compasse of one generation were according to his prediction destroyed by the Romans and preyed upon by those Eagles Mat. 24. 28. by which are noted the Roman Armies whose ensigne was the Eagle which found them out as such vulturs do the carcasse Job 39. 30. wheresoever they dispersed themselves For that that prophecy of Christs Mat. 24. belongs to this matter the destruction of those present crucifiers and the Jewish state and not to the destruction of all enemies at his great appearing yet to come is apparent by the 34 verse This generation shall not passe till all these things be fulfilled Where the word generation signifies such a space that they that were then alive might and should live to see it in that sence as the word is used Mat. 1. Where the time or space of 14 mens lives in a line succeeding one another is called 14 generations not that generation signifies the whole space of a mans life for that is oft 60 80 or an 100 yeares but rather the 3 part of that for of any mans age part he lives in his fathers life time and part after his sonnes birth and thereupon 't is wont to be said that three generations make one saecle or hundred yeares as you shall find ordinarily it doth So that the plaine meaning of that speech of Christs this generation shall not passe c is this that all this should come to passe in their age or within the life of some that were then men as Mat. 16. 28. There be some standing here which shall not tast of death till they see the sonne of man coming in his Kingdome Which though some by the next Chapter following are perswaded to interpret of the transfiguration as if that were Christs coming in his Kingdome may yet more properly be interpreted of this matter so immediately consequent to his being killed by the Jewes and rising againe v. 21. which was the ground of this speech of his Christs illustrious coming to destroy those Jews to which also that other place belongs which will cleare both these Jo. 21 22. If I will that John tarry till I come what is that to thee which saith Saint John was not to be interpreted that he should never dye v. 23. but onely that he should tarry till this coming of Christ which of all the Disciples peculiarly and I thinke onely John lived to see and after that wrote his Revelation in the 14th yeare of Domitian about the 65 t of Christ This destroying or subduing his enemies and crucifiers being so terrible that when it is foretold Mat. 24. it is generally mistaken for the day of finall judgement is many times in the New Testament stiled the Kingdome of God and the coming of Christ the end of all things and the end of the world because Christs powerfull presence was so very discernible in destroying of that nation and that effect of his Kingdome in bringing his enemies under his feete S. What other enemies did you meane C. First Sinne the great enemy of soules which he labours to destroy in this life by the power of his grace and will totally destroy at the day of judgement Secondly Satan which I told you of who therefore when Christ comes to dispossesse him of his hold in the poore man demands Art thou come to destroy us Mark 1. 24. and at another time Art thou come to torment us before our time acknowledging that Christ was to destroy them they understood so much in the sacred predictions but withall hoping it was not yet the time for that execution and in the meane while counted it a kind of destruction and torment to them to be cast out or retrenched of any of their power which they had over the bodies or soules of men S. Are there no other enemies that this King must destroy C. Yes two more First All wicked and ungodly men that after all his methods of recalling them to amendment doe still persevere in impenitent rebellions to whom eternall perdition belongs by the sentence of this King Those that will not let him reigne over them must be brought forth and slaine before their King Secondly Death it selfe according to that of the Apostle 1 Cor. 15. The last enemy that shall be destroyed is death he shall despoile the grave and make it restore all its captives and then death shall be no more shall be swallowed up in victory S. What is required of us in answer and returne to this Office of his C. Principally and by indispensible necessity that we render our selves obedient faithfull constant Subjects to this King hold not out any disloyall fort any rebell lust or sinne against him but as to a King vow and performe entire allegiance unto him But then consequently that we intrust him with our protection addresse all our petitions to him have no warre or peace but with those who are his and our common enemies or freinds fight his battailes against sinne and Satan pay him our tribute of honour reverence obedience yea and of our goods also when they may be usefull to any poore member of his S. I shall detaine you no longer with lesse necessary Quaeries about this Office of his as When Christ was inaugurated to it because I have had the chance to observe by comparingtwo knowne places ofScripture together Psal 110. 1. and 1 Cor. 15. 25. that Christs reigning and his sitting at Gods Right hand are all one from whence I collect that the time of his solemne inauguration to his Regall Office was at his Ascension C. You have guessed aright and therefore I shall not farther explaine that unto you nor put you in minde of any other niceties but instead of such rather remember you of the practicall conclusion that this Office of Christs may suggest unto you that you are no farther a Christian then you are an obedient subject of Christs that his Gospell consists of commands aswell as promises the one the object of the Christian faith aswell as the other S. O Lord increase this faith in me Please you now to proceed to the second Office of Christs that of his Preisthood C. I shall and first tell you that the nature of this Office of Christ is a little obscure and therefore I shall tell you nothing of it but what the Scripture gives me cleare ground to assert S. What doth the Scripture tell us of Preisthood C. It mentions two orders of Preisthood one after the order of Aaron the other after the order of Melchizedek S. What was the office of the Aaronicall Preist C. To offer sacrifice and to blesse the people but especially to sacrifice S. What of the Melchizedekian Preist C. It is not improbable that Melchizedek offered sacrifice also but because the sacred story mentions nothing of him as belonging to his Preisthood but onely his blessing of Abraham therefore it is resolved that the Melchizedekian Preisthood consisted onely in blessing This you will best discerne by looking
In using all powerfull meanes to convert or turn i e. to bring all mankind to repentance S. What be those meanes C. First the communicating that spirit to us whereby he raised up Jesus from the dead Rom. 8. 11. Secondly sending the Holy Ghost to convince the world of sinne and righteousnesse and of judgement that is appointing a succession of Ministers to the end of the world to worke in mens hearts a cordiall subjection to that doctrine which at Christs preaching on earth was not beleived Thirdly the giving of grace inspiring of that strength into all humble Christian hearts that may enable them to get victory over sinne Fourthly his interceding with God for us which you know is the peculiar office of the Preist as he promised he would for Saint Peter that his faith faile not that is that God will give us the grace of perseverance which intercession of his being now with power and authority all power is given to me saith Christ is all one in effect with the actuall donation of that grace and as a crowne of this followes another kind of blessing actuall bestowing of heaven upon such blessed persevering children of his Father S. What is required of us in answer to this part of his Office C. First to seeke and pray for grace to descend towards us through this conduit of conveyance Secondly to receive it when it thus flowes with humble gratefull hearts Thirdly to count grace the greatest blessing in the world Fourthly to make use of it to the end designed by Christ not to pride or wantonnesse or contempt of our meaner brethren but to the converting and reforming of our lives And fifthly to looke for no finall benefit pardon of sinnes or eternall salvation from that Preist either as suffering or satisfying for us but upon the good use of his grace which will engage us to walke painfully here and to approach humbly to receive our reward the crowne not of our workes but Gods graces hereafter S. What is the second part of Christs Melchizedek-Preisthood C. Blessing or praising God for ever in heaven for his goodnesse his mercy his grace towards us poore sinfull enemies of his in giving us the victory over our so bitter adversaries sin Satan death hell by the bloud of the Lamb and the power of his Grace S. What is our part in this businesse C. To follow this precentor of ours in blessing magnifying that God of all grace and never yeilding to those enemies which he hath died to purchase and given us power to resist overcome S. I doe already discerne the influence of this Office thus explained upon our lives yet if you please give me your direction and opinion what is the maine practicall doctrine emergent from this Office of Christ especially as it consists in blessing C. This is it that from hence we learne how farre forth we may expect justification and salvation from the sufferings of Christ no farther it appeares than we are wrought on by his renewing and sanctifying and assisting grace this being the very end of his giving himselfe for us not that absolutely or presently we might be acquitted and saved but that he might redeeme us from all iniquity from the reigning power aswell as guilt and that impartially of all iniquity and purify unto himselfe a peculiar people zealous of good workes Tit. 2. 14. without which acquisition of purity and zeale of good workes in us as in a peculiar people Christ failes of his aime and designe in dying for us he is deprived of that reward of his sufferings which is mentioned Is 53. 10. The seeing of his seed the having the pleasure of the Lord which is said to be our sanctification 1 Thes 4. 3. prosper in his hand the seeing of the travaile of his soule v. 1. dividing his portion with the great and the spoile with the strong v. 12. that is rescuing men out of the power of sinne to amendment of life and to holinesse which is the crowne and reward of his pouring out his soule to death and making intercession for the transgressours And if he faile of his hope much more shall we of ours after all that Christ hath done and suffered the impenitent unreformed fiduciary shall perish And what can you imagine more obligatory to good life then this S. I acknowledge the truth of what you say to be very convincing and shall thinke my selfe bound in charity to my poore tottering soule no longer to flatter and foole my selfe with such vaine hope that Christs active and passive obedience shall be imputed to me unlesse I am by his blessing thus qualified to receive this benefit from his death Yet now I thinke of it if Christs active obedience may be imputed to me then what need have I of obeying my selfe If the righteousnesse that was in him by never sinning be reckoned to me what need I any other initiall imperfect inherent righteousnesse or holinesse of my owne this is to me a scruple yet not answered by you C I confesse it is for I have had no occasion to mention that active obedience of Christ it being no part of his Preistly Office And now if you will have my opinion of it I conceive it cleare that Christs active obedience is not imputed unto any other person For first if his active righteousnesse were imputed to me then by that I should be reckoned of and accepted by God as if I had fulfilled the whole law and never sinned and then I should have no need that Christ should suffer for my sinnes and so this would exclude all possibility of having Christs passive obedience imputed to me For what imaginable reason could be given why I should suffer for sinne or any other surety for mee if by some former act I am accounted to have performed perfect unsinning obedience at least have the benefit of that obedience performed by that surety of mine and accepted for me Secondly the truth is cleare that Christs active obedience was required in his person as a necessary qualification to make it possible for him to suffer or satisfy for us for had he not performed active obedience that is had any guile beene found in his mouth or heart had he ever sinned he must have suffered for himselfe and could no more have made satisfaction for us then one of us sinners can now doe for another From both which reason 't is cleare that Christs active obedience will not supply the place of ours or make ours lesse necessary and consequently that our renewed obedience and sanctification is still most indispensably required though mixed with much of weakenesse ignorance frailties recidivations to make us capable of pardon of sinne or salvation which sure is the intimation of those places which impute our Justification rather to the Resurrection of Christ and the consequents of that the subsequent acts of his Preisthood heretofore mentioned then to his death Such are Rom. 8. 34. It
that are in need and a direction to one speciall kind of workes of mercy the lending without all exaction of use for the loane to those that are in present want and may by such present supplies for present exigence be taught a way of thriving in the world and getting out from those difficulties of fortune In which case the lending for a time and after that time the requiring mine owne againe may do some men as much perhaps more good by obligeing them to industry and providence and fidelity then giving to some others might have done S. What connexion is there betwixt this precept of liberality and the non-revenge immediately preceding C. 'T is this 1. That forgiving and giving the two speciall workes of our charity toward men should alwaies go together one never doth so well as when tother is joyned with it Revenge will blast our liberality and the coveteous illiberall heart will defame the most perfect patience 2. That the practice of liberality will helpe us to thinke it reasonable not to meditate Revenge and withall demonstrate our patience of injuries c. to be no pusillanimous cowardly act because I dare not resist him but only an act of obedience unto Christ in doing as he hath done both for patience and liberality my Christian charity obligeing me to one as well as tother S. § 10 What now is the ground-worke of the next period C. The repetition of the old law of loving neighbours and hating enemies S. Is there any such thing in the law of Moses or Nature that we should hate our enemies and love none butneighbours C. I shall tell you as clearely as I can what both those lawes have done in this matter S. What hath the law of Moses done C. For the loving of the Neighbour i. e. the fellow Jew it hath commanded to love him as thy selfe Lev. 19. 18. and not to avenge nor beare any grudge against him from which though it were no exclusion of the like to other country-men yet 't is very true that the Jewes tooke occasion of advantage to deny all kindnesse and exercise of offices of common humanity to all others unlesse they became Proselytes to them Now this they did without any authority of their law which therefore Christ by the parable of the good Samaritan shewes to belong to the loving of and shewing mercy to others beside their owne country men and extending the meaning of the word neighbour to all those who are of the same common stocke with us and are men as well as our selves though the truth is God by prescribing the Jewes peculiar meates and forbiding others that were familiarly used by the Nations did consequently interdict them any speciall familiarity of converse with the Nations by way of caution lest they should be corrupted by them who were at that time so extremely Idolatrous which rule consequently was to be accounted temporary and to last no longer then the reason of it But then for the hating of enemies it is not to be thought that there was any such precept given to them of hating either all but their owne country men or even all their very enemies Thus much only toward it we finde in the law that though the Jewes were commanded to do courtesies to their enemies of their owne country to rescue the enemies Oxe out of the ditch c. yet they are forbid to enter any friendship affinity league with the seven nations Hittites Amorites c. or to shew any mercy to them which yet must not be extended to the commanding all manner of mortall hatred against them but this within certaine limits they were to offer them conditions of Peace and to permit them to redeeme their lives if they desired it by servitude Deut. 20. 10 11. and though upon not accepting of conditions of peace they were to have no pity on them but to destroy them utterly yet this belonged only to those of that age Solomon doth not so but only levies a tribute of bond-service upon them 1 King 9. 20 21. After the same manner were they to deale with the Amalekites to have warre with them for ever Ex. 17. 16. Deut. 25. 19. and with some difference with the Moabites and Ammonites In all which nothing can be observed contrary to the law of nature or humanity for the same power that the Magistrates on earth have over malefactors the same sure must be yeilded God over Nations and Governours of them to put them to death by what meanes he please This execution he was pleased to commit to the people of the Jewes after a long time of patience when those natione had filled up the measure of their rebellion Lev. 18. 14. So that this of hating enemies cannot be accounted of as any common generall command for it held not generally against any but these forenamed nations but as a speciall particular sentence of Gods to be at that time executed on them And although the truth is the Jewes did generally resolve it lawfull to kill or spoyle any that were strangers from the religion of the true God yet by the limiting of Gods command for such execution to these forenamed and that with this reason because they had fill'd up the measure of their iniquities which when it is none but God can judge of 't is evident that this was an errour in the Jewes and that the rather because at this time when Christ spake they were subject to the Romanes and had no power of the sword in their hands in which case those former commands of warre with Ameleck much more with other idolatrous Nations against whom it was not appointed became utterly out-dated and the law of nature was to prevaile which commends love and charity to all men S. You promised also to shew me what the law of Nature had done in this matter I pray what is it C. We have no better way now to judge of that then by the writings and sayings of the wisest naturall men the summe of which is this That all men are to be loved and obliged by us No man to be hurt or disobliged but he who hath first injured me in which case the great Philosopher thinkes it a reproveable thing to love an enemy as to hate a friend but withall the moderatest and wisest and most elevated minds though they would not command or oblige all men to love enemies doe yet commend it as most honourable so to doe and give many excellent reasons for it and conclude that the wise and good man hath no enemy So that from all this the short is that the Jewes taking some advantage from those forementioned commands of Moses and mistaking them did thinke it lawfull to hate others of different Religions i. e. all other Nations and the same may be observed of the Grecians toward the rest of the world under the title of Barbarians but in this did they both against the law of Moses as hath beene shewed
and against the law of Nature by which hating or hurting is avowed onely in case of injuries done and even then also the contrary commended and so that which Christ hath here to doe is partly to recall and reforme the Jewes to the law of nature and to command that which that commended partly to advance and set it higher then the law of the Jewes had required of them before S. What then is now the law of Christ in this matter C. It is set downe v. 44. But I say unto you love your enemies c. to the end of this Chapter The summe of which is that other mens faults or sinnes against us nay against God himselfe for the Jewes enemies the people of the seven Nations Amorites c. being most detestable sinners before God are here referr'd to in this word Enemies give not us any dispensation for the non-payment of that great debt of our nature love to all our kind 'T is true indeed the passions and affections that our nature is subject to doe incline us to revenge against our enemies or if we can conquer that yet we cannot choose but make a distinction betweene freinds and foes and at least have a great coldnesse and indifference to those who have deserved so ill at our hands But Christ is come to mortify those affections of rage and revenge and to leade us higher then nature would bring us to affections and words and actions of kindnesse and benignity to those that have exprest the contrary of every of these toward us S. But is it not aboundantly sufficient if my affections and behaviour toward mine enemy be not like his to me unkind retaliating of injuries c Is there any more required of me C. Yes undoubtedly of a Christian who is to transcribe that copy that Christs owne dealing with us when we were enemies did set us I must not onely negatively not hate or curse or pursue with injuries but love and blesse and doe good and pray for my greatest enemy S. What is meant by Loving him C. That denotes the affection of charity and kindnesse and benignity toward him 1. Wishing him all the good in the world but that especially which he most wanteth the good of his soule conviction of sinne reformation c. 2. Pitying and compassionating him and that the more for being mine enemy because that implies a sinne in him which is of all things the most proper matter of compassion 3. Being cordially affected toward him S. What is meant by Blessing him C. The word in Greeke and the opposition to cursing i. e. evill or bitter speaking noteth kindnesse and freindlinesse of language giving them all freindly and courteous words who have nothing but railing and evill speaking for us commending in them whatever is capable of it though they doe nothing but defame and backbite us S. What is meant by Doing good to them C. All outward reall effects and actions of charity Such are almes if they be in want feeding giving to drinke clothing them when they are hungry thirsty naked comfort if in any distresses Counsell if in any difficulty rescuing their goods c. if we see them in danger admonishing them in a freindly manner and such as may be most likely to prevaile with them when we see them falling into any sinne reproving and correcting fatherly when we see them fallen In a word contributing our utmost to the good of their bodies estates families reputations but especially their soules and all this without any tincture of our revenge or rage mixing with it S. What is meant by Praying for them C. Desiring of God for them whatsoever they want 1. Pardon of sinne with an expression of my free pardoning them 2. Grace for amendment of life 3. All other blessings temporall and spirituall which they stand in need of S. This is a duty of some difficulty what helpe can you direct me to to facilitate the performance of it C. Many considerations there are which will tend to that end Three there are here named S. What be they C. The first is the example of God who sheweth mercy to sinners who are his enemies and in the outward disspensation of temporall blessings giveth as liberall a portion many times to the wicked unthankfull provokers as to his good servants and for the common advantages of life Sunne and Raine dispenseth them generally in an equality to all And then for us to doe the like is a God-like thing the greatest dignity that our nature is capable of S. What is the second helpe C. The consideration of the reward which God hath decreed for such who doe this and that proportioned to their actions retribution of good to evill of mercy and happinesse though we are sinners and enemies Whosoever doth but thinke of that how much the joies of Heaven for eternity are beyond the pleasure of a little revenge for the present will never thinke fit to make such an unequall exchange to lose so rich a reward for so poore a pleasure S. What is the third helpe C. The consideration of what is done by all others the vilest and wickedest men in the world For such were the Publicanes accounted and yet they could thinke themselves obliged to love their freinds and satisfy that obligation they could use civilities and courteous compellations and salutations to their neighbours c. And if we who are bound to exceed the Scribes and Pharisees the strictest sect among the Jewes shall be but in the same ranke with Publicanes who are otherwhere put with heathens and harlots and sinners the vilest and most abominable of all men this will sure be a great reproach to us Christians S. What other motives can you adde in this matter why I should love my enemies C. 1. That by this meanes I shall conquer my selfe my unruly passions with a most glorious heroicall peice of victory 2. That by this I shall preserve my selfe in a great calmenesse and quiet of minde which thoughts of revenge wholly deprive me of 3. That this is of all others the most probable way of overcoming my enemies Revenge being a meanes of exasperating and enflaming him charity of melting him Which if I doe I first get a freind for an enemy and secondly have the honour and claime to the reward due to them that convert sinners from the errour of their wayes 4. That this is a way of excelling all other men in the world none but Christians thinking themselves obliged to doe this 5. That this is the speciall way of Christian perfection and is so called in the close of this Chapter Be ye perfect as your Father which is in Heaven is perfect In stead of which Saint Luke reads 6. 36. Be ye mercifull c. nothing this mercy or almes or benignity to enemies to be the highest degree of Christian perfection S. I beseech God by his renewing quickning spirit to mortify the contrary sinne and worke this truly Christian