the first Covenant due unto him Man being in this deplorable condition the Son of God in great pitty to his creature came to redeem him out of the hands of all these that hated him Esai 61. 1. Luk. 4. 18. Col. 1. 13. and to make him a freeman again Joh. 8. 34. comp 32 36. Gal. 4. 23. c. Gal. 5. 1. And that meanwhile justice might be satisfied and every one of the rest also have his due he put himself in our stead into their hands and paid the full ransom and price that was required not silver nor gold Ps. 49. 6 7 8 9. 1 Tim. 2. 6. 1 Pet. 1. 18 19 20. but life for life Matt. 20. 28. 1. To destroy sin in the flesh he came in the likeness of sinful flesh Rom. 8. 3. and after he had endured with the same weak nature all its assaults Heb. 2. 18. Matt. 4. 1. 16. 23. tho he did not sin yet was he made sin for us i. e. liable to undergo the ill consequents of sin as if he had sinned 2 Cor. 5. 21. 2. To satisfie the law he was made under the law also both the moral and the ceremonial in particular reference to the Jew that he might redeem them that were under the law Gal. 4. 5. most exactly keeping it in Circumcision and observation of the Sabbath tho they falsly accused him of the breach thereof and all other ordinances Yet after all this we being under its curse he also tho obedient in every thing to the law for he became a curse or accursed Gal. 3. 13. 3. Death requiring possession where sin had given it a just title and 4. Satan being not a-wanting to use his licensed power in inflicting it Luk. 22. 53. He therefore being first made sin and a curse also underwent the assaults of these two last for us underwent and tasted of death for every sinful man Heb. 2. 9. 1 Cor. 8. 11. even the death of the cross And his going thus far perchance might have served for the discharge of a debt had we been saving some trespasses past in a perfect and entire condition for the future but besides the fruit already brought forth unto death for which we owed it we were also subjected to the dominion of these enemies to bring forth more still for the future In respect of which no compleat redemption of us could be without a conquest of them as well as a payment And had our Redeemer not made a conquest of them had he been either pierced by sin or broken any point of the Law how then indeed could he have paid that death a ransom for us which had been due for himself Again not breaking these had he yet been any way held by death and Satan since tho the ransom was paid for sins past yet their dominion would have remained still in us for producing more How could he deliver us from this dominion from which he could not save himself In which terms the Devil once began to insult over him on the Cross thou that savest others c. How could he rescue us from death being himself detained in it how by his spirit in us destroy sin if that spirit could not raise him from the punishment of sin for all our spirit and life is only from and in him In whose death all our hopes were also dead 1 Cor. 15. 14. Therefore saith the Apostle 1 Cor. 15. 14 17. If Christ be not risen from death ye are yet in your sins See Rom. 4. 25. 1 Tim. 3. 16. Indeed we were not only prisoners for debt to Satan as an Officer of Gods justice Matt. 5. 25 26 but captives to him as Prince of this world and therefore our Savior was our Redeemer also in two senses from debt and from slavery by paying a ransom and by making a conquest which he throughly did For sin could not enter into him nor the law could not accuse him in any point nor could death tho it had him in its arms hold him Act. 2. 24. and so Satan also that had the power of death yet in his reviving from death was overcome Heb. 2. 14. by the power of the holy spirit raising him again from it See Rom. 1. 4. 1 Tim. 3. 16. Heb. 9. 14. Gal. 1. 4. And that he might be a pattern unto us in the way and of the victory of sufferings the manner he chose to conquer these enemies was by subjecting himself unto them and by making himself capable of their assaults and by suffering from them By comming in the likeness of sinful flesh he destroyed sin in the flesh by dying killed and triumphed over death In which Sampson slaying his enemies by his own being slain and Eliah raising the dead child by imitating the same postures were types of him Destroyed the Devils tempting by being tempted by him and in the likeness of the Serpent Numb 21. 9. Jo. 3. 14. being also made a curse like him cured the bitings of the Serpent by submitting to and most exactly keeping the law annulled it Thus he for his obedience being made Lord of the law Matt. 12. 8. and changing the ordinances delivered by Moses Jo. 4. 21. Col. 2. 13 14. Rom. 7. 24 25. Jo. 12. 31. Col 1. 13 14. and translating us out of the kingdom of darkness into his kingdom Tit. 2. 14. Redeemed us from iniquity for good works 2 Tim. 1. 10. abolished death 1 Thess. 1. 10. Delivered us out of the hands of justice Act. 13. 39. Eph. 2. 15. out of the hands of Moses's law And he triumphing first himself over them all thus set us also at liberty At liberty from them 2 Cor. 3. 17. Jo. 8. 32 36. yet not for our selves to be now our own Masters but redeemed us for his service for ever hereafter See 1 Cor. 6. 19 20. Rom. 14. 4 7.
natural they yet live in like manner as from the first Adam they were heirs of death eternal See the parallel between them for life and death 1 Cor. 15. 20. and 45. c. as for sin and righteousness Rom. 5. And this life in its due time is to be communicated to all the members of Christ 1. both because the head and members have all the same spirit i. e. of the Father which therefore if it have raised one must needs also raise the other As we see in the living Creatures and the wheels Ezech. 2. 21. when those went these went and when those stood these stood for the spirit of the living creatures was in the wheels Or as we may imagine a man of those large Dimensions that his head were in Heaven and his feet on Earth and such is Christ and the Church Col. 2. 19. and both called by one name of Christ 1 Cor. 12. 12. how easily and instantly such a one by the animal spirits communicated from the Head would move here below which way he pleased his inferior members See Rom. 8. 11. 1 Cor. 6. 14. Therefore those priviledges which the Apostle applies to Christ Heb. 2. 6. the Psalmist saith of man in general Ps. 8. And again 't is argued negatively from us to Christ If no resurrection of us then is not Christ risen neither 1 Cor. 15. 13. If not possible for the spirit to raise our human nature then not his And 2. because the head as Christ is to the Church naturally gives the sense and motion to the members Therefore as 't is said that the head and members are both raised by the same spirit so also that the Head shall raise and quicken the members See Jo. 6. 39. 1 Cor. 15. 45. 2 Cor. 4. 14. I speak of resurrection to life Else the wicked also shall be raised by him by his voice Jo. 5. 21. as their Judge to be thrown into endless torments which is but a Gaol-delivery and an haling them out of prison to execution an act of his power as God not of his merits as a Savior by their having any union to him as the second Adam And the proper Sacrament instituted to conveigh this life unto us by union with Jesus is the Eucharist being the Communion or Communication unto us of all himself first of his body and blood 1 Cor. 10. 16. by which we are made not in a Metaphor but in a Mystery and that a great one members of his body of his flesh and of his bones Eph. 5. 30 32. And 2. not only of his body but of his spirit too 1 Cor. 12. 13. by which soveraign receit and incorporating of him who hath life in himself our bodies also and souls are according to the ancient form of the Church in the administration of these mysteries preserved unto everlasting life a promise by our Savior annexed so often to this mystical partaking of him Jo. 6. 56 57. c. therefore the consecrated elements called Symbola resurrectionis and formerly never neglected especially to be received at the hour of death For 't is to be noted that tho both the Sacraments have all the same effects Remission of sins Matt. 26. 28. comp with Act. 2. 38. Union 1 Cor. 10. 16. comp with Gal. 3. 27 28. all one in Christ Jesus And Joh. 3. 5. comp with 1 Cor. 12. 13. And both Sacraments do intimate obligation to suffering to the receivers see Matt. 20. 22 23. where allusion doubtless is made to the two Sacraments as 1 Cor. 12. 13. Tho our baptism is not with blood as his nor our cup so bitter yet either of them have some more eminently then others Therefore Baptism to which we have more easy access upon repentance Act. 2. 38. and faith of the truth of the Gospel Act. 8. 37. and the promise onely of a new life Matt. 3. 6 8. is more principally the Sacrament of remission of former sins Act. 2. 38. and of our profession of our death to sin and relinquishing the old Adam and now putting on Christ. And then after this cleansing from sins past by baptism the Eucharist to which we are to bring not only faith and repentance but sanctification and holiness therefore such examination required see Matt. 22. 12. see 1 Cor. 11. 28. the end of 27. and 29. comp with 1 Cor. 6. 15. converted shall I then take the members of an â—…arlot and make them the members of Christ 1 Cor. 5. 11. converted No formcators presume to eat c. with the Saints is more specially the Sacrament of our union to Christ and living by him who is the life by the incorporating of his body and blood and spirit into ours 1 Cor. 10. 16 17. By which incorporation we contract such an identity as it were with him that see what he is we are Is he a Son of God so are we His heir So are we Rom. 8. 17. of the Kingdom the Glory to come only all this by and from him that in all things he might have the preeminence and amongst many breâ—…hren be the first born But we must know that as all these effects of our Savior toward us depend on a second generation and being born again of God by the seed of the spirit Jo. 3. 9. 2 Cor. 3. 18. Eph. 2. 22. -3. 16. which giveth life as the flesh from the first Adam soweth corruption see Gal. 6. 8. 2 Cor. 3. 6. Rom. 8. 11. Jo. 4. 14. Eph. 4. 22. and on our thus being made the true children and ofspring of Christ Heb. 2. 13. Esaâ—… 53. 10 11. So that this our second birth is not compleated all at once but this image of Christ by little and little at last is perfectly formed in us See Gal. 4. 19. 2 Cor. 11. 2. 1 Pet. 2. 2. As also all other works of our Savior are not consummate till his second coming and the resurrection Else did we walk by sight and not by faith how should we be transported with joy upon a vision of that infinite glory and nobility the poor Sons of Adam receive from this their second father to whom be all glory for ever And how should we sigh and groan till we were once possessed of it See 2 Cor. 5. 2 4. and Rom. 8. 23. To consider therefore a little the manner and the progress of our regeneration here in this life Our Savior as soon as he had died to sin as a son of Adam and lived again as a Son to God Rom. 6. 10. presently received this spirit by which he begets us promised long before and therefore frequently called the promise from the Father to communicate to his posterity see Luk. 24. 49. Act. 1. 4. -2. 33. Eph. 4. 10. Jo. 7. 39. by which spirit derived from him to us thro whom we receive all things that we receive from God as it was from his Father to him and therefore called also his spirit of Christ
was offered every morning and evening and was to lie upon the Altar continually and upon this were all other Eucharistical Sacrifices to be offered Lev. 13. 5. -6. 12 Now as the irreversible doom from Gods eternal justice of sin without which undergone it could not be blotted out was death so it was also to be the death either of the sinner himself or of as worthy or a more noble person in his stead that should take the guilt of the others sin upon him God out of his infinite wisdom and mercy to man leaving this outlet of commutation of the person that so observing his former decrees by the death of his Son he might save his creature from destruction Therefore the sacrifice and blood of Beasts became useless and much more that of one guilty person for another for his death could onely answer for his own sin Heb. 10. 4. It was not possible for the blood of Bulls and Goats to take away sin neither did God in them take any pleasure Ps 50. But only appointed them as types and antifigures of that alsufficient acceptable sacrifice which in the fulness of times dispensed by God was to be offered up Heb. 10. 14. for us In presignification of which transferring of mans guilt and sin upon anothcr person that should suffer for him The sinner was to lay his hand upon the legal sacrifice that was to be accepted for him Levit. 5. 5. -44 15 26. the like to which tho not with the same purpose man did also upon his Savior and that both the Gentile for the Roman Soldiers had a part and the Jew joyntly making an oblation of him tho they knew not what they did And this was the Son of God who first that he might be a sacrifice was Incarnate and became mortal flesh Rom. 8. 3. Secondly without all sin 2 Cor. 5. 21. for his own person and so owed no death to God for himself In type of which the legal Sacrifices were required to be perfect and without blemish nor blind nor broken nor maimed nor scabbed Lev. 22. 22. and so the fruits to be the very best of them Numb 18. 12 29 30. Thirdly in voluntarily presenting himself a devoted thing Jo. 17. 19. and a curse Gal. 3. 13. for others For which reason he not only took human nature but it by descent from those who had sinned and from those who were restrained under a Law See Gal. 4. 4 5. Heb. 2. 10 11 14. was a reasonable sacrifice in every thing like to those for whom he suffered bearing our guilt and Gods wrath that pursued it after the same manner that our selves should have born it The torments of which guilt we may a little guess at from those we sometimes have suffered in our own consciences Imagine him then in every thing assuming the place of a sinner so lamenting all offences as if he had done them Imagine him perfectly knowing and weighing which the sinner never could the number the hainousness the odiousness the malice of them toward his Father so holy and so good and then proportioning his grief unto it Consider again that zeal and sense and tenderness he had to his Fathers glory and honour thus violated then that knowledge-passing love Eph. 3. 19. and compassion to men his Brethren who had thus misbehaved themselves that whilst all other creatures served God and obeyed the law he had set them Ps. 148. 6. He repented himself that he had made man upon the earth Gen. 5. 6 Next imagine him foreseeing also all the sins to come mine and thine and among the rest the malice of his own people the rejection of them and destruction of their City and his Fathers house which thing even in his triumph had drawn tears from him Luk. 19. 41. and this for shedding his blood the purpose of which shedding was to have saved them that thro their final obstinacy turned that to their ruin which was of such infinite merit and in this passion hear him saying again for them and all impenitent sinners How fain how oft would I have gathered c. and Daughters of Israel weep not for me but c. Imagine then the sorrows he now underwent for these mens offences that they might and for those because they could not be forgiven and then tell me if ever sorrow was like unto his sorrow And read his sad complaints Ps. 38. and Ps. 40. 12. penn'd for our Savior see Heb. 10. 5. Rom. 7. 22. From whence proceeded that deadly sadness Matt. 26. 37 38. and fear Heb. 5. 7. and amazement and faintings and bloody sweat which things never any sacrifice suffered before him nor any after him of those many holy Martyrs nay they were in their passion sustained by him but he in his if I may use his own Phrase forsaken nay smitten Esai 53. 4. by his God by his Father whom he had never displeased tho enduring perhaps more bodily torment yet even had a soul so overcharged so anguished and afflicted which was sufficiently discerned as by those strange sweats strong crying and tears and passionate prayers to have put by that bitter cup so by that loud exclamation upon the Cross when the spirit left that sacred Temple of the body forsaken and yet not forsaking but committing it self into the hands of his Father See Matt. 27. 46. Luk. 23. 46. Heb. 5. 7. This anguish of Soul Mark. 14. is translated by the vulgar pavor toedium by us amazedness and heaviness of which the Prophet Lam. 1. 12. was there ever sorrow and the Psalmist Ps. 69. 20. I looked for some to take pitty but there was none except only an Angel to strengthen him to endure his grief and a fellow to help him to carry his Cross not to remove them when he fainted under both For the weight of all the sins of all lay upon this innocent Lamb even the betraying and murther of those too that betrayed that murdered him as iâ—… he himself had committed the misdemeanors he suffered towards whom mean while he burnt with such an ardent love that upon the Cross he begg'd for them and he assumed all the sufferings nature was capable of to make abundant satisfaction for them Which he that will see at length let him read the 22. 69. 35. Psalms penn'd for him as appears by Matt. 27. 34 46 48. Jo. 2. 17. Jo. 15. 25. whilst that all Gods vindicative anger against us was poured out upon him upon him a Sacrifice reasonable and so in an human manner sensible of the Divine indignation which Agonies of the Soul were followed with all the inhumanities and cruelties of his executioners that could be offered to the body both in the pains and reproach of his death But the slaughter of this Lamb is too long a Tragedy to be here set down And God pittied Abrahams Son being a preludium to the death of his own so muâ—…h as that he would permit him to suffer no more
of him should not be broken tho theirs that suffered with him were That the Scripture might be in all things fulfilled in him And by the eating and the sprinkling of the blood of this as of that see Exod. 12. Lamb it is but we must do it with our staves in our hands and our loins girt as then i. e. prepared for another country that we obtain the true and everlasting redemption of which that other was but a type from Satan the destroying Angel and from all the plagues which are to fall upon the Spiritual Egypt of the reprobate world even upon all those who have no share in this Lamb who is worthy to receive power and riches c. because he was thus slain and hath redeemed us with his blood Rev. 5. 9 12. CHAP. V. Jesus Christ the Redeemer from Sin the Law Death Satan MAN made upright but under a Law not only disposed by the integrity of nature but enabled by supernatural grace to keep it upon his fall presently Gods justice substracting his violated grace first became a subject and slave ever since to the dominion of carnal concupiscence and of sin stiled also frequently the flesh The old man to obey it in all the lusts thereof and to bring forth perpetual fruits of unrighteousness See this tyranny of sin and slavery of man Rom. 7. 7. expressed so far as that he is said even to be not only captiv'd but slain by it Ver. 11. so Eph. 2. 1. Dead in trespasses c. and Rom. 8. 10. the body dead because of sin and sin reviv'd and I dyed Rom. 7. 9. see Jo. 8. 34. comp 32 35 36 44. Man did not abide in the house and family of God but lost his inheritance because of a Son of God Luk. 3. 38. he became a Servant to sin and a Son of the Devil 2. Upon this he presently incurred a second miserable servitude and bondage unto the law keeping him under as a strict Schoolmaster and still exacting its task of him Debtor to the whole law Gal. 4. 3. -5. 3 and no way able now as before by supernatural grace to perform it and he not performing it It presently wrought wrath against him Rom. 4. 15. pronouncing its curse upon him Gal. 3. 10. and so committing him a child of wrath Eph. 2. 3. into the hands of Gods justice 3. Now the penalty of this law not observed was death and so man became also subject unto bondage all the rest of his life thro fear of death Heb. 2. 15. The wages of his sin Rom. 6. 23. which also reigned over him Rom. 5. 14. the enemy of mankind and of all of them the last subdued 1 Cor. 15. 26. 4. Of this death Satan was to be the Executioner As the first creature that was the object so ever since and that not unwillingly made the instrument of Gods vengeance toward any other creature both comforting his own pains as it were with the society of their misery and satisfying his hate against God in any mischief upon his image And so upon sin we were presently seized upon by this Jaylor his Captives and prisoners reserved for destruction upon whom he inflicts also for the present all other miseries here suffered for sin See 1 Cor. 5. 5. 1 Tim. 1. 20. Ps. 78. 49. Exod. 12. 23. Rev. 9. 11. 1 Cor. 10. 10. 1 Chron. 21. 1. compared with 2 Sam. 24. 1. Luk. 13. 15 16. And therefore all venemous and noxious creatures to us are called his instruments Luk. 10. 19. But secondly we are not subject to him only as an Executioner and an inflicter of punishment but as the Prince the God 2 Cor. 4. 4. of this lower world that upon the departure of the good spirit presently possessed us as his best house and lodging here below Matt. 12. 44. Col. 1. 13. the spirit that worketh mightily saith the Apostle in the children of disobedience Eph. 2. 2. and we are become of Gods his children Act. 13. 10. Jo. 8. 44. And the lusts of him our Father now we do so that as in innocency we did no good but by the assistance of the good spirit so since the fall we hardly do any evil but by the suggestion of the ill spirit See Act. 5. 3. 1 Cor. 7. 5. 1 Chron. 21. 1. 1 King 22. 22. 1 Tim. 5. 15. 2 Cor. 2. 11. c. So that as he hath power as Gods Sergeant to inflict death at last so he hath power as Gods enemy in this his Kingdom of the Air of Darkness of this world to make us serve him while we live power both regal and paternal over us yet without either the protection of a Prince or affection of a Father making us do that only for which afterward he may punish us God indeed having put enmity between him and man from the beginning Gen. 3. He being told that at last he should be destroyed by the womans seed and therefore rejoycing in nothing so much as to destroy her seed Rev. 12. And into the hands of this his enemy was now man faln And him a very powerful and dreadful enemy Eph. 6. 12. For note 1. That as man hath not by his fall so neither the Devil by his lost all the priviledges of his nature and being permitted still his being is allowed also all the operations belonging to it retaining power and subtilty 2 Cor. 2. 11. Eph. 6. 11. according to the measure of the spiritual strength and knowledge of other Angels 2. That tho as man sinning was ejected out of Paradise so he out of the blessed place of his first habitation Jude 6. unto these lower and darker regions of the world called Prince of them because they are the place of his abode yet here hath he not received the final restraint and judgment for his sin which shall be passed upon him when upon others i. e. at the general day of doom as well for Angels as men see Rev. 20. 10. 1 Cor. 6. 3. 2 Pet. 2. 4. 3. That mean while in this dejection As God hath not taken away their natural power of hurting and seducing from wicked men so neither from the wicked spirits which power the Devil exerciseth as a tempter toward the good and as a Prince over the wicked in this his kingdom of the air Only as God restrains the power of wicked by the opposition of good men so of the wicked by the opposition of good Angels of the Holy Spirit of Christ himself King over all and both evil men and angels by the secret limitations of his providence Job 1. 10. and restrains those so much more who are less resistable and this more in respect of some then of others the children of God being more protected from his seducements by a greater power of the Holy Spirit residing in them c. 1 Jo. 4. 4. Luk. 22. 31. the children of disobedience more abandoned to his will and commands 2 Tim. 2.
stronger then he Jo. 12. 31. -16. 11. 1 Jo. 3. 8. Luk. 10. 18 19. Matt. 12. 21. Accordingly since our Saviors coming wee see the Devils former gross religions and delusions except in some out-skirts of the world America and China c. utterly ruined and him abridged most what of all his former inspirations for many of the lying Prophets were possessed and deceived themselves by an evil spirit see Micah 2. 11. 1 King 22. 20. possessions enthusiasms apparitions dictating Oracles by which he being very frequent in these was taken to be the great power of God See Act. 8. 10. 16. 16. comp 17. 1 Sam. 18. 10. 2 King 1. 2. 1 Cor. 12. 10. -14. 29 32. 1 Jo. 4. 1. and sustained by his frequent inanimations of them that gross worship of idols which are since grown contemptible according to the prophecies Zech. 13. 1 2. Esai 46. 1. comp Esa 45. 13 16. Esai 2. 18 20. Hos. 2. 17. So that now he is glad to use more fine and subtle arts for he is not yet utterly to be chained up And the cheif religion abhors idols and worships the true God that made Heaven and Earth but only opposeth the Savior thereof and him too not altogether rejecteth but diminisheth in comparison of the Divels Prophet Mahomet And tho he is not yet quite chained up from seducing the Nations nor tempting also the servants of Christ yet in respect of every one as he is weaker or stronger in grace so by him that sits now at the right hand of God are his temptations moderated and proportioned none suffering above what they are able to repel 1 Cor. 10. 13. And the weaker as they loose the glory of a conquest so have they the security of not being assaulted whereas t is much to be observed that for their greater reward our Savior permits Satan more liberty as it were to try Masteries with those that are stronger even sometimes to visible apparitions as he assaulted first their Lord and there want not examples of this done to many more when eminent in holiness as he did to Holy Job to the Apostles who by this discovered more of Satans wiles and more easily discern'd the spiritual powers that war against Christians and gave readier directions for the fight See Luk. 22. 31. 2 Cor. 12. 7. 2 Cor. 2. 11. Eph. 6. 12 16. Jam. 4. 7. 1 Pet. 5. 8 9. Eph. 4. 27. But when our Redemption is compleated which must not be before our Saviors appearing and his Kingdom 2 Tim. 4. 1. then shall we have by vertue of this our Redeemers ransom and conquest already performed and the full effects of which are already enjoied in his own person all freedom from them that can be imagined First Concerning sin That quite effaced and we Glorious Holy and without blemish not having spot or wrinkle or any such thing but perfectly sanctified and cleansed and so as a pure virgin presented and espoused unto the Son of God Eph. 5. 26 27. 2 Cor. 11. 2. 2. Concerning the law love perfected and we necessitated to good in such a manner that our actions there shall no more be capable of reward or punishment and consequently that there shall be no more place for a law 3. As for death it shall be swallowed up in victory and cast into Hell Rev. 20. 14. 1 Cor. 15. 26. Rev. 22. 2 3. 4. Satan also who now goeth abroad to deceive the Nations shall then be cast into the lake of fire and brimstone and the Accuser of the Saints shall then be judged by them and condemned to those everlasting torments which are prepared for him and his Angels from the beginning Rev. 20. 10. 1 Cor. 6. 3. Matt. 25. 41. CHAP. VI. Jesus Christ the second Adam Author to Man-The life kind of life as the First of Death BY Gods good will and pleasure as Adam the first man from the Earth was made a common person by whose disobedience and fall all dyed So there was to be a second Adam from Heaven 1 Cor. 15. 47. made also a Common person by whose obedience and merits mankind should be repaired and have life 1 Cor. 15. 22. And this was the Son of God of whose supreme dignity and equality with the Father as having the same essence and perfection of nature and consequently the same glory power and all other divine attributes see Phil. 2. 6. Jo. 5. 18 23. -10. 29 30. -17. 5. Rev. 1. 4. -4. 8. comp with Rev. 4. 2. 5. which means the Father and Rev. 1. 8 17. this the Son And 't is not to be passed by that whereas there have been several apparitions of the first and second person of the Trinity they are both described much-what alike see Esai 6. Rev. 1. 13. of the Son Jo. 12. 31. comp Rev. 4. 2. c. of the Father as appears Rev. 5. 7. and Dan. 7. 9. comp 13. according to which attributes no person is before or after another And omnia opera Trinitatis essentialia ad extra i. e. such as have some influence into the creature and where there is no relating of one person to another must needs be indivisa i. e. if of one person of all Because all are but one and the same God yet in respect of acts and agency personal even before the Incarnation whether it be by vertue of eternal generation Ordo sine subordinatione cum una tantum sit essentia divina Missio in divinis non jussionem non imperium sed processionem unius personae ab alia cum novi effectus connotatione significat Bell. Judic de lib. Concordiae So Pater dicitur major filio ratione principii non ratione naturae Notatur enim quaedam authoritas in eo quod pater est principium filii non contra Ita Basilius Nazianz. Hilar. multi veteres c. Bell. de Christo l. 1. c. 6. Cur necesse est si dignitate ordine secundus est filius tertius spiritus natura quoque ipsos secundum tertium esse Basil. see Bell. de Christo l. 2. c. 25. In which sense Qui communicat essentiam naturam communicat potestatem scientiam c. as Aquin. recognitione authoritatis paternae donantis as Hilary or whether it be by the particular economy and dispensation of the Divine wisdom in order to the Creation and the Redemption of the World even before the Incarnation I say as the Father doth nothing without but all by the Son both in the Church and in the world and in these both in the creating and in the ordering and sustaining thereof see Jo. 5. 17 22. Heb. 1. 2 3. Jo. 3. 35. Col. 1. 16 17. Therefore is the Son distinctively from the Father called the Lord because of his immediate Dominion over all things Phil. 2. 11. 1 Cor. 8. 6. Act. 2. 36. 1 Cor. 15. 24. Rom. 1. 7. Eph. 4. 5 6. So the Son every where acknowledgeth all he hath
life knowledge power to the gift and Communication and all he doth to the command and appointment and exemplar of the Father Himself to live by him to have life in himself as the Father hath but from his gift to be sent by him not only the man Christ Jesus to be sent to us in the flesh and human nature but the second Person in the Trinity then the only begotten Son of God the Father see 1 Jo. 4. 9. comp Jo. 3. 13 17. Jo. 6. 38 39. -17. 5. Heb. 1. 2 3. to be first also sent into the flesh and to take human nature upon him for he that was sent descended from Heaven and was made flesh see 1 Jo. 4. 2. Jo. 16. 28. Heb. 2. 14 16. 1 Tim. 3. 16. Jo. 6. 38. Again to judge do as he hears from him as he is taught by him Jo. 8. 28. as he hath seen him do the works he shews him operating as it were after his pattern see Jo. 5. 6. 7. 8. chapters Jo. 14. 28. -17. 3. 1 Cor. 15. 27. Jo. 10. 18. -5. 30. -8. 15. -10. 32. Matt. 20. 23. Many of which places if not all cannot be understood of his human nature Neither are these expressions incongruent to the second person of the Trinity since the like are granted to be used of the third the Holy Ghost See Jo. 15. 26. -16. 13 14 15. 2. But secondly which is more to our purpose in the mystery of the Incarnation here God the Father only represents the whole Deity in its Glory and Majesty and God the Son then divested stripped and emptied Himself of that form of God in which he was and in respect of the use and exercise of it further then as the Father pleased to dispense it unto him of all the Majesty and power of his Divinity In which thing our blessed Lord was fore-typified by Sampson for thus was he for the love of an Harlot we were no better willing to part with and to lay aside all his strength to be bound by his own Nation and delivered up to his enemies Judg. 15. 11. to be blinded and made sport with and to be put to death but by his death as Sampson destroying his enemies and getting the victory See Judg. 16. Thus he became in fashion only as a man Luk. 12. 50. undertaking all the imperfections that are without sin of human nature such as others have and receiving all the perfections of it from the gift of God the Father so as others do c. Suffering the imperfection and infirmities not only of the body but those innocent ones of the Soul too and these not only in the sensitive and appetitive faculties as fear sorrow Mark 14. 34. horror of death c. In so much that he was capable of being strengthened by one of those Angels whom he had made Luk. 22. 43. not to name that treating with him by Ambassadors from Heaven Luk. 9. 31. one from the law and another from the Prophets about his sufferings Besides those natural inclinations and velleities if I may so say that appeared in him of the lower faculties solliciting for things convenient to them tho alwaies ordered by reason and the Spirit to conformity with the will of God see Jo. 6. 38. Rom. 15. 3. Matt. 26. 39. Where we discover natural propensions diverse from those of the Spirit tho these proposing their own desires not opposing the others resolves But some think in the Intellectual part also either 1. The absence of some knowledge supernatural to man non debitoe inesse for some time by the suspension of the light of his Divinity from it as it is clear the Beatifical vision was suspended from it in the time of his sad and dolorous passion Which knowledg increased in him according to the dispensation of the Father See Luk. 1. 80. -2. 52. where Christ is said to increase in wisdom and spirit c. not in appearance only but with God as well as men see Mark. 13. 32. comp with Rev. 1. 1. and this with Rev. 5. 5 6. c. where the Lamb is said to be worthy to c. to have prevailed to open the book Of all future events and to look thereon c. and v. 12. To receive wisdom this being signified vers 6. by the 7 eyes as power by the 7 horns for that he was slain c. and Mark 6. 6. Matt. 8. 10. where he is said to wonder as if some thing happened unexpected Or 2. The absence of that experimental knowledg which he afterward acquired by sufferings see Heb. 5. 8. -2. 17 18. Or 3. at least see Jo. 16. 30. -21. 17. some restraint of the effects and external manifestations of his knowledge till the time the Father had appointed for them to be opened See Act. 17. comp with Rev. 1. 1. and Mark. 13. 32. Matt. 20. 23. Therefore he is said in his youth to have heard the Doctors of the Law and conferred with them tho by this doubtless he learned not from but imparted wisdom to them Luk. 2. 46 47. Nor did he offer to teach till the age allowed for Doctors to profess And not then till after he had as it were prepared himself for it in six Weeks solitude silence watching fasting prayer For he who prayed whole nights when all the day wearied with emploiments certainly omitted it not in that long vacation And so for the external operations of the Spirit it self tho he was by the Holy Ghost conceived and had it not stinted and given by measure as others Jo. 3. 34. Col. 1. 19. who yet are said also to be filled with the Holy Ghost as the blessed Virgin and St Stephen and some even from the womb as St John Baptist. See Luk. 1. 15. Act. 7. 55. yet the more publick functions of it were restrained till at 30 years of age that he was baptized that it at the solemnity visibly descended on him and then he began in the strength of it to preach do Miracles c. Luk. 4. 1. Jo. 2. 11. -4. 54. And so his power tho alwaies as God equal to the Fathers Jo. 3. 35. yet for the actual exercise and execution of it as man successively given him according to the fore-appointments of the Father In which respect he saith more emphatically and with signification of some enlargement of it I mean as Man All power is given me c. Matt. 28. 28. Jo. 5. 20. Jo. 14. 12. -17. 12. -16. 7. Matt. 11. 25. Eph. 4. 10. Rev. 1. 18. And it shall be yet more fully said by him at his second coming till when his fulness and his Kingdom in respect of his members is not prefected See 1 Cor. 15. 28. Eph. 1. 23. 2. Again receiving all perfections of this human nature not from the donation of the Word the second person united to it but from the Donation of the Father For tho as 't is shewed before he hath all dependence on the
required of us A Configuration to all his vertuous and holy life here many singular patterns of which are set down before a Configuration to his sufferings and death Phil. 3. 10. as it is first in our Baptism and for sins after Baptism ought to be in the painful fruits of repentance abstaining from worldly pleasures using the body hardly c. which are therefore called mortifications A Configuration to his resurrection and life after it In having our conversation in Heaven Phil. 3. 20. living to God only no more to affections of this life ever worshipping praising loving admiring glorifying offering up and dedicating our selves to God For so Saints live that are dead See Rev. 4. 8. c. -5. 9 12. c. -7. 9. c. Quicquid gestum est in sepultura resurrectione c. ita gestum est ut configuretur vita humana quae hic geritur For our participation of Christs merits is only by being his members they can be communicated to none else and our being members necessarily implies conformity in actions suffering c. to the Head For that one should suffer and not the other is quite contrary to the nature of members 1 Cor. 12. 26. and argues schism in the body Should any member therefore so presume on the obedience or sufferings of the head as that himself now needs nor suffer nor obey such a one without bearing its part and proportion therein Col. 1. 24. either never was or is ceased to be a true member Christ did nothing for our salvation which we are not for it in some sense to do also our selves Gal. 6. 14. -9. 19 20. CHAP. VII Jesus Christ the Melchizedechical Holy Priest passed into the Heavens and making Intercession c. for ever for us with God GOD being of infinite Holiness and purity to shew his hatred against sin would not admit the approach of sinners into his Sanctuary and presence nor accept immediately of their praiers and service offered to him which if any after Discipline was settled should have presumed to do they were no less then to dy for it See Lev. 3. 10. 1 Sam. 6. 7. Numb 4. 15. -16. chap. Job 9. 31. -42. 8. But yet being of infinite mercy too not to shut out sinners thus from all commerce with his goodness he selected from the beginning some singular persons taken from the rest of men no man taking this honor to himself but he that was called of God Heb. 5. 1 4. and being first anointed consecrated and sanctified after an extraordinary manner and cleansed with great Ceremony after the more express delivering of his pleasure in the promulgation of the law see Exod. 29. chap. Lev. 8. 12. who should be ordained for men in things pertaining to God Heb. 5. 1. -2. 17. who should have the administration of holy things and nearer access to Gods presence should bring unto the Lord the peoples gifts and offerings Heb. 5. 1. make attonement and reconciliation for their sins and errors c. Heb. 2. 17. Heb. 5. 2. Amongst which ministers of the Sanctuary some were kept at a greater distance as the Levite who had the charge of the Tabernacle and the vessels thereof and was to minister to the Priest but might not come nigh the vessels of the Sanctuary or the Altar that they dy not Numb 18. 3. Some approached nearer as the Priest confined to Aaron and his seed who had the charge of the Sanctuary and of the Altar who were to preserve themselves continually undefiled Lev. 21. 1. c. and amongst them all such to be excluded from attendance as had any corporal blemish tho but a squint eye or a flat nose or a dwarf Lev. 21. 18. c. The same perfection being required for the sacrificer that was for the Sacrifice Lev. 22. 20. to whom only it belonged to offer the daily morning and even Sacrifice and all other the peoples offerings upon it and to make attonements for them to sound with Trumpets which none else might use over the burnt and peace-offerings that they might be for a memorial to the people before the Lord. Numb 10. 10. In sin-offerings to carry some of the blood into the outer Sanctuary and to sprinkle part thereof before the Lord before the Veil and to put also of it on the horns of the Altar of Incense before the Lord Morning and Evening at the time of the sacrifice to burn incense before the Veil upon the Altar of the Sanctuary to dress the Lamps morning and evening and every Sabbath to renew the shew-bread before the Lord to discern between clean and unclean holy and unholy At the coming out of the Sanctuary lifting up their hands towards the people and putting Gods name upon them solemnly in a set form Numb 6. 6 24. c. 2 Chron. 30. 27. Ecclus. 50. 5 19. c. 1 Chron. 23. 13. to give the sacerdotal benediction And as solemnly to bless so also to curse Deut. 27. 14. This for the Priest But the High Priest approached yet nearer to the Lord much distinguished from the rest in his typical garments who once yearly on the grand day of Expiation was to enter within the Veil into the Sanctum Sanctorum before the glory of the Lord appearing between the Cherubims he first making a cloud of Incense and there to present and sprinkle with his finger 7 times upon the mercy-seat it self and seven times on the floor before it Lev. 16. 14. the blood of the sacrifice made for the Priest and the people before the Lord and to make attonement with it for the Priests and for all the people and not only for them but also for all the holy things the Tabernacle the Holy Sanctuary the Altar it self to purge and resanctify and as if God was also displeased with these for sin to reconcile them Lev. 16. 20. with blood to hallow them saith the Lord from the uncleannesses and transgressions of the children of Israel in the midst of whom they remained Such a contagion is our sin to the whole creation See Levit. 16. 16 19. and when he went in he was to bear the names of the children of Israel engraven and upon his two shoulders and again engraven like the engraving of a Signet upon the brestplate of judgment upon his heart for a memorial of them before the Lord continually Exod. 28. 12 21 29. He was also to have engraven upon the front of his Miter in Gold Holiness unto the Lord. And it shall be upon Aarons forehead that he may bear the iniquity of the Holy things of the children of Israel See Numb 18. 1. Lev. 16. 16. And it shall be alway upon his forehead that they may be accepted before the Lord. Exod. 28. 38. And besides these Urim and Thummim were likewise to be upon his heart and in any thing doubtful the people were to repair unto him and he by Urim was to ask counsel for them before
being all-sufficient never any more sin-offering required after it nor never any beneficial before it but only thro it nor for the nearness and dearness of it to the Sacrificer Abraham the rigidst example we have only offering to offer his son But this Priest offered himself and that voluntarily and that coming out of the bosom of his Father from the glory he had with him long before the world i. e. coming out of the Sanctum Sanctorum to do it as wanting something when he was there before notwithstanding those rivers of blood of Bulls and Goats that were shed before with which to appease his Fathers justice out of the infinite love he bare to sinners Now once saith the Apostle in the end of the world he appeared to put away sin by the sacrifice of himself Heb. 9. 26. and that sacrifice of himself by himself offered See Heb. 7. 27. Eph. 5. 2. Jo. 10. 17 18. But his high and that Melchisedechical i. e. eternal Priesthood did not so much consist in this transitory act at the Altar which any Priest might execute but in the second carrying and appearing with the blood in the Sanctum Sanctorum before the Lord c. only performed by the High Priest Therefore the Apostle placeth upon him Priesthood after Melchisedecks order which could not be till he was King as well as Priest not till after he was first risen from the dead and made perfect at which time also he was made King and Lord when ascended and made higher then the Heavens he had now no more conversation with sinners was harmless i. e. no more to be hurted undefiled i. e. that needed not to intermit for this at any time his office See Heb. 7. 26. when as before he had become weak suffered and dyed for us so now he lived for evermore and was set down on the Majesty on high in the Sanctuary which the Lord had pitched and there had received all power to help to protect us all gifts to showre down upon us We have such an High Priest saith he Such an High Priest becomes us In this was his honor and glory above all Priests before him and in this the certainty of our Salvation when he is not only the meritorious cause but the efficient nor only the price but Author of it See Heb. 5. 4 5. comp 9. Heb. 5. 5. comp Act. 13. 33. and Ps. 2. 7. comp 8. ask of me c. Heb. 5. 9 10. being made perfect called c. Heb. 6. 20. forerunner made c. See Heb. 8. 1 2 4. and 7. 26. Ps. 110. 4. comp 1 2. Heb. 8. 6. such a ministry following such a mediatorship Our Saviors death perfected his Oblation indeed but not his office nor our Salvation And it is since that that he daily procures as we repent and believe the application of the meritorious sacrifice to us which he then made for us and we are said no less to be saved by the sprinkling of his blood which is done in the sanctuary now continually then by the shedding of it which was done on the Cross. See Heb. 12 24. â—… Pet. 1. 2. Heb. 9. 19 23. -13. 12. The price of our redemption was then laid down sufficient to satisfie justice but not yet carried in and accepted by grace for tho the sacrifice was sufficient for all yet it is effectual only to some i. e. Believers for whom as it was provided at first by meer grace so by meer grace the satisfaction thereof being none of theirs is to them applied Heb. 2. 9. from whence Gods free grace notwithstanding our Saviors merits is so often put for the cause of our Salvation see Rom. 4. 4 16. before the throne of which grace he now went to appear with it But then many things there are besides the expiation of sins past also necessary for the compleating of our salvation which we are said to owe chiefly to our Saviors intercession therefore as we find our justification and remission of our sins committed before our conversion ordinarily imputed to Christs death and resurrection so our salvation all the strengthning of us in our new life that abundance of grace whereby we now serve God our consolation and protection in all afflictions from all our enemies in the service of him the remission of our sins when after baptism and conversion relapsing into any faults c. are ascribed to our Saviors living evermore in this office of intercession and to his sitting now at Gods right hand with all power See 1 Jo. 2. 1. Rom. 5. 10. -8 31. yea rather that he is now at the right hand c. and who now can separate for he is able to the uttermost Heb. 7. 21. Jo. 14. 10. This that we may not so look on the past benefits of our Savior as not also to acknowledge give thanks and rejoyce in his present service for us which remainder of service to be performed after his passion he seems to intimate in that somewhat obscure speech to Mary Magdalene Jo. 20. 17. Touch me not for I am not yet c. i. e. the time of embraces and your full enjoyment of me is not as you suppose it is yet come see Rev. 19. 7. for all my business is not done c. and may behave our selves as gratefully toward one from whom we have received so rich favors so also dutifully towards one on whom we depend for more Now then to view in order the several offices this High Priest after his sacrificing did and doth for us First then the Holy Priest entring into the Sanctum Sanctorum thro the vail so the flesh of the Son of God being a vail Heb. 10. 20. which contained within it and hid his Deity was then rent and this Holy Priest now thro it Heb. 9. 12. reentred into his former Majesty and glory before covered by it Again upon the renting of this vail Matt. 27. 50 51. presently that in the Temple that severed the Holy from the most holy place was rent also by which the place within being now laid open and made common was signified both a voiding of that former service of the Levitical High-Priesthood and that the way was now admitted for this new Priest having already slain his sacrifice Heb. 9. 8. into another true Sanctuary into a Sanctuary of the Lords own erecting not at all made with hands Higher then the heavens to which sanctuary he passed thro the outer Tabernacle of these which likewise was not made with hands see Heb. 8. 2. -7. 26. -9. 11 24. of which supercelestial sanctuary both that which was pitched by Moses and that built by Solomon were representations figures examples shadows Heb. 9. 23 24. -8. 5. both made one according to the pattern shewed to Moses in the Mount where Moses saw God as in a Sanctuary See Ps. 68. 17. And God is said to descend upon it Exod 34. 5. -33. 21. as afterward upon the
commemoration of him how much more in that above is it solemnized for us by himself our High Priest That as the bow was set in the Cloud that God looking upon it might remember his Covenant and forbear to bring a second deluge upon the earth Gen. 9. 16. and the blood of the Paschal Lamb was stricken on the door posts that the Lord seeing it there might pass over them with his plague So when he beholds these wounds given our Savior for our sin displaid before him he may forbear to revenge sin any more upon his Brethren And if Pilate shewing that our suffering Savior with an Ecce Homo thought the beholding such a pitiful and cruel spectacle was enough to have melted the hardhearted Jews his malicious enemies into some mercy and compassion so as to prosecute his death no further How much more will such a pale and wanner sight as was seen afterward upon the Cross of an only Son voluntarily undergoing all this for our sin move a pitiful and merciful father no further to prosecute the vengeance thereof upon his brethren upon his own members A second Action there is sprinkling of his blood upon and before the Mercy-Seat not 7 nor 77 times but continually and note that all blood-shed when it comes before the Lord hath a loud cry See the blood of the Saints Rev. 6. 10. And Abels Gen. 4. 10. And the Apostle compares the sprinkling of our Saviors blood for its speaking and crying unto the sprinkling of Abel's tho His cried not the same way for it pleaded for mercy as the other for vengeance For we receive a true attonement are sanctified are purifyed as many of us as serve the Lord by the sprinkling of the blood of Jesus See 1 Pet. 1. 2. Heb. 12. 24. -13. 12. Not that our Savior there really sprinkled his blood for us let none grossly imagine this for flesh and blood enter not into heaven 1 Cor. 15. but that he now by it poured out by him on the Cross in the heavenly Sanctuary procures all the effects obumbrated by the former sprinkling of the blood of the legal Sacrifices Therefore t is observed that the Apostle saith he entred by it not with it Heb. 9. 12 23. Who is therefore called for this Celestial ceremony before the propitiatory or throne of grace our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiation 1 Jo. 2. 2. and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory Rom. 3. 25. Thus he sprinkled his blood to make attonement for and to sanctify us but as we read that the legal High Priest purified also the Sanctuary it self and reconciled the Holy place said to be defiled by being in the midst of the peoples uncleanness See Lev. 18. 25 28. the Apostle makes this also run parallel for our Savior Heb. 9. 23. by which as is signifyed the purifying of all the Creatures and particularly of all our imperfect holy services unto us so perhaps something more may yet be gathered from Col. 1. 16 20. -2. 10. Job 15. 15. -4. 18. -25. 5. 2 Pet. 3. 7 12. Rom. 8. 22. well considered for all Principalities and Thrones i. e. Angels were made by him at first and for him and by him they now consist and of them also he is the head and by him they are said to be reconciled thro him they are now confirm'd in grace and perhaps at the last day thro him shall be advanced in glory And perhaps the upper regions of the world may be said in some sense to be contaminated as the earth by mans or the faln Angels sin to which heavenly things also the vanity bondage groaning of the Creatures mentioned Rom. 8. may extend which also are said by Peter to be reserved and that they shall be dissolved and as it were purified by fire But abscondita Domino Deo nostro manifesta nobis 3. After this appearing there with this Sacrifice and sprinkling of his blood follows his Intercession also there for us Rom. 8. 34. Heb. 7. 25. Esai 53. 12. -59. 16. another office of the Priest for the People whose making attonement was not without praier since this also is called making attonement Exod. 32. 30. and so where we translate making attonement the vulgar renders it praying for c. See Lev. 16. 7 34 17. Quando Pontifex sanctuarium ingreditur ut roget prose pro universo coetu Israel see Job 42. 8. Gen. 20. 7. which appears also by the continual practise of the Priests and Prophets praying foâ—… the people Jer. 7. 16. -27. 18. Ezra 10. 4. Joel 1. 13 14. -2. 17. 2 Chron. 30. 27. 1. And this first in presenting continually his own praiers to the Father for us in which respect he is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Advocate with the Father as well as the Holy Ghost is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Advocate to the Father here on earth with or in us As the spirit is also stiled by his title of Intercessor here as he there Rom. 8. 26 27. and therefore what office in prayer when any one sins or suffers this Advocate doth here on earth residing with us 1 Jo. 5. 7 8. see Rom. 8. 26. the other Advocate doth the same in heaven residing with the Father and with the same unexpressible zeal The better to conceive which imagine Aaron Numb 16. 47. when wrath was gone out from the Lord standing with his Censer in his hand between the living and the dead and staying the plague or Moses that great type of him Deut. 18. 15. like unto me his pathetical intercessions and deprecations so many times for the sinning Israelites continuing 40 daies at a time with the Lord in supplication for them and for their Priest see Exod. 32. comp with Deut. 9. 18 20. Numb 14. 13. c. and proceeding even to wishing himself accuâ—…ed in their stead as also did St. Paul but our Savior only was he that really became also a curse for others and then be sure our High Priest now makes the same nay far greater as much more concerned in our safety being Master over the house in which Moses tho a faithful yet was but a servant The exact matter and manner of whose intercessions above tho it is not manifested unto us yet what esteem of it and confidence in it may we not have therefore our Mother the Church thinks fit to finish all her prayers in it if we consider first that infinite love wherewith he now loveth us How can it be silent Eph. 3. 19. from which neither things present nor things to come neither heights nor depths c. can ever separate us Rom. 8. 38 35. comp with 34. 2. The promises which he made in that last comforting Sermon immediately before his death and departure from hence the summ of which is to assure his Disciples and consequently all believers see Jo. 17. 20. of the great care he would take for them in heaven where also he particularly