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
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
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
general i. e. in respect of all persons and of all Covenants made with and promises made to them but only to those times in respect of the covenant of works which then by the errour of many of the Jews the children of works was generally more looked after then the Covenant of faith which had then but few followers see Rom. 9. 31 32. when also the one Covenant was more largely and legibly drawn in great Characters the other put forth more obscure and in a lesser Print and a veil drawn over it 2 Cor. 3. 14. till the fulness of time was come Therefore also the former times had the denomination of the times of the law the latter of the Gospel And again in respect of the literal promise under the law of felicity in the earthly Canaan Therefore where the Apostle saith established on better promises understand there those typical ones of earthly Canaan made to Israel at the promulgation of the law Or opposed to those times in general but this only first in respect of the diverse administrations of the former times with many troublesome ceremonials and types to be afterward abolished and of the degrees of the greater manifestations in the latter times of the way of salvation being void of shadows types and figures all these now being brought to perfection and accomplishment in the incarnation of the Son effusions of the Spirit enlargement of the Church promulgation of an Heavenly country instead of an Earthly Canaan and from these greater manifestations many more of the children of works becoming now the children of faith And from its stronger beams as well those illuminated who before sate in darkness Luk. 1. 79. and midnight as this light increased to those who had before some dawnings thereof And secondly in respect of the accomplishment of those promises to the faithful of the former ages which are made thro Christ spoken of Heb. 11. 13 14 16. In which they could not be compleated and perfected before the times of the Gospel neither in respect of the body they waiting for the restorement of that till those of the Gospel are glorified with them nor according to the reverend opinion of Antiquity in respect of the soul they not having the kingdom of heaven laid fully opened unto them till our Saviour was first entred in thither See Eph. 1. 10. Col. 1. 20. Heb. 11. 39 40. -12. 23. For indeed the performance and perfection of the mystery of mans redemtion was a thing only received in the last daies And tho the virtue of Christs incarnation is communicated alwaies to all men yet not the latter times on the former but the former depend on the latter for the substance and ground of their hope and salvation Jesus Christ come in the flesh These having the body of which body coming toward them the other had the shadow Col. 2. 17. And in these respects the times of the Gospel are said to have so much advantage of those of the law we seeing in a clear glass Gods glory they thro a thick veil we 2 Cor. 3. 13. standing in a clear whereas the best of them in a dim light and the most of them in utter darkness See Matt. 13. 17. -11. 11. 1 Cor. 2. 10. c. 2 Cor. 3. 7. c. Here note that the oppositions of the times that are used in the other heads preceding in which I follow only the phrase of the Holy Scriptures are by these limitations so to be interpreted as that they no way contradict the doctrine of this last chapter FINIS §. 1. Jâ—…sus Christ the truth in the fulness of time Sent. § 2. § 3. 1. 2. 3. 4. 5. 1. 2. 3. §. 4. § 5. Anointed §. 6. A new Law-giver for the law moral 1. Expounding it 2. Requiring stricter obedience 3. Denouncing heavier judgments §. 7. Ministring the spirit § 8. Abrogating the letter § 9. For the law ceremonial Cancelling it § 10. 2 An Apostle of the Gospel §. 11. Preaching it §. 12. Remitting sins giving the Holy Ghost admitting into the kingdom of Heaven §. 13. Before his departure ordaining others §. 14. Transferring his authority to them §. 15. § 16. §. 17. Assisting them from Heaven §. 18. §. 19. Those ordaining others to the end of the world §. 20. He assisting their Successors for ever §. 21. The Apostles also delegating to them the authority received from Him §. 22. The truth of our Saviours doctrines c. attested by 1. Scripture 2 Spirâ—…t 3. Miracles 4. Death §. 23. And a resurrection The way § 1. Christ an Example 1 In doing the work In all obedience to Gods commandements Moral §. 2. Ceremonial § 3. 2 In all sufferings for righteousness sake §. 4. 2 In receiving the reward §. 1. Christ Mediator of the new Covenant §. 2. Enlarged Established 〈◊〉 â—…tter promises §. 4. § 5. The blood of this â—…ovenant §. 6. The Death ratifying this Testament § 7. Performance of tâ—…e promiâ—…es put into his hands revived §. 1. Christ the Sacrifice §. 2. §. 3. §. 4. §. â—… 〈◊〉 1 Sin-offering for remission of guilt §. 6. 2 For puriâ—…ing uncleannesses §. 7. 3 Holocavst §. 8. 4 Eucharistical Peace or thank-offering §. 9. §. 9. §. 10. By eating of which we have Communion 1. with God 2 With his Son and all that is his §. 11. 3 With the Saints and all that is theirs §. 12. And are preserved in both soul and body unto life eternal §. 13. 4 The â—…over § 1. 5. Mans debt to and bondage under 1 Sin §. 2. 2 The law §. 3. 3 Death § 4. 4 Satan 1 As the executioner of Gods justice 2 As Prince of this world §. 5. §. 6. Christ our Redeemer 1 By paying a ransom freeing us from debt §. 7. 2 By making a Conquest freeâ—… us from slavery §. 8. Our Redemption not yet fully perfected §. 9. And why §. 10. How much already performed 1 In respect of sin §. 11. 2 Of the law §. 12. Of Death §. 13. Of Satan § 〈◊〉 §. 1. Christ the second Adam Dependent 〈◊〉 God the Father Before his Incarnation §. 2. Much more after it §. 3. Assuming the infirmities of human nature § 4. Receiving the perfections of it from God his Father §. 5. §. 6. §. 7. A Covenant made with the second Adam as with the first involuving his seed §. 8. He fulfils it By walkâ—… 〈◊〉 a quite contrary way to the first §. 9. §. 10. Receives the reâ—…ard For himself For â—…is sâ—…d 1 The Spirit 2 Life §. 11. His particular benefits 1 As our â—…ead communicates absolution from sin by his death for it § 12. Baptism incorporating us into his death The Sacrament of pardon §. 13. 2 As our â—…ead communicates righteousness or life spiritual by his Resurrection 1 〈◊〉 us to perform 〈◊〉 2 Compleating our imperfect righteousness 3 As our head communicates glory or life eternal in our resurrection §. 14. 1 Effected by the same spirit
c. Rev. 5. 9. 2 Cor. 5. 15. That we might be now espoused and appropriated to him and not yield our selves to any other whom he bought out of their hands with so dear a price for whom he paid to Gods justice so rich a Dowry as it was the ancient custome for the husband to pay not to receive a Dowry see Gen. 34. 12. Exod. 22. 16. even himself Eph. 5. 25. Tit. 2. 14. that henceforth we should glorifie him in our bodies and in our spirits which are his Tho indeed this our service of 〈◊〉 is our perfect freedom Again at liberty from them yet hitherto not absolutely Rom. 23. as neither is our Saviors conquest over them as yet perfect in respect of his members tho it be for himself See Luk. 21. 28. Eph. 4. 30. 1 Cor. 1. 30. Rom. 16. 20. Why is it not Because so it seemed good to his wisdom by and for and to whom are all things as he made not perfect the world all at once but successively nor sent this Author of redemption before the latter end thereof so neitheir to make perfect our redemption all at once For indeed had sin and consequently the law and death and Satan upon our Saviors resurrection been utterly destroyed why should not all the Faithful that were before his coming as well as we since have enjoyed the same priviledg Again thus the world must have ended at our Saviors first coming 1 Cor. 15. 26. But the compleating of our redemption is reserved to his second Luk. 21. 28. Eph. 4. 30. Eph. 1. 14. and we see not yet all things put under our Savior in this manner For it pleased God to make our Savior only the Captain and we also but this wholly thro the strength of him who is the Author and finisher of our Salvation partners in this conquest giving us arms and strength to fight them but not victory without our fighting too after the same manner as did our Savior It pleased him that we should yet a while longer suffer the assaults of sin but repel them overcome the Devil but not without being tempted and death but not without suffering it and the law but not without obedience to it Lastly that in these things we should suffer in some sort for our Savior i. e. for his honor as he did for us i. e. for our wickedness that herein all virtues might more be exercised and Gods glory thro opposition more exalted It remains then we enquire next How much of our redemption is performed already by this our Saviour First tho some sin is hitherto still inherent in us yet we are restored to the spirit of God lost by Adam Rom. 8. 23. and 1. by it commanding now within us freed from the dominion of sin for the future In which respect we are said to be dead to sin Rom. 6. 11. And 2. by the price that was paid upon the Cross freed from the guilt and imputation of sins past in the time of sins former raign in us 2. 1 Tho we are still tyed to the obedience of the law moral yet we are freed from the law Ceremonial it being only typical of the things which were fulfilled in Christ. At his death when he cried consummatum est tho before he both observed it himself and commanded it also to others see Luk. 2. 21. Matt. 10. 5. -15. 24. -8. 4 he freed us perfectly from this 2. Again freed from the condemnation of the law Moral both 1. By having our former debts to it discharged by him and so this bond that was kept against us cancelled and nayled thro upon the Cross Eph. 2. 15. Col. 2. 14. 2. And freed by grace given us from that inability we had heretofore to perform it by being now enabled to observe it in all the parts thereof tho not without some defects And there is now no sort of sin how natural how customary soever uncleanness intemperance revenge c. but we have sufficient ability thro Christ to master conquâ—…r triumph over it so as never to commit any one more consummate act thereof if we will but use those weapons the spirit affords us prayer c. Insomuch as that we shall admire upon tryal the strange transformings of our selves and the great goodness and power of Christ. â—…3 And in those deficiencies by being delivered also from the curse of it thro Christ by repentance and faith in him Act. 13. 38 39. Nay yet further freed not only from the condemning power but from the commanding and directing power of the law Mosaick not that we now are without law 1 Cor. 9. 21. but that we have it much fuller then it was before in the Tables written in our hearts by which we walking in the spirit and being filled with love do all things commanded in the law by the demonstration and power of the Spirit see those places much to be noted Gal. 5. 13. 1 Tim 1. 5 9. Gal. 3. 19. Rom. 8. 15. And thus we are said to be dead to the law or it to us Rom. 7. 4. Gal. 2. 19. Dead to the former delivery of it by the giving of which we were not able to perform it as now we are when it is given us by the spirit for the law is given twice at the first by Moses written in Tables of Stone so a killing letter afterward by the spirit written on the heart and so 't is a quickening spirit that now doth the work of the law which law abides for ever Matt. 5. 18. 2 Cor. 3. 6. see Heb. 10. 11. 2 Cor. 3. 7 8. the difference of the ministrastration of the spirit and the ministration of Moses Rom. 8. 2. 3. Tho we are still subject to death yet we are freed already from the most considerable death from that eternal and from the fear of the temporal yea we are now inviting and desiring it as an entrance into our Saviors presence and eternal bliss Nay further taking pride to conquer it the same way our Lord did and turning all the preparatives thereof diseases infirmities c. by willing patient cheerful suffering thereof into matter of advantage and reward so that we had been less happy in a greater present conquest Phil. 21 23. Again freed as our Savior was Heb. 5. 7. tho not from suffering it yet that we shall not perish in it but after a while be recovered from it Therefore harmless now it hath changed its name in the new Testament Scriptures and is called a sleep 1 Cor. 11. 30. In which respect we are said already to be passed from death to life Jo. 5. 24. 4. Tho we are still subject to the temptations of Satan yet are we freed from his former power in and over us Act. 26. 18. by the more powerful spirit of God which is now greater in us then he that is in the world 1 Jo. 4. 4. And the strong man now cast out by a
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
history divulged most early to lesson all posterity not to adjudge prosperity only to the godly nor affliction to the wicked But it was so with single persons but not so with nations because they had promises of temporal happiness then upon holiness first and have they not so still Doth not God still temporally bless both persons and nations that fear and serve him the preachers tell them so And for righteous men are there none now that may say with David Psal. 16. 6 But if temporal prosperity be the promise of the law and affliction the lot of the Gospel then as then we argue Israel Gods people when prosperous we must argue them so still because now most distressed Nay further them then not to be Gods people because no nation seems to have suffered more then the Israelites not to a final extirpation of them for whom mercy is in the last place reserved but for all manner of tyranny and oppression over them if we do but together with their short felicities in Joshua's and Davids and Solomon's time c. consider their condition in Egypt after in the wilderness in the time of the Judges under the invasions of the kings of Syria Babylon Egypt Antiochus Romans For as the temporal prosperity of those who are Gods people depends only on the continuance of their holmess God judging here those more whom he will not judge hereafter and visiting the sins of his servants almost alwaies with temporal afflictions tho he deals not so with others because reserved for future and greater punishments so they never continuing long without offending God it comes to pass that they never long abide temporally happy And we see the very life of holy men not unoften ending in the temporal punishment of some sin as good Josiah's and Moses's and the Corinthians 1 Cor. 11. 30. comp with 32. Only the certain comfort to these whether men or nations is that Gods judgments alwaies end to them in mercies mercies everlasting And Gods proceedings with them are alwaies such as are described Psal. 89. 32. and Esai 54. 7 8. yet that moment contains their sufferings at this day as appears by v. 9. c. and speaking of their last conversion 3. That prosperity was observed under the old Testament to be the ordinary inheritance and port on of the wicked see those many expostulations we find every where in the ancient Scriptures See Jer. 12 1 2. Job 21. 1. c. and whose friends were reproved by God for maintai ing throout that discourse the contrary Job 42. 7 8. Psal. 73. 1. c. Mal. 3. 14. Psal. 17. 14. which wonderment is as much now as it was then and proceeds not from a right supposition of any promise God made either then or since of perpetual prosperity to the godly and adversity to the wicked but from an human short-sighted non-consideration of the future endless happiness of the one and destruction of the other which only is the word of the Almighty and shall stand fast for ever But we will needs conceive their end already past when they are but entring upon an eternity of being 4. That temporal prosperity under the new Testament is not to be denyed to the godly see Mark 10. 30. 1 Tim. 4. 8. Matt. 5. 5. comp Psal. 37. 11. from which it seems to be taken Jam. 5. 11. Where the Apostle proposeth Job's reprosperity for an example to Christians And that long life promised to obedience to parents and blessings not only upon themselves but their children to those who obey Gods Commandements are since the Gospel antiquated and these events altered who dares to affirm Or what good man is there that hath not long stories of Gods several temporal merâ—…ies to him in this world And when I consider the temporal condition of the greatest sufferers tho 't is true 1 Cor. 15. 19. to the eye of men and the little enjoyment of any good things of this life they are of all men most miserable yet in such condition for the present also they seem of men the most happy only if you suppose their hopes to be true for I find them tho not freed from adversities yet alwaies sure of protection in and deliverance from them See S. Pauls words 2 Cor. 1. 10. and 2 Tim. 4. 17 18. agreeing with the doctrine of Ps. 37. and Ps. 34. 19. So that his bonds assured with such mercies made others bold and Phil. 1. 12. c. and their joyes solid and true and not counterfeit and far exceeding and making them even senseless of their sorrows see 2 Cor. 1. and when I look on their life ending in a violent painful and ignominious death yet when I consider the wages for it it seems that it ought not to be called an affliction but an extraordinary service undertaken for to attain a greater reward eternal then others shall have who take not the same pains See Heb. 11. 35 26. But concerning temporal prosperity of Saints two things we must note 1. That it is not for the most part so constant as the wicked's is see the reason before because all men sinning the just God punisheth in this world those of his servants c. the reason of this because he punisheth them not hereafter but according to the qualification inserted Mark. 10. 30. interlined with afflictions and consists more in protection in and deliverance from then vacancy of all crosses yet which things make it to them infinitely more pleasant as war and conquest is then a constant peace and hunger and a feast then constant satiety and that it is a happiness as succeeding evils so succeeded by them like the condition described Psal. 106. but good and peace alwaies the last Ps. 37. 37. 2. That when it is it is more secret and within and less discerned whereas that of the wicked is more external and specious and obvious to the eye So that the world sees much more of the one and much less of the other then indeed there is To conclude this point from the premises I think we may safely pronounce 1. That a constant prosperity excepting some evils of no moment hath sometimes happened to the wicked but never to any good man 2. That constant adversity never happened either to evil or good Not to the evil because they purchase evil to come only by the pleasures of some present sins nor to the good because God delivers as he afflicts 3. That to the good more worldly dissatisfaction then worldly content either from his not having or at least his not using and enjoying its good things 1 Cor. 7. 29. hath alwaies happened 4. That for the people and Church of God in general ever since the beginning the latter afflictions thereof have been and shall be still greater greater therefore under the times of the Gospel then of the law see Matt. 10. 34. and greater still the deliverances all Glory be to the infinite wisdom of
would have entertained the enticements of vice and lost the promised reward and voluntarily as it were contracted for present delight a future misery had it not been so unmeasurably great 2. T is plain that the wicked of the old world suffer eternal torments see Matt. 11. 22 24. 2 Pet. 2. 9 10. comp with 5 6. and with 1 Pet. 3. 19. Jude 7. where the unclean false teachers are threatned with the same destruction to come as the divels the old world or the Giants Sodom Cain Core c And hence it follows that either from the evidence of Conscience or of Tradition or of Scripture these were sufficiently made known unto them For tho Gods bounty may be greater then his engagement yet not his punishments then his threats least he should seem to hide the hook of our misery only to make us swallow the bait of sin But thirdly Did not Israel know c. Yes See Luk. 16. 29. Abrahams answer to Dives in these torments who it seems having not believed till felt them himself would fain have some warning of them sent to his Brethen and the Patriarch answered him they have Moses and the Prophets And indeed we scarce find any or no expressions of these future pains in the new Testament but taken out of the old Matt. 5. 22. Gehenna or the valley of Hinnon a pleasant vale near Jerusalem in which was Toâ—…het a place where children were burnt alive to the honor of the idols 2 King 23. 10. Jer. 7. 31. taken out of Esai 30. 30. where Tophet is set to signify these eternal pains Mark 9. 43. fire unquenchable and never dying worm alluding to that of the grave out of Esai 66. 24. Râ—…v 19. 20. out of Gen. 19. 24 28. comp with Jude 7. And these and many other expressions are used also in â—…he old Testament not to signifie but the same tâ—…ing as they are in the new which the better to discover we are to take notice 1. That all the expressions mentioning going down into darkness into Hell and the pit the place of Giants the place of the uncircumcised of the slain under or into the lower parts of the earth where in the inferiour spatious concavity thereof the Diameter of its body amounting at least to 7000 miles in all likelyhood is the place of those torments It being farthest from light and the mansion of the Blessed which place seems to be intimated Luk. 8. 31. where the Divels desire they may not be sent into the deep but live on the earth Mark 5. 10. going into destruction death gnawing upon them their grave worms never dying never seeing light perishing like the beasts their iniquity being upon their bones being had no more in remembrance and being blotted out of the book of the living c. signify not simply the common lot of the grave where the righteous are said to sleep Esai 57. 2. comp 1. or only a suddainer descent thither by an untimely death for the righteous also many times have an early decease but the place of a prison and torment 2. That the frequent threats there of Gods coming to judgment are often not meant of some particular temporal executions of his wrath upon the living but of that last general that shall be upon all the world called by the Baptist the wrath to come Matt. 3. 7. as appears by the quotations of them in the new Testament applyed to that day See 2 Pet. 3. Rev. 20. 21 22. chap. compared with the last chapters of Esai Ezek. Zech. c. Esai 13. 9. comp Matt. 24. 29. 3. That the future misery of the wicked as it is expressed in some places by the paena sensus so not unoften by the paena damni only by privation of light of life i. e. future of remembrance c. see Psal. 73. 18 20. awakest i. e. in the morning of the resurrection as Psal. 39. 14. and Psal. 17. 15. comp with 24. 4. and with Job 21. 13. in a moment i. e. without such languishing pains as Job had 32. where they are intimated to dy without much pain as well as live in much prosperity If therefore after such pleasures their destruction means only death death many times peaceable and easy what preeminence over them at any time hath the Godly why may he not then bless himself and others also praise his providence Psal. 49. 18. Psal. 49. 14 19 20. where by perishing like beasts and death gnawing upon them and never again seeing light is expressed their paena damni their condemnation to utter darkness and non-restorement to life eternal as appears comparing them with vers 15. and Psal. 16. 11. And such are those expressions Psal. 9. 5 17 7 8. chiefly intending the last day of judgment and vengeance See Psal. 69. 27 28. comp with Exod. 32. 33. and Phil. 4. 3. Psal. 17. 14. Esai 26. 14. comp 19. But for their opinion of paena sensus too See the opinion of latter times Wisd. 4. 20. comp with 5. 1. -6. 6 8. of the former in the ancientest testimony in the world that of Enoch the Prophet Jude 14 15. He speaketh so early of the last judgment frequently appeal'd to in the old Testament tho mistaken see Ps. 2. 9. compar'd with Rev. 2. 27. -19. 15. See Fsai. 30. 33. -33. 14. comp 16. -66. 24. These compared with Job 26. 5 6. where the Vulgar and Diodat 〈◊〉 gigantes gemunt sub aquis qui habitant cum eis and 1 Pet. 3. 19. and Esai 14. 9 12. suscitavit tibi gigantes 15 18 19. Prov. 2. 18. and 9. 18. The dead the Giants as in the other i. e. the wicked of the old world and condemnation to the place where these are is the future punishment of the unchast and signifies not death or the grave but hell and torment See the like expressions Ezek. 32. 18 19. c. 28. 10. -31. 18. Prov. 7. 26 27. Esai 10. 18. Psal. 63. 9 10. Thus in all times the same way of salvation the same God never changing his counsels the same Son of God Patron of the Church the same Spirit illuminating and sanctifying it the same Covenant of Grace the same Gospel the same benefits by looking forward as of old upon the seed promised or looking backward as in these latter times upon the promise fulfilled And as Heb. 8. 8. shews that the Gospel was a Covenant of the latter daies in respect of Christ exhibited so Gal. 3. 16 17. shews it was of the former in respect of Christ promised And those places where we read of new and better Covenants Heb. 8. 9 10. better promises Heb. 8. 6. better Hope Heb. 7. 19. c. are not so to be understood as if there were now produced and made known some way of salvation to the world when as there was none before or some new way of salvation when as there was another before But are opposed either not to the former times in