knowledge of God and bringing into captivity every thought to the obedience of Christ Where as we must needs acknowledge that n it is GOD which worketh in us both to will and to doe and that it is o hee which sanctifieth us wholly so are wee taught likewise to believe that p both he who sanctifieth and they who are sanctified are all of one namely of one and the selfe same nature that the sanctifier might not be ashamed to call those who are sanctified by him his brethren that as their nature was corrupted and their bloud tainted in the first Adam so it might be restored again in the second Adam and that as from the one a corrupt so from the other a pure and undefiled nature might be transmitted unto the heirs of salvation The same q God that giveth grace is he also that giveth glory yet so that the streams of both of them must runne to us through the golden pipe of our Saviours humanity r For since by man came death it was fit that by man also should come the resurrection of the dead even by that man who hath said s Who so eateth my flesh and drinketh my bloud hath eternall life and I will raise him up at the last day Who then t shall come to bee glorified in his Saints and to be made marvellous in all them that beleeve and shall change this base body of ours that it may be fashioned like unto his own glorious body according to the working whereby he is able even to subdue all things unto himselfe Unto him therefore that hath thus loved us and washed us from our sinnes in his own bloud and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever AMEN PHILIP 3 8. I COUNT ALL THINGS BUT LOSSE FOR THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST IESUS MY LORD FINIS a Pro. 30. 3 4. b Ioh. 3. 13. c Esai 9. 6. d Exod. 9. 16. e Ibid. chap. 10 14. 11. 6. f Iohn 17. 5. g Prov. 8. 30. h Dan. 2. 11. i Rom. 9. 5. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Iohn 1. 14. k Exod. 40. 34 35. l Heb. 9. 9. 11. m Heb. 3. 3. 6. n Ioh. 2. 19. 21. o 2 Chron. 9. 1 2. p Colos. 2. 9. q 2 Chro. 6. 18. r 1. Tim. 3. 16. s Esai 7. 11. 4. t Gal. 4. 4. u Ioh. 1. 3. Coloss. 1. 16. x Act. 3. 11. y 1. King 8. 27. z Heb. 7. 3. with Esai 53. 8. Mica 5. 2. a John 14. 28. b Ioh. 5. 18. Phil. 1. 6. c Ioh. 8. 58. d Matth 22. 42 43 c. e Col. 2. 9. f Gal. 4. 4 5 7. g Ioh. 1. 14. 3. 16. h Ioh. 1. 12. * Propter quod unumquodque est tale illud ipsum est magis tale i Rom. 8. 29. k Exod. 4. 22 23. See Ierem. 31. 9. l Heb. 12. 23. m Rom. 8. 17. Gal. 4. 7. n 1. Iohn 5. 7. o Iohn 1. 14. p Gal. 4. 4. q Luke 1. 42. r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Iam. 5. 17. s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Act. 14 15 t Heb. 5 7. u 2 Cor. 13. 4. Heb. 2. 17 18. 4. 15. x Heb. 7. 3. y Rom. 5. 12. z Luk. 1. 35. a Gal. 4. 6. Rom. 8. 9. b Luk. 1. 38 48. c Luk. 1. 35. d Exod. 37. 〈◊〉 * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1. Pet. 1. 12. e Luk. 1. 34. f Ibid. ver. 35. g Ibid. ver. 37. h 1. Sam. 6. 19. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i Exod. 3. 2 3 5 6. Act. 7. 31 32. k Heb. 12. 19. l Esay 33. 14. m Num. 12. 6 7 8. Exod. 33. 12. n Exod. 33. 18 20. o Esay 41. 8. 2 Chro. 20. 7. Iames 2. 23. p Rom. 4. 15 16. Gal. 3. 7. q Gen. 18. 27. r 2. Pet. 2. 11. s Esay 6. 2. t Levit. 26. 11 1◠Ezech. 37. 26 27. Revel. 21. 3. u Heb 3. 6. x Ephes. 2. 2 〈◊〉 y 2 Cor. 6. 16. z Iohn 17. 20 21 22 23. a Matth. 1. 21. 23. See Anselms Cur Deus Homo b 1 Tim. 2. 5. c Heb. 2 14. * Sic pax facta foedusque percussum secutaque res mira dectu ut relictis sedibus suis novam in Vrbem hostes demigrorent cum generis suis avitas opes pro dote sociarent L. Flor. histor. Rom. lib. 1. cap. 1. d Rom. 5. 10. e Ephes. 2. 14 16. f Ioh. 20. 17. g Heb. 2 11. h Heb. 11. 16. i Heb. 2. 13. k Deut. 32. 6. l 1 Pet. 1. 17 18 19. m 1 Sam 2 25. n Iob 9. 32 33. o Revel. 5. 3 4. p Ibid. vers. 5. q Ioh. 2 1 2. r 1 Tim. 2. 5 6. s Heb. 5. 1. 2. 17. t Rom. 9. 15 16. u Rom. 3. 26. x Heb. 9. 24. y Rom. 8. 34. Hebr. 7. 25. z Heb. 2. 17. a Iohn 11. 42. b Matth. 3. 17. c Heb. 4. 16. d Zach. 13. 7. e Phil. 2. 6. f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 3. 25. 1 Iohn 2. 2. 4. 10. g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Matt. 20. 28. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Tim. 2. 6. See Iob 33. 24 h 1 Iohn 2. 1. i Heb. 7. 12. k Rom. 5. 19. l 1 Tim. 5. 21. m Heb. 9. 14. n 1 Cor. 9. 7. o 1 Chron. 29. 14 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p Luke 17. 10. q Ioh. 14. 28. r Esay 53. 11. Mar. 12. 18. s Iohn 5. 18. t Zach. 13. 7. u Matth. 17. 25 26. x Heb. 1. 6. y Heb. 12. 2. z 1 Cor. 15. 27. a Philip 2. v. 4 5 7 8. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 2. 7. b Gal. 4. 4. c Rom. 8. 3. d Coloss. 2. 11 13. e Gal. 5. 3. f Act. 22. 16. g Matth. 3. 6. Mark 1. 5. h Matth. 3. 15. i Luk. 6. 38. k Luk. 17. 10. Rom. 8. 12. Gal. 5. 3. l Matth. 6. 12. compared with Luk. 11. 4. m {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Luk. 14. 4. Matth. 13. 16. n Luk. 24. 26. o Heb. 2. 10. p Heb. 2. 14 15. q Rom. 8. 12. r Phil. 2. 8. s Heb 10. 5 7 t Ibid. vers. 9 10. u Revel. 7. 9. x Revel. 5. 9. y Esay 11. 2 z Mark 14. 33. Luk. 22. 44. a Heb. 5. 7. b Mar. 14. 35 36. c Heb. 10. 12. d Cantic. 8. 6. e Esay 33. 14. f Heb. 9. 14. g Ibid ver. 12. h Act. 20. 28. i 1 Cor. 2. 8. k Act. 3. 15. l Esay 53. 8. m Zach. 13. 7. with Matth. 26. 31. n 2 Sam. 18. 3. o Matth. 22. 43 44. p 1 Tim. 6. 15. Revel. 19. 16. q Rom. 9 5. r Matth. 5. 26. s 1 Cor. 13. 17. t Rom. 4. 25. u Ioh. 16. 10. x Dan. 9. 24. y Rom. 8. 33 34. z Ioh. 10. 17 18. a Ioh.
his yearly rent which of it selfe would have been due although no default had been committed so the due payment of the yearly rent after the default hath been made is no sufficient satisfaction for the penalty already incurred Therefore our surety who standeth chargeable with all our debts as he maketh paiment for the one by his Active so must he make amends for the other by his Passive obedience he must first n suffer thē enter into his glory o For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the captain of their salvation perfect that is a perfect accomplisher of the work wch he had under takē through sufferings The Godhead is of that infinit perfection that it cannot possibly be subject to any passion He therefore that had no other nature but the Godhead could not pay such a debt as this the discharge whereof consisted in suffering and dying It was also fit that Gods justice should have bin satisfied in that nature which had transgressed and that the same nature should suffer the punishment that had committed the offence p For asmuch then as the children were partakers of flesh and blood he also himselfe likewise tooke part of the same that through death he might destroy him that had the power of death that is the Devill and deliver them who through feare of death were all their life time subject to bondage Such and so great was the love of God the Father towards us that q Hee spared not his owne Sonne but delivered him up for us all and so transcendent was the love of the Sonne of God towards the sonnes of men that he desired not to be spared but rather than they should lye under the power of death was of himselfe most willing to suffer death for them which seeing in that infinite nature which by eternall generation he received from his Father he could not doe he resolved in the appoynted time to take unto himselfe a Mother and out of her substance to have a body framed unto himselfe wherein he might r become obedient unto death even the death of the crosse for our redemption And therefore s when he commeth into the world he saith unto his Father A body hast thou fitted me Lo I come to doe thy will O God By the which will saith the t Apostle we are sanctified through the offering of the body of Jesus Christ once for all Thus we see it was necessary for the satisfaction of this debt that our Mediator should be Man but he that had no more in him than a Man could never be able to goe thorow with so great a worke For if there should be found a Man as righteous as Adam was at his first creation who would be content to suffer for the offence of others his suffering possibly might serve for the redemption of one soule it could be no sufficient ransome for those u innumerable multitudes that were to be x redeemed to GOD out of every kindred and tongue and people and nation Neither could any Man or Angell be able to hold out if a punishment equivalent to the endlesse sufferings of all the sinners in the world should at once be laid upon him Yea the very powers of Christ himselfe upon whom y the Spirit of might did rest were so shaken in this sharp encounter that he who was the most accomplisht patterne of all fortitude stood z sore amazed and a with strong crying and teares prayed that b if it were possible the hour might passe from him c This man therefore being to offer one sacrifice for sins for ever to the burning of that sacrifice he must not only bring the d coals of his love as strong as death and as ardent as the fire which hath a most vehement flame but he must adde thereunto those everlasting burnings also e even the flames of his most glorious Deity and therefore f through the eternall Spirit must he offer himselfe without spot unto God that hereby he might g obtaine for us an eternall redemption The bloud whereby the Church is purchased must be h Gods owne blood and to that end must i the Lord of glory be crucified k the Prince and author of life be killed he l whose eternall generation no man can declare be cut off out of the land of the living and the man that is Gods owne fellow be thus smitten according to that which God himselfe foretold by his Prophet m Awake O sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered The people of Israell we reade did so value the life of David their King that they counted him to be worth n ten thousand of themselves how shall we then value the life of o Davids Lord p who is the blessed only Potentate the King of kings and Lord of lords It was indeed our nature that suffered but he that suffered in that nature q is over all God blessed for ever and for such a person to have suffered but one houre was more than if all other persons had suffered ten thousand millions of years But put case also that the life of any other singular man might be equivalent to all the lives of whole mankinde yet the laying down of that life would not be sufficient to doe the deed unlesse he that had power to lay it down had power likewise to take it up again For to be detained alwayes in that prison r from whence there is no comming out before the payment of the uttermost farthing is to lie alwaies under execution and so to disanull quite the plea of that full paymēt of the debt wherein our surety stood engaged for us And therefore the Apostle upon that ground doth rightly conclude that s if Christ be not raised our faith is vaine we are yet in our sinnes and consequently that as he must be t delivered to death for our offences so he must be raised again for our justification Yea our Saviour himselfe knowing full well what he was to undergoe for our sakes told us before hand that the Comforter whom he would send unto us should u convince the world that is fully satisfie the consciences of the sonnes of men concerning that x everlasting righteousnesse which was to be brought in by him upon this very ground Because I goe to my Father and ye see me no more For if he had broken prison and made an escape the payment of the debt which as our surety he took upon himselfe being not yet satisfied he should have been seene here againe Heaven would not have held him more then Paradise did Adam after he had fallen into Gods debt and danger But our Saviour raising himselfe from
the dead presenting himselfe in Heaven before him unto whom the debt was owing and maintaining his standing there hath hereby given good proofe that he is now a free-man and hath fully discharged that debt of ours for which he stood committed And this is the evidence we have to shew of that righteousnesse whereby we stand justified in Gods sight according to that of the Apostle y Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Now although an ordinary man may easily part with his life yet doth it not lye in his power to resume it againe at his own will and pleasure But he that must doe the turne for us must be able to say as our IESVS did z I lay down my life that I may take it again No man taketh it from me but I lay it downe of my selfe I have power to lay it down and I have power to take it againe and in another place a Destroy this Temple and in three dayes I will raise it up saith he unto the Jewes speaking of the Temple of his body An humane nature then he must have had which might be subject to dissolution but being once dissolved he could not by his owne strength which was the thing here necessarily required raise it up againe unlesse he had b declared himselfe to be the Son of God with power by the resurrection from the dead The Manhood could suffer but not overcome the sharpnesse of death the Godhead could suffer nothing but overcome any thing He therefore that was both to suffer and to overcome death for us must be partaker of both natures that c being put to death in the flesh he might be able also to quicken himselfe by his owne Spirit And now are wee come to that part of Christs mediation which concerneth the conveiance of d the redemption of this purchased possession unto the sons of men A deare purchase indeed which was to be redeemed with no lesse price then the bloud of the Sonne of God but what should the purchase of a stranger have been to us or what should we have beene the better for all this if we could not derive our descent from the purchaser or raise some good title whereby we might estate our selves in his purchase Now this was the manner in former time in Israell concerning redemptions that unto him who was the next of kinne belonged the right of being e Goël or the Redeemer And Iob had before that left this glorious profession of his faith unto the perpetuall memory of all posterity f I know that my Goël or Redeemer liveth and at the last shall arise upon the dust or stand upon the earth And after this my skinne is spent yet in my flesh shall I see God Whom I shall see for my selfe and mine eyes shall behold and not another for me Whereby we may easily understand that his and our Redeemer was to be the invisible God and yet in his assumed flesh made visible even to the bodily eyes of those whom he redeemed For if he had not thus assumed our flesh how should we have been of his bloud or claimed any kindred to him and unlesse the Godhead had by a personall union beene unseparably conjoyned unto that flesh how could he therein have beene accounted our next of kinne For the better clearing of which last reason we may call to mind that sentence of the Apostle g The first man is of the earth earthy the second man is the Lord from heaven Where notwithstanding there were many millions of men in the world betwixt these two yet we see our Redeemer reckoned the second man and why but because these two were the only men who could be accounted the prime fountains from whence all the rest of mankinde did derive their existence and being For as all men in the world by meane descents do draw their first originall from the first man so in respect of a more immediate influence of efficiencie and operation do they owe their being unto the second man as he is the Lord from heaven This is Gods own language unto Jeremy h Before I formed thee in the belly I knew thee and this is Davids acknowledgement for his part i Thy hands have made me and fashioned me k thou hast covered me in my mothers wombe l thou art he that took me out of my mothers bowels and Jobs for his also m Thy hands have made me and fashioned me together round about thou hast clothed me with skin and flesh and hast fenced me with bones and sinews and the n Apostles for us all In him we live and move and have our being who inferreth also thereupon both that we are the off-spring or generation of God and that he is not farre from every one of us this being to be admitted for a most certaine truth notwithstanding the opposition of all gain-sayers that * God doth more immediately concurre to the generation and all other motions of the creature then any naturall agent doth or can doe And therefore if o by one mans offedce death raigned by one much more they which receive abundance of grace of the gift of righteousnes shall raign in life by one Jesus Christ considering that this second man is not only as universall a principle of all our beings as was that first and so may sustaine the common person of us all as well as he but is a far more immediate agent in the production thereof not as the first so many generations removed from us but more near unto us then our very next progenitours and in that regard justly to be accounted our next of kinne even before them also Yet is not this sufficient neither but there is another kinde of generation required for which we must be beholding unto the second man the Lord from heaven before we can have interest in this purchased Redemption For as the guilt of the first mans transgression is derived unto us by the meanes of carnall generation so must the benefit of the second mans obedience be conveyed unto us by spirituall regeneration And this must be layd downe as a most undoubted verity that p except a man be born again he cannot see the Kingdome of God and that every such must be q born not of bloud nor of the will of the flesh nor of the will of man but of God Now as our Mediatour in respect of the Adoption of Sons which he hath procured for us r is not ashamed to call us Brethren so in respect of this new birth whereby he begetteth us to a spirituall everlasting life he disdaineth not to owne us as his Children s When thou shalt make his
he is Paul and who is Apollo but ministers by whom you beleeved even as the Lord gave to every man I have planted Apollo watered but God gave the increase So then neither is he that planteth anything neither he that watereth but God that giveth the increase Two things therefore we finde in our great Prophet which do far exceed the ability of any bare Man and so do difference him from all the h holy Prophets which have beene since the world began For first we are taught that i no man knoweth the Father save the Son and hee to whomsoever the Son will reveale him and that k no man hath seen God at anytime but the only begotten Son which is in the bosome of the Father he hath declared him Being in his bosome he is become conscious of his secrets and so out of his own immediate knowledge enabled to discover the whole will of his Father unto us whereas all other Prophets and Apostles receive their revelations at the second hand and according to the grace given unto them by the Spirit of Christ Witnesse that place of S. Peter for the Prophets l Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you searching what or what manner of time THE SPIRIT OF CHRIST WHICH WAS IN THEM did signifie when it testified before hand the sufferings of Christ and the glory that should follow and for the Apostles those heavenly words which our Saviour himselfe uttered unto them whilst he was among them m When the Spirit of truth is come he will guide you into all truth for he shall not speak of himselfe but whatsoever he shall heare that shall he speake and he will shew you things to come He shall glorifie me for he shall receive of mine shew it unto you All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Secondly all other Prophets and Apostles can do more as hath been said but plant and water only God can give the increase they may teach indeed and baptize but unlesse Christ were with them by the powerfull presence of his Spirit they would not be able to save one soule by that ministery of theirs We n as lively stones are built up a spirituall house but o except the Lord doe build this house they labour in vaine that build it For who is able to breath the spirit of life into those dead stones but he of whom it is written p The hour is comming and now is when the dead shall heare the voyce of the Son of God and they that hear it shall live and again q Awake thou that sleepest and arise from the dead and Christ shall give thee light Who can awake us out of this dead sleep and give light unto these blinde eyes of ours but the Lord our God unto whom we pray that he would r lighten our eyes least we sleep the sleep of death And as a blinde man is not able to conceive the distinction of colours although the skilfullest man alive should use all the art he had to teach him because he wanteth the sense whereby that object is discernable so s the naturall man perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned VVhereupon the Apostle concludeth concerning himselfe and all his fellow-labourers that t God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ but we have this treasure in earthen vessels that the excellency of the power may be of God and not of us Our Mediatour therefore who must u be able to save them to the uttermost that come unto God by him may not want the excellency of the power whereby he may make us capable of this high knowledge of the things of God propounded unto us by the ministery of his servants and consequently in this respect also must be God as well as Man There remaineth the Kingdome of our Redeemer described thus by the Prophet Esay x Of the increase of his government and peace there shall be no end upon the throne of David and upon his kingdome to order it and to establish it with judgement and with justice from henceforth even for ever and by Daniel y Behold one like the Son of man came with the clouds of heaven and came to the Ancient of daies and they brought him near before him And there was given him dominion and glory and a kingdome that all people nations languages should serve him his dominion is an everlasting dominion which shall not passe away and his kingdome that which shall not be destroyed and by the angel Gabriel in his ambassage to the blessed Virgin z Behold thou shalt conceive in thy womb and bring forth a Son and shalt call his name Iesus He shall be great and shall be called the Son of the Highest and the Lord God shall give him the throne of his father David And he shall reigne over the house of Iacob for ever and of his kingdome there shall be no end This is that new a David our King whom God hath raised up unto his b owne Israel who was in truth that which he was called the Son of Man and the Sonne of the Highest that in the one respect c we may say unto him as the Israelites of old did unto their David d Behold we are thy bone and thy flesh and in the other sing of him as David himself did e The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy footstoole So that the promise made unto our first parents that f the seed of the Woman should bruise the Serpents head may well stand with that other saying of S. Paul that g the God of peace shal bruise Satan under our feet seeing h for this very purpose the Son of God was manifested i in the flesh that he might destroy the works of the Divel and still that foundation of God will remaine unshaken k I even I am the Lord and beside mee there is no Saviour l Thou shalt know no God but me for there is no Saviour beside me Two speciall branches there bee of this Kingdome of our Lord and Saviour the one of Grace whereby that part of the Church is governed which is militant upon earth the other of Glory belonging to that part which is triumphant in Heaven Here upon earth as by his Propheticall office he worketh upon our Mind and Understanding so by his Kingly he ruleth our Will and Affections m casting down imaginations and every high thing that exalteth it selfe against the