internall good things of the body as of health and long life Deut. 28. 21. 27. 35. 1 Cor. 11. 30. Mat. 9. 2. 3. Hence is mortality as touching the state and neerest power to Death 4. For this mortality is a dissolving or loosing of that band wherewith the soule was joyned with the body 5. The outward beginning of this Death in matter of losse is the losse of outward good things whereby this life was either beautified or sustained 6. Of the first kinde is 1. Losse of dominion over the Creatures â—…he which after the Fall did put offor the greatest part that subjection towards man to which they were made and became his deadly enemies unlesse they be brought into order by the speciall providence of God Iob 5. 22. 23. Be not afraid of the beasts of the Earth For thou shalt be in covenant with the stones of the Field and the beasts of the Field shall be at peace with thee Hos. 2. 18. I will make a covenant for them with the beasts of the Field 2. That ignominy which hee is subject to both living and dead Deut. 28. 20. 37. 7. Of the latter kinde is poverty or the losse of those things which pertaine to food raiment and possessions Deut. 28. 17. 18. 8. The beginning of this Death in matter of sence is also inward or outward 9. Inward is in wearinesse Gen. 3. 19. Paine and diseases Deut. 28. 35. 10. Outward is in all those calamities to which the life of man it outwardly subject Deut. 28. 25. 48. 11. The moderation that appeared in this corporall punishment is touching inward and outward things 12. Touching inward things In that man hath yet space and commodity of life granted to him by the goodnesse of God Gen. 3. 6. 13. Touching outward things in that he hath certaine remainders of dominion over the Creatures Gen. 9. 2. Let the feare of you and the dread of you be upon all the beasts of the Earth c. So that although man by his sinne fell from all right which he had before of using the Creatures to his benefiâ—… yeâ—… by grant and divine indulgence hee may use them and in that hâ—… sins not that lie doth simply use them althoug he sinne in the manner of using because so long as life is granted and prolonged to him with the same there is together granted the use of those things which are necessarily required unto life and in a sort they are due to him Hence it is that although the Creatures were subject to vanity and a curse for the sin of man Gen. 3. 17. 18. Rom. 8. 20. 22. yet they are preserved in that estate that they may supply the necessities of mans life CHAPTER XVI Of the Consummation of Death 1. THE Consummation of Death is the highest degree of the punishment appointed and to endure for ever As touching the degree it is said to be infinite 2. But it is infinite only in respect of the losse and privation because it is the loosing of an infinit good not in respect of sence or positive affliction yet it may be said to be positively infinite in respect of the thing afflicting but not in respect of the manner of afflicting 3. Hence it is that there are certaine degrees in this punishment according to the variety of degrees which are found in sins Luke 12 47 48. He shall be beaten with many stripes he shall beaten with few stripes 4. As touching the continuance this punishment is said to be eternall or never to be ended Marc. 9. 44. 46. 48. Where their Worme dieth not and their fire never goeth out 5. Now it is eternall 1. Because of the eternall abiding of the offence 2. Because of the unchangeablenesse of the condition which that degree of punishment doth follow 3. Because of the want of satisfaction 6. Hence it is that the incorruptibility of the damned is their immortality in death and to death 7. The consummation of spirituall death in matter of losse is a totall and finall forsaking whereby a man is separated wholy from the face presence and favour of God Matth. 7. 23. Depart from me And 25. 41. Gâ—… yee cursed 2. Thess. 1. 9. Who shall be punished with everlasting destruction being driven from the Face of the Lord and the glory of his Power 8. Hence followes the greatest and eternall hardning in evill and despaire of good Luc. 16 26. 9. The consummation of spirituall Death in matter of sence is fulnesse of bondage whereby he is altogether delivered into the power of the Devill Matth. 25. 41. 10. Hence is fulnesse of terrors of conscience and fulnesse of sinne for the damned doe sin and will fin for ever although neither the same sins which were in this life as Theft Murder Adultery nor altogether of the same condition with them which they committed alive For they offend chiefly in hatred envy indignation and such like affections which the sharpenesse of punishment gives occasion to Also these sins after death have not the same respect of desert which they have in this life because then there is neither any possibility to avoyd sin neither is there place for threatning and increase of punishment by them 11. Hence it is that sins themselves in the damned have more respect of punishment but in those that live they have more respect of offence 12. Terror of conscience is as it were a worme perpetually gnawing Mar. 9. 44. Esay 66. 24. 13. The Consummation of corporall Death together with spirituall is first by separation of the soule from the body 1. Cor. 15. 42. 43. To which that change of some is answerable which is like death 1. Cor. 15. 51. 52. 1. Thess. 4. 15. 16. Secondly by casting the soule and body into Hell or that place which God hath prepared for the extreame torments of sins Rev. 21. 8. 14. Hence are paines and greatest vexations both of soule and body Luc. 16. 23. 15. Hence are Lamentation Howlings Gâ—…ashing of Teeth and such like effects of greatest vexation Luc. 13. 28. 16. But of the place of Hell and manner of torture nature of outward things which pertaine thereunto because they are not necessary for us to know the Scripture hath not pronounced any thing distinctly of them CHAPTER XVII Of the Propagation of Sinne. Thus much of the transgression Now it followes to treat of the propagation of it 1. THis propagation is that whereby the whole posterity of man decending from Adam in a naturall manner is made partaker of the same condition with him Iob 14. 5. Psal. 51. 7 Rom. 5. 44. Eph. 2. 3. This is come to passe by Gods just ordination The equity whereof appeareth in some measure among men 1. In naturall right whereby inbred qualities are derived from that which begetteth to that which is begotten 2. In hereditary right whereby the burdens of parents are transferd upon their children 3. In the right of like for like whereby the rejection of good and suffering
Whence it is there is a difference between Fornication Adultery Incest 2. Upon the kind and nature of the thing Mat. 5. 21. 22. He that is angry unadvisedly he that calleth Raca he that saith thou foole 3. Upon the intending and remitting the Act. Phil. 3. 6. As concerning â—…eale persecuting the Church 1 Tim. 1. 13. A blasphemer a Persecutor and Injurious 4. Upon the way and manner of committing for it is done either out of ignorance infirmity or with an high hand Num. 15. 27. 30. If a soule shall Sinne through error he shall offer as he Goat but the soule which shall commit with an high hand shall be cut off Psalme 19. 13. 14. 1 Cor. 6. 7. There is utterly a fault in you 5. Upon the circumstances of place time and the like Isa. 26. 10. When favour is shewed to a wicked man he will not learne righteousnesse in the land of uprightnesse he doth wickedly 6. Secondly the speciall difference of actuall Sinnes is properly privative and doth formally depend upon the difference of rectitudes from which these acts doe decline 7. Therefore that distribution of Sins as they are contrary to the Commandement of God is most proper 8. Thirdly actuall Sin is distinguished in respect of parts into Sinne of Omission and Sinne of Commission For seeing there are as it were two part of originall Sinne turning from good and a turning to evill actuall Sinne that flowes from thence hath a double respect for where turning from good doth most appeare that is said to be a Sinne of Omission and where a turning to evill doth most appeare that is called a Sin of Commission 9. Therefore a Sinne of Omission is not to doe that that ought to be done Iames 4. 17. He that knoweth to doe well and doth it not to him it is Sin Mat. 25. 42. I was an hungry and ye gave me no meat c. 10. Sinne of Commission is to doe that which ought not to be done 11. Sinne of Omission is most directly contrary to the command of God and Sinne of Commission to the forbidding in a Sinne of Commission there is a certaine addition to the Law of God and in Omission there is a certaine detractation from the Law both which are forbidden Deut. 4. 2. 12. 32. Rev. 22. 18. 19. 12. This distribution of Sinne is not into the kinds of Sinne. 1. Because Commission and Omission being about the same object and under the same formall respect doe not differ in kind as in covetousnesse 2. Because to speake morally there is no Omission without an act going before or accompaning it 3. Because Omission cannot be voluntary and free without an act unto which act there doth alwayes cleave a Sinne of Commission 13. Fourthly Sinne is distributed in respect of the subject into Sinne of the heart of the mouth and of the worke So that it is A word a deed or a thought against the Law Isa. 18. 13. Mat. 5. 28. 15. 19. 14. Fifthly Sinne is distributed in respect of the object Into that Sinne which is against God and into that which is against men Luke 15. 18. 1 Sam. 2. 25. Yet it doth not altogether in the same reason respect God and man For Sinne as it is a transgression of the Law of God is an offence against God only but yet in a materiall respect as to the wrong and losse that is often done to men by Sinne it hath respect also to men 14. Sixthly Sinne is distributed in respect of the effect Into Sinne distroying the conscience and not destroying Into Sinne raigning and mortified into Sinne pardonable and unpardonable which yet are not properly belonging to this place 16. From this multiplication of Sinne there followes an increase of spirituall death both in matter of losse and in matter of sense 17. In matter of losse there is security of conscience and stupidity that is a deprivation of the sence of Sinne and misery 18. This security comes from custome of sinning and obstinacy of mind in Sins for Sins whether they be of Commission or Omission being brought into custome and made old through dayly multiplication doe beget an evill habit and doe as it were bring an hard skin over the will and mind Ierem. 13. 23. Can a Blackamore change his skin or a Leopard his spots them may yee doe good that are accustomed to doe evill Eph. 4. 19. Being past feeling they gave themselves to lasciviousnesse to commit all uncleannesse with greedinesse 19. In matter of sence there is greatest terror of conscience joyned with desperation Hebr. 10. 26. 27. Gen. 4. 13. 20. This terror ariseth from the greatnesse and multiplicity of guilt together with an inavoydablenesse of imminent punishment 21. But in this beginning of spirituall death there is a certaine moderation used by God This moderation is internall or externall 22. The internall appeareth in the remainders of Gods Image Iames 3. 9. Now these remainders appeare both in the understanding and also in the will 23. In the understanding by those principles of truth which direct both the theoreticall and practicall judgement 24. The theoricall principles are both of true and false of which all men that have any use of reason have some knowledge Rom. 1. 20. Psal. 19. 2. 3. 25. Practicall principles are of that which is honest and dishonest just and unjust that God is to be worshipped that that is not to be done to another which one would not have done to himselfe 26. This is the Law written in the hearts of all men Rom. 2. 15. They shew the effect of the Law written in their hearts 27. From these principles there ariseth a certaine force of naturall conscience Rom. 2. 15. Their consciences together bearing witnesse and their thoughts accusing one another or excusing which conscience notwithstanding together with those principles is corrupt and so dead Tit. 1. 15. Their mind and conscience is defiled 28. In the will those remainders appeare by a certaine inclination unto good knowen in that manner which although it be vanishing and dead yet it is found in all in some measure whence also it is that at least the shaddowes of vertues are allowed and embraced of all 2 Tim. 3. 5. Having a shew of goodlinesse 29. Also that restrayning power pertaineth to the will together with the understanding whereby excesse of Sinne is restrained in most so that then Sinners doe abhorre the committing of many grosser Sinnes 1 Cor. 5. 1. Such fornication which is not named among the Gentiles 30. The outward moderation of this misery is by those externall meanes both politicke and oeconomicke whereby the course of Sinne and misery is wont partly to bee hindred CHAPTER XV. Of Corporall Death Thus farre of the beginning of the spirituall Death now it followes to speake of the beginning of bodily Death with the consummation of both 1. THe beginning of bodily death in matter of losse is either inward or outward 2. Inward is the losse of the
and expectation of the enjoyment of all those good things which God hath prepared for his Rom. 5. 2. We rejoyce under the hope of the glory of God 11. Hence is freedome to come to God with boldnesse Eph. 2. 18. 3. 12. Heb. 10. 22. 12. Hitherto pertaines the assurance of perseverance and salvation also Rom. 8. 38. 13. For this assurance as touching the thing it selfe which is called a certainty of the object is sealed to all true believers but as touching the perceiving of it which is called a certainty of the subject it is not alwayes present to all yet it may bee gotten by any without speciall revelation it ought also to be sought for by all so as this certaine confidence rightly grounded hath nothing common with presumption 14. This certainty is grounded upon and confirmed to the faithfull by the word the seales by oath and by the earnest of God himselfe He. 6. 17. God willing abundantly to shew to the heires of the promise the immutability of his counsell he bound it by an oath that by two immutable things we may have strong consolation Eph. 1. 13. Yee are sealed with that holy Spirit of promise which is the earnest of our inheritance 15. This truth is perceived and made certaine to us 1. By a certaine spirituall sence whereby the grace of God now being present doth make its presence manifest and evident to the believer 2. By the gift of discerning whereby believers doe distinguish true grace from the shew of it 3. By discourse and testimony of conscience whereby grace and salvation is no lesse seale to the faithfull then sin and death to unbelievers 4. The Spirit of God himselfe doth so confirme all these wayes of perceiving that they have the same certainty that Faith hath Rom. 8. 16. The spirit it selfe witnesseth with our spirit that we are the Sons of God 1 Cor. 2. 12. We have received the spirit which is of God that we may know the things which God hath freely given us 2 Cor. 13. 5. Try your selves whether yee be in the Faith examine your selves 1 Iohn 4. 16. We know and believe the love which God had towards us 16. This certainty doth follow upon the perceiving of Faith and Repentance where the free covenant of God is rightly understood 2 Cor. 13. 5. 17. If either of these be wanting this certain ty is taken away as touching the perceiving of it so that hee that doth rightly understand the promise of the covenant cannot be sure of his salvation unlesse hee perceive in hemselfe true Faith and repentance neither can he that feeles himselfe truly to believe and repent be sure of his perseverance and salvation unlesse he also understand by the covenant that God will mightily preserve those that believe and repent even to the end 18. Therefore certainty of salvation is not of any nor otherwise perceived but those who together with Faith keepe a good conscience and that whilst they keepe it from any grievous wound which by those sins is brought which are wont to wast conscience 19. Hence as Faith and a good conscience doe florish or languish in men so also this certainty is either confirmed or diminished Ps. 51. 20. They therefore that without any sence or care of Faith and repentance doe certainly hope for salvation in presuming they hope and hoping they perish 21. From this certainty ariseth consolation peace and joy unspeakable Rom. 5. 2. 3. 1 Pet. 1. 8. Rom. 14. 17. 2 Cor. 1. 5. Which are the first fruits of glory Rom. 8. 23. 22. Consolation is an easing of feare and oppressing griefe 2 Cor. 1. 4. Yet it containes sometimes by a Synecdoche all salvation begun Col. 2. 2. 23. Peace is a quieting of the mind which ariseth partly from deliverance from evills and partly from the presence or hope of contrary good things Phil. 4. 7. 24. When it is joyned with grace in the Apostles salutations then it sets forth all that felicity which is communicated to the faithfull by the favour of God 25. Ioy is that delight which is perceived from the conjunction and communion of the chiefe good 26. Hence eternall life it selfe is called joy Mat. 25. 21. Iohn 15. 11. 27. The third degree is in partaking of the spirituall gifts of grace with abundance or overflowing Col. 2. 2. 7. 10. With all riches of the full assurance of understanding Abounding in Faith complete 28. Hence the abundance of grace is said to minister a large entrance into the Kingdome of God 2 Peter 1. 8. 11. 29. The fourth degree is in experience of the good will or kindnesse of God Psalm 31. 20. How great is thy goodnesse which thou dost lay up for them that feare thee Psal. 65. 5. We are satisfied with the goodnesse of thy House with the things of thy holy Temple 30. Hither to pertaineth that fatherly providence of God whereby he watcheth alwayes over the faithfull for good as he watcheth over the wicked for evill in which respect in Scripture the good Hand of God is said to be with his Nehem. 2. 8. 31. Hence all things worke together for good to them that love God Rom. 8. 28. 32. From the sence of all these the faithfull are rooted and grounded in the love of God Eph. 3. 17. 33. Perfect Glorification is in the taking away of all imperfection from soule and body and communication of all perfection 34. This is granted to the soule immediatly after the separation of it from the body 2 Cor. 5. Verse 2. Phil. 1. 23. Hebr. 2. 12. 23. But it is not ordinarily granted to the soule and body joyntly before that last Day wherein all the faithfull shall bee perfected together in Christ. Ephes. 4. 13. Philippians 3. 20. 21. CHAPTER XXXI Of the Church mystically considered Thus much of the application of Redemption considered in it selfe The subject to which and the manner by which this application is made doth follow 1. THE Subject is the Church Eph. 5. 25. 26. 27. Christ loved the Church and gave himselfe for it that he might sanctifie it being purified by him with the washing of water through the Word that he might make it to himselfe glorious that is a Church not having spot or wrinkle or any such thing but that it might be holy and unblameable whence Election Redemption Vocation Iustification Adoption Sanctification and Glorification doe in their propriety belong to the same subject that is to the same singular men which make the Church Iohn 17. 9. 10. 11. I pray for them I pray not for the World but for them whom thou hast given mee because they are thine Rom. 8. 29. 30. For whom hee hath fore-knowne them hee did predestinate c. 2. Yet the Church hath so the consideration of a subject in respect of his application that it is also an effect of the same application for it is not first actually a Church and afterward made partaker of Union and communion
of remission of the punishment and of the fault is a distinction without a difference 4. That guiltinesse is not the forme of Sinne but an affection or a consequent adjunct partly separable partly inseparable 5. Now it followes Sinne partly by vertue of the Law of God adjudging punishment to Sinnes in which respect it hath some good in it and is of God and in this respect God cannot separate that guiltinesse from Sinnes Yet as it flowes from Sinne and is a worthinesse and deserving of punishment it doth also partake of the nature of it and it is a vitious thing and in this respect it cannot be separated from Sinne. This double consideration of guiltinesse is intimated Romans 1. 32. Knowing the Law of God that they that doe such things are worthy of death 6. From this guiltinesse there followeth a conscience altogether evill namely accusing condemning justly And hence followes horrour and flying from the presence of God Gen. 3. 8. 20. Heb. 2. 15. Rom. 8. 15. 7. Filthinesse is that spirituall pollution whereby a sinner is made destitute of all comlinesse and honour and becomes vile Matth. 15. 11. Rev. 22. 11. 8. This filthinesse doth immediatly follow the offence of the Sinne and remaineth in the Sinner after the act of Sinne is past and ceaseth to be it is wont to be called the spot of Sinne Corruption Defilement Deformity Dishonesty Nakednesse Uncleannesse a blot and somtimes Culpa a fault 9. From this filthinesse there followes First A turning away from God Esay 1. 15. Which is also called abomination and detestation Prov. 1. 32. Especially in respect of greater Sinnes Prov. 3. 16. Ierem. 16. 18. Secondly the shame of a man to his confusion Gen. 3. 7. For such a shame is a feare arising from the conscience of some filthinesse Rom. 6. 21. What fruit had you of those things whereof you are now ashamed 10. Punishment is an evill inflicted upon the Sinner for his Sinne. 11. It is called an evill because it is a privation of good But it is not a privation of an honest good as it is honest as sin is but it s a privation of the good of happinesse in respect of the Sinner who is punished 12. It is said to be an evill inflicted not simply contracted because it pertaines to rewarding and revenging Iustice. 13. It is said to be inflicted for Sinne because it hath alwayes respect and order to the desart of Sinne unto which punishment followes from the offence by reason of the prohibition and from the guiltinesse by reason of the commination 14. Therefore punishment properly so called hath no place but in Intelligent Creatures in whom also Sinne is found 15. Because Sinne is reduced into order by punishment and Sin in it selfe is in some measure against the goodnesse of God but punishment only against the good of the Creature therefore Sin hath more evill in it selfe then punishment 16. Hence it is that the least Sin is not to be admitted although the greatest punishment might by that meanes be avoyded or the greatest good obtained Rom. 3. 8. 17. In the ordaining of punishment divers attributes of God doe shine forth chiefly Holinesse Righteousnesse and Mercy 18. The holinesse of God in the largest signification is that whereby he is free and as it were separated from all imperfection Isa. 6. 3. Rev. 4. 8. But that holinesse of God which doth there properly shine forth is that whereby he being pure from any spot of Sinne cannot communicate with any Sinne. Psal. 5. 5. Thou art not a strong God that delighteth in iniquity evill shall not dwell with thee Hab. 1. 13. Thou art of purer Eyes then that thou mayest behold Evill 19. The revenging justice of God which here shines forth is that whereby he inflicteth evill upon them that doe evill 2. Thes. 1. 6. It is just with God to render affliction to them that afflict you 20. This Iustice as it doth burne simply-against Sinne is called wrath Rom. 1. 18. Eph. 5. 6. As it doth more fiercely wax hot it is called fury Deut. 29. 20. As it doth give sentence to be executed against a Sinner it is called judgement Rom. 2. 5. As it doth execute the sentence given it is properly called revenge Heb. 10. 30. 21. Mercy here shining forth is that whereby be punisheth Sin lesse then the condigne desert of it 22. This mercy is clemency or beneficence 23. Clemency is that whereby he doth moderate the punishments that are due Lam. 3. 22. It is the Lords great kindnesse that we are not consumed 24. Clemency appeares in patience and long sufferance 25. Patience is that whereby he doth forbearingly suffer Sin and spares the Sinners 2. Pet. 3. 9. 26. Long sufferance is that whereby he doth long suspend revenge Exo. 34. 6. 27. Beneficence is that whereby being rich in goodnesse he powreth forth many good things even upon Sinners Matth. 5. 45. So much of the Guiltinesse Filthinesse and punishment of sinne in generall now followes the punishment in speciall 28. The punishment inflicted on man for Sinne is death Gen. 2. 17. Rom. 5. 12. 29 This Death is a miserable privation of life 30. By the life of man is understood both the conjunction of the soule with the body and all that perfection which was agreeable to man in that state whether it was actually communicated or to be communicated upon condition Psalme 36. 10. With thee is the Fountaine of life in thy light wee shall enjoy light 31. Therefore Death is not from God as he did ordaine nature but it is from God as taking vengeance on Sinne and so properly from Sinne as the meritorious and procuring cause 32. But that Death is not a simple and bare privation of life but joyned with subjection to misery and therefore is not the annihilating of the Sinner whereby the subject of misery being taken away the misery it selfe should be taken away 33. A certaine Image and representation of this Death was the casting out of Paradise in which there was contained a Symboll or Sacrament of life Genes 3. 22. 23. 24. Thus much of Death in generall It followeth to speake of it in speciall 34. In Death or the curse of God that doth lye upon Sinners there are two degrees the beginning of it and the perfection of it and two members The punisment of losse or privative the punishment of sense or positive and there are two kinds Death spirituall and corporall 35. The beginning of spirituall Death in matter of losse in the defacing of the Image of God that is the losse of grace and originall Iustice. Rom. 3. 23. They are deprived of the glory of God Eph. 4. 18. Being strangers from the Life of God 36. By this losse of grace man is robbed of all saving giâ—…ts and so nature is weakned put out of order and as it were wounded 37. The beginning of spirituall death in matter of sence is spirituall bondage 38. Spirituall bondage
and eternity of it Psalme 110. 4. Hebr. 5. 6. 7. 24. 10. The office it selfe to which Christ was called is threefold Of a Prophet of a Priest of a King 11. This number and order of offices is shewed First by mens necessâ—…ty greevously labouring under ignorance alienation from God and disability to returne to him the first of which is healed by the Prophecy of Christ the second by his Priest-hood the third by his Kingdome 12. Secondly the order of conferring salvation doth shew his number also which ought first to be unfolded then obtained and then afterward applied the first of which is the part of a Prophet the second of a Priest and the third of a King 13. Thirdly the same order also appeareth by the solemne manner of executing it whereby Christ did first teach others declaring the Will of God unto them then hee did offer himselfe and afterward hee did enter into his Kingdome 14. The prophecy of Christ is that whereby he hath perfectly revealed the whole Will of God that bringeth salvation whence he is in Scripture called not onely a Prophet Deut. 18. 15. Acts 3. 22. And a Doctor Mat. 23. 7. The Apostle of our profession Hebr. 3. 1. And the Angell of the covenant Malach. 3. 1. But also the very wisdome of God 1 Cor. 1. 24. And the treasure of wisdome and understanding Col 2. 3. 15. This prophecy was in Christ as in the principall cause in others whether angells or men as in his instruments 1 Pet. 1. 11. The Prophets did search what or what manner of time the foretelling spirit of Christ which was in them should decline c. And 3. 19. By which going to the spirits which are in prison he preached It was in Christ by way of habit so that he might when he pleased reveale all the secrets of God But in others by way of act and flasâ—…ing or coruscation so that they could not exercise prophesie but at certaine times when he pleased Ierem. 42. 7. After ten dayes came the Lord to Ieremy 16. That he might be such a prophet it was necessary that he should be God Iohn 1. 18. 3. 13. And withall also that he should be man Acts 3. 22. Compared with Deut. 18. 15. For unlesse he had beene God he should neither have perfectly understood the Will of God 1 Cor. 2. 11. 16. Neither had he been able to reveale it throughout all ages unlesse he had been man he could not fittly have unfolded it in his own person unto men Hebr. 1. 1. 17. The priesthood of Christ is that whereby he hath purged by sacrifice the sins of men and obtained the favour of God for them Col. 1. 20. 22. 2 Cor. 5. 15. Rom. 5. 10. 18. This priesthood was not legall or temporary but according to the order of Melchisedek Hebr. 7. 17. Not by a carnall Commandement but by the power of an endlesse life Ibid. Ver. 16. Not by an order that it weake and lame but stable and perfect Ibid. Ve. 18. 19. Not for a time but for ever Ibid. Verse 24. Finally admitting no successor or Vicar but perpetuall and proper to Christ and of him that ever liveth Ibid. Vers. 24. and 25. 19. In this office Christ himselfe was the Priest Sacrifice and Altar he was Priest according to both natures Hebr. 5. 6. He was a Sacrifice most properly according to his humane nature whence in the Scriptures this is wont to be attributed not only to the person of Christ but to his body Heb. 12. 13. 1 Pet. 2. 13 Col. 1. 22. To his blood Col. 1. 20. And to his Soule Isay 53. 10. Mat. 20. 28. Yet the chiefe force whereby this sacrifice was made effectuall did depend upon the nature of God namely that the Sonne of God did offer himselfe for us Acts 20. 28. Rom. 8. 3. He was the Altar properly according to his Divine nature Hebr. 9. 14. 13. 10. 12. 15. For it is belonging to the Altar to sanctifie that which is offered upon it and so it ought to be of greater dignity then the sacrifice it selfe Mat. 23. 17. But Ghrist by his divine nature did in a certaine manner sanctifie himselfe according to his humane nature Iohn 17. 19. 20. Therefore it doth hence also appeare how necessary it was that Christ the Mediator should be both God and man for unlesse he had been man he had not been a fit sacrifice and unlesse he had been God that sacrifice had not been of sufficient vertue 21. The Kingdome of Christ is that whereby he doth dispence and administer all things with power and authority which pertaine to the salvation of man Psal. 2. 6. Dan. 2. 44. Luc. 1. 36. 22. The properties of this Kingdome are First That it is universall 1. In respect of all ages Mat. 22. 43. 44. 45. 2. In respect of all kind of men Dan. 7. 14. Rev. 17. 14. 3. In respect also of all Creatures as they doe in any sort pertaine to the furthering or beautifying of mens salvation Eph. 1 21. 22. 23. Secondly that it is over the very soules and consciences of men Rom. 14. 17. 24. Thirdly that it dispenseth life and death eternall Rev. 1. 18. 25. Fourthly that it is eternall Dan. 2. 44. 7. 14. 26. Fifthly that it brings greatest peace and perfect felicity to those that are heires of it Isay 9. 6. Eph. 2. 16. Hebr. 7. 2. 27. Hence this Kingdome in the Scriptures is every where called the Kingdome of God the kingdome of peace and glory in the places above cited and the Kingdome of light and glory the Kingdome of Heaven and the world to come Hebr. 2. 5. 28. And hence also it appeareth how necessary it was that Christ the Mediator should be God and man for unlesse he had bin God he could not be the spirituall King of our soules dispensing life and death eternall and unlesse hee had been man he could not have been an head of the same kinde with his body 29. Christ in all his offices had types In the propheticall office he hâ—…d men also so subordinate to hâ—…mselfe that they also were called prophets but his Priesthood and kingdome doe not admit such a subordination neither was there ever any by office a spirituall Priest or King beside Christ alone 30. The reason of the difference is because that the declaration of the will of God unto men which is the office of a Prophet may in some manner be performed by a meere man but purging of sinnes by sacrifice before God which is the duty of a priest and government over the soules and consciences of men which is the part of a King cannot at all be done by a meere man 31. The Kings of the nations are not properly subordinate to Christ in their authority but unto God CHAPTER XX. Of Satisfaction 1. THere be two parts of redemption the humiliation of Christ as our Mediator and his exaltation 2. Humiliation is that whereby
39. My Father if it be possible let this Cup passe from me 9. But the object of this anger was Christ not absolutly but only as touching the punishment which is brought by this anger which he as our surety did undergoe 10. That subjection to the power of darkenesse was not to bondage but to vexation which Christ did feele in his mind 11. From these the soule of Christ was affected with sorrow griefe feare and horror in an agony Mat. 26. 39. Iohn 11. 27. Hebr. 5. 7. Luc. 22. 24. 12. In this manner was the soule of Christ affected not only in that part which some call the inferior but also in the superior part not only nor chiefly out of a fellow-feeling which it had with the body put properly and immediatly not chiefly out of compassion which it had in respect of others but out of a proper suffering which it did undergoe in our name Lastly not out of an horror of temporall death which many of Christs servants also have by his power overcome but out of a certaine sence of a supernaturall and spirituall death 13. There were two effects of this agony First a vehement deprecation shewing a mind astonished and a nature flying from the bitternesse of death yet under condition and with subjection to his Fathers will Mar. 14. 35. He prayed that if it might be that houre might passe from him Iohn 12. 27. My soule is troubled and what shall I say Father keepe me from this houre but therefore came I unto this houre Secondly a watery sweat having clotters of blood mixed with it dropping downe to the ground Luc. 22. 44. Being in an agony he prayed more earnestly And his sweat was like drops of blood falling downe to the ground 14. In this beginning of spirituall death there was a certaine moderation and mitigation that in the meane while there might be place for those duties which were to be finished before his death namely prayers conferences admonitions answeres 15. This moderation was inward or outward 16. The inward was by spaces of time upon the flacking of the pressure and vexation which he did feele in his soule Hence in his understanding he did attend unto the course of his office undertaken to the glâ—…ry that would thence arise to his Father and to himselfe and to the salvation of those whom his Father had given to him In his will also hee did chuse and embrace all the miseries of death to obtaine those ends 17. The outward mitigation of this death was by an Angell who did strengthen him in talking with him Luc. 22. 43. And appeared to him an Angell from Heaven comforting him 18. There was no inward beginning of the bodily death of Christ besides that naturall mortality and weakening which the outward force did bring 19. The externall beginning was manifold both in matter of losse and matter of sence 20. In matter of losse he was rejected of his own people counted worse then a murtherer forsaken of his most inward Disciples denied and betrayed of all kind of men especially of the chiefe ones and those who were counted the more wise he was called a mad man a deceiver a blasphemer one having a devill a great man and invader of another mans kingdome he was stripped of his garments and destitute of necessary food 21. In matter of sence there was First shamefull apprehending Secondly a violent taking away in just judgements both Ecclesiasticall and civill Fourthly in working whipping and crucifying with reproches and injuries of all kinds joyned with them Yet there was some mitigation of this death First by manifestation of the Divine Majesty to the working of certaine miracles as in casting the Souldiers downe to the ground with his sight and voyce and in healing the eare of Malchus Secondly by operation of the Divine providence whereby it came to passe that he was justified by the Iudge before he was condemned Mat. 29. 24. I am innocent of the blood of this just man 22. The consummation of the Death of Christ was in the highest degree of the punishment appointed where is to be considered The death it selfe and the continuance of it 23. The consummation of spirituall death in matter of losse was that forsaking of the Father whereby he was deprived of all sence of consolation Mat. 27. 46. My God my God why hast thou forsaken me 24. The consummation of the death of Christ in matter of sence was the curse whereby he did endure the full sense of Gods judgement upon mans sinne Gal. 3. 13. He was made a curse for us The hanging on the Crosse was not a cause and reason of this curse but a signe and symbole of it Ibid. 25. The consummation of bodily death was in the breathing out of his soule with greatest torment and paine of the body 26. In this death there was a separation made of the soule from the body but the union of both did remaine with the Divine nature so that a dissolution of the person did not follow 27. This death of Christ was true not feigned it was naturall or from causes naturally working to bring it not supernaturall it was voluntary not altogether compelled yet it was violent not of inward principles It was also in a certaine manner supernaturall and miraculous because Christ did keepe his life and strength so long as he would and when he would he layd it down Iohn 10. 18. 28. The continuance of this death was in respect of the state of lowest humiliation not in respect of the punishment of affliction for that which Christ said it is finished is understood of those punishments 29. The continuance was the remaining under the dominion of death by the space of three dayes Acts 2. 24. This state is wont properly to bee set forth by descending into Hell 30. Christ being buried three dayes was a witnesse and certaine representation of this state CHAPTER XXIII Of the Exaltation of Christ. 1. THe Exaltation of Christ is that whereby he did gloriously triumph over his and our enemies Luc. 24. 26. Ought not Christ to have suffered these things and so to enter into glory Eph. 4. 8. When he ascended up on high he led captivity captive Col. 2. 15. He hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed over them in it 2. He overcame death by enduring it sinne by satisfying the Devill by spoiling him or taking the prey out of his hands 3. The perfection and manifestation of this victory is in his Exaltation Therefore although there was a virtuall triumph and triumph of merit in his death and in the Crosse in which Christ is said to be exalted or extolled Iohn 3. 14. Not in situation and place only but also in vertue and merit yet the actuall triumph as touching the state of it was not in his humiliation but his Exaltation 4. Christ did triumph in the Crosse as in a Field of victory but in his Exaltation
as in the kingly seat and Chariot of triumph 5. The glory of this triumph was a changing of the humble forme of a servant and that most abject condition which in it he did undergoe into blessednesse altogether Heavenly Phil. 2. 9. Wherefore also God did highly exalt him and gave him a name above every name 6. In respect of the Divine nature it was onely an active manifestation in respect of the humane nature it was a reall receiving with sutable actions flowing from it 7. The humane nature received all those perfections which a created nature could take For in the soule there flourished all kind of fulnesse of wisdome and grace not only in respect of the principle and habit but also in respect of the act and exercise his body also was adozned with greatest purity agility splendor and strength Hebr. 12. 2. For the joy that was set before him he endured the Crosse Phil. 3. 21. Who shall transforme our vile body that it may be life to his glorious body 8. But as the soule of Christ being now exalted did still retaine the nature of a soule so also the body glorified did in no wise lay downe the essence and essentiall properties of a body therefore it can neither be every where nor together in many places nor in the same place with an other body Penetrativè Which indeed all that have eyes to see may cleerly perceive in those phrases of Scripture Being taken from them he was caried up into Heaven Luke 24. 51. He is not here he is risen Mat. 28. 6. And many such like 9. There were three degrees of Exaltation opposite to as many degrees of his extreame humiliation namely his Resurrection from the dead being opposed to his death his ascending into Heaven opposed to his descending into the Grave and to the Lowest place of the Earth and his sitting at the right Hand of God opposed to his remaining in the Grave and in the state of death or in Hell 10. Christs Resurrection was of his whole humane nature which before had fallen by death In respect of the soule it was from Hell or from the state and dominion of death to which the soule as it was a part of the humane nature was subject In respect of the body it was from the dead and from the Grave 11. The soule is said improperly to have risen againe but the body and humane nature properly For the body and the man did properly recover his perfection but the soule did recover the act and motion of its perfection in the body 12. There are two parts of his Resurrection the first is an internall act namely a reviving restored by the uniting of soule and body the second is an externall act namely his going out of the Grave to the manifestation of life restored 13. Unto this Resurrection there did give testimony 1. The Angells 2. Christ himselfe by divers apparitions ten whereof at least are reckoned up in the Scriptures and also by divers proofes taken out of the Scriptures 3. Men who were certified of it by seeing hearing and handling him 14. But Christ did rise not by the power or leave of another although this operation be attributed to God the Father Acts 2. 24. But by his own power Iohn 2. 19. Destroy this Temple and within three dayes I will raise it up And 10. 18. I have power of taking up my life againe 15. The time of Resurrection was the third Day after his Death and Buriall Mat. 16. 2. Luke 24. 7 Acts 10. 40. 1 Cor. 15. 4. 16. The end of this Resurrection was 1. That he might be declared to be the Sonne of God Rom. 1. 4. Declared mightily to be the Sonne of God by the Resurrection from the dead 2. That he might seale a full victory of death 1 Cor. 15. 57. Thankes be to God who hath given us victory through our Lord Iesus Christ. 3. That he might fulfill those parts of his office which did follow his death Rom. 4. 25. He was raised againe for our justification 4. That he might shew himselfe both justified and justifying others 1 Cor. 15. 17. If Christ be not risen your faith is vaine yee are yet in your sinnes 5. That he might be the substance example and entrance of our spirituall and corporall Resurrection Vers 20. 21. 23. of the same Chapter He is made the first fruits of them that sleepe In Christ shall all be made alive 17. For Christ as God is the cause absolutely principall of our Resurrection as satisfying by his humiliation and death he is the meritorious cause but as rising from the dead he is the exemplary cause and withall a demonstration and an initiation 18. The ascending of Christ into Heaven is a middle degree or certaine progresse of exaltation whereby leaving the Earth he ascends up into the highest Heaven as into his throne of glory Acts 1. 11. He is taken up from you into Heaven Ephes. 4. 10. Hee ascended farre above all Heavens 19. This ascension was of the whole person yet it doth not agree to the Divine nature but figuratively namely as it was the cause of ascending and was joyned with the humane nature in excellency manifesting also his glory in it whereof he had as it were emptied himselfe when he descended into it by the incarnation but it doth most properly agree to the humane nature because it suffered change from a lower place to an higher 20. The time of his ascension was 40 dayes after his Resurrection Acts 1. 3. not sooner because the infirmity of the Disciples did require the delay of this space of time that their faith might be confirmed by divers appearings and they might also be more fully instructed in those things which pertaine to the Kingdome of God Acts 1. 3. Not later least he should seeme to thinke upon an earthly life 21. The place from which he did ascend was mount Olivet Acts 1. 12. Where also he entred into deepest humiliation Luc. 22. 39. That he might teach that his suffering and ascension did pertaine to the same thing 22. The place into which he ascended was the Heaven of the blessed and which is not an ubiquitary Heaven as some doe imagine so as that ascension should only be a change of condition and not of place but it is the highest above all the other Heavens Eph. 4. 10. The seat house or mansion of God Iohn 14. 2. So that in respect of locall presence Christs humane nature is rightly and truly said to be with us in Earth Mat. 26. 11. Although he himselfe in respect of his person and that spirituall efficacy which doth depend upon the humane nature is every where with his unto the end of the world Mat. 28. 20. 23. The witnesses of this ascension were both many men and Angels Acts 1. 24. In respect of order he was the first of all those who ascended into Heaven in priority of nature because his ascension was a cause by vertue