killed him and therefore Christ himselfe called that murther the blood of righteous Abel So though Christ did so many good works among the Jewes yet they would have stoned him and though they could not convince him of fin yet they crucified him whose blood notwithstanding speaks better things then the blood of Abel for that cried for revenge but Christs for remission The next is Henoch the seventh from Adam Henoch and so a sabbaticall person pointing out him in whom mankind must only rest as on the sabbath His name signified Taught or dedicated so Christ was taught of God in the humanity for he increased in wisedome and favour with God Exod. 21.6 Luke 2.52 and was dedicated to God as a perpetuall servant * Arias Mont. Pagnin Psal 40.6 7 8. mine eare hast thou bored so the word erithus signifies though the Apostle turn it and a body thou hast given me to shew how his body was to be given as a sacrifice of a sweet smelling savour Ephes 3.2 Againe Henoch was a Prophet Jude 14. so was Christ Henoch walked with God so did Christ * Cat. Arab. c. 20. fol. 27. a. Rabanus in Gen. 5. Jacob Brocard in Gen. 5. Henoch sorrowed three hundred years for Adams fall and Christ wept often but never laughed that the Scripture mentioneth Henoch was taken away of God and so Christ from death Henoch was no more seen nor shall Christ till he commeth to judgement The next was Melchisedeck after the flood Melchisedeck in his generation Heb. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Council Ephe. He signified or shadowed Christ in his generation name and office 1. In his generation being without father or mother or kindred without beginning of daies or end of life So said because his generation was very obscure nor committed to letters or the Genealogy in those times So Christ had no father as man nor mother as he was God yet the Council did rightly stile the blessed Virgin Mary the mother of God that is of the hypostaticall union not of his eternall generation she was the medium of uniting the manhood and Godhead together but no beginning of his subsisting in the Godhead which never had beginning of daies nor can have end of Being Yet who was this Melchisedecks father is hard to say Some say he was Shem the son of Noah But others say of one Heraclim the son of Phaleg who married Salathiel Vide Epipha and the Arabic Catenam the daughter of Gomer by whom he had this Melchisedeck 2. 2 In his Name His name signified the King of righteousnesse and as King of Salem it signified peace so Christ was both King of righteousness that was his name Jer. 23.6 and the King of peace Isa 9.6 because he wrought it Isa 53.5 by suffering chastisement for us he made peace through the blood of his crosse Col. 1.20 In which regard St Paul cals him our peace Eph. 1.14 and our righteousnesse 1 Cor. 1.30 So that as in his generation so in his name he shadowed Christ also For as Melchisedecks parents were unknown to that time so were Christs in his time for few beleeved his father was God or that his mother was a virgin And as Melchisedeck seemed to be without beginning or end of daies in respect of any expresse account given of it So Christ had no beginning in his divine nature nor no end of his Mediatorship for his Godhead and his manhood making one person never to be dissolved he is a Mediator without end yea he lived while his body was dead in the grave which he raised again by the eternall spirit And thus what was spoken of Melchisedeck respectively was fulfilled in Christ simply and fully So Melchisedeck was called King of righteousnesse and peace in regard 1. That he stood unchallenged of injustice in that time when the four Kings made war against the five Kings his neighbors for injustice and rebellion after twelve years subjection 2. Gen. 14.4 He was called King of peace not only because he was King of the City Salem afterward Jerusalem signifying peace but because he was in peace when all his neighbours were at wars round about him But Christ was King of both righteousnesse and peace radically universally and effectually in himselfe and in all beleevers 3. In his Office he was a King and a Priest King of that City Shalem 3. In Office which afterward was possessed of the Jebusites and called Jebushalem a disordered place after which it being inhabited by Israel and King David it was called Jerushalem the vision of peace and so a type of heaven He appeared like a King by his munificence when he brought forth bread and wine to Abrahams wearry troops Gen. 14.18 Chrys in Psal 106. Isid de Eccl. off l. 1. c. 18. Cyprian Basil Jerom. signifying Christs Sacrament of Bread and Wine given to all the faithfull to refresh them in their battels against spirituall enemies 2. He was a Priest to the most high God and so no idolatrous Priest He shewed himselfe a Priest in blessing Abraham and in receiving tithes of him So he shadowed forth him that was to be both King and Priest after his own order not of Aaron but of Melchisedeck Heb. 5.6 The next shadowe was Isaac whose name signified laughter Isaac Luke 2.10 and Christ was the joy of all people He was begot and born in Abrahams old age so was Christ in the latter daies and old age of the world Isaac was freely offered up by his father Heb. 1.1 Beda in Gen. 22.6 so Christ was freely given of God for the world Isaac carried the wood and Christ carried his crosse Isaac died not John 19.17 Heb. 11.9 Clem. Alex. paedag l. 1. c. 5. Greg. in 6. Hom. in Ezek. but Abraham received him from the Altar in a similitude i. of Christ For as he died not on the Altar so neither did Christ as he was the only begotten Son of God For his divinity could not die but was like the scape goat that went from the sight of men into the wildernesse or the land of sequestration while his humane nature like the Ram that died in Isaac's room was caught in the thorns of our sins signified by that crown of thorns put on his head Gen. 22.4 Isaac was delivered the third day after that he was voted to death so Christ was raised the third day after that he died The place of his deliverance was called by Abraham Jehovah jireh The Lord will provide in the mount so God on mount Calvary provided for us a sacrifice and a Saviour also These were shadowes of Christ before the Law Mathe. What other shadowes of Christ were under the Law Phila. The first Personall shadowe under the Law was Aaron whose name signifieth an high mountain So it is prophecied of Christ and his Church that in the latest of daies the mountain of the Lords house shall be established
Censer Levit. 16.12 and Heb. 9.4 This vessell pertained only to the High Priest all the other were of brasse Num. 16.39 and then to be used when he entred into the most holy once in a yeare Lev. 16.2 12 13. This no doubt signified the meritorious obedience of Christ through which all the praiers of Saints is offered and accepted of God Rev. 7.2 Haymo in Apoc. v. 1. We find him therefore set forth by an Angell comming up from the East called also the Angell of the Covenant Rev. 8.3 having a golden Censer full of odours to offer up with the praiers of all Saints The cloud of this incense may signifie the cloud of praiers offered up by the cloud of faithfull witnesses Heb. 12.1 which being dissolved by the Sun of righteousnesse falleth down in drops of grace and blessings upon the Church So the fiering of the odours with those coles which were taken from the Altar only signifieth that one only spirit of God which can only set our devotions on a flame And Gods revealing himselfe in that cloud of incense may well mind us of the assurance the faithfull have to meet with God in their praiers when they meet with one heart in devotion to glorifie God the Father of our Lord Jesus Christ Rom. 15.6 Mathe. How was the hope of Gods promise continued beside by Covenant and Types Phila. I told you by promises and prophecies Mathe. Which are they Phila. Those that concern Christs Nativity Death and Resurrection and Ascension The first promise of him was in Paradise The seed of the woman shall break the Serpents head i. his crafts and policies to hinder mans happinesse And this Christ did by acting contrary to Satan as setting up humility against pride and truth against falsehood the one was seen in his birth Luke 2.7 and the other in his answer to Satans temptations Mat. 4. For this seed of the woman was Christ born in the fulnesse of time Gal. 4.4 A full time indeed for now was the scepter departed from Judah to Herod who was but a Proselyte and a stranger sprung from an Idumean and Arabian woman and so old Jacobs prophecie fulfilled Gen. 49.10 that then should Shiloh come i. one sent to save or the sonne of the Secundine to shew his virgin-birth A full time it was also in regard of the world of men who were now grown ripe and to a full age to take possession of Gods promises of Christ in whom they were to be made heires though before they lived under Tutors and governors of legall ceremonies Yea a full time too in respect of the course of heaven if Astronomers may be beleeved who say that the stars were now come to their proper periods and stations and so there might have been a full end of all But God that Christ might be fully known grants the world a new lease and makes Christ the Landlord of these last times by giving him the heathen for his inheritance c. Psal 2. by their beleeving his Gospell Mathe. But before you proceed make it appear to me 1. That the Scepter was not gone from Judah till now 2. What necessity of Christ to be born of a Virgin Phila. I answer That you are rightly to understand Judahs Scepter For by Judah must be understood not only the whole body of the Jewes but also the Tribe royall assigned by Jacob to regality which before nor a great while after was not so For at first from Adam to Moses Gen. 9.25 the fathers of the family executed Princely and Priestly office among their own people as Noah cursed Cham and Abraham banished Hagar and Ismael Gen. 21.10 Judah judged Thamar to be burned Gen. 38.24 But in Moses this prerogative did cease and was transferred to Moses and Aaron being of the Tribe of Levi Moses was as King Deut. 33.5 and Aaron as Priest So Joshua was a Duke and Captain Generall Aug. de eivit Dei l. 18. c. 22. After him succeeds Judges which for the time they held exercised absolute authority and their state lasted about 329. years In the interegnum or space of time between one Judges decease and anothers election matters were judged by the great Sanedrim or seventy Elders and so was at that time Aristocraticall Then from the surceasing of Judges began Kings of which Saul was first and David next by Gods especiall appointment Zepper leg mosaiea l. 3. c. 6 whose race held it as Kings till the Captivity of Babylon about 520. years From the Captivity of Babylon to the comming of Christ was about 536. years wherein the Jewes state was much confused For sometimes they were ruled by Deputies setled among them by the Persian Monarchs who had conquered the Babylonian whose last Monarch was Belshazzer Dan. 5.30 And Darius the Mede succeeds Dan. 6.1 and 9.1 and after him Cyrus his Kinsman and Lievetenant Generall of all his forces as appears Dan. 10.1 that he was King of Persia to which he translated the Kingdome of the Medes This great Potentate according to the prophecie of him Isa 44.28 sent the Jewes back from captivity to build Jerusalem and the Temple by his Edict Ezra 1.1 2. They were conducted by Zorobabel and others Ezra 1.2 together with Nehemiah and Seraiah and Mordecai The successors of Zorebabel by appointment of the Persian authority was Mesullam Hananiah Berechia and Hosadia all of the seed of David After their time as the Persian Bear had devoured the Assyrian Lyon Dan. 7.4 so the Grecian Leopard tramples down the Persian Bear This Leopard was the Greek Monarchy especially Alexander the Great shewed by the horn in the forehead of that Goat pushing the Persian Ram Dan. 8.5 6. which having done his Empire was divided into four heads as that beast had four heads and the other four horns which sprung up after the foremost horn was broken off together with a little blaspheming horn 1 Mach. 1.10 thought to figure out Antiochus Epiphanes as the other four horns figured Alexanders four Captains which divided his Empire Funcii chronâ— leg Seder Olam minus By Alexander and his successors were appointed ten Deputies more over Judea and they were also it is thought of Davids linage But by the Tyranny of Antiochus the land was much confounded 1 Mac. 2.1 cap. 3.1 so that the government devolved to Mattathias a Priest and his son for their zeale to the Law and their people Yet was not the scepter of government gone from Iudah that is from all Israel for these had the scepter of government among them though not residing in one man of Iudahs line principally But now Daniels fourth beast with ten horns the Roman Monarchy had trampled all the rest under and the Jewes were now become tributaries to Caesar Augustus and by favour of Anthony Herod the son of Antipater is made govern of of Judea but Augustus made him King and the Senate confirmed it Now was the full
jurisdiction 4. In Ecclesiasticall censure And 5. In giving definitive sentences Mathe. I pray make this plainly appear Phila. 1. For imposition of hands or confirmation we find no Presbyter nor any of the 72 Disciples to take that office upon him alone without the Apostle or Bishop and when they did so they did it rather for approbation of the partie then benediction Therefore though Philip converted the Samaritans and did miracles yet Peter and John were sent to confirm them Act. 8. so did S. Paul at Ephesus Acts 19. which imposition of hands was not alwaies the medium of conveying the gift of tongues and doing miracles but of sanctifying and comforting grace and therefore called a fundamentall point of Christianitie Heb. 6.2 So 2. For ordination we find it still given by the Apostles not by the Disciples therefore Acts 6. when the seven Deacons were chosen the Apostles laid their hands upon them not any other of the Disciples out of whose number they were taken though they were now but only ordained Deacons of the Churches stock Concil Const in Trul. Can. 16. not of the holy mysteries And 3. They had a full jurisdiction over the Church John 20.21 as my Father sent me so send I you Bed l. 3. c. 15. in Lucan This was not said to the 72 Disciples who might well be the first representative Presbyters but to the Apostles Christ spake this from whom both Presbyters and Deacons were to take their order which if any man with the heretick Arrius will deny then he must prove from whence Presbyters derive their order From Christ they cannot he made none of that name if from the Apostles then they must confesse it subordinate to the Apostles order set in the Church or else they must confound Apostles and Presbyters together contrary to St Paul who saith all are not Apostles 1 Cor. 12.29 So 4. In Ecclesiasticall censures the Apostles and Bishops were supreme as may be seen in 1 Cor. 5.3 where by the authority of Paul the incestuous person is to be delivered to Satan This was the Apostolike rod 1 Cor. 4.21 and as the Fathers called it the Bishops sword which no Presbyter did use to handle farther than as it was delegated to him by the Apostle or Bishop to denounce or declare So 5. In giving definitive sentence in any matter of faith we find it still in the Apostle or Bishop as Acts 15.13 after Peter Paul and Barnabas had been heard James not the Apostle but Bishop of Jerusalem being president of that Councill gave definitive sentence in that controversie about circumcising the Gentiles Mathe. But doth this government stand still in force Phila. I know not why it should not being derived from so high an authority as Christ and his Apostles It is true the pride of the Roman Bishop and the idlenesse of some others have caused the people in many places to cast off this government by which the truth hath much suffered and the people have been much distracted by strange forms of government imposed Mathe. Hath God set any certain forms of government for the Church Phila. Yes in all ages For from Adam to the flood the discipline of the Church was domesticall and paternall the most ancient of the family being both Prince and Priest by which two Offices God hath alwaies governed his Church The eldest son alwaies succeeded in his fathers place except for wickednesse he was rejected as Cain Cham and Reuben After the flood God continued it in Shem who was King and Priest thought to be Melchizedeck Next God called Abraham whom Melchisedeck blessed who ruled his family like a Prince and a Priest so did Isaack his son to whom the promised seed was entailed His son Jacob though the younger got the blessing and birth-right He had twelve sons God in them severed these offices Judah had the scepter and seed roiall insured to him Levi had the Priesthood 1 Chron. 5.2 and Joseph had the birth-right And these three never met again in any one but in Jesus Christ Then after Jacob the Church was governed again by the heads and fathers of the twelve tribes though obscurely in Egypt from whence when God had graciously delivered them and made them his peculiar people he severed the tribe of Levi from the rest to wait upon his Altar Yet he made a distinction of Priests and Levites and of Aaron and his sons from the rest of the same tribe by committing to them the charge of the holy things of the Tabernacle Num. 4. v. 15. 19 20 27 33. and by appointing them over the other Levits that came of Gershom Kohah and Merari to command them their severall services And God punished those that rebelled against this order as may be seen in Corah Dathan and Abiram Num. 6.9 10. who accounting that order wherein God had placed them to be a small matter did aspire to the Priests office and so incurred upon themselves the wrath of God Beside among the Levites themselves were three principall heads named by God himselfe as Eliasaph for the Gershonites Num. 3.24 30. Elizaphan for the Kohathites and Zuriel for the Merarites And afterward there were other chiefe fathers of the Levites that directed the rest in their severall courses allorted by David 1 Chron. 23.24 The Priests also were of sundry orders among themselves The first dignity belonged to the High Priest The secondary to him was Ithamar Num. 4.28 33. and his off-spring who commanded the Gershonites and Merarites to their service These were reckoned and called the Princes of the Sanctuary in those things that pertained to God And out of these were chosen by David the twenty four courses to serve in the Temple 1 Chron. 14. together with substitutes under them to assist in their presence or in their absence Luke 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this respect Zacharias is said to be of the course of Abia viz. the eighth course of the twenty four And these in the New Testament are called the chiefe Priests Mat. 2.4 And these also were Elders and Judges in their own Cities 1 Chron. 26. for the execution of Moses Law and sate also with the Elders sometimes of other Cities in judgement for the explication of Moses Law wherein if any thing seemed too hard then it was referred to the counsell of Priests of the Levites and Judges which sate in that place Deut. 17. which the Lord did chuse for the Ark to rest in Mathe. But what is this to the Church Christian Phila. Though it cannot be proved by consequent that the Church Christian is bound to the same manner of government altogether For 1. The tribe of Levi was not subject to any other tribe but true Christian Ministers are though the popish Priests love not to be yoaked by the secular power 2. The politie of the Jewes being contained in the Law of Moses Deut. 21.19 it was necessary the Judges should
most accurate describer of Genealogies leaves out the Father and Mother of Melchisedeck that he might be a type of Christ to Abraham and all others For Christ considered simply as God had no mother and simply as man he had no father not that Melchisedeck had no generation though not in the Genealogy Heb. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid Arab. caten c. 31. fol. 67 c. 30. fol. 66. at a. For we may find in some Eastern writings that he was the son of Heraclim the son of Phaleg the son of Eber. So sometime that is set before which is done afterward to stir up our diligence to search as 1 Sam. 16.21 Saul entertaineth David and loveth him and chap. 17.55 Saul enquireth whose son he is So there is great difference between Moses Genealogy from Shem to Abraham and of Lukes from Abraham to Shem in which we find two Nachors Gen. 11. and two Canaans Luke 2.34 c. So Heber to be the son of Nachor whom Moses sets down for the son of Selah which differences may be reconciled by comparing the Hebrewes account with the Grecists or Greek Jewes who very likely have made the mistake So by the Genealogy of Matthew Jacob is Josephs father and by St Luke Heli is his father but Iacob was his naturall father and Heli his father in law Mat. 1. Luke 2. by having Mary to his wife The doctrine of Scriptures also seems to vary but doth not and is reconciled by distinguishing as St Paul saith faith only justifieth and St Iames saith works justifie that is faith only justifieth by applying Christs merits to the soul but faith alone justifieth no mans christian profession but that is justified by works in the sight of men and faith it selfe is also approved by them These differences do vindicate the Scripture from any politike or crafty design that the authors had to impose upon men a sounder beleefe by continuing all circumstances most precisely without any appearing difference 3. R. Moses B. Maimon As for any diversities of readings in the Text and Margent of the Old Testament there be waies and books of directions enough to reconcile them the marginall notes being put down by the members of their great Synagogue Manasseh B. Israel his Conciliator vet Testam R. Isaac Jacob and Elias Levits a modern Jew who made the consignment of the Canonicall books such as was Daniel Ezra Haggai Zacharie and Malachi and that not because the Text was doubtfull but for some mystery Mathe. But we find divers books rejected by some Churches Phila. If they rejected them upon reason no doubt other Churches found as great reason to receive and hold them and I know not why one reason should not prevaile with you to hold them as well as the other to doubt of them I know Ecclesiastes is condemned by some as a book maintaining Epicurisme but it is rather Solomons recantations in the beginning crying down all for vanity and in the end concluding the summe of mans duty Others takes the Canticles for a love-ditty made to Pharaohs daughter but many of the expressions of it are not competible with womanhood nor beauty Cant. 7.4 It is rather a spirituall song full of Antiphona's and Responsories betwixt Christ and his and his Church Rab. Abr. Aben Ezra in cant cap. 1. The Jewes that best knew their own Canon say that it is abominable to think that this book treateth of venereall matters Indeed it is the rarest and most excellent not only of many which Solomon made to whit as some say 1005. but also the best of any other in sacred writ because it containeth in it doctrin of all sorts Porphyr So some say the Prophecy of Daniel is but an history written after the things there written were done namely in the time of Antiochus but indeed the book was delivered to King Alexander by Iaddus the high Priest 150. years before that time Others refuse the Epistle to the Hebrewes because it hath not the name of the author set to it They may as well reject the Book of Iudges and Ruth But this Epistle was alwaies received in the Greek Church as for the Latine Church it makes too bold with Scripture to put in or to dash out of it at her pleasure So some have questioned the Epistle of St Iames and Peters second Epistle and Iohns third Epistle yet upon debate they have been received and therefore now the lesse to be doubted Mathe. But some regard Scripture not to be the word of God the more for the Canon John 1.1 1 John 1.1 John 6.63 For they say the Word of God is God himselfe and that Christ the Son of God is the Word and that Gods word is Spirit and life not the letter for the letter killeth Phila. You may easily answer these thus Ask them from whence have they these arguments against the written Word but in the written Word If they allow not the written Word from whence they have these to be the word of God their arguments against the written Word are nothing If they do allow it so to be then they make God to fight against himselfe We know that a word of God there is that may be called himself As 1. The Word essentiall in the divine mind Genesis 1. as when God said i. the Trinity said or determined Let us make man This word cannot be any thing but God nor divided from God no more then thoughts can be from our minds 2. Hence is the Word personall and so Christ is the word begotten before all worlds by whom the world and all things were made and he is called God 3. Hence is the Word prophorical or enuntiative which God giveth by his spirit divers waies to men as by visions dreams inspiration and by an audible voice this is not called properly God though the fountain of it the holy Spirit be God The first of these words is immanent and consultative The second is emanent and generative The third is proceedent and communicative and therefore communicates Gods will declaratively to certaine men who spake and wrote as they were inspired by that divine spirit whose writing the Scripture is and is as improperly called God as God may be called the Bible The fourth is the word operative or efficacious Gods spirituall benediction of it to us But these men must pretend to some hidden way to make the world wonder a while and at last to smile at their simplicity who are not content to hear God speake in his word but must turn the word into God himselfe and so make him or it a kind of Idoll Mathe. But men doubt it because their translations are differing Phila. Either the Scriptures must be translated or else are never like to be known to the world abroad 2. They must be translated as every language will bear or else they will not be well understood Vid. Preface to Ecclus Now being so done
every creature and that the chiefe Sacrificer of all our oblations to God our High Priest Jesus Christ This rule St Paul followed 1 Cor. 14.34 who forbids a woman to meddle in Church matters by speaking in the Church being not the first in the creation though chiefe in transgression 1 Tim. 2.12 Some think that before the Law only the oldest of the families or Prophets did facrifice But there is no certainty of Scripture for it since that Abel the younger sacrificed as well as Cain the elder brother Gen. 4.3 Fenestel de sacerdot Rom. cap. 11. Indeed the heathen did commonly offer sacrifice by their Kings as the Romans And the Aegyptians did not commit their holy mysteries to every one but to those who were to come to the government of their Kingdome or to those of their Priests Clem. Alex. strom 5. who were most approved for linage learning and elevation so that they were more religious though no lesse idolatrous then Jeroboam who made any one a Priest as many do among us the more shame But after the Law God restrains this to one trive namely of Levi. This word sacrifice signifieth a thing sacred or holy and had divers names Mincha a gift or oblation Gnolah because it ascended as in fire Zebach killed i. if it were a thing had life Misbeach because laid on the Altar Karhan drawing neer to God Now as Christ the Son of God was signified by the tree of life so as he was the son of man he was typed by sacrifice whether animate or inanimate For 1. He was the only meritorious oblation 2. He was laied upon his crosse as upon the Altar in similitude to the Altar of sacrifices but he offered himselfe by the eternall spirit by which he was separate to the work of our redemption Now that all Sacrifice was but a type of his oblation of himselfe it is said that he was the lamb slain from the beginning of the world vertually and so Christ is yesterday and to day and the same for ever Heb. 13.8 Virtually for them before he came in the flesh Actually when he came in the flesh and so efficaciously for all beleevers past present future for sacrifice did not only represent him but did exhibit him to all that in faith did expect him though veiled as we beleeve upon him though under the Gospell revealed For it is true that God printeth an effectuall operation upon things sacramentall Iamblicus de mysterits in cap de Virt. sac And so God did no doubt upon the Jewes sacraments till Christ came in the flesh by whose meritorious sacrifice we are saved even as they Act. 15.11 The next shadowe of Christ sacramentally Passeover is circumcision which was first commended to Abraham Gen. 17. and to his seed till Christ came and abolished it and placed Baptisme in the room of it which being once setled Gal. 5.2 Christ profits them nothing who are circumcised for baptisme is the Gentiles circumcision Col. 2.11 12. In Christ they were circumcised by the circumcision made without hands which is putting off the body of the sins of the flesh by the circumcision of Christ being buried with him in baptisme and raised again by faiths operation By which we see what circumcision was in it selfe even cutting off the foreskin of the male-kind his generative part and also what it signified in Christ even the casting away the sins of the flesh Mathe. What need Christ be circumcised who had no sin Phila. Surely not for his own sake but for ours For by circumcision he becomes bound to keep the Law and so became surety for us that he would satisfie all for us in respect of precept and punishment For whosoever was circumcised was bound to keep the whole Law Gal. 5.3 He underwent it also to excuse or exempt us from that hard Sacrament and yet to convey us the grace of mortification by a more easie Sacrament even by baptisme Also that thereby his righteousnesse might be conveied effectually to all Abrahams seed by nature or grace that beleeved upon this Christ the promised seed of whose righteousnesse Rom. 4.11 circumcision was to them and baptisme is the seale to us Rom. 4.23 24. to whom the same righteousnesse shall be imputed if we beleeve in him that raised up Christ who as he was circumcised was typed forth by circumcision the seale of that righteousnesse promised to come upon man by the promised seed Christ This was the first exhibiting sacrament that God gave to mankind He gave a representative signe of the Rainbow to Noah that he would never drown the world again which was a temporall grace But this conveied to Abraham and his seed the promise of internall and eternall grace and whatsoever is attainable by faith It is true that many other people were circumcised but to them it was no seal of covenant but to Isaacs people only of whom it was promised that in Isaac shall thy seed be called Some writers tell us of the Aegyptians and Aethiopians that they were circumcised but know not from whence they had it So writeth Herodotus that lived about the time of Nehemiah Herodotus in Euterpe But if they had it surely it was taken up from some of Ismaels scattered progeny the son of Abraham by Hagar which circumcision the Hagarens who call themselves Saracens do practise at this day but it is to them no seal except of family only Mathe. What was the next shadow sacramentall Phila. It was the Passeover called in the originall Pesach a transition because the destroying Angell passed over the houses of the Israelites in the plague Exod. 12.12 This Passeover was a sacramentall Feast appointed of God Exod. 12. In the very term it signifieth Christ in whom our sin was past over and our punishment also and both laiod upon himselfe This Feast was to be kept in the month Abib which God appoints to be their first month in the year whereas before they began it in Tisri about the autumnall equinoctiall But it must now begin in the vernall to type forth him from whose reign in our heart we are to begin our time of spirituall birth as the Church did her ecclesiasticall accompt The meat of this Feast was to be a Lamb or an He-Goat of a year old the Lamb typing forth Christs innocent nature the Goat our corrupt nature So it was to be set apart on the tenth day of Abib and slain the fourteenth day at evening So Christ came to Jerusalem about that time as if to prepare himselfe to be that oblation and preached there Rabanus and was betraied by Judas and taken by the Jewes and crucified on the fourteenth day about the eighth and ninth hour Jos Scalig. de emenda temp Joseph de bello Jude lib. 6. which was the time passing between the evening sacrifice and the Sun set and then he died on the Crosse After which in the evening began their
sanctified from sin without the blood of the covenant Heb. 9.22 and Ephe. 1.7 and so there must have been another Mediator beside himselfe which St Paul denieth 1 Tim. 2.5 there is but one Mediator even the Man Christ Jesus the High Priest who is in himselfe holy innocent and undefiled and separate from sinners Heb. Mathe. But if Christs humane nature came from the blessed Virgin and from Adam he could not avoid the taint of sin no more then he could death Phila. We are to consider as I said before that sin cleaving not to substance alone but to persons and considering that he took no person of the Virgin but her substance which was immediately united to his Godhead in subsistence and only so made a person it will follow that though his substance yet his person was never in Adam and so never sinned in Adam and so never tainted with originall sin For as it could not be propagated by his manner of conception so neither could it be justly imputed to his person which was both God and man And for his death it was voluntary Death did not by his own power prevaile over him but he laid it down John 10.17 18. Nor did death fall upon him as a sinner but as the surety for sin Mathe. What effect worketh this conception for us Phila. 1. It hides the impurity of our conceptions from Gods anger because this satisfieth Gods justice for originall sin for the righteousnesse hereof is imputed to us and by it is constituted holinesse of nature for in this he was qualified with all habits of grace and vertue which by his spirit he powreth also upon us For this purpose he took an humane body because sacrifice and offerings would not satisfie Psal 40. and Heb. 10.5 2. This conception worketh a spirituall life and conception in us For our nature in him being conceived and quickned by the holy Ghost in the womb from thence proceeds the power of our regeneration from him that is the originall of spirituall life in our nature for the spirit that formed him in the womb doth beget us again to live in him and so doth justifie us before God from the evils that cleave to our nature Mathe. He is oftentimes called in the Gospell even by himselfe too the Son of man how then shall I conceive his conception to be more then humane Phila. His Conception and Birth are full of wonder yet may be discerned with distinction for it seems a new creation For as he was the Son of God no woman was his mother and as he was man he had no father He is called the Son of man because he took our nature of the blessed Virgins substance Yet he is called the Son of the most High Mat. 1. because he is the second person in the holy Trinity Which title is given to the nature assumed because it had no subsistence but in his person that was the naturall Son of God In which regard the blessed Virgin is called the mother of God not of his deity but of this union of God and man yet his person was not circumscribed in her womb though the humane nature was But as his body is heaven locally and is in the Word substantially and in the Sacrament mystically and in the heart of a beleever spiritually so it was in her body naturally Mathe. How am I to conceive of the birth of Christ Phila. He was born three waies of his Father of his Mother and in the mind of man Of his Father eternally of his Mother temporally and in mans mind spiritually For three things have relation to his birth Deity Flesh and Spirit Of his Father he is born God for ever of his Mother flesh once and in mans mind he is born Spirit figuratively often In respect of his divine nature he had a Father without a Mother in regard of the humane nature he had a Mother without a Father in respect of his spirituall nativity he hath both Father and Mother i. they that do his will Paul saith God was manifested in flesh 1. From the bosome of his Father in whom he was concealed 2. From the shadowes of the Law in which he was prefigured 3. From the womb of his Mother in which he was covered This was the greatest and the most gracious work considered in all the consequences of it as his death and resurrection which without this could not have been that ever God wrought who for these humiliations gave him a name above all names Jesus the Saviour Phil. 2.9 Which name although others had as well as he in the Old Testament yet they were but figures of him yea the name Jehovah signifieth but essence i. God as he is the author of being but Jesus signifieth God our well being a Saviour then which there is no other name of salvation given Act. It was the name of the eternall Word incarnate it contains in it the whole oeconomy of the work of redemption wherein the attributes of God are united wisedome justice peace Psal 85. mercy and truth This was well called his great work of a woman compassing a man And wonderfull great it was in effect For in the Creation God made man in his image and so earth was honoured but in Christs birth God made himselfe in our image and so heaven was debased In creation God made all without resistance he spake but the word and they were made Heb. 12. But in redemption he suffered contradictions of sinners against himselfe In this work he did both speak work and suffer speak graciously work wonderfully suffer unworthily In creation the Word made flesh but in Jesus our Redeemer John 1.3 the Word was made flesh John 1.14 In the creation God took man out of the earth and placed him in Paradise In the redemption he took man out of hell and placed him in heaven through Jesus the Saviour Mathe. What were the effects of his birth Phila. Many For among the heathen voices were heard saying that the great God was about to be born At Rome a woman was seen about the Sun having a child in her arms And the Sybil told Augustus the Emperour that that same child was greater then he and bade him to adore him He would never after be called Lord. The Temple of peace fell down at his birth because he brought better peace to the world The Oracles were all struck dumb by the birth of this eternall Word Jupiters Oak in Dodona was shaken the Caldron smitten with the rod in the hand of Jupiter The Tripode in Delphis Nazi in Julian annotat Nomi the Laurell and fountain of Daphne and the ramfaced image of Jupiter Ammon could utter nothing so that one effect of Christs birth was Gods glory and Satans confusion But further another effect was the good mans peace and salvation For he was born to bring both to passe 1. His salvation being he was born to be a King a Priest and a
Prophet by which three offices he could effect all that belonged to mans salvation To deliver as a King to instruct him as a Prophet Acts 4.12 to purge him from sin as a Priest 2. To bring him to peace with God above him and to peace about him with Angels and men to peace within him in his conscience and to peace belowe him for hell cannot hurt him though it would all which may be gathered from the Angels song Luke 2.14 But to the wicked it brought judgement even to make them stumble and fall Luke 2.34 because he brought light and men loved darknesse rather John 3.19 Beside nothing about his birth but had some effectuall signification for he was born at Bethelem the house of bread to shew that in effect he should be the bread of the houshold of faith So born in the fulnesse of time when the Church was at the lowest ebbe and no hope on earth was left for it to effect faith in the Church that God could help when all help in man was past So he was born poor and thereby not only made us rich but also taught us with him to trample upon world pomp and glory since by lying in the manger he procured us an heavenly mansion And the very publishing of his birth unto the wisemen and simple shepherds to Gentiles and Jewes to Anna as well as Simeon shewed that his birth should take effect on Jewes and Greeks learned and simple male and female and all should be one in Christ Jesus Gal. 3.21 Mathe. I pray tell me how could Christ suffer being God and man 2. Why he so suffered and what is the effect of it upon us Phila. For the first Quere how Christ suffered We understand that though the sufferings of Christ belonged to his whole person and so is attributed to both natures yet only to the humane nature sensibly and to the divine relatively For the divine nature cannot suffer being immutable nor die being immortall yet as his person consisteth of both natures his sufferings belonged to both For the word divine was not severed from the humane nature neither in his birth nor suffering Nor was the nature inviolable hurt by the sufferings of the nature passible no more then the beams of the Sun that shineth on a tree is wounded by the Axe that felleth the tree And thus we are to understand those phrases Acts 20.28 that God redeemed the Church with his blood and 2 Cor. 2.8 the Lord of Glory was crucified 2. The reason why he suffered for us as it was not casuall but by divine providence the drops of his cup were measured by the determinate counsell and foreknowledge of God And this was so 1. That the Scripture might be fulfilled Luke 24.26 27. and God found true of his word just in all his waies not sparing his own Son being but surety for us how can wilfull sinners expect to escape Gods wrath 2. That he might revive the pattern of patience almost decaied and lost and leave it to us to imitate 1 Pet. 2.21 That we might be consecrated by affliction as he the Prince of our salvation was 3. That he might deliver us from the bondage of the ceremoniall Law Gal. 3.13 Also that he being made sensible of our sufferings might become a more mercifull High Priest to us and more apt to succour us in temptations Heb. 2.17 and 4.15 Beside he suffered that he might reconcile us to God 1 Pet. 3.18 by being made an expiation for us and condemning our sins in his flesh Isa 53.5 and Rom. 8.3 For if one died for all then are all dead to that fault for which he died so that our disease of sin is cured by the mediation of his passion and by the speciall vertue of his Ordinances operating in us by the Holy Ghosts application of Christs sufferings to us Lastly that we might being sprinkled with his blood enter within the vaile namely into heaven the Holy of Holies from whence for sin we are shut out as well as out of paradise Mathe. What use may we make of this Phila. 1. It teacheth that those sufferings have relation only to the Son not to the Father nor to the Holy Ghost 2. To wonder at this gracious work that the Son of God should be condemned by the sons of men that righteousnesse it selfe should be condemned by the unrighteous that the God of order should be corrected with rods that the nower of God should be weakned salvation wounded and life killed Also to think on the hatefulnesse of sin that brings God to suffering and to be pitifully affected with the sufferings of such an eminent person yet to wax strong in faith because such an one hath made satisfaction 1 John 3.7 and to be ready to suffer from wicked men because he did so Heb. 12.3 and 1 Pet. 2.18 And farther to distinguish rightly for whom he suffered It was not for all but for all the elect therefore Mat. 26.28 it is said his blood is shed for many for Christ will not know some Mat. 7.23 Nor did he pray for the world but for those that God gave him out of the world So he gave his life for his sheep not for goats nor swine for his righteousnesse extends to all them that beleeve Rom. 3.22 As those were only cured that looked on the brazen serpent and turn from transgression in Jacob Isa 59.20 and are ruled by the voice of this Shepherd and are conformed to his Image by afflictions and that dedicate their lives and services to him that died for them 2 Cor. 5.15 All which should make us 1. To be affected with his love which was never paralleld The just died for the unjust 1 Pet. 3.18 whereas few or none will die for a just man Rom. 5.7 but he for us which were ungodly yea his enemies Rom. 5.10 and never sought to him for any kindnesse much lesse thought of such a kindnesse that Piety would be scourged for impious man Wisdome derided for fools Truth denied for lyars Justice condemned for unjust men Life to die for dead men 2. To be ready to suffec for him or for one another 1 John 3.16 And 3. To plead his sufferings before God against our sins and satans accusations and not to feare but that seeing such a price is paid for our reconcilement that God will save us being reconciled Rom. 5.10 And 4. Being this sweet Passeover is sacrificed for us to purge away the old leaven of malice and wickednesse and all corruptions and become a new lump full of sincerity and truth 1 Cor. 5.7 8. Mathe. How can the suffering of one satisfie for the sins of many and how is it just in God to punish the righteous for the unrighteous Phila. His suffering is a sufficient satisfaction for all because of the dignity of his person God and Man which made his sufferings of more value then if all men and Angels had suffered and though his death were
Nicolaus the third his predecessor had perswaded him Honorius the fourth followed him and ratified the excommunication Nicolaus the fourth succeeds after whose death the Popedome was void two yeers and a quarter by reason of the Cardinals dissentions about it Who was then the head of the Church Caelestinus the fifth at last was chosen who was an Hermit He decreed the Pope and all the Cardinals should ride upon asses but they counted him a but dotard Cardinall Cajetanus warned him through the hole of a wall to resign his place up to another which he did supposing that an Angell spoke to him and Cajetanus was chosen in his place called Bonifacius the eighth He brought back poor Caelestinus from the wildernesse to which he had retired himselfe and imprisoned him till he died of griefe He came to the Popedome like a Fox but he lived like a Lion for he persecuted those that took part with the Emperour Frederick called Gibbelines even Cardinals themselves He did institute the first Jubilee at Rome The first Jubilee at Rome and promised remission of sins to all that would come thither In celebration whereof the first day he shewed himselfe in his Bishops robes with St Peters keies The next day in Kingly apparel with a naked sword borne before him one proclaiming Behold the power of both swords i. Civil and Ecclesiastick He did excommunicate Philip King of France to the fourth generation because he would suffer no mony to be carried out of France to Rome But Philip appealed to the next generall Councill and sent two Noble men to justifie it to the Pope but they made a shift to take the Pope and spoiled him of his riches and set him on a colt with his face backward and made him ridiculous of which shame and sorrow he died as Rome After him Clement the fifth excommunicated the Emperor Andron Paleologus because he would not suffer the Grecians to appeale from their own Church to Rome And also the Venetians for preferring Azada to the estate of Ferrare and made Francis Dardalus the Venice Embassador with an iron chain about his neck to lie under his table like a dog to catch the offall till his fury was over yet he came but to pacifie him and obtaine the Venetians absolution Also he ordained that the King of the Romans should not have the title of Emperour without the Popes confirmation He removed his Court from Rome to Avignon in France Next followed John the 23. after the Popedome had been void two years and more He was exceeding covetous and proclaimed them Hereticks who said that in this world Christ and his Apostles had no possessions He would not yeeld to the Coronation of Lewis the fifth Emperour because he exercised his authority in Italy before he was confirmed by the Pope But Lewis took his journie to Rome and was crowned by the Cardinals and then he set up Nicolaus the fifth to be Pope and so then Rome had two heads Clement the sixt reduced the Jubilee ordained to be kept every hundredth year to the fift year He by his Buls commanded Angels to convey their souls to Paradise that died by the way when they went to war for the Holy land and gave power to all that were signed with the crosse to deliver three or four whom they would out of Purgatory which deliverance must be beleeved rather then acted Next followed Innocentius the sixt He imprisoned Frier John John de rupescissa for that he prophecied of the fall of the Pope and Cardinals who were like a bird in borrowed feathers Which Robert Grostead Bishop of Lincoln had done before in the daies of Innocentius the fourth Next was Vrbanus the fift in whose daies began the order of Jesuites Next followed Gregory the eleventh who removed the Popes Court from Avignion to Rome again after it had been there about seventy yeers After his death there fell a great schisme among the Cardinals They of Italy chose Vrban the sixt and they of France chose Clement the seventh This continued thirty eight yeers in all which time were two Popes one at Avignion and the other at Rome The question is which was Christs right Vicar In this Vrban the sixt his time John Wickliffe appeared in England who by his writings displaied Antichrist in many parts of Christendome and much shook the Popes Kingdome in England Bohemia and Moravia Next was Boniface the ninth who sold pardons as if he had bought the keies which he made to be despised Innocentius the seventh succeeded him Gregory the twelfth is chosen next by the Cardinals and sworn to endevour to restore the Church Rome to unity But he and Benedict the thirteenth at Avignion agreed to divide The Cardinals got a generall Councill at Pisa and deposed them both and chose Alexander the fift who was so liberall that he gave almost all away from himselfe saying that he was a rich Bishop a poor Cardinall and a beggerly Pope Next followed John the twenty fourth the other two deposed Popes being yet alive and executed jurisdiction because the Councill of Pisa was not lawfully called Now the Church of Rome looked like a Cerberus hels bandog with three heads The Emperour Sigismund found no remedy to make up this rent but by calling a Councill at Constance where all three Popes were deposed and Martin the fifth chosen for joy whereof the Emperour kissed his feet At this time earnest suits were made for reformation of the Clergy and against superstitious Feasts and Fasts and canonizing Saints and against the multiplication of Monks Fair promises were made by the Pope to convocate a Councill but little was done to his death This Councill burnt John Huss Jerome of Prague and John Wickliffs bones Next followed Eugenius the fourth who for his contumacy was deposed by the Councill of Basil who placed Faelix the fifth in his room But after Sigismunds death Eugenius goeth on and stirs up wars by the French to invade Basil and to break up the Councill and also Vdislaus King of Polonia to war upon the Turks contrary to his covenant made with Amurath their King to which purpose he gave him a full dispensation to break his oath but he was slain and his Army spoiled by the Turks Next was Nicolaus the fift and ruled eight years to whom Faelix the fift who was elected in the Councill of Basil was content to submit himselfe and he only a Cardinall Calixtus the third followed Nicolaus the fift who not prevailing with Christian Princes to make war upon the Turk yet he stirred up the King of Persia to do it and so diverted the Turke from Europe Then Pius the second followed called before Aeneas Sylvius He moved the Christian Princes against the Turks also but they were at wars among themselves and so could not answer his desire He misliked the inhibition of Priests marriages and thought fit it were permitted Paulus the second succeeds him He was as unlearned as Pius
in the time of King Lucius who desired Baptism of Pope Elutherius for himself and his people that he nor any Priest that came with him into the Isle of Thanet Bed l. 1. c. 26. did preach till they had license from the King But it is of courtesie not duty the Pope hath had much regard in England as appeareth in that his Legats and Nuncioes have had here entertainment But this was no more then they had in other places of the world where their usurped authority was rejected So in Asia and Africa This proveth nothing of any right he had in England for though this Realm hath admitted sometimes appeals to Rome yet you shall find that they have been oftner prohibited and the Popes Buls condemned and his excommunications slighted and his decrees rejected and that the King made Lawes and Ecclesiasticall Canons by Parliaments and Synods without the Popes leave As you may see in the daies of King Egbert and Alfred about the appeale of Wilfride Archbishop of York who was the first that ever appealed before the Norman conquest to the Pope and in whose behalfe the Pope sent Nuncioes to England with a Letter or Bull to restore Wilfride to his pluralities of which the King and great Councill of the Kingdome the Archbishop of Canterbury and the Clergy had divested him But they would not yield to the Popes desire to restore Wilfride til he had submitted himselfe and resigned those Monasteries he held which had moved the contention So after the Norman conquest in the reign of Henry the first Pope Paschalis put a new oath upon Archbishops to be taken when they received their Pall which Anselme the Archbishop having taken thought himselfe obliged to maintain the appellations to Rome but King Henry pleaded the fundamentall lawes which forbad any such appeals without the Kings licence and that they were a violation to the Crown and a Law was made that if any should bring the Popes letter or mandate in the Realm Rog. Hoved. in Hen. 2. he should be executed as a Traitor to the King and Kingdome and every one was forbidden appeals to the Pope It is true that Pope Nicolas grants to King Edward the Confessor and his successors that which he stood in no need of namely the protection of all the Churches in England and to make Lawes with the advice of their Bishops and Abbots in his stead for governing the same This was to make the world beleeve in after time that their authority in these things was derived from the Pope Malm. de gest Pontif. Vâ—d Mat. Par. an 1164. For we find that this was alwaies done by the Saxon and Danish Kings before any such Bull was sent from the Pope yea and disposed of Bishopricks without the Pope so did King William and Rufus his son and they counted themselves as Gods Vicar to govern the Church and to correct any wrong done in Ecclesiasticall Courts Acts of Clarendon which course the Kings of England after the Conquest alwaies followed and acted with the advice and assistants of their Parliaments as we may see in the daies of King Henry the second and by the Statutes of Clarendon which prevents popish jurisdiction by forbidding appeals and disposing benefices and Ecclesiasticall dignities Stat. of Carlile 25. of Edw. 1. But in the reigne of King Edward the first is a notable statute which declares the holy Church of England to be founded in the estate of Prelacy not Papacy and within the Realm of England not without it and by the King and his Peers not by Popes and forreign Bishops and that the Popes encrochments did aim at the ruine of the Church disinheriting of the King and destruction of the Lawes 16. of Ric. 2. c. 5. And in Richard the seconds reign it is set down that the Crown of England hath alwaies been and is free and in no subjection earthly but only to God and to no other and ought not to be submitted to the Pope It is true that King John resigned his Crown to the Pope but that was but done in his distresse he could not do that lawfully wherein the whole Kingdome had the greater share So many Emperours have taken their Crowns from the Pope as you have heard but this hath been done by some of them for greater solemnity and some for fear or out of superstition some to make their party the stronger against their enemies and the Pope hath crowned them but that of right he had any power over the Crown I find none Now for the second Question how Christian Religion came to be corrupted Rom. 1.8 Gild. de exid Conq. Brit. being at first clear as Romes was in its Primitive profession of it 1. It is true that England had a light of the Gospell as it is thought by Joseph of Arimathea and his colony of Christians that came with him to Glassenbury which was in the time of Tiberius the Emperours reign Peter came not to Rome till the second year of Claudius to lay any foundation of a Church there Nor do we find any plain face of a Church in England till King Lucius and his subjects were baptized as you have read by Fugatius and Damianus two Ministers that Elutherius the Bishop of Rome fent to do it at King Lucius his request The Church of Rome continued faithfull 350. yeers after Christ as I have shewed and kept her selfe untainted with heresie and was a covert and protection unto the professors of truth But after the Emperour Constantine and his successors turned Christians Clergy men grew into great favour at Court and so wealth and ease first begate security then covetousnesse then pride next ambition then devising of false tenets to maintain it and superstitions to uphold it then also heresies to mask or depose truth At last getting the title of universall Bishop the Eastern Church falling to decay the world looked on the Pope though not as upon one that should be their superiour in secular matters yet as one that should direct them in doctrines He by subtilty of the Schoolmen and policy and power sowed tares and though he seemed to keep the foundation yet built beside it kept up the truth in unrighteousnesse and delivered to the people by retaile what he pleased shut up the Scriptures and gave them humane traditions Now Princes and Priests being some perswaded of his piety and cozened by his hypocrisie others reverencing of his antiquity and dazeled with his dignity and others being remisse and idle were contented to enjoy the world in quiet and take any Religion that was offered them Thus the world was made dark by Babylons cup and had no feeling of the losse of truth no more then the Pope had except he were touched in his honours and profits But God had pity upon his Church and raised up now and then some to set up his truth as you have see And lastly Luther to oppose the Popes errors and
be assisted by those that had the most skill in that Law 3. This preeminence followed the same family by inheritance and birth-right so not with us yet the order that God set for some to rule over others is not lightly to be refused since God saw it was the best order rather then to leave them to a generall equality of Priests therefore the Sanhedrim it selfe consisted not of all that would come in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of seventy choice men But it is plain that the Leviticall discipline doth set a form of divers degrees among Ministers by the evident wisedome of God which may justly be imitated by the Christian Churches rather then parity which God never approved Mathe. But Christ used no such way of superiority himselfe nor setled any such as we read of Phila. It is true Christ used none such himselfe for he came to serve and give his life for the world Mat. 20. yet at that time he was head of the Church and was a King to rule a Prophet to teach and a Priest to clense But his Kingdome was not worldly and therefore he would not reign over his Church by his bodily presence So he was the disciples Lord and Master even then John 13. and all power in heaven and earth was his then but he did not challenge it til his resurrection Then he took the Scepter and Kingdome declaratively which he only exerciseth by inward and spirituall power and grace but leaves the externall government to others and keeps the spirituall effectuall and celestiall Kingdome in his own hand which by his spirit in his ordinances he conveieth into the hearts of his people and this Kingdome belongs only to the person of Christ and they that think that any man or corporation of men whether the Pope or the Presbytery succeeds Christ in this Scepter they be highly deceived And for the externall government he left it to the Apostles who had the mind of Christ and they did as I have shewed you They were 1. Greater then others in Christs favour alwaies hearing him 2. In gifts of the spirit far above others Acts 2. and in doing miracles 3. They received their abounding measure immediately from the Holy Ghost others received their measure mediately from their preaching baptizing or imposition of hands They shewed their superiority also by charging 2 Thes 3. commanding to Timothy and Titus ordaining contributions 1 Cor. 16. threatning 2 Cor. 13. so St John doth Diotrephes and their delivering up to Satan they that followed them durst not be so bold though the Pope is Ignat. ad Romanos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ignatius saith I enjoin nothing to you as Peter and Paul did they were the Apostles of Christ but I the least So in another Ep. ad Trallianos he saith I command not as an Apostle but I keep my selfe within my measure Yet the Apostles after they had trained up men by their doctrines letting them accompany them in their travels they then left some in one place as Timothy at Ephesus Titus at Creet and gave them authority to ordain ministers and govern the Church and therefore they were superiour to others for equals have no power over their equals Mathe. But I find Christ forbidding superiority Mark 10. and the Apostles associating others with them in electing to offices Acts 6. and assembling Councils Acts 15. and imposing hands 1 Tim. 4. and in excommunicating Phila. It is true that upon the two brothers request to be the chief favourites in his Kingdome which they supposed would be an earthly dominion and being rejected the other disciples disdaining them the Lord tels them that they should not use civill jurisdiction over one another as the Gentiles did but he doth not deny degrees or diversity of administrations to them but he thereby instructeth them how to use the authority given of God 2 Cor. 10. not for subversion but edification so that hereby he forbids them compulsive dominion or violent jurisdiction over their brethren but to leave that to the secular power Also to be ready to humble themselves to the meanest and of the lowest degree to win them to the Gospell but that all ministers are by that place proved to be equall I understand not and that because as I have said they used power and authority above others which they would not have done if Christ had forbidden it yet I conceive the Apostles among themselves were of equall authority and towards the brethren they carrried themselves more like fathers than Lords or Masters Now for their associating other with them It is true that many places of Scripture seem to make for it viz. that they had the concurrence of Presbyters and others called a Presbytery in their severall dispensations which will not be found so if well examined For first in the choice of Matthias Acts 1. it is not expressed that the Church intermedled only Peter acquainted the rest that one must be chosen in the room of Judas but whether all the Disciples or the Apostles only named Barnabas and Matthias is not fully expressed for it is said they appointed two and praied and cast lots which actions are most likely to be performed by the Apostles who were led thereto by the spirit of God for certainly an Apostle might not be chosen by men however they might put men in election for it therefore God shewed which he had chosen viz. Matthias and he was accounted with the twelve Apostles I beleeve Peter and the rest might have chosen whom they pleased but then it would have seemed partiality and beside they had not yet the Holy Ghost poured upon them and therefore rather committed the choice to Gods providence Acts 6.2 So the seven Deacons by appointment of the Apostles were chosen by the multitude but approved by the Apostles ver 6. which men were at that time only confirmed in that office of trust to distribute the Churches stock impartially to the Grecists and Hebrew widowes not to teach or baptize and though Philip did so at Samaria yet he did it as an Evangelist not a Deacon so here is not any appearance that these were appointed by such a Presbyterie We grant that the people did use to shew their consent in elections by holding up of hands which was never held mysticall or sacred as imposition of hands and ordination is Socrat. l. 4. c. 30 as appeareth in the peoples choice of Ambrose to be Bishop of Millane who was before Lievetenant of the Province for that he had by good perswasions quieted the tumult that was made by the people about chusing a Bishop After which both the Emperor and they desired the Bishops to lay their hands upon him so that it is evident the people nor lay-Presbyters were associated in ordination or in imposition of hands So Chrysostom one of the Ministers of Antioch was sent for by Arcadius the Emperour to succeed Nectarius Bishop of
Holy Ghost be known by his operating in us the blessed ends that God intended in our creation and the effects of Christs redemption that so the office of Christ as a King Priest and Prophet may be set forth by our faith and obedience to the same Of this holy and orderly state God made Israel a type Esa 51.15 16. when he did that which Esay makes repetition of saying I have covered thee in the shadow of my hand namely I kept thee in thy going through the wildernesse to Canaan that I might plant the heavens and lay the foundation of the earth that is that I might make thee a state consisting of superiours and inferiours as a body politick and say to Sion thou art my people And as he made them into Prince Priest and people under the Law so certainly he did not intend to leave the Gospell people to disorder and confusion and therefore he made Kings nursing fathers and Apostles Bishops and Presbyters to instruct and people to be ruled and instructed as I have already declared it remaineth to shew what effects in the mystery of godlinesse the blessed spirit worketh on Christs redeemed people called the Church Mathe. That I desire to know Phila. First it worketh in Christs Church people outward and inward holy worship The outward consisteth in places utensils and gestures fit for divine service The inward consists in an holy heart and life answerable thereunto which is wrought in us by the operation of the Holy Ghost the third person in the most holy Trinity Mathe. What am I to conceive and beleeve of the Holy Ghost since I find little speech of him in the Creed save only in one article or two at most Phila. Though you find little speech of him as you do of the name of the Father and the Son yet all those Articles of the Creed that follow from beleeving in the Holy Ghost do relate to him and to his operations upon the object thereof which is the holy Catholick Church which he sanctifieth by making in it the communion of Saints and sealing to it the remission of sin and bestowing upon it the power of the blessed resurrection and the felicity of eternall life And insomuch as we are taught to beleeve in the Holy Ghost as well as in the Father and the Son that word in doth intimate to us 1. That he is God as well as the Father and Son or else we may not beleeve upon him But we find that we are to be baptized into his name together with the Father and the Son Mat. 28.29 2. That he proceedeth from the Father and the Son and therefore called the Spirit of the Father and the Son Of the Father John 15.26 and of the Son Rom. 8.9 and procedeth from the Son in that he breathed him upon his disciples John 20.22 and yet is a distinct person from them both as appeareth Mat. 3.17 where the Father speaketh and the Holy Ghost descended and the Sun submitted his humane nature to baptisme and yet he is equall to the Father and the Son and therefore divine worship is due to him as to them Therefore it is fit that we know him in his nature and operations Mathe. I pray declare them to me Phila. I shall first he is eternall and was before the world Gen. 1.2 and cannot alter his nature and condition So secondly he is immense and so every where present Psal 139.7 and therefore he is at hand alwaies to give us his help and assistance Again he is omnipotent Rom. 15.19 all wonders and miracles were done by him and therefore he is able to deliver us and make us for ever most happy as well as he is omniscient knowing all our wants Acts 10.19 1 Cor. 2.10 Now for his effects they are either common or proper common to all creatures or all men To all creatures as in the creation when the spirit of God cowred on the waters and earth mixed together not yet separated as an hen sitting on egs thereby qualifying that chaos to take severall forms Gen. 1.2 which spirit also garnished the heavens Job 26.13 and is still sent forth to continue the creature by production and generation Psal 104.30 which kind of operation is common also to all men Job 33.4 the spirit of the Lord hath made me and not only so but the same spirit giveth inventions to men of Arts and Sciences as to Bezaleel and Aholiab Exod. 31.3 so to write excellent things for the common use of men so to qualifie Ministers with the gifts of prophecy and preaching and tongues yet not all with saving grace mat 7.22 So many men have illumination to discern of some doctrines of faith by drawing off the vaile that hangs before other mens eies though without application to themselves or correspondent practice of such knowledge Heb. 6.4 5. they have a taste but no delight nor digestion for it neither takes them from the love of the world nor makes them the more to love God or goodnesse yea and in other men he works restraining grace to forbear some foule sins as Abimelech to forbear Sarah Gen. 20.6 yea and to do some laudable actions contrary to their disposition 1 Sam. 10.10 when Saul prophecied which was so strange to the people that it became a proverb Is Saul also among the Prophets This restraining grace God giveth the wicked not sur their own but for the Churches sake who would by them otherwise in their lusts be basely defiled or utterly destroied Now there be other operations and effects of the spirit proper to the elect and some of them are generall and some particular the generall are the conception of Christ and the qualification of his humane nature to make it fir for the great work of redemption of the elect Isa 61.1 The spirit of the Lord is upon me to preach glad tidings c. which spirit he received without measure John 3.34 The second generall work is his dwelling in the elect by which they are made a temple for God 2 Cor. 6.10 and built together for Gods habitation Eph. 2.22 Also regeneration of them whereby they are washed and sanctified in the name of the Lord Jesus and by the spirit of our God 1 Cor. 6.11 Then next he uniteth the elect into one mysticall body by faith and love in the bond of peace Beside Eph. 4.3 he hath particular operations in the singular persons of the elect as first he works in them liberty from the power of sin and ability to subdue the corruption in nature which neither naturall reason not morall prudence can do but where the spirit of the Lord is there is liberty 2 Cor. 3.13 because the law of the spirit of life hath made us free from the law of sin and death Rom. 8.2 And this the spirit doth by exercising of us in the works of mortification till we have crucified the old man and even wounded sin to death by becomming to us the