and improbous as well as originally miserable and calamitous that is oppressed blemished distressed and especially tainted or corrupted from the womb Eccles 25.24 This is the Original sin with which all Men are defiled Rom. 5.12 for which death entred into the world Of the Woman came the beginning of sin and through her we all die By one Man sin entred into the world Chrys and death by sin so death passed upon all Men for that all have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisd 1.12.16 All the Generations of Men were healthful and there is no poyson in them nor the kingdom of death but ungodly Men by their wicked works and words have called it to them Contractio Causae SECT I. This cause of original sin may be thus contracted into these Corollaries or Aphorisms Accounting Corol. 1. All are made sinners in Adam as all are made righteous in Christ so accounted but both are really sinners and really righteous in their own actions 1. Because Adam had our Nature and we his but his Will was not ours Reason Adam's Will not ours nor ours his We were as to our Bodies in his loyns but not as to our Souls nor actually our Bodies neither but seminally causally and virtually But which way can any Man imagine that our Souls were propagated from him or that our Souls were in his Soul as our Bodies were in his Body Did not he judg for himself and choose for himself and do not we judg for our selves and choose for our selves for his Will was his own and our Wills are our own How can we imagine it otherwise He was deceived not we Reason He eat the forbidden fruit not we He was thrust out of Paradise not we 2. Because as it is just in Men to account the Sons of Traitors sinners Reason and punish them accordingly so it is much more just in God to account the Sons of Adam sinners and to punish them accordingly Adam sinned for himself and was punished for himself so that neither his sin was ours nor his punishment ours really but by imputation We are by Nature the Children of wrath Object Because we are Children of sin and of a sinner Solut. Adam a Representative of all Mankind as a Parliament is of a whole Kingdom If a Parliament err the Kingdom erres if they suffer the Kingdom suffers A Representative Will is a real Will in Law not in Nature Parliament's Wills are our Wills their Decrees oblige us because of our consent given to choose them to act for us How did we make such a Compact with Adam Yet Adam was a Corporation and we in him are included so as to stand or fall by him Adam was obliged to obey not to sin but he was obliged to suffer because he sinned We are obliged to obey not to sin but we are obliged to suffer because we sin And we are obliged to suffer because he sinned but how we are obliged to sin because he sinned I cannot understand SECT II. Object Solut. Levi's paying of Tithes Levi pay'd Tithes in Abraham's loyns A token of subjection in the Father which is derived to the Children If the Head yielded the Members must So they pay'd Tithes virtually in their Father before they were born but they must pay them actually in their own persons and for themselves after they are born As heirs have rights to Honours and Estates in their Father's Honours and Estates and also in their shames and Debts while they live but after their death they enjoy the profits and bear the burdens and shames of their Fathers How were our Persons in Adam Seminally as the plant in the root and seed potentially not actually But where were our Wills even where our Souls were with God that gives us them when he frames us in the womb Yet a Jural will we had in Adam to have a right in him and by him or else a wrong as people have in their Knights and Burgesses who nevertheless have distinct wills for themselves in other things as they have in whose wills for their election only their wills are included So Adam was for us all to stand or fall for us all not to do good or bad for us all and now we must all suffer by him though we did not act actually sin in him but virtually We have the same natural Body and inclinations thereof as Adam had But as his Body and his inclinations were personal to himself so our Bodies and our inclinations are personal to our selves If Adam in nature had been created a Child he could not have sinned because he as a Child could have no use of his will When I am born into the world I cannot sin in the world till I come to the use of my reason and will in the world how then could I sin before I was born or had a being in the world any more than as I was as the fruit is in the winter fast asleep in my causes How then say some we were sinners before we were and how indeed not so as they mean let them prove it if they can Corruption of Bodies is manifest and so Health is by weak or strong Progenitors Diseases and Health are much hereditary in Nature but virtues or vices of Souls I could never apprehend any descent or conveyance of them from Parents to their Children Estates Honours and Shames are convey'd and pass upon posterity but not by the passage of Nature but of Law We are all concluded by Adam's will yet how If he had done good altogether his goodness was personally his own nor is it or ever was or ever will be ours but we should be the better for it But being he did evil his evil was personally his own nor is it or ever was or ever will be ours but we shall fare the worse for it Adam was obliged to do good so are we Adam was not obliged to sin no more are we We are as free to good or bad as Adam and Eve were How is a Traitor's blood that runs in his veins or his Son's blood tainted the Wise can tell We put a great stress upon many things as upon this of Original sin and upon Hoc est corpus meum and upon Tu es Petrus and of being born in sin and of the power of the Keyes and of the Free-will and of Imputed Righteousness as also of Predestination Election Reprobation and of a Judg in matters of Faith of Infallibility and Universal Supremacy Heresy c. It was the custom then to speak yea think so as they declare in these matters Who can hinder or blame us justly for labouring to understand the meaning of these things and not be abused as our Fathers were We all agree concerning these matters of Original sin Election Reprobation Free-will Imputed righteousness the real presence of Christ in the Eucharist the washing of Baptism but we cannot agree concerning the manner If we would leave
should have been translated as Enoch or Elias were But of this let others judg while we hold with the wise Hebrew Wisd 2.24 Eccles 25.24 that by the envy of the Devil death came into the world and with the son of Sirach By a Woman was the beginning of sin and from thence we all die For God made not death neither hath he pleasure in the destruction of the living for he created all things that they might have their Being and the Generations of the World were healthfull and there is no poison of destruction in them Wisd 1.13 c. nor the kingdom of death upon the Earth for Righteousness is immortal and ungodly Men with their works and words have called it to them Thus death came upon all the posterity of Adam by the Law of his original by which the Bodies that were extracted from him could not but be obnoxius to the same evils to which his Body was subject from whence for their substance and qualities they were derived For the benefit that might come to the Bodies of Men from the Tree of Life being taken away they remained fading and frail as Potsheards made of earth just like the Bodies of other Creatures Thus say the Rabbies and St. Cyrill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they yet stick I say farther it is no strange Metonymie among the Hebrews and those that do hebraize to use the word sin for Punishment and therefore by a Metalepsis they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin who suffer any evill though without their fault as Gen. 31.36 Jacob answer'd and said to Laban What is my trespass what is my sin that thou hast so hotly pursued after me And Job 6.24 Teach me and I will hold my tongue cause me to understand wherein I have erred where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by whom as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Luke 5.5 Act. 3.16 1 Cor. 8.2 Heb. 9.17 Rightly therefore St. Chrysostome speakes upon this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Paul in the next verse renders the reason of this assertion That all Men therefore die because they are all descended from Adam Because they had no Law given them which for the breach thereof did threaten the punishment of death upon the transgressors He denyeth not but that sin was in the world from Adam till the Law was given as the sin of Cain and of those before the Flood of Cham Noah Sodom the Brethren of Joseph Pharaoh and others after the Flood but never no death menaced till Moses by his Law did inflict death for the more hainous offences because sin is not imputed and consequently not punished where there is no Law that is sin was not therefore imputed to any that it should be to them the cause of death to wit to every particular Man For God then did not punish each particular Man with death for their sin but he punished all Mankind and amongst them Infants and Children that were never guilty of any sin But the Law speaks to every person that sins saying That Soul shall die the death that is God him-himself would cut him off by death if either the Judges were ignorant of his crime that had deserved it or if they neglected to do their duty Nevertheless death reigned all that while strongly even from Adam to Moses which was a long time even two thousand five hundred Years and spared none no not those that never sinned after the similitude of Adam's transgression that is that had committed no sin like unto that which Adam committed such as Abel Noah Abraham Isaac Jacob Joseph And because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ambiguous and in some sense may be attributed to all therefore the Apostle distinctly explains himself concerning what kind of sin he speakes to wit of that sin which may be esteemed equal with that sin which Adam had committed for great sins use to be compared to the sin of Adam Hos 6.7 The judgment given upon Adam for his offence was Banishment from Paradise A curse upon the ground for his sake a miserable painful life and at last an everlasting death and this judgment was not personal only to determine with him but it was reall and hereditary to him and to his heirs for ever For as by his offence his innocency was corrupted so by his judgment his Posterity was tainted and his Blood stained For first none of his Children shall be heirs to that immortality and Blessedness which he once was to enjoy in Paradise Secondly all his Children shall be blemished and tainted to inherit the curse of Banishment misery and mortality which he incurred Thirdly this corruption shall not be remedied but by the extraordinary Mediation of Jesus Christ Recapitulation Thus the Jural or calamitous sinners are of four sorts The oppressed the blemished the distressed and the tainted And the word Sinner doth sometimes carry all these senses for sometimes one and the same person may be oppressed blemished distressed and tainted And the three first sort of sinners Legal Moral and Jural are not essentially different but that one and the same person may be a transgressor unkind and calamitous as the Gentiles were transgressors and improbous or unmerciful Rom. 1.29 being Filled with all unrighteousness fornication wickedness covetousness maliciousness Full of envy murder debate malignity wisperers back-biters haters of God despiteful proud boasters inventers of evill things disobedient to Parents without understanding Covenant-breakers without natural aflection implacable unmerciful And they were calamitous and blemished being aliens from the Common-wealth of Israel and strangers from the Covenant of Promise having no hope and without God in the world The Jews in the sight of God generally were as great sinners as the Gentiles but legally and morally What then are we better than they No in no wise for we have before proved both Jews and Gentiles that they are all under sin Yet jurally they were not such sinners nor so calamitous as the Gentiles because they were not such aliens and strangers from God but had many reall rights and priviledges peculiar unto them as the Peculiar People of God Yet the right which the Jew had in God was but a puerile or servile right to be as Children in the condition of Servants under age in hardship under the Law From which state Christ came to emancipate and deliver them that he might advance them and invest them into a filial right of being the Sons of God In a plenage and fulness of years Gal. 4.2 3. Thus Men are sinners three several waies Most Men generally are transgressors and improbous or unkind and all Men universally are calamitous oppressed blemished distressed and tainted wherefore this last way Man as he is a Man is a sinner and over and above legally and morally sinful being actually transgressors
the Preservation and Increase of it against all oppositions in all Ages unparallel'd All which things speak it of more than Humane Original THE First Volume OF THE WILL OF GOD Concerning things to be done by Men. The First BOOK OF A TESTAMENT The CONTENTS Owners Proprietaries Power Gods absolute Propriety Gods Disposition TITLE I. Of Ownership EVery one that is a Testator must be an Owner Transition Owners 1. Of his Person free to dispose 2. Of his Power over others to command 3. Of his Honour to enoble 4. Of his Estate to enrich As for Wisdom and Holiness they are not devisable by men at all but by God they are altogether Such an one within his own Sphere can create Rights declare Rights bestow Rights destroy Rights or translate them from one to another And he or they that are or shall be the Heirs and Successours must be 1. Free in their Persons to receive 2. Subject to Power to obey 3. Capable to understand 4. Willing to consent 5. Able to keep enjoy and use both Honours Commands and Estates given and bequeathed They that have power over their own Persons Things and Actions internal or external or over the Persons Things or Actions of others corporeal or incorporeal Proprietaries as Owners Proprietaries and fole Possessours of them all are Sui juris and have free power over themselves and all that they have or can do to use what they have such right unto themselves or to dispose of them to others to become Usuaries Usufructuaries Emphytenciaries Vassals or otherwise and if they please to alienate and pass them over from themselves by investing others in the direct Dominion of them and that conditionally upon terms totally or in part for a time or absolutely and freely to convey them quite away fully and wholly for ever And this they may do not only in their life time but at their death so far as it is possible or as the Laws will give them leave in Licitic and honestis which things are only possible in Law Power So they that have Publick Power Rule Authority and Jurisdiction over the Persons Things or Actions of their Subjects may order and ordain such things to be had or done or lost or left undone or inflicted or suffered as are in their power by Command or Interdict for Possession Ejection or Restitution in integrum or otherwise by way of Reward or Punishment Especially they that have absolute Supream Power as Soveraign Princes who in this respect are justly stiled Gods having power of Life and Death to make alter and vnmake Laws for the Rule and Government of Mankind so imitating and resembling God for those God-like works of Guidance Protection Justice and Mercy Gods absolute Propriety And as this Power is given by God to the Sons of Men so it must be infinitely more in God himself who also is the sole absolute independent and true Proprietary or universal Owner and Ruler of all things both in Heaven and Earth Because he is All in himself from all Eternity and All in all in his Creatures without Himself which in time he hath made and therefore must have all Right in the Works of his own hands to possess or dispose of them how where when to whom how long and how often he pleaseth without all opposition or controll and all for his glory and their good Gods Disposition All Right therefore to all things for ever is originally in God and He maketh and disposeth what rights he pleaseth to all his Creatures to have and to hold during his good will and pleasure But the best of his Rights to the Best of his Creatures he disposes to the best of his Children after the Best way of Disposals even by his Last Will and Testament ratified and confirmed after the best manner of Ratification Death and that by the death of the Best Mediatour his Best beloved and only begotten Son Jesus Christ substituted to die in his stead This last Will and Testament contains his most perfect Laws and Commands to perform the most perfect Righteousness as well as his most perfect Grace to dispose the most perfect Holiness and Happiness and to impose the most perfect Punishments and Miseries in this and in the World to come The CONTENTS Testament Berith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant Sanction Asseveration Title of Scriptures Other Covenants Old Covenant New Covenant Proofs for the Title of a Testament Acts of a Testament Confirmation of a Testament Instrument Inheritance Dispositions Oath Testament to Christ. Law no disannulling of Testament Law given 430. years after Promise TITLE II. Of a Testament THE Word Testamentum in the Latin as the Lawyers say Testament is as much as Testatio Mentis Because partly it doth actively testifie the Mind or Will of the Testator But more fully as I may humbly conjecture because passively it is a Deed solemnly testified by the Testimony of old of seven Testable Persons that are free men and worthy to be believed and who have themselves power to make a Will and that under their hands and seals altogether in one contexture of time The Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith Berith the Septuagint do constantly translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most proper Berith being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara which signifieth to create ordain or constitute as every Law of God or Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Divine or Humane Constitution The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in like manner a general Disposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be by Covenant or Testament but most especially by Testament This is my Blood of the New Testament c. Matt. 26.2 Mar. 14 2◠Luk. 22 2◠But the Hellenists or Jews that spake Greek as the Septuagint and others use it sometimes for a Covenant omitting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is most genuine for a Covenant Other words there are that do indifferently signifie Agreements Contracts and Covenants but Berith is never interpreted by any other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which well denotes the Constitution of an Everlasting Testament Thus this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as generally it is used for a Publick Law Ordinance or Constitution of a Prince or Magistrate which may be changed so especially for that kind of Law or Ordinance which is made by the last Will and Testament of God or Man which cannot be changed And this is the private Law of a Testator concerning the disposal of his Estate after his own Death or one that is substituted to die for him if the Law should so allow it Hence the word Legatum and Legare is used i. e. to give any thing in Legacy by Will which by the Law of the Twelve Tables must stand as a Law Uti quisque Rei suae legassit ita Jus esto Covenant So the same General
and saving Faith as shall be shewn hereafter Contrary unto this is our Covenanting with the Devil and the World To give our Souls to the Devil and the Flesh in giving away our Souls and Bodies for propriety and our Faculties and Estates for usufruct to these Enemies of God and our selves to our destruction and this is Infidelity and renouncing all Covenant or Communion with God So I give me and mine to God and God receives what I give and I am his So God gives Himself to me and I receive what he gives and He is mine And this is a perfect Covenant betwixt God and me and holds all the while I keep my Faith and true Allegiance unto him During the continuance of which Faith that maintains this League and Covenant betwixt God and my Soul Claim by Covenant I may claim all Gods Promises as my due with a holy boldness and he may challenge all mine and that we may first make and afterwards maintain and keep this our Covenant with God unto the end we have alwaies free access unto the Throne of his Grace for Grace sufficient to help us in the time of all our needs The CONTENTS First Covenant with Adam Second Covenant with Adam Resemblance of Covenants First Covenant inculcated from the Creation Second Covenant inculcated from the Creation Law written Spirit more plentiful in the Gospel Predestination of Rewards in Christ Men would be Gods to themselves Natural to have a God Natural to be in Covenant with God TITLE III. Of the distinction of Covenants Of the distinction of Covenants TO speak clearly and properly according to the Analogy of Faith concerning Gods two most eminent Covenants with Mankind Thus First Covenant with Adam I. The first Covenant that God made was with the first Man Adam in which was one Negative Commandment The Condition was to abstain from tasting of the Tree of Knowledge of good and evil The Promise was to eat of the Tree of Life in the earthly Paradise and by the help thereof to live for ever The Threatning was if he did break this Law he should pass his time in labour and sorrow be shut out of Paradise and at last die the death This is not the same Covenant with that of Moses Law 1. Because the Condition was diverse To obey all the Commandments which God then gave Ten whereof he wrote with his own Finger the rest he dictated to Moses and commanded him to write them in a Book 2. Because the Promises were diverse To enjoy long life honour Friends plenty peace and victory in the Land of Canaan 3. Because the Threatning was diverse Stoning scourging hanging c. Second Covenant with Adam II. The second Covenant that God made was with the first Man Adam The Condition was Love to the Seed of the Woman Enmity to the Seed of the Serpent The Promise was That the Seed of the Woman should break the Serpents head Thou shalt break his head The Threatning was That the seed of the Serpent should bruise the Womans heel And he shall bruise thy heel This may not be the same Covenant with that of God in Christ 1. Because the Condition was diverse viz. Faith and Love 2. Because the Promise was diverse viz. Eternal life and in order thereunto Remission of sins the Holy Spirit Resurrection and Ascension 3. Because the Threatning was diverse viz. Eternal death The first Covenant Resemblance of Covenants may in part resemble the Covenant of Works by the Law of Moses because of a prohibition from one thing and a permission of all the rest because of a promise of one Earthly Paradise because of the threatning of a Bodily Death The second Covenant may in part resemble the Covenant of Grace by the Gospel of Christ Because of the condition of Love to the true Seed of the Woman which is Christ and of Hatred to the true seed of the Serpent which is the Devil because of the true breaking of the true Serpents head which is the Devil by the true promised Seed of the Woman which is Christ And because of the true bruising of the true seed of the Woman by the true seed of the Serpent But though there were Promises many and Covenants many yet in the Scriptures it is evident that there are but two Covenants of God eminently and properly so called which are I. The Law of Moses which is the Old Covenant of Works The Condition was Obedience to the whole Law The Promise was the Land of Canaan and Rest therein The Threatning was Temporal punishments and Death without mercy The Mediatour was Moses The Duration was till Christ should come in the flesh II. The Gospel of Christ which is the New Covenant of Grace The Condition was Faith The Promise was Life eternal in Heaven The Threatning was Death eternal in Hell The Mediatour was Christ The Duration was till Christs second coming in Glory Yet no body can deny First Covenant inculcated from the Creation but that the first Covenant of the Old Testament was hinted from the Creation for the Precepts in the Law of Nature written in the heart and for the Promises and Rewards due to the obedience of a happy life on Earth never to have end and for the Threatnings of Calamities and Death never to end And so also the second Covenant of the New Testament was hinted from the Creation in the revelation in part of a Spiritual Law Second Covenant inculcated from the Creation to those that did obey the Law of Nature and in the obscure revelation of spiritual and eternal Promises to those that embraced the carnal and temporal ones But still there was no Law written in Tables till Moses and still there was no full Revelation of the spiritual Law and of spiritual and eternal Promises till Christ came and wrote them perfectly by his Spirit in the heart Law written Therefore when the writing of the Law of Nature upon the heart was almost quite worn out by habits and practices of unnatural Evils and the universal Examples of Wicked men turning from God to Idols and walking after the imaginations of their own hearts continually God made a Covenant with the Children of Abraham by Moses for the performance of Carnal duties and fruition of Carnal rewards to lead them on farther and prepare them to the practice of spiritual Services and enjoyment of eternal Rewards which to them as to Children were represented and shadowed out by several Rites and Ceremonies and temporal Prosperities These lesser and weaker Commands and Promises God gave unto them for that time of their Minority and reserved the manifestation of his higher and stronger Commands and Promises till the fullness of time when all things should be made perfect Spirit more plentiful in the Gospel Therefore God sprinckled a lesser portion of his Spirit upon some before and under the Law according to their present capacities But afterward when
as it was at first spoken or written Letter was understood by all as Laws ought to be the Doubts were only in the use and practice and to be resolved by the Priest In this sense the Promises of the Law were terrene as long life health power victory c. V. Lev. 26. and Deut. 28. And such in the Letter were the original Promises made to Abraham viz. Canaan In this sense the Precepts of the Law were terrene proportionable to the Promises sitted also to the rudeness and childishness of the Jews called therefore Rude and beggarly elements of the World Gal. 4 3.9 For the Moralities were the least and lowest Precepts of the Law of Nature or restraints from acts unnatural The two Tables are barrs from Impiety and bridles from Inhumanity not made for righteous but for wicked men The Ceremonies were chargeable and troublesome and numerous A yoke which the Jews were not able to bear 1 Tim. 1.9 as Circumcision a painful mark or brand upon their flesh to distinguish them from other people as Sacrifices Washings c. The works were servile external for eye-service and fear of death under the Spirit of bondage In this sense the Judgments of the Law were terrene as violent death by burning stoning c. and other corporal punishments ordinary and Wars Famines and Plagues extraordinary when the Rulers hand was slack to punish according to Law Spirit II. The Spirit of the Law was not understood generally but by extraordinary Revelation to some of better Spirits but never publickly and perfectly revealed to all till preached by Christ who did away the Veil and brought in life and immortality by the Gospel For Promises 1. The Promises thereof are Heavenly as eternal Holiness Life Rest Glory and Joy with God Saints and Angels Precepts 2. The Precepts are masculine sprightly and most refinedly pure and spiritual as poorness of Spirit pureness of heart mercifulness mourning peaceableness meekness hungring and thirsting after Righteousness patience c. unto all which the general and capital Commandment is Love refined beyond legal and natural love as to love our Enemies and to pray for them that hate us c. to bless and not curse c. Judgments 3. The Judgments are eternal death pain and anguish with the Devil and his Angels Works 4. The Works of the Gospel are Cordial as Circumcision of the heart Sacrifice of the Spirit c. Liberal in the free and noble way of Love answerable in some measure to Gods Love who is a Father to us Sons a giver of an Inheritance to us Heirs They are also perfect for universal and perpetual Obedience full and blameless for the reward of Eternal Salvation by Christ Contract The Law of Moses expresly contracted nothing of Eternal Life yet God meant them more than in words he declared And then under that Law there was a sufficient ground for the perswasion thereof God inviting their Obedience by Temporal Blessings they might well believe he would not rest there for such a reward was not suitable to his Greatness to give nor for his own peculiar people to receive So he promised Abraham that he would be his exceeding great Reward yet in terms he expressed nothing but the Land of Canaan nor had he that in possession nor his posterity after him for many Generations but were Pilgrims and strangers yet these all dyed in Faith waiting for that good Land Heb. 11.16 and looking for a better Country that is an Heavenly for which Cause they were content to endure all sorts of Afflictions God having provided some better thing for them being assured that he would provide a recompence for his Servants Sufferings more than this Earth could afford but how or which way or what they did not could not distinctly know Heb. 11.13 14. but seeing them afar off they were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on earth For they that do such things declare plainly that they seek a Country So the Kingdom of Heaven was mystically intimated but not openly propounded as a Condition of Gods Contract in the Law under which there wanted not a sufficient means to attain unto it but this was not the Works of the Law it self but Faith in the Promises And that the wiser and purer sort of Jews had such thoughts as these is plain by the question of the Rich man to our Saviour Master what shall I do that I may have Eternal life To which the Answer is Matt. 19.21 keep the Commandements to which he replyed that he had kept them from his youth up But this would not do being an outward Observation without the inward Love of the heart to God above all things so as to part with them all to gain the Treasure in Heaven The Souls Immortality and the Reward of good or bad after death was revealed though darkly before the Law And accordingly their Conversation was then and under the Law as Strangers not yet arrived to their Country For Adam Enoch Noah Abraham and all those Fathers obtained a good report through Faith not having received here on earth the full Promises of God God having provided some better thing for them Heb. 11.39 40. that they without us should not be made perfect Yea in all their Sufferings their noble Souls were content because they had an eye still to the Recompense of the Reward of the World to come of whom this World was not worthy But that the Law should condition this Eternal Life expresly to be believed there was no need at that time Revelation of Eternal life reserved because it was reserved till the Fulness of time in which the Fulness of all Gods promises and the exactness of all his precepts should be universally proclaimed by his own Son Jesus Christ In the mean time this Law of Moses was tendred as the Civil Law to the Jews and so it was not strange that God should not covenant farther with them than to acknowledg him only to be their God and to serve him as he then should appoint and to depend upon him for their Reward which was the Land of Canaan immediately set before their Eyes for the present to raise them up to outward Obedience at least by that Encouragement but God left them not without witness of higher things giving them to understand by his Prophets that he looked for the inward Obedience of the heart and that they might expect a greater recompense then the Princes of the World were able to bestow These carnal Commandements and Temporal Promises made way Temporals prepare for Eternals as God would have it for the Spiritual Precepts and Eternal Rewards of the Gospel which Moses did not but Christ did covenant for else there had been no need of Christ his coming to make a Covenant which was made before nor of so many and great Miracles when he
infinitely unlike him and disagreeable to his Spirit And only the pure Spiritual offices do remain which are in their own nature acceptable unto God very like him and agreeable to his Spirit This is the dispensation of the Grace of God Eph. 3.2 5. The Mystery which in other Ages was not made known to the Sons of men as it is now revealed unto the holy Apostles and Prophets by the Spirit The CONTENTS Writing in Tables Law lost Law found Law lost again Law restored Septuagints Translation Law burnt Maccabes Sects of Jews Christ's coming Law on Mount Sinai the same with that of Adam in Paradise The Renewal of the Covenant of Works The equivocal word Law TITLE XVI Of the History of the Law THE History of the Law is this 1. Besides the universal Writing in the hearts of all men much obscured by evil Practice and Examples 2. It was written by God briefly in two Tables Moral Writing in Tables It was farther written by Moses in a Book Ceremonial that it might be read by the King and published by the Priest to all the People in the solemnity of the Feast of Tabernacles Deut. 17.9 3. After that by Malice or Negligence this Book was lost Law lost Then by chance found by Hilkiah the Priest Law found 2 Chr. 34.12 2 Kings 22.8 and brought to Josiah the King and by him published 4. Few years after at the Captivity of Babylon it was lost Law lost again Neh 8.1 Dan. 9.13 or at least corrupted At the Return from seventy years Captivity Esdras Law restored the Scribe and Priest either restored it or amended it as it is now who also expounded it And hence came the Scribes and Doctours of the Law 5. Septuagints Translation This Book by Ptolomeus Philadelphus was translated by the Septuagint into Greek which Original was burnt in the Temple of Serapis by the Souldiers of Julius Caesar while he was dallying with Cleopatra the Egyptian Queen brought to him in Culcitro but by the Providence of God there had been Copies thereof in several places whereby it is preserved to this day Law burnt 1 Mac. 1.42 6. Some years after Antiochus Epiphanes King of Syria compelled the Jews to forsake and burn their Law Maccabes 7. Little more than five years this mischief continued then came Judas Maccabaeus and relieved the Jews Sects of Jews 8. The Assanonaei his Race coming to reign the Law was retrieved but many Heresies and Sects arose as Scribes Pharises Sadduces Essens the Schools of Shanai and Hillel c. who falsly interpreting the Law led the People into Errours by vain Traditions Teaching for Doctrines of God the Commandments of Men. Christ's coming 9. Then came Christ in a corrupt Age and restored the Truth and confuted their vain Doctrines and Manners And abolished the Ceremonial or Ecclesiastical Law of the Priesthood and brought in a New Law and a New Priesthood of his own after the order of Melchisedeck And by this his New Law Gospel Covenant and Testament he fulfilled the Old of Types and perfected the Moral Law of Nature The Law on Mount Sinai the same with that of Adam in Paradise The Law delivered by God to Moses on Mount Sinai and written by him in two Tables of Stone was the same Covenant of works with the Children of Israel which he had made before with Adam in Paradise before his Fall writing it in his heart Do this and live and renewed to Noah Gen. 8.21 Heb. 9.9 to Melchisedeck Gen. 14.18 To Abraham David and all the Prophets And that this was the Covenant of Works appears by that of Moses The Lord made not this Covenant with our Fathers Deut. 5.3 but with us These Fathers were the Patriarchs unto Adam with whom he made the Covenant of Grace after his Fall The Renewal of the Covenant of Works The reason of the Repetition and renewal of this Covenant of Works by writing it upon Tables of Stone was because that Law which was written by God in Adams heart was obliterated and defaced by customes of Idolatry and all sorts of wickedness which the Sons of men gave themselves unto while the Sons of God by keeping the Old Traditions and the help of divine Revelations retrieved the Impressions of God's Law And yet the Posterity of Abraham Isaac and Jacob by conversation and example in Egypt had much forgotten the Old Rules of Nature's Law and the Instructions and Examples of their godly Parents and imputed not their own sin unto themselves because they saw no Law written against their Actions and could not see the Law in their own hearts Ro. 5.13 20. neither heard of any punishment denounced against them for their wickedness and would not hear the checks of their own Consciences And therefore because Sin was in them and increased and death reigned over them for their sin yet they being without a written Law to evidence this sin and death unto their Consciences God saw it necessary that there should be a New Edition and publication of the Law or Covenant of Works to bring them to the knowledge of Sin and Punishment and thereby to stop them in their career of Wickedness by the fear of a Curse and a Fleshly hope of a fruitful Land to dwell in if they would observe his Laws Reserving a greater Blessing if they would trust in his Promises which was the Covenant of Grace by which they were to be justified upon their Faith in those Promises and not by the Works of the Law So the Law was added because of Transgressions till Justification should ome by the Promise of Grace For the Law was weak and unprofitable to the purpose of Salvation but helpful to the discovery and stopping of Sin and the Curse that they might see the need they had of the Grace of God by which they might be saved and not by Works For as the Covenant of Grace made with Adam and renewed to Abraham had been needless if the Covenant of Works could have given Life So after the Promise or Covenant of Grace was once made it had been needless to renew the Covenant of Works to the end that Righteousness and Life should be had thereby Gal. 3.19 It was meerly added because of Transgressions that is not set up as a solid thing in gross sufficient of it self but added or put to the former Law given to Adam which was most forgotten Furthermore this Law given on Mount Sinai was added by way of subserviency and attendance the better to advance and make effectual the Covenant of Grace so that although the same Covenant which was made with Adam was renewed on Mount Sinai yet I say still it was not for the same purpose but it was given to Adam as a Rule of Salvation by it self if he had kept it but it was renewed only to help forward and to introduce another and better Covenant and so to be
a Manuduction unto Christ Observe it then that all this while there was no other way of life given either in whole or in part beside the Covenant of Grace And therefore there was no inconstancy either in God's Will or in his Acts only such was his Mercy that he subordinated the Covenant of Works and made it subservient to the Covenant of Grace and so to tend to Evangelical Perfection And he that truly understands and considers what the Covenant of Works requires and how unable he is to perform it it being though ordained for righteousness and life an occasion of sin and death must needs see just cause to flie from Mount Sinai unto Mount Sion or from the Covenant of Works made with Adam to the Covenant of Grace made with Christ and to admire the unspeakable Wisdom and Mercy of God in suffering the Law to enter in Rom. 5.20 21. that the offence might abound that where Sin aboundeth Grace might much more abound That as sin hath raigned unto death even so might Grace raign through Righteousness unto Eternal Life by Jesus Christ our Lord. The Law then which was good was not made Death unto me God forbid But Sin that it might appear sin working death in me by that which is good Rom. 7.13 that sin by the Commandment might become exceeding sinful Is the Law then against the Promises of God God forbid For if there had been a Law given which could have given life verily Righteousness should have been by the Law But the Scripture hath concluded all under sin Gal. 3.22 c. that the Promise by Faith of Jesus Christ might be given to them that believe But before Faith came we were kept under the Law shut up unto the Faith which should afterward be revealed Wherefore the Law was our School-master to bring us unto Christ that we might be justified by Faith But after that Faith is come we are no longer under a School-master For ye are the Children of God by Faith in Christ Jesus The obscurity of this Great Point of Theology which I am forced to be so long upon new Notions arising continually is chiefly occasioned as Origen imagineth by the indistinct Aequivocation of the Word Law in the Epistle to the Romans let that place be viewed where it is said The Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death Rom. 6.2 3. The Aequivocal Word Law for what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh That the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit May we not modestly say that the Word Law ascribed to the Concupiscence of the Flesh is not properly but abusively given As it is also in another Place Rom. 7.21 23. where he saith I find a Law that when I would do good evil is present with me for I delight in the Law of God after the Inward Man But I see another Law in my members warring against the Law of my mind and bringing me into Captivity to the Law of sin which is in my Members For if Lust be a Law and do bind it hath no Right so to do because Lust is not of force by God's Prime Institution from whence Law hath its virtue but by the occasion of his Justice in punishing the Fall of our first Parents thereby And hence is this Original way of sinning from our Lusts which we are led away with and deceived by though in themselves they are not naturally sinful but became exorbitant against reason and peccant upon forbidden objects by our own consent of Will and God's just Punishment therefore But when the Law of the Spirit of life is clearly meant to be the Gospel preached and alone having the Promise of the Spirit The Law that is weak because of the Flesh that is condemned by the flesh of Christ must needs be understood to be a carnal Law from whence Salvation can never be hoped But that Law by which Justification is had by them which walk after the Spirit and not after the Flesh is Spiritual whether it be the same for the Law of Nature perfected by Christ for the Covenant of Grace or diverse as commanded by Moses for the Covenant of Works When these things are rightly distinguished the difficulty whereof St. Peter as well as Origen complains is taken off for when the Apostle saith Rom. 2.14 That the Gentiles which have not a Law are a Law unto themselves doing by Nature the things contained in the Law shew the Work of the Law written in their hearts It is manifest that although we usurp the Appellation of the Law of Nature indifferently St. Paul doth abstain from giving the Name of a Law to that Light that is in us when he says the Gentiles had no Law but were a Law to themselves because the usurping of the Name Law belongs to the solemn Imposition of that name in the Law of Moses and to the Law of Nature and of sin but by Trope and Figure The Law of Moses is carnal in all men the Covenant of Works The Law of Christ is Spiritual in the Faithful before under and after the Law the Covenant of Grace Therefore the Institutions of Nature in Moses's Law are Scriptures and the Word of God no less than the Gospel but not binding as delivered by Moses but by Christ by whom they were made perfect Neither doth a Believer receive the Moral Law at the hands of Moses but altogether at the hands of Christ Though it be the same Law for Matter and Substance yet in the lowest grounds that was delivered by Moses yet Believers are not to receive it as the Law of Moses but of Christ in the highest perfections thereof For when Christ the Son of God comes and speaks himself Moses the Servant of God must hold his peace as Moses himself foretold A Prophet shall the Lord your God raise up unto you of your Brethren like unto me Act. 3.22 Him shall you hear in all things whatsoever he shall say unto you And therefore in the Mount Tabor when Moses and Elias were departed and had given place the voice from Heaven came and said Math. 17.5 This is my Well-beloved Son in whom I am well pleased hear ye Him And though heretofore God hath spoken divers wayes and in sundry fashions to the World by his Servants the Prophets Heb. 1.2 yet now in these last dayes he hath spoken to us by his Son and this is he that we must trust to And they that believed in Moses must believe in Christ and they that believed before Moses did believe in Christ and they that believe after Moses must believe in Christ and so to the World's end For there never was nor will be
as for the People so also for himself to offer for Sins And no Man taketh this honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an High-Priest but he that said unto him Thou art my Son to day have I begotten thee Christ the Great and True High-Priest Reason Heb. 5.1 Christ therefore is the Great and True High-Priest in all Respects 1. Because he is Man in all things like unto Man Sin only excepted and therefore ordained and separated from other men and most holy that we might be made holy and therefore Compassionate of the Infirmities of Men as of their Ignorances and Errors not only in respect of Fact but of Law also because of weak capacities and slippery memories and weak performances having respect to their Wills which if earnest and honest to do what they can shall be accepted according to what abilities of knowledge and remembrance and doing they have and not according to what they have not As Man also he is compassed with Infirmity The Infirmity of the Legal High-Priest as of all men was Sin and therefore might and did fall into Ignorances and Errors frail Actions like other men But Christ's Infirmity is his Sufferings and not his Sin for he knew not sin He was subject to Afflictions and Trials as other men The Legal High-Priest therefore was fain to offer often for his own Infirmities in falling into Ignorance and Error and frail Actions often as also for the frequent failings of the People much more Lev. 16.6 c. So Christ in the daies of his Flesh Heb. 5.7 which is the subject of his Infirmity and Sufferings offered up for himself Prayers and Supplications unto him that was able to save him from death This Christ in his Agony chiefly requested to have that bitter Cup removed from him And when he was upon the Cross he lamentably complained saying My God my God why hast thou forsaken me He prayed therefore that because he must die he might be delivered from death and therefore in dying commended his Spirit to God to receive it into his hands and keep it for him and restore it to him who would not leave his Soul in Hell nor suffer his Holy One to see Corruption And these were strong Cries accompanied with many Tears in so great extremities Seeing then that Christ was exercised with the experience of unexpressible Pains he cannot but be moved at the Miseries and Pains of his Servants and must needs readily bow down his ear to hear their doleful Cries and stretch out his hand to save them before the Pit of ruine shut her mouth upon them Thus did Christ offer his Prayers for himself while he was on Earth Christ offered Self that he might save himself from death for when he was restored to life and had so overcome Death as to die no more He then being in heaven offered himself immaculate and immortal as he was not for himself as before when he bore our Sins and carried our Sorrows for he hath no need to offer for himself there Christ therefore offered up his Prayers on Earth for himself but he offered up himself in Heaven for us For himself he offered when he was mortal in the daies of his Flesh for us he offered when he was an immortal and eternal Spirit And in all his Prayers our great High-Priest is heard first for himself on Earth that he might be saved from the Death which he feared that is out of Death unto Eternal life and secondly for us in Heaven that we might be saved from the power of Death and brought to Eternal life as he was In the daies of his Flesh Christ was not yet perfect had not finished his work was not gone to his Father but when he had overcome Death and Ascended into Heaven and sat on the Throne of the Majesty on high he being made perfect through Sufferings became the Author and Minister of Eternal Salvation Then was he fully invested and installed into his Royal Priesthood there he presented himself to God for us in the Temple of God eternal in the Heavens 2. Because CHRIST is the Great and True High-Priest Reason 2 because he is called to that Office by God after the order of Melchisedec Heb. 5.10 Gen. 14.18 Psal 110.4 Who was King of Salem and Priest of the most High God The Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchisedec That is a King and a Priest both for so were Kings of old as springing from the Princes of Families who were all Priests who afterwards being called to Rule many Families or a City were the Priests as well as the Princes of that City or Commonwealth Praying and Sacrificing for the People as well as Ruling them The most honourable Person was fittest to minister in the most honourable Service The CONTENTS A Priest A Singular Priest A Perpetual Priest Greater than Abraham Abraham paid Tithes to Melchisedec Melchisedec not of Aaron's Tribe Abraham blessed of Melchisedec Sacerdotal Blessing Levi paid Tithes to Melchisedec Actions of Fathers transmitted to Children Levi Blessed of Melchisedec Melchisedec Immortal TITLE V. Of the Dignity of Melchisedec MELCHISEDEC was a Priest of greatest Dignity 1. Because he Blessed men Sacerdotally as he did Abraham saying Gen. 14.11 Blessed be Abraham of the Most High God Possessour of Heaven and Earth A Priest 2. Because he received Tithes of Abraham i. e. A Tenth part of the Spoils Melchisedec was a Singular Priest A singular Priest 1. Because there were no more Priests of his Order no Predecessor nor Successor in the Priesthood as other Priests had who must be of the Family of Aaron and of the Tribe of Levi to whom the Priesthood was designed A perpetual Priest 2. Because he was a perpetual High-Priest having neither beginning nor end of life remaining a Priest as Christ doth so long as there is need of any Priest And there shall be no need of a Priest when the People of God have their sins throughly expiated and are translated to Heaven SECTION I. Melchisedec was greater than Abraham Greater than Abraham 1. Because Abraham gave him Tithes a Token of subjection as Tribute is from Subjects to Princes 2. Because Abraham was blessed by him a Token of subjection also for the Inferior praies a Blessing of the Superior not of the Equal or Inferior for he is not able to do it 3. Because he was in a manner an Eternal Person so was not Abraham SECTION II. The Dignity therefore of Melchisedec appears in that 1. Even Abraham so great a Patriarch as he was was his Subject and acknowledged himself so to be By paying him a Tenth which was no Vulgar Present Abraham paid Tithes to Melchisedec but a Present for a Priest a solemn and sacred Portion not to be enjoyed but by the Priest alone as God's
perfect temper again Propension in Nature to its proper state 3. Because there is a great propension in Nature to return to its proper estate by casting of what is heterogeneal thereunto So Medicaments are subservient to Nature by removing obstructions but Nature it self and the inward Archeus being released and set at liberty works the Cure The whole Creation groaneth and longeth to be delivered Ro. 8.21 Bodies bent out of their natural place and violently forced from their proper position of their parts have a spring of their own and an inward strong tendency to return to their posture again This is Motus Restitutionis as if the Air be driven into a narrow compass it hath a spring or Conatus to come back to its proper state So a stone thrown upwards hastens to fall to its Center Sin is a violent and preternatural Estate Returning to God and Righteousness is Motus Restitutionis Liberationis a motion of Restitution and Liberation The Elater and spring in the Soul being quickned and enlivened by God's Grace hath a natural Conatus to return to its proper Estate I delight in the Law of God after the inward man but I see another Law in my Members Ro. 7.21 warring against the Law of my Mind and bringing me into captivity to the Law of Sin which is in my Members This is called Spirit the Mind of the Spirit Inward Man Law of Mind an Innate propension of the Soul awakened to return to its genuine condition as it is intellectual and free to its ancient Nature When the Spirit of God promised to Believers acts from the Spirit or Soul of the Faithful there is 1. An Assent to yield unto God 2. An Acceptation to receive his Promises 3. A Concurrence to work with him Here is no external force or violence offered to the Soul to free it from a state which it would alwaies continue under but a sweet and gentle Call to return to its proper state which the Soul it self longs for Where the Spirit of the Lord is 2 Cor. 3.17 there is Liberty The Freedom of the Spirit is the Soul 's acting from an inward principle and spring of its own Intellectual Nature Longing to be restored and endeavouring with God's Grace to return So that there is not a mere outward Impulse of the Spirit of God but an inward Concurrence of the Spirit of Man The Soul is not like a Boat tugged or driven by Oars or Winds but it goes on Secundo flumine according to the genuine Current of its own intellectual Nature with the help of the gentle gale of the Divine Spirit Genuine nature of the Spirit 4. Because it is the genuine Nature of the Spirit to do that which is agreeable to the Spirit and pleasing to God of whose Nature the Spirit doth partake Vertue and Honesty are homogeneous Vice and Wickedness are heterogeneous There is in the Spirit Cognatio quaedam cum Deo A certain kindred with God 5. Because it is natural to the superior Faculties to be predominate Superior Faculties predominate They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Lordly nature and made to rule and the inferior Faculties are of a Servile disposition and made to obey It is then but Jus Postliminii for Equity Light and Reason to be re-inthroned in my Soul there to command and suppress the Exorbitant affections that rise up against it This is the design of God in the Gospel to restore us to the rectitude and perfection of our own Beings Wherefore he calls us off from the perishing vanities of this World so infinitely below us not to debase or pollute our Spirits by them not to gratifie our lower Faculties the Brute that is in us but the sublimer Angel above The outward objects are but Baits to the outward relishes and sensations of the Body The outward World is like an enchanted Palace seemingly ravishing but a mere Spectrum or shadow that which pleases is the Vital energies of our own Spirits to Vertue and Goodness 6. Because we are not merely Passive Active Cooperation but an active Co-operation is required in us The Spirit of God in Nature that Spiritus intus alens produceth Vegetables and Minerals beyond Art and Industry yet it doth not work absolutely unconditionally omnipotently and irresistibly but requireth certain preparations and dispositions of Plowing Sowing c So the Spirit of God requireth some preparations and dispositions in our Spirits forasmuch as it may be stirred up or excited in us or resisted and quenched by us Unless the Husbandman stirrs up and plows the ground the Spirit of God in Nature will not give any increase So we are bidden to plow up the Fallow-ground of our hearts that is to do our earnest endeavours to work out our own salvation to fight the good fight of Faith to run the Race and to enter in at the strait-Gate Be not therefore merely Passive but move and co-operate with God Fac quod in te est do what is in thy power to do and God that gave thee that power if thou use it will give thee more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do but breath a desire and long to come to God and God will meet thy desires and draw thee after him with the Cords of his Grace and Love It is a never-failing Rule He that hath shall have more full measure pressing down and running over shall God give into his bosom But he that hath not from him shall be taken away that which he seemeth to have For all Motions unto Sin and from God are unnatural retrograde excentrick unkindly forced cross unprofitable dishonourable SECTION III. Of Christ's Victory over Law Hitherto I have spoken of the Inward Victory over Sin by the Resurrection and Spirit of Christ Now in the second place of the Victory attainable by the same Power over the Law by Christ his Victory over the Law Where Sin is there is alwaies a Law and where there is no Law there is no Transgression The Law is considered two waies Outward Covenant of Works 1. As an outward Covenant of Works by which Death is to all that break it in Morals or Ceremonials And all men are naturally under the Law and are convinced thereby of Sin and Death and are therefore in bondage and fear of death all their life long without mercy This outward Letter or Covenant of Works is conquered by Christ's Death on the outward Cross Christ hath redeemed us from the Curse of the Law Gal. 3.13 being made a Curse for us as it is written Cursed is every one that hangeth on a Tree That the blessing of Abraham might come on the Gentiles through Christ that we might receive the promise of the Spirit through Faith That we might be free from the Obligation to the Commandements which were not good Exod. 20.25 Christ having broke down the middle-wall of Partition Eph. 2.14 15. that was between the Jew
with Penances and Reliques and Indulgences and Outward performances never regarding the Inward killing of Lusts nor expecting a Living Law written in the heart This is to forsake our Husband Christ and cleave to the bondage of the Law which is dead to us by Christ's Cross and might be dead in us by his Spirit if we would believe And the ground of all this Error is from a Novel Interpretation of that Paragraph of the latter part of the seventh of the Romans contrary to all Antiquity Sense or Reason SECTION IV. The Reasons for this Victory over the Law are these Because Grace is stronger than the Law Grace stronger than Law Mercy rejoyces and prevails over Justice The absolving power of the Gospel is stronger than the condemning power of the Law The Mercies of God are above all his Works Prerogative is above Law Custome overcomes Law Mercy much more The Sword of Justice is strong and sharp but Mercy keeps off the blow and holds the hand of Justice from striking If the Law calls aloud for Justice Christ's blood calls louder and pleads for pardon If any man sin we have an Advocate with the Father and the blood of Christ is the Propitiation for all sins God will have mercy because he will have mercy and what is that to the Law It is the will of God to pardon and pass by Iniquities Transgressions and Sins and to remember them no more When the strong man enters into the house he keeps it and all that is therein but when a stronger than he comes upon him he binds him hand and foot and casts him out So is the Gospel to the Law 2. Because the Spirit of Grace is stronger than the Spirit of the Law Spirit of Grace stronger than Spirit of Law The Spirit of Sin is strong in it self Lust hath a violent impulse and vehement motion The Spirit of Sin is stronger by the Law and rages and takes on much more for being opposed Like a Lion scorns to be kept in but breaks down all barrs and bounds to run abroad at randome But the Spirit of the Law is stronger for though it cannot curb sin from sinning yet it keeps it under the Curse that it cannot escape it But when the Spirit of Grace in Christ comes it preacheth deliverance to the Captives and recovery of sight to the blind and opens the prison doors to them that were fast bound in misery and iron and publishes the acceptable Year of the Lord. The Word of God is mighty in operation throegh the Spirit for the beating down of the strong holds of Sin and Satan As Light is stronger than Darkness to destroy sin so the Blessing of Grace is stronger than the Curse of the Law to take it quite away Though the Spirit of the Law be the Spirit of God's Justice yet the Spirit of the Gospel is the Spirit of God's Mercy which God will have to be more effectual than the other and Blesses whom the Law curses yea and they shall be Blessed 3. God delights more in Mercy than Vengeance Because God delights more in shewing Mercy than in executing Vengeance in sparing than in punishing As I live saith the Lord I delight not in the death of a sinner but rather that he should turn and live Judgment is his strange work Bowels of mercy tender pity and Compassion are his delightful properties 4. Because Man is made to be the object of God's Love not Wrath Man Object of God's Love his Blessing not a Curse Life not Death Heaven was prepared for Men and Angels till they sinned and then Hell was prepared for them and since that for all Hypocrites like unto them We cannot imagine in any reason that God made his poor Creatures for everlasting Destruction We may observe it in our selves though we be evil yet we are not so unnatural as to beget children to starve them or beat out their brains or leave them to the wide World or send them to the Hangman to be tormented to death And if we that are evil know well enough notwithstanding to give good things to our children not a Scorpion for a Fish nor a Stone for an Egg how much more then shall our Heavenly Father give his Holy Spirit to them that ask him and how infinitely more pitiful and compassionate is he than we can imagine or express Christs Pleading undeniable to God 5. Because the Pleading of Christ for Mercy purchased by his own Blood is undeniable to God above all the Pleading of the Law or the Devil that lays the Law against the Brethren whose malicious accuser he is God will not cannot deny his own Son and whatsoever we shall ask the Father in his Name he will deny us nothing SECTION V. Victory procured meritoriously by Christs death 1. This Victory is meritoriously procured for us by Christ's Death O Death I will be thy death O Grave I will be thy destruction And his Resurrection was the pledg to assure us thereof 2. This Victory is really effected and performed in us by the Spirit of Christ raising our Souls from the death of sin to the life of righteousness and our Bodies from the Grave to the life of glory If the Spirit that raised up Christ from the dead dwell in you Rom. 8.11 he that raised up Christ from the dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you As if he should have said If the Spirit of Christ dwell in you regenerating your Souls to a New Creature which is the first Resurrection from the first death then the very same Spirit shall also immortalize your Bodies which is the second resurrection from the second death that upon them the second death shall have no Power Thus abundantly hath God provided for us by Jesus Christ both in respect of our Souls and of our Bodies Our Souls raised from the death of sin and the curse of the Law Our Bodies raised from the Grave The Natural Body is raised a Spiritual Body the Corruptible puts on Incorruption Dishonour turn'd into Glory Weakness into Power a Change to be as the Angels in Heaven Rom. 8.23 2 Cor. 5.2 We Groan within our selves waiting for the Adoption to wit the Redemption of our Bodies In this we groan earnestly desiring to be clothed upon with our house which is from Heaven Victory obtained by the Spirit of Faith 2. But no obtaining this Victory over death purchased for us till by the Spirit of Faith we obtain a Victory over Sin which is also procured for us by Christ who hath received the Promise of the Spirit for all that believe This is that Crown of Life that Christ the first born of God and first begotten from the dead shall set upon the heads of all those that have fought the good fight of faith and have been more than Conquerours For as death proceeds only from Sin for sin is mortal so life
proceeds only from Righteousness Wisd 1.15 for Righteousness is immortal Sin is mortal and mortalizeth the Body Righteousness is immortal and immortalizeth the Body Where sin rules death rules where sin is conquered death is conquered SECTION VI. The Reasons for Victory over Death are these 1. Because Sin is conquered which is the Sting and Curse of Death Sin conquered that else would hold us in everlasting Death For as long as sin is in death unpardoned by dying in sin there can be no recovery from Eternal death for sin As long as the Debt is not paid there can be no recovery out of Prison 2. Because the Law is conquered which stirred up sin Law conquered and accused sin unto death Christ hath fulfilled the Law and abolished the Types and Curses thereof 3. The Devil is conquered that lays the Law against us Devil conquered he came upon us as a strong man to bind us in death but Christ came upon him and bound him that had the Power of Death and cast him and Death both out of doors and brought life and immortality to light O Death I will be thy death O Grave I will be thy destruction Death is swallowed up in victory and Christ hath destroyed the works of the Devil and we shall bruise Satan under every one of our feet 4. Because Christ hath entred into the Holy of Holies in Heaven Christ entred into the Holy of Holies and is gone before to prepare a place for us therefore where he is there we shall also be Having hitherto shewed what are the great things which we have purchased for us by Christ and how we are to endeavour after them by the aids of his Spirit promised to be given to us for that purpose namely the Inward and Real Victory over sin and the Curse for sin that so we may obtain a victory over Death and Hell It will be very obvious to observe the Errours of those that pretend to high spirituality of Doctrine and walking with God and yet alledg an utter impossibility of ever conquering of sin in their hearts and therefore never go about the work of mortification or self-denial as there is no reason they should if it were true that all were done to their hands or if not that thing enjoyned were utterly beyond their Power The CONTENTS Nothing for us to do Trust to Outward Mortifications Superstition Natural Complexion for Divine Grace Rhetoricating Consequences of Christ's Death and Resurrection Material Cross Spiritual Cross Material Resurrection Spiritual Resurrection Material Ascension Spiritual Ascension No Oblation pleased God but Christ's Every one that comes to God must offer Christian Religion most Spiritual and Glorious No Mediator but Christ End of Christ's Mediation to bring us to God Cross to be gloried in Cross outward and inward Effect of Cross Crucifixion Procured by outward Cross Philosophy Christianity Christ the Sacrifice and Priest Christians true Sacrifices and Priests Decrees Christ's doing and suffering our doing and suffering Corollaries Christ a Priest Christ quickned by his Eternal Spirit Christ a Prophet Christ a King TITLE IX Of Mistakes of the Effects of Christ's Humiliation and Exaltation Nothing for us to do FIrst therefore some confidently believe That all things are already done for us and nothing remains to be done for our selves as if because Christ hath taken up his Cross for us we should not take up our Cross for our selves because he hath suffered we should not suffer with him and fill up that which is behind of the sufferings of Christ the Head as the Members of his Body which is the Church as if there were no Power of his Death nor vertue of his Resurrection nor Fellowship in his Sufferings nor any conformity with Christ wrought inwardly in our Souls by his holy Spirit turning all Righteousness into a bare accounting and being imputed Righteous by the Righteousness which is another's and no inherent Holiness or Sanctification of the Spirit which is our own without which no man shall see the Face of God This is an Idaea of Holiness and the Happiness will be accordingly .. A Shadow and no Substance This is to deny the Real Evil of Sin and the Real Holiness of the Spirit turning really from Darkness unto Light and from the power of Satan unto God Or else this is to make God to be bribed and corrupted by the Sacrifice and Oblation of Christ to indulge men in their own Sins by clothing them and hiding them with his Son's Righteousness though he knows well enough they are inwardly unrighteous and yet by vertue of that Imputed Righteousness they shall be excused from all Sin and the real Punishment of Eternal Death So there shall be an Impunity from God for Sin than which there cannot be a greater Evil nor more against the Mind of God who naturally hates Sin nor more against the mind of the Godly who more abhor the sin than they dread the vengeance So the Kingdom of Sin and Satan should be still unbattered and we partly under Satan and partly under Christ partly sinful that is inwardly and partly righteous that is outwardly by Imputation and being reckoned so to be not so indeed And so serve God and Mammon have fellowship with Christ and with Sin and Devils Overthrow all Reason and Religion of Justice or Mercy in God or Goodness or Vertue in us All the ground these men have for what they affirm is their strong belief that it is so without any Sense or Reason that it should be so or how it can be so that the undefiled Rewards of God should be enjoyed by impure and unregenerate men But the Pretense is that they speak only of Justification without any Condition of Sanctification as being no part of God's Covenant but Faith only But still let the shew of Humility and Modesty be what it will in them and the advancement of the free Grace of God by them it must needs exceedingly deceive men into hypocrisie and carnality which is very pleasing to Flesh and Blood For he that believes himself to be thus absolutely and compleatly justified by the Imputation of a mere External Righteousness through his Faith must needs believe that there lacketh no other Righteousness of his own for all such Holiness is perfectly supplied by the Holiness of another who is Christ And though it be yet pretended that Sanctification will naturally follow imputed Justification by way of Thankfulness yet this very Gratitude will easily be believed as all other Graces are by them supposed to be by the same Imputation reckoned and accounted so to be but not so indeed lest Grace should not be free and Works should prove Meritorious imagining that God makes a Covenant without any Condition or any other party to Covenant with him which is impossible Trust to outward Mortifications 2. Others there are of a contrary Spirit that trust to no Imputations of Righteousness external nor Holiness internal of
Salvation descends not on the Son is not entailed The original Right that Adam had was entailed but his sin cut off that entail and his Bloud was corrupt and tainted to all his Posterity and we are heirs to his guilt but not to his right as the Son of the tainted Father is heir to his Father's bond and burdens but not to his rights and priviledges We are all born in sin and by such our birth are all deprived of our right to Glory All have sinned and come short of the Glory of God SECT III. Purchase 2. Purchase or Buying so Jacob had a right to the Estate of Isaac and his Title was by Purchase for he bought Esau's Right for a Mess of Pottage Esau and Jacob had successively a right to the same Estate but not by the same Title Esau's was by Birth Jacob's by Purchase Among us the Title many have to their right for their Estates is by Purchase of such a Manor Land Lease or House Our Title to the right of Glory is not by Purchase for 1. Such a Purchase is unlawful Is the sale of Honour of it self unlawful and shall not the sale of Glory be much more Is it simony to buy a Living that can last but for a time and is it not much more to buy the Living that is everlasting 2. Such Purchase is impossible no summe sufficient can be raised to make that Purchase the whole World will not afford it What shall a Man give in exchange for his Soul if the whole World cannot countervail for the loss of it much less can it satisfie for the Salvation of it SECT IV. Desert 3. Deserts of Virtue Service or Works When Saul made David a Colonel he had a good right to that Office and his Title was his Deserts by his good Service done to the King and State by the virtues of his wisdom and valour he behaved himself more wisely and valiantly than all the Servants of Saul he had slain Goliah and diverse Philistins In the opinion of the Jews the Centurion had a right to have his Servant healed and his Title as they pleaded it was his good deserts and works For say they he loveth our Nation and hath built us a Synagogue Our Title to our right of Salvation is not by deserts service or works The World talkes much of Merits and Deserts and many flatter themselves with an opinion of them though daily they see themselves cast in that Plea For Deserts breed a Title to nothing but Honour a naked and empty Right that consists in having a Name or taking Place to matters of power and profit ineffectual SECT V. 4. Favour and Grace And the motive to that Grace only God or Man Favour So the King ex mero motu of his own free will grants a Boone so God grants the right of Salvation according to the good pleasure of his own will which is our Title thereunto Our Title is no base and low Plea but eminent and high not only of Grace but eminent Grace the highest and best Title creating Jus pingue the Best of Rights As our sin was exceeding sinful so our grace is exceeding gracious Hence St. John terms it Grace of Grace of his fulness all we have received Grace for Grace i. e. Grace not requested but freely granted Divines call it Preventing Grace Grace that fore-stalls all our desires we sue not for it pray not for it For a clear knowledg of this we are to understand that Grace is of two degrees 1. Upon the motion petition or suit of the party that obtains the Grace 2. Upon the proper motion of the Donor without all petition or suit of the Receiver This later is Free-Grace most gracious Grace God gave Abraham a Son that was Grace for Abraham was barren and out of hope for Children yet that was not Free-Grace but Grace upon request For Abraham made his prayer to God for a Son lest the Steward of his house should be his Heir God gave Abraham the Land of Canaan to him and his Seed that also was Grace for Abraham had no other title to it none by birth purchase or desert And that was Free-Grace without any prayer or suit of Abraham Christ healed the Centurion's Servant of the Palsie that was Grace yet not Free-Grace for he did it at the suit of the Centurion who came and worshipped and besought Christ to heal him Christ raised the Widows Son of Naim from death that also was Grace and Free-Grace for he did it without any petition or suit unto him upon pure compassion he had on the poor Widow his Mother SECT VI. From all that hath been said I may modestly gather that the Rights we have by Justification are exceeding many and great and the Title to those Rights is no way by Law not by Birth not by Purchase not by Desert but by the meer favour kindness and mercy of God SECT VII Reason 1 Because our Justification is contrary to our Condemnation our title to death whereby we are condemned is by works Condemnation for it is by sins For the wages of sin is death And by the offence of one many are dead Our title then to life whereto we are justified must needs be by Grace and so life must needs be a gift For if death be a wages and a payment due for sin then life must needs be not a wages nor a payment but a meer Gift and Favour For if things contrary have contrary forms then contrary Rights must have contrary Titles If our Right to die come by Law our Right to live must needs come by Grace So St. Paul reasons at large Rom. 5.15.16 c. SECT VIII Reason 2 Because all the Rights that come by justifying are Gifts Thy right of Liberty and Impunity Gifts of Resurrection and Glorification c. are all of Gift for they are not entailed upon us and therefore not by Birth nor sold unto us and therefore not by Purchase not let out therefore not by Works and Service but are all pure Gifts St. Paul opposes these rights to our penalties in Adam for sin Ro. 5.15 c. and in four Verses together for four several times he terms them Gifts Now all Gifts are acquired by Grace and the Donatary hath no other title than the Grace and Favour of the Donor SECT IX Reason 3 Because the Original Right of Justification is Impunity or Pardon For when God creates these Rights unto us Impunity we are in the state of sin for in that state we are born into the World And our first Right is impunity or pardon i. e. to be accounted righteous Hence our Justification is so frequently termed Imputation of Righteousness and Absolution from sin which two Attributes make but one and the same thing For they differ only in the term saving that Imputation of Righteousness is the better term because it is the term positive or term of access to
kind Mother and Mistress This Ishmael was born after the flesh of Hagar a young Woman and Abraham able to beget by her Isaak born after the Spirit of Sarah an old Woman and Abraham an old Man not able to beget but Abraham was supernaturally enabled Heb. 11.12 especially Sarah who was both old and barren 1. Ishmael typifies those that seek Justification by the Law or works 2. Isaak typifies those that seeks Justification by Grace or Faith They that seek Justification by works depend upon themselves and their own natural goodness or strength or the works of Law They who seek Justification by Faith depend upon God's Grace and free Promise ☞ Note here by the way that Isaak was a Type not of personal Election from all Eternity but of such as shall be justified by Faith in the Promise For the scope of the Epistle is in opposition to the Jewish confidence to prove that Justification is not by the Law So that the conceit of Election and Reprobation from this place is quite and clear Eccentrical from the scope and business which the Apostle aims at in this place 1. From whence I observe That the Mysteries of Salvation are declared not by words only but by Providences and Dispensations 2. That God without acceptation of persons may advance one above another in temporal benefits Acceptation of Persons hath place only in Judiciary rewards not in Dispensations of Grace and Mercy to eternal Rewards SECT XXXII Gen. 25.3 Jacob and Esau Besides that Allegory of Jacob and Esau denotes two Nations for the Text saith Two Nations are in thy womb and is by the Apostle applied to the Freedom of God preferring the younger Brother the Gentiles before the Elder the Jews Ro. 9.11 c. not upon any account of works For the children being yet unborn neither having done good or evil that the purpose of God according to Election might stand not of works but of him that calleth it was said unto her The elder shall serve the younger As it is written Jacob have I loved and Esau have I hated But the Preferring of the Gentiles before the Jews was only upon the account of Faith by the which they were justified and the Jews could not be justified because they stood upon their works So Jacob and Esau were not Types of a Personal Election and Reprobation but of a specifical National Election and Reprobation whosoever how many or how few soever not to an Eternal but to a Temporal Inheritance 2 Sam. 8.14 For the Elder shall serve the Younger and so the Edomite did serve the Israelite v. 2 Sam. 8.14 Je. 60. 1 Chron. 18.11 13. And the Idumaeans revolted Psal 137.7 Ez. 35.5 10. yet were they subjects 1660 years Jacob signifies the People of the New Testament by Faith Esau signifies the People of the Old Testament by Works Object Gal. 3.17 The Covenant that was confirmed of God before in Christ the Law that was four hundred and thirty years after cannot disannull that it should make the promise of God of no effect Solut. These words prove not that the Gospel or Covenant of Grace was before the Law or Covenant of works but before that solemn repetition or new Delivery thereof upon Mount Sinai When there was a Brief Transcript of it written and delivered unto Moses in Tables of Stone by God Rom. 5.20 Gal. 3 19 c. The Law entred that the offence might abound The Law was added because of transgressions till the Seed should come to whom the promise was made c. And that the Law or Covenant of Works was in being yea in force in the World before the publication of it from Mount Sion appears For untill Law sin was in the world Rom. 5.13 that is from the beginning of the World until the giving of the Law in words and writing from Mount Sinai And Consequently a necessity of the Law because where no Law is there is no transgression Rom. 4.15 but sin is not imputed where there is no Law that is Ro. 5.13 sin is not charged upon Men or punished nevertheless death reigned from Adam inclusivè unto Moses even over them that had not sinned after the similitude of Adam's transgression and consequently there must needs have been a Law without the breach whereof Men had not been obnoxious unto death Yea not only the Moral Law properly so called was extant in Men's hearts and delivered by Tradition but some particulars of the Ritual Law practised in the World before the delivery of the same Law much disused and forgotten to Moses in Writing upon Tables of Stone upon Mount Sinai As appears by the offering of Sacrifices of old and of the Sabbath and of Circumcision commanded to Abraham and his Seed and by the Marriage of the Widow of a Kinsman dying without Issue before the Law Yea the Law or Covenant of Works was as ancient as Adam and by transgression thereof he and all his Posterity incurred the guilt and punishment of Death Therefore the Law or Covenant of Works was the first born Testament or Covenant of Works made by God with Mankind And upon this account they who are of the Law i. e. who seek for Justification by the Law of works are resembled by Esau the Elder Son and they who expect Justification by the New Testament or Law of Grace i. e. by Faith are properly typified by Jacob the Younger Brother When God said to Rebecca Two Nations are in thy Womb ☜ and the Elder shall serve the Younger he mystically signified that his absolute will and purpose was never to own for Sons and Heirs of Heaven the People of the Elder Covenent i. e. those that should seek for Justification by the Law but to assign over those for Servants or Bondmen to his Children i. e. those of the later or younger Covenant who should seek the Adoption of Sons or Justification by Faith Thus God was pleased to declare to the World that his purpose according to Election might stand firme and unchanged and that he meant not to elect or make choice of those whom he should or would adopt by the rule of Works or by any rule that Men should commend to him or desire to impose or obtrude upon him but only by the Rule of his own most free gracious and wise pleasure which he hath declared to be the Rule of Faith Inasmuch as in equitable Right the making his own choice in this kind accrueth unto him as he is the sole Magnificent Founder of this Blessed Feast of Justification calling and inviting the World from all Quarters to come unto it For a Clench to keep this Interpretation from stirring The Prophet Malachi brings in God thus Saying Was not Esau Jacob's Brother Mal. 1.2 c. yet I loved Jacob and hated Esau and laid his Mountains and Heritage waste for the Dragons of the wilderness He gave Esau a lesser portion of an earthly
Justification but Faith with works doth conserve Justification And so Paul and James do full well agree and James's Doctrine will be a consequence from Paul's principles For because my Faith only without works doth create my Justification and because evil works do destroy the state of it and do build again my state of Sin therefore it followeth That good works do continue my state of Justification and keep it from ruin For in case I should fall my Faith alone cannot restore me but if I recover working my works of repentance must be the means of my recovery 1 Cor. 13.2 And because as Paul saith Though I have all Faith so that I could remove mountains and have not Charity I am nothing Therefore as James teacheth Faith without works is dead And lastly because as Paul teacheth In Christ Jesus neither Circumcision availeth any thing nor uncircumcision but Faith that worketh by Love Therefore as James teaches Faith working with works is by works made perfect For the farther clearing of this seeming contradiction of St. Paul and St. James note That as faith sworn by the Vassal to his Lord justifies the Vassal to his Fee or benefice to have right thereto so the Homage it self is the life of his faith and justifies him to the same benefice that he may hold his right so obtained by his Faith In like manner faith made to God justifies his Creature to the Estate of Blessedness to have right thereto and the Homage it self which is the life of his faith justifies him to the same Estate that he may hold his right so obtained by his faith For faith without homage or works doth not justifie fully nor homage or works without Faith So true it is that Faith though it doth justifie alone to have right yet works also do justifie to hold it so both Faith and Works do justifie compleatly and not one without the other And this distinction rightly weighed and compared may easily put an end to this Controversy SECT I. The works that are the Tenure of my Justification are works of Love Works of Love 1. The Right of Justification under the Law was Faith of the promise to Abraham and his carnal Seed for the Land of Canaan 2. The Tenure of Justification under the Law was by the works of the Law of Rites and Ceremonies Thou shalt walk in all the waies which the Lord your God hath commanded you Deut. 6.24 that ye may prolong your daies in the Land which ye shall possess i. e. you shall continue your possession in the Land whereto you have a right The Law it self speaketh thus Lev. 18.5 Ye shall therefore keep my statutes and my judgments which if a Man do he shall live in them i. e. shall prolong his life from violent death inflicted by the Law The Just shall live by his Faith He that hath walked in my Statutes to deal truly he is just he shall surely live The doers of the Law shall be justified i. e. continue to be justified For default of this Tenure of works the Ten Tribes forfeited their right to Canaan for ever and the other Two Tribes were sequestred for seventy years in Babylon 3. The right of Justification under the Gospel is Faith in the promise to Abraham and his Spiritual Seed for Heaven 4. The Tenure of Justification under the Gospel is by the works of Grace which are acts of Love exercising equity mercy and kindness above the works of the Law 1. Because the works of Love are super-legal above and beyond the Law of Moses as to feed the hungry and to cloth the naked to entertain Strangers visit the Sick relieve the Prisoners pray for Persecutors c. 2. The works of Love are supernatural above and beyond the Law of Nature as not to be angry and not to resist and revenge evil to suffer persecution gladly for Righteousness sake to rejoyce in temptations to lay down our life for the Brethren c. therefore much more for God To love our Enemies and comparatively to hate our Friends Luc. 14.26 as our Father and Mother Wife and Children Brothers and Sisters these and the like works of Love are not commanded in the Law but they are the commands of Grace Hence Christ calls Love a New Commandment Joh. 13.34 A new commandment I give unto you that ye love one another as I have loved you that ye also love one another And Christ calleth it his Commandment That ye love one another as I have loved you And this Love is the fulfilling of the Law He that loves his Brother abideth in the Light 1 Joh. 4.16 He that dwelleth in Love dwelleth in God and God in him These are the works of Love not of Law which St. James saith do justifie Was not Abraham our Father justified by works Jam. 2.21 when he had offered Isaak his Son upon the Altar That work was not a duty of the Law but a service of Love by God's immediat command to try Abraham's love for no Law did command a Father to sacrifice his Son His love therefore was superlegal beyond any Law of mercy And not only so but supernatural beyond any Law of Nature when his love to God to whom he had Alliance only by Faith surpassed his love to his only Son to whom he had Alliance only by Nature and in whose behalf he had received the promises Jam. 2.25 Likewise also Rahab the harlot was justified by works when she received the Messengers and had sent them out another way Those works were not duties of any Law Josh 2.12 but the Offices of Love or as she called it A shewing of kindness in entertaining lodging and protecting of Strangers Her love was therefore superlegal above and beyond the Law for no Law commanded to entertain Spies to the destruction of a City And her love was supernatural above and beyond the Law of Nature when she shew'd kindness to her Enemies in housing hiding and sending them away safely The Ceremonious works of the Ritual Law are carnal in themselves and could justifie to nothing but a carnal purity and a security from a carnal punishment of Death All these Rites of Sacrificing Washing Feasting Fasting Circumcising c. are extinct The Moralities of Moses Law as to be no idolater no forswearer no murderer adulterer thief lyar nor deceiver c. are the bare negative duties for the most part and according to the letter are themselves dead and I am dead to that dead Letter which killed those that are under it with a curse and it is a part of my Justification to be free from the Law for I am not under the Law but under Grace nor under the Letter but under the Spirit And therefore the works of the Gospel are works of the Spirit which gives life by faith and maintaineth it by Love the works whereof are purely Spiritual inward and lively free from all carnal and outward shew
is no peace We cannot benefit by a Preacher whom we do not love Object A Vulgar Errour Whose fault is it why do ye not love Answ at least for the Words sake If he give cause of disaffection yet you might set that aside and hear the Word which is able to save your Souls without respect of persons not having itching ears or heaping up to your selves teachers or having new persons in admiration This was the excuse of the King of Israel against Michaiah a good Prophet but he hated him because he prophecied not to his mind Object He lives not well Answ That 's something to him and a scandal to his Profession but the Scribes and Pharisees sit in Moses's Chair what therefore they say unto you that do but do not according to their works for they say and do not Therefore this is no just excuse before God Besides there is much of fancy and humour in the case and a luxurious kind of wantonness in the great variety of Preachers and affectation of humane Eloquence not knowing well who will please and never being long pleased with the best of Men. Here is a cheat in this for want of an honest humble heart God's Word is to be regarded though the Preacher be never so mean St. Paul was not liked for his plain though powerful preaching but the flourishing Attick Oratours had all the applause He was counted a babler and Christ himself was despised The good opinion of the People is to be desired if it may be had fairly but when it cannot as who is he that can please all and at all times The Person being approved by authority may do his Office and satisfie himself in his well informed conscience It is well said of Seneca Mala opinio benè parta delectat An evil Name may delight a good Liver Benè facere malè audire Regium est The best of Men have been abused Christ was slandered to do his Miracles by the Prince of Devils to have a Devil in him and to be a Friend of Publicans and Sinners Companions 1. Companions in sin especially the Clergy They strive to make a Priest drunk or otherwise debauched that they may spye his nakedness and glory in his fall and strengthen themselves in their own wickedness and stop the cry of their own Consciences The meanest Sot when rebuked for drunkenness will say Why our Parson is as often drunk as I And surely he knows the way to Heaven Others will scoff and say Surely these Priests know a nearer way to Heaven than other Men. These are blind Guides that lead the Blind and both fall into the ditch But the true rule is Follow not a multitude to do evil lest if we partake of their sins we share also in their judgments We must not live by examples but by Rules The safest way is to be holy God not regarding Gross nns 9. Conceit of God's not regarding Tush God regardeth not is there any knowledg in the Most High We shall scape in a croud 10. Gross sins Peccata conscientiam vastantia Sins that take away the sense of sinning Peccatis magnis etiam jura Naturae intereunt High sins destroy as it were the Law of Nature Success Ps 50.21 11. Success Prosperum scelus virtus vocatur Vice successful is called Virtue These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes Joseph's Brethren prospered in peace and plenty in their Father's House for many years after their cruelty to their Brother at last being pinched with want and threatned with death they cryed out Gen. 42.21 We are verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear therefore is this distress come upon us Because sentence upon an evil work is not executed speedily therefore the heart of the Children of Men is fully set in them to do evil So will they call evil good and good evil put light for darkness and darkness for light but bitter for sweet and sweet for bitter Fret not thy self because of him who prospereth in his way because of the Man who bringeth wicked devices to pass For evil doers shall be cut off Ps 37.7 9. but those that wait upon the Lord shall inherit the Earth My feet were almost gone my steps had well nigh slipt for I was envious at the foolish when I saw the prosperity of the wicked for there are no bands in their death but their strength is firm They are not in trouble as other Men Ps 73.2 c. neither are they plagued like other Men therefore pride compasseth them about violence covereth them as a Garment their eyes stand out with fatness they have more than heart could wish Waters of a full cup are running out to them and they say How doth God know and Is there knowledg in the most High Behold these are the ungodly who prosper in the World they increase in riches Verily I have cleansed my heart in vain and washed my hands in innocency for all the day long have I been plagued and chastned every morning When I thought to know this it was too hard for me until I went unto the Sanctuary of God then understood I their end So foolish was I and ignorant I was as a Beast before thee Righteous art thou O Lord when I plead with thee Jer. 12.1 2 c. yet let me talk of thy Judgments Wherefore doth the way of the wicked prosper wherefore are they all happy that deal very treacherously Thou hast planted them yea they have taken root they grow yea they bring forth fruit thou art near in their mouth and far from their reins pull them out like sheep for the slaughter and prepare them for the day of slaughter All things happen alike to all Men and no Man knoweth good or evil by all that is before him 12. Satisfaction A general cheat to Mens Souls when they fancy Satisfaction that after great sins if they pray read hear give alms pay for Masses Indulgences Penances c. they shall expiate their sins and bribe God As the Jews and Heathens thought they did which is a plain mocking of God and a derogation from his Justice and mercy and the full Mediation of Jesus Christ For what are Rivers of oyl and the Cattel upon ten thousand Hills the fruit of our Body for the sin of our Soul 13. Want of a Spiritual Clergy and Magistracy Want of a Spiritual Clergy Jude 2.19 2 Chr. 24.2 14. As the Children of Israel returned and corrupted themselves when the good Judg was dead And as Joash did that which was right in the sight of the Lord all the daies of Jehoiada the Priest but afterwards fell off again So great a matter is good teaching by precept upon precept and
up I will draw all men after me Where the Carkass is thither will the Eagles be gathered together Ye shall sit on twelve Thrones Ro. 6.5 judging the twelve Tribes of Israel The Saints shall judge the World If we have been planted with him in the likeness of his Death we shall also be planted with him in the likeness of his Resurrection Are ye able to drink of the Cup that I shall drink of and to be baptized with the Baptism that I shall be baptized with Math. 20.22 Ye shall indeed drink of the Cup that I shall drink of and ye shall be baptized with the Baptism that I shall be baptized with and so they shall sit on his right and on his left in his kingdom for whom it shall be prepared SECT VI. Great mistakes about the two Covenants of God 1. The Law of Innocency or Works was made with Adam to do Gods will if not upon the least breach to die without hope of pardon upon Repentance 2. The Law of Grace was made with Adam to do Gods will if not to obtain pardon upon Faith and Repentance by Christ in whom God rendred himself reconcileable to deliver from death due by the law of Works This Covenant of Grace was renewed to the Patriarchs especially to Abraham David and the Prophets but especially manifested by Christ to all men The Errour of the Jewish Christians was to hope for Justification by the Covenant of Works without Faith Christ was the head Party in this Covenant made with Adam and all Mankind who are or may be the seed of Christ by believing and Christ by being born under the Law answers the Law by fulfilling it for all his Seed and takes away the Curse and brings in Blessedness by the Covenant of Grace SECT VII Covenant of Grace made with all men And that this Covenant of Grace was made with all men is demonstrated by these Reasons 1. Because the Parties of a Covenant must needs be certainly known who they are Parties of Covenants must be certainly known 1. God is known who promiseth the Reward 2. Mankind is known to whom the Reward is promised and who stipulate with God for it But if the Covenant was made with some of Mankind only and the rest excluded it cannot be certainly known who those are that are contained in the Covenant and who not Now it is most contrary to the nature of a Covenant to be struck with persons that are unknown or not certainly known because the Parties interested must certainly know themselves to be interested and others that have the same interest must certainly know their fellows that are parties with them in the same Covenant because all together they make but one party and God is the other And both these must know one another and understand one another and agree one with another and know the Terms of their agreement and be discernable from all others Therefore in all Covenants the names of the Covenantees are exprest Appellative names in Covenants that is either their Proper names or else Common names sufficient to express every individual by so that they may as plainly be understood who they are as if they were particularly named So in the Testamentary Covenant of God all with whom God Covenants and that do mutually covenant with God are expressed by the Appellative name of the Faithful in Christ These persons Adam and his Posterity did not understand what Covenant Christ their Head procured to be made for them nor what the condition was which they were to perform till they had a Being and the use of a Rational understanding But when they came to Adult age it was revealed unto them and they found not their proper but their appellative Names in the Bond and thereby had a determinate knowledge and were able to ensure themselves and each others that they were the true Parties that were to covenant with God and that they were bound so to do or else to forfeit their Blessing And from their understanding it came to their Wills to choose whether they would covenant with God or no and that it was their own fault if they did not because the terms were indifferently offered to them all And that if they did perform the Condition which Christ their Head had undertaken to make them capable to perform they should obtain the benefits purchased by him for them if not they must of necessity lose it and suffer the punishment expressed in the Bond. So in the Covenants and Testaments of men when there are many persons to covenant with one single person and those either in present or future being it is impossible to particularize every single person that is now alive or are yet for to come nor can any Will or Covenant contain them nor is it rational to set them down if they could but it is very sufficient to comprehend them all that are or shall be the Parties by some common name as of Heirs Executors Administrators or Assigns or of all honest painful and miserable persons in such or such a City or Country whereby they that are so qualified are undoubtedly the persons meant by the Testator or Covenanter in his said Will and Covenant and may lawfully claim the Legacies or Benefits intended for them and promised unto them SECT VIII A Publick person may stipulate for himself and all under his power Publick stipulation at present and that shall be when they come to be As a King for all his Subjects born or to be born A Head of a Corporation or Syndick for all the Citizens A Father for all his Children If this Publick person break the Covenant for himself and by himself he only is guilty for himself and by himself properly and really as to the sin but improperly and quasily and by act of Law his heirs or successors are guilty that is so accounted and therefore they really suffer the loss and penalty by their Fathers sin not enjoying the benefit which they should have had if he had not broken the Covenant for himself by act of Nature nor they with him by act of Law So that they suffer the shame and loss by being Sons to such a Father and are so far tainted in their blood and lessened in their heads but yet they may stipulate for themselves and be faithful and recover the honour and estate which they lost by their Father so far as in him lay If this Publick person keep the Covenant for himself he is only rewardable for himself properly and really as to the virtue of his keeping it and his heirs and successors are not really nor properly rewardable but quasily and by act of Law and therefore they are really rewarded and enjoy the benefit only by such act and constitution and have the honour of being Sons to such a Father are pure in blood and advanced in their heads If the heirs to those Publick persons actually break the Covenant
Fathers Sister Cons Mothers Sister Cons Fathers Brothers Wife Aff. Mothers Brothers Wife Aff. Wives Fathers sister Aff. Wives Mothers Sisters Aff. Downward Neeces Brothers Daughter Cons Sisters Daughter Cons Brothers Sons Wife Aff. Sisters Sons Wife Aff. Wives brothers Daugh. Aff. Wives Sisters Daugh. Aff. A Man may not marry Upwards his Mothers Grandmothers Great Grandmothers In Nature In Law Forwards his Brothers Neeces In Nature In Law Sidewards his Aunts Great Aunts In Nature In Law Downwards his Daughters Grandaughters Great Grandaughters In Nature In Law A Woman may not Marry in the Right Line Upward in the First Degree Fathers Father Cons Stepfather Aff. Husbands Father Aff. Second Deg. Grandfathers Grandfather Cons Grandmothers Husb. Aff. Husbands Grandfather Aff. Downward in the First Degree Sons Son Cons Husbands Son Aff. Daughters Husb. Aff. Second Deg. Grandsons Sons Son Cons Daughters Son Cons Sons Daught. Husb. Aff. Daughters Daug. Husb. Aff. Husbands Sons Son Aff. Husbands Daugh. Son Aff. Side Line Forward Brothers Brother Cons Husbands Brother Aff. Sisters Husband Aff. Upward Uncles Fathers Brother Cons Mothers Brother Cons Fathers Sisters Husb. Aff. Mothers Sisters Husb. Aff. Husb. Fathers Brother Aff. Husb. Mothers Brother Aff. Downward Nephews Brothers Son Cons Sisters Son Cons Brothers Daugh. Husb. Aff. Sisters Daughters Husb. Aff. Husbands Brothers Son Aff. Husbands Sisters Son Aff. A Woman may not marry Upwards her Fathers Grandfathers Great Grandfathers In Nature In Law Forwards her Brothers Nephews In Nature In Law Sidewards her Aunts Great Aunts In Nature In Law Downwards her Sons Grandsons Great Grandsons In Nature In Law Prohibitions to the Third Degree inclusively A Man may not marry his 1. Mothers 2. Sisters 3. Aunts in Blood or Nature in Marriage or Law A Woman may not Marry her 1. Fathers 2. Brothers 3. Uncles in Blood or Nature in Marriage or Law Permissions of Cousins beyond the Third Degree Briefly A Man may not marry in the Right Line any of his Mothers Grandmothers Daughters Grandaughters Side Line any of her Sisters Aunts Neeces Persons forbidden in the Right Line 15 in all 30. Side Line 15 in all 30. Briefly A Woman may not marry in the Right Line any of her Fathers Grandfathers Sons Grandsons Side Line any of her Brothers Uncles Nephews Persons forbidden in the Right Line 15 in all 30. Side Line 15 in all 30. A Postscript THose that have had the patience hitherto let them favour me a little farther for their satisfaction to read the Testimonies of some Ancient and Modern Divines who have either said the same things with me or else very like them or have given me hints at least to enlarge upon them Authorities I know by custome sound high and prevail much to vulgar perswasion But solid reason is of much more force in it self and prevails much more with intelligent and unbiassed Souls Examine well the scope of all and without prejudice and let the Learned correct qualifie expunge or add as their wisdoms shall prompt them with all Candour Hear therefore next to the Holy Scriptures what these Learned men do say Testimonia Laciniata The CONTENTS Peccatum Originale Lex Fides Duo Testamenta Fides Scripturae Nature Grace Absolute Decree Spirituale Sacrificium Superstitio Promissa Adamo Praedestinatio Meritum Perseverantia Satisfactio Praedestinatio Peccatum Originale Imputatio Labes Originalis Controversies Ceremonies Definitions and Determinations Scoffing and Railing Atheism Gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Covenants Testament New Covenant Correspondence of Covenants Sacrifices Decalogue Baptism Natural Law Law and Gospel Resurrectio Justitia Imputatio Fides Justificatio Remissio Imputatio Justification Imputed Righteousness Justification Original sin Weakness Generousness Elements Nonage of the Church Fanaticks Terrible representations of God Popular errors Fathers not all pure OEconomy of Moses decaying Signs Some jealous conceits of God's indifferency to the World Jewish Nation a Pattern for others Votum pro Pace Christian Religion Immanation of God Emanations of God Appetites of Man's Happiness Recovery Doctrines troubled Vulgar errours Discerning Party Primitive Terms Reformation A Postscript Old Covenant Gen. 2.17 IN that day thou eatest thereof thou shalt surely die Gal. 3.10 Cursed is every one that continueth not in all things that are in the Law to do them Deot 27.26 If thou wilt not hearken unto the voice of the Lord thy God to observe to do all his Commandments and his statutes then shall all these curses come upon thee and overtake thee Deut. 23. Lev. 26.23 c. And if you will not be reformed by these things but will walk contrary unto me then will I also walk contrary unto you and will punish you yet seven times for your sins New Covenant 2 Cor. 3.6 Who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth Life 1 Cor. 10.1 c. I will not have you to be ignorant how that all our Fathers were under the cloud and all passed through the Sea and were all baptized into Moses in the cloud and in the Sea and did all eat the same Spiritual meat and did all drink the same Spiritual Drink for they drank of that Spiritual Rock that follow'd them and that Rock was Christ Job 8.17 Luc. 10.24 The Law was given by Moses but Grace and Truth came by Jesus Christ For I tell you many Prophets and Kings have desired to see those things ye see and have not seen them and to hear those things which ye have heard and have not heard them Matth. 11 1◠Verily I say unto you Among them that are born of Women there hath not risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Hebr. 7.19 For the Law made nothing perfect but the bringing in a better hope did by the which we draw nigh unto God Hebr. 8.6 Now he hath obtain'd a more excellent Ministery by how much also he is the Mediator of a better Covenant which was established upon better Promises Hebr. 9.15 And for this cause he is the Mediator of the New Testament that by means of Death for the redemption of the transgressions which were under the first Covenant they which are called might receive the promise of eternal Inheritance For where a Testament is there must also of necessity be the death of the Testator c. 2 Tim. 1.9 10. Who hath saved us and called us with an holy calling not according to our works but according to his purpose and Grace which was given us in Christ Jesus before the World began But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and brought Life and Immortality to light through the Gospel Act. 13.38 39. Be it known unto you therefore Men and Brethren that through this Man is preached unto you the forgiveness of sins and by him all that believe are justified from all things from