required of us A Configuration to all his vertuous and holy life here many singular patterns of which are set down before a Configuration to his sufferings and death Phil. 3. 10. as it is first in our Baptism and for sins after Baptism ought to be in the painful fruits of repentance abstaining from worldly pleasures using the body hardly c. which are therefore called mortifications A Configuration to his resurrection and life after it In having our conversation in Heaven Phil. 3. 20. living to God only no more to affections of this life ever worshipping praising loving admiring glorifying offering up and dedicating our selves to God For so Saints live that are dead See Rev. 4. 8. c. -5. 9 12. c. -7. 9. c. Quicquid gestum est in sepultura resurrectione c. ita gestum est ut configuretur vita humana quae hic geritur For our participation of Christs merits is only by being his members they can be communicated to none else and our being members necessarily implies conformity in actions suffering c. to the Head For that one should suffer and not the other is quite contrary to the nature of members 1 Cor. 12. 26. and argues schism in the body Should any member therefore so presume on the obedience or sufferings of the head as that himself now needs nor suffer nor obey such a one without bearing its part and proportion therein Col. 1. 24. either never was or is ceased to be a true member Christ did nothing for our salvation which we are not for it in some sense to do also our selves Gal. 6. 14. -9. 19 20. CHAP. VII Jesus Christ the Melchizedechical Holy Priest passed into the Heavens and making Intercession c. for ever for us with God GOD being of infinite Holiness and purity to shew his hatred against sin would not admit the approach of sinners into his Sanctuary and presence nor accept immediately of their praiers and service offered to him which if any after Discipline was settled should have presumed to do they were no less then to dy for it See Lev. 3. 10. 1 Sam. 6. 7. Numb 4. 15. -16. chap. Job 9. 31. -42. 8. But yet being of infinite mercy too not to shut out sinners thus from all commerce with his goodness he selected from the beginning some singular persons taken from the rest of men no man taking this honor to himself but he that was called of God Heb. 5. 1 4. and being first anointed consecrated and sanctified after an extraordinary manner and cleansed with great Ceremony after the more express delivering of his pleasure in the promulgation of the law see Exod. 29. chap. Lev. 8. 12. who should be ordained for men in things pertaining to God Heb. 5. 1. -2. 17. who should have the administration of holy things and nearer access to Gods presence should bring unto the Lord the peoples gifts and offerings Heb. 5. 1. make attonement and reconciliation for their sins and errors c. Heb. 2. 17. Heb. 5. 2. Amongst which ministers of the Sanctuary some were kept at a greater distance as the Levite who had the charge of the Tabernacle and the vessels thereof and was to minister to the Priest but might not come nigh the vessels of the Sanctuary or the Altar that they dy not Numb 18. 3. Some approached nearer as the Priest confined to Aaron and his seed who had the charge of the Sanctuary and of the Altar who were to preserve themselves continually undefiled Lev. 21. 1. c. and amongst them all such to be excluded from attendance as had any corporal blemish tho but a squint eye or a flat nose or a dwarf Lev. 21. 18. c. The same perfection being required for the sacrificer that was for the Sacrifice Lev. 22. 20. to whom only it belonged to offer the daily morning and even Sacrifice and all other the peoples offerings upon it and to make attonements for them to sound with Trumpets which none else might use over the burnt and peace-offerings that they might be for a memorial to the people before the Lord. Numb 10. 10. In sin-offerings to carry some of the blood into the outer Sanctuary and to sprinkle part thereof before the Lord before the Veil and to put also of it on the horns of the Altar of Incense before the Lord Morning and Evening at the time of the sacrifice to burn incense before the Veil upon the Altar of the Sanctuary to dress the Lamps morning and evening and every Sabbath to renew the shew-bread before the Lord to discern between clean and unclean holy and unholy At the coming out of the Sanctuary lifting up their hands towards the people and putting Gods name upon them solemnly in a set form Numb 6. 6 24. c. 2 Chron. 30. 27. Ecclus. 50. 5 19. c. 1 Chron. 23. 13. to give the sacerdotal benediction And as solemnly to bless so also to curse Deut. 27. 14. This for the Priest But the High Priest approached yet nearer to the Lord much distinguished from the rest in his typical garments who once yearly on the grand day of Expiation was to enter within the Veil into the Sanctum Sanctorum before the glory of the Lord appearing between the Cherubims he first making a cloud of Incense and there to present and sprinkle with his finger 7 times upon the mercy-seat it self and seven times on the floor before it Lev. 16. 14. the blood of the sacrifice made for the Priest and the people before the Lord and to make attonement with it for the Priests and for all the people and not only for them but also for all the holy things the Tabernacle the Holy Sanctuary the Altar it self to purge and resanctify and as if God was also displeased with these for sin to reconcile them Lev. 16. 20. with blood to hallow them saith the Lord from the uncleannesses and transgressions of the children of Israel in the midst of whom they remained Such a contagion is our sin to the whole creation See Levit. 16. 16 19. and when he went in he was to bear the names of the children of Israel engraven and upon his two shoulders and again engraven like the engraving of a Signet upon the brestplate of judgment upon his heart for a memorial of them before the Lord continually Exod. 28. 12 21 29. He was also to have engraven upon the front of his Miter in Gold Holiness unto the Lord. And it shall be upon Aarons forehead that he may bear the iniquity of the Holy things of the children of Israel See Numb 18. 1. Lev. 16. 16. And it shall be alway upon his forehead that they may be accepted before the Lord. Exod. 28. 38. And besides these Urim and Thummim were likewise to be upon his heart and in any thing doubtful the people were to repair unto him and he by Urim was to ask counsel for them before
the Lord and according to his word they were to do Lastly the benediction of the people was in a special manner conferred by him See Lev. 9. 22. Ecclus. 50. 5. c. Therefore in this Ceremony twice viz. after the ending of the Sacrifice and again after his coming out of the Sanctum Sanctorum He solemnly in Gods name blessed the people See Lev. 9. 22 23. Upon Aarons first solemn blessing them fire came out from before the Lord to abide on the Altar for ever vers 24. Now what was said before of the Levitical Sacrifice is here to be said again of the legal Priests They continuing sinners as well after as before their consecration and offering for their own faults as well as for the peoples Heb. 5. 3. a sinner for sinners were in themselves ineffectual Intercessors before God and as it was impossible for those sacrifices to take away sins so for such Priests being sinners and daily consorting with sinners and free from only some not all defilements to make any attonement but only in relation to and as types of the other Priest to come who only was without blemish holy undefiled and separate from sinners Heb. 7. 26. Add to this that the service they did in this office was very incompleat For they were not Intercessors before the Lord for all Nations but presented only the names of the twelve Tribes of Israel and for them they knew not every ones diverse confessions and requests nor were able to make particular recommendation of these Or if to recommend yet had no ability to help subnexed to their Intercession for them which we shall shew is a priviledge of the true Priesthood which is alwaies joined with Royalty and power They entred into the Divine presence but once a Year and presently came out again did not abide and wait and sit down there to be perpetual Advocates with God for the people And then the place they went into was not the true Sanctuary which the Lord pitched Heb. 8. 2. who tho he is every where in his essence yet is he only in Heaven as his dwelling place 1 King 8. 39. then hear thou in Heaven thy dwelling place The place of the appearance of his glory and Majesty of his Court and Attendants of his throne where he gives audience unto all his Creatures is there But their sanctuary served only unto the example and shadow of Heavenly things Heb. 8. 5. And the glory in it was but a shadow of his glory 2 Cor. 3. 10 11. Lastly the Requests they made in it were rather about temporal then eternal things about present and corporal not future and spiritual No new Canaans for us no new Jerusalems no new eternal places of rest prepared by them no conferring also on all the people their Brethren that sacerdâ—…tal Honor to wait for ever on God in his holy Temple which is the complement of all our felicity These benefits were reserved to crown the intercessions of another High Priest of an higher Order In the fulness of time therefore came the substance of whom these were types 1. As a Sacrifice without spot so a sacrifice without sin pure without all blemish not a bone of him broken unharmable undefiled separate from sinners not after a while decaying but continuing for ever at this day at this hour The same yesterday and to day and for ever Heb. 7. 24 26. -13. 8. 2. Tho thus perfect and perpetual yet which is strange 1. one of our selves a man as we raised up from the midst of us of our brethren Deut. 18. 15. For this was altogether necessary for such an office in which he was to be the Representative of his brethren Therefore the legal High Priest appeared before the Lord not only in his person like unto them but with all their names engraven upon his brest and this saith the Text for a memorial of them before the Lord continually Exod. 28. 12 21. and therefore the Apostle puts in the definition of an High Priest Heb. 5. 1. Taken from amongst men 2. Again one he was that was to be compassed with infirmity for a while at least that standing before the Lord he might have all compassion in him toward those for whom he officiated might be the more earnest the more constant and diligent and know how more tenderly to present to the Holy Majesty the temptations the miseries himself had experienced and they also might have more confidence to commend their suits unto him as being their brother and once as they straitned Therefore 't is a Rule Heb. 2. 11. He that sanctifieth and those who are sanctified are all of one and therefore this Priest for as much as the children were partakers of flesh and blood did also himself likewise take part of the same v. 14. not the nature of Angels but of man v. 16. and was not ashamed to call them Brethren ver 11. and to be made like unto them in all things v. 17. and that for the foresaid ends that he might be merciful be faithful unto them Heb. 2. 17 18. -5. 1 2. -4. 15. Besides Before Gods justice no intercession could be effectual without merit therefore mediation of sinners for sinners profits not nor no merit but in a condition and nature liable to temptations and sufferings at least such merit not serviceable in the behalf of men where his merits are not in the same kind as their demerits were and therefore there is the same reason of the humanity of our Savior for his being a Priest as for his being a sacrifice 3. Thus being man and man clothed with infirmity fitted for this office he was not appointed by himself but called as other Priests were to this office and anointed by God Heb. 5. 4 5. Heb. 3. 2. 2 Pet. 1. 17. Act. 10. 38. But far more glorified and honored in it then any before him God now anointing a Priest once and for all Heb. 7. 28. and not to the same order of which the former were in many things as is shewed before deficient but to the very best that of Melchisedeck i. e. a Priesthood everlasting and royal and that had power joyned with Intercession and the honor of sitting down by him to whom he officiated For this man was counted worthy of more glory then any before as being the builder and afterward upon its ruin rebuilder of this house over which God thus made him Lord. Heb. 3. 3. Thus made a Priest now let us view the exact discharge of his office in the several parts thereof and first the Priests office for expiation of sin c. being first to offer the sacrifice and then to carry the blood thereof into the Sanctuary and there make an attonement and intercession with it for the offenders He therefore first offered the sacrifice a sin-offering upon the altar of the Cross such as never Priest offered before him neither for the worth of it
commemoration of him how much more in that above is it solemnized for us by himself our High Priest That as the bow was set in the Cloud that God looking upon it might remember his Covenant and forbear to bring a second deluge upon the earth Gen. 9. 16. and the blood of the Paschal Lamb was stricken on the door posts that the Lord seeing it there might pass over them with his plague So when he beholds these wounds given our Savior for our sin displaid before him he may forbear to revenge sin any more upon his Brethren And if Pilate shewing that our suffering Savior with an Ecce Homo thought the beholding such a pitiful and cruel spectacle was enough to have melted the hardhearted Jews his malicious enemies into some mercy and compassion so as to prosecute his death no further How much more will such a pale and wanner sight as was seen afterward upon the Cross of an only Son voluntarily undergoing all this for our sin move a pitiful and merciful father no further to prosecute the vengeance thereof upon his brethren upon his own members A second Action there is sprinkling of his blood upon and before the Mercy-Seat not 7 nor 77 times but continually and note that all blood-shed when it comes before the Lord hath a loud cry See the blood of the Saints Rev. 6. 10. And Abels Gen. 4. 10. And the Apostle compares the sprinkling of our Saviors blood for its speaking and crying unto the sprinkling of Abel's tho His cried not the same way for it pleaded for mercy as the other for vengeance For we receive a true attonement are sanctified are purifyed as many of us as serve the Lord by the sprinkling of the blood of Jesus See 1 Pet. 1. 2. Heb. 12. 24. -13. 12. Not that our Savior there really sprinkled his blood for us let none grossly imagine this for flesh and blood enter not into heaven 1 Cor. 15. but that he now by it poured out by him on the Cross in the heavenly Sanctuary procures all the effects obumbrated by the former sprinkling of the blood of the legal Sacrifices Therefore t is observed that the Apostle saith he entred by it not with it Heb. 9. 12 23. Who is therefore called for this Celestial ceremony before the propitiatory or throne of grace our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiation 1 Jo. 2. 2. and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory Rom. 3. 25. Thus he sprinkled his blood to make attonement for and to sanctify us but as we read that the legal High Priest purified also the Sanctuary it self and reconciled the Holy place said to be defiled by being in the midst of the peoples uncleanness See Lev. 18. 25 28. the Apostle makes this also run parallel for our Savior Heb. 9. 23. by which as is signifyed the purifying of all the Creatures and particularly of all our imperfect holy services unto us so perhaps something more may yet be gathered from Col. 1. 16 20. -2. 10. Job 15. 15. -4. 18. -25. 5. 2 Pet. 3. 7 12. Rom. 8. 22. well considered for all Principalities and Thrones i. e. Angels were made by him at first and for him and by him they now consist and of them also he is the head and by him they are said to be reconciled thro him they are now confirm'd in grace and perhaps at the last day thro him shall be advanced in glory And perhaps the upper regions of the world may be said in some sense to be contaminated as the earth by mans or the faln Angels sin to which heavenly things also the vanity bondage groaning of the Creatures mentioned Rom. 8. may extend which also are said by Peter to be reserved and that they shall be dissolved and as it were purified by fire But abscondita Domino Deo nostro manifesta nobis 3. After this appearing there with this Sacrifice and sprinkling of his blood follows his Intercession also there for us Rom. 8. 34. Heb. 7. 25. Esai 53. 12. -59. 16. another office of the Priest for the People whose making attonement was not without praier since this also is called making attonement Exod. 32. 30. and so where we translate making attonement the vulgar renders it praying for c. See Lev. 16. 7 34 17. Quando Pontifex sanctuarium ingreditur ut roget prose pro universo coetu Israel see Job 42. 8. Gen. 20. 7. which appears also by the continual practise of the Priests and Prophets praying foâ—… the people Jer. 7. 16. -27. 18. Ezra 10. 4. Joel 1. 13 14. -2. 17. 2 Chron. 30. 27. 1. And this first in presenting continually his own praiers to the Father for us in which respect he is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Advocate with the Father as well as the Holy Ghost is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Advocate to the Father here on earth with or in us As the spirit is also stiled by his title of Intercessor here as he there Rom. 8. 26 27. and therefore what office in prayer when any one sins or suffers this Advocate doth here on earth residing with us 1 Jo. 5. 7 8. see Rom. 8. 26. the other Advocate doth the same in heaven residing with the Father and with the same unexpressible zeal The better to conceive which imagine Aaron Numb 16. 47. when wrath was gone out from the Lord standing with his Censer in his hand between the living and the dead and staying the plague or Moses that great type of him Deut. 18. 15. like unto me his pathetical intercessions and deprecations so many times for the sinning Israelites continuing 40 daies at a time with the Lord in supplication for them and for their Priest see Exod. 32. comp with Deut. 9. 18 20. Numb 14. 13. c. and proceeding even to wishing himself accuâ—…ed in their stead as also did St. Paul but our Savior only was he that really became also a curse for others and then be sure our High Priest now makes the same nay far greater as much more concerned in our safety being Master over the house in which Moses tho a faithful yet was but a servant The exact matter and manner of whose intercessions above tho it is not manifested unto us yet what esteem of it and confidence in it may we not have therefore our Mother the Church thinks fit to finish all her prayers in it if we consider first that infinite love wherewith he now loveth us How can it be silent Eph. 3. 19. from which neither things present nor things to come neither heights nor depths c. can ever separate us Rom. 8. 38 35. comp with 34. 2. The promises which he made in that last comforting Sermon immediately before his death and departure from hence the summ of which is to assure his Disciples and consequently all believers see Jo. 17. 20. of the great care he would take for them in heaven where also he particularly
Civ Dei l. 10. And as spending of our lives for God and our Brethren so the spending of our Estates all our Alms and charities are Evangelical Gifts and Oblations and Sacrifices therefore many times anciently made by Christians at the Altar See Heb. 13. 16. Phil. 4. 18. I have received c. the things that were sent from you an odour of a sweet smell a sacrifice accâ—…ptable c. All our doings then and all our spendings our souls and our bodies Rom. 12. 1. the spending of our lives and of our estates all these make up one compleat Holocaust which we owe unto God under the Gospel of which those under the Elements of the world were types and in which they are fulfilled after that our Savior had first begun to us and sacrificed instead of Beasts himself 1 Pet. 2. 5. Col. 1. 24. Now these the peoples sacrifices under the Gospel as those under the Law must of necessity have a Priest to offer them for the reason mentioned not only because they are so nothing worth the best we can bring of them and so unprofitable when we have done all we can and God so self all-sufficient without them whose offerings to him whatever are only his gifts to us 1 Chron. 29. 14. all of us but our sins being his but because by contagion of sin in us they are also all unclean for who can bring a clean thing out of an unclean Job 14. 4. and he so pure and so holy that we are in the same condition as Uzziah 2 Chron. 26. 18. or Nadab and Abihu unless there be one to bear the iniquity of our holy things and thro whose merits towards God and Gods love unto him they may be accepted To whom methink God speaks as Moses Exod. 19. Do thou come up c. but let not the people least I break forth upon them And unto us as disguised Joseph did to his brethren see not my face unless you bring your Brother with you Or as God to to the Friends of Job 42. c. 8. v. Take with you a sacrifice and go to my servant Job and my servant Job shall pray for you for him I will accept or as to Abimelech concerning Abraham Gen. 20. 7. He is a Prophet and he shall pray for thee and thou shalt live For these intercessors were set down for types of this supreme Mediator By our Savior therefore all these our Sacrifices must be offered or by us in his name which is all one Phil. 1. 11. and that not only our praiers and petitions where we need and ask something that they may be heard thro Jesus Christ our Lord but our giving of thanks and glory to God Alas what glory can we give where we present something that they may be accepted We then first come to him and he offers them for us so we are said to praise to give thanks to give glory to God by him See Heb. 13. 15. Rom. 1. 8. Col. 3. 17. 1 Pet. 2. 4 5. Therefore he stiles himself the way to the Father Jo. 14. 6. and the door Jo. 10. 9. thro which we must pass And to God be glory in the Church by Christ. Eph. 3. 21. The tongue being in the head that speaks for the body 3. But thirdly he not only presents and delivers our petitions for us c. but he hath procured for us free admission to the Father to deliver them our selves not in a body by presence indeed as yet but by the spirit Eph. 2. 18. and sent us unto the Father to ask any thing in his name see Jo. 16. 23 24 26 27. according to which the Church directs her praiers not to him as he saith vers 23. but to the Father telling us that the Father himself for his sake loveth us vers 27. Eph. 1. 6. Rom. 8. 39. love of God which is in Christ Jesus our Lord. In this far outdoing the mediation under the law where Moses indeed went up but the people were rail'd out and trembling and quaking stood afar off which preeminence of us the Apostle often intimates in the Epistles Heb. 12. 17. By him therefore now we also are said to draw nigh unto God to have access to the Father access with boldness to come boldly unto the throne of grace into the Holiest Heb. 10. 19 22. all our words and works to be accepted if done in his name c. See Heb. 4. 16. Eph. 5. 20. Heb. 7. 19 25. Eph. 2. 18. -3. 12. Col. 3. 17. And for these causes above-said it is that the Church so often in all Divine service repeats that holy dear name and St. Paul 't is noted in his Epistles above 500 times because to by thro and in Him and his name are all things said and done and to be done that are well and acceptably done Which name be it blessed for ever 4. After these acts of this High Priests intercession let us now proceed to the fruits and benefits thereof And first As the legal High Priest first after he had offered the sacrifice and again after he had carried in the blood into the Holyest blessed and put Gods name upon the people Lev. 9. 22. c. Numb 6. 27. So our Savior answerable to the first before he went into the Sanctuary Luk. 24. 50 and at other times blessed his people and answerable to the second also doth it since his going in blessing us from it because by his everlasting Priesthood needing to make no more offerings he is not to come out of it till the consummation of all things when he will yet in a more transcendent manner give us his blessing See Act. 3. 26. and what the blessing that he sent us was see Act. 2. 33. Upon whose blessing us from above that fire Act. 2. 2. descended upon the Apostles and consequently upon his Church ever since of which that material one which came out from before the Lord upon Aarons first blessing was a type Lev. 9. 24. Imagine him then first now speaking from Heaven putting his Fathers name upon us and pronouncing that form Numb 6. 24. and then after it all those spiritual and temporal blessings and deliverances of his Church here showred down by him but above all that fire of the Holy Spirit for ever burning upon the Altar of our hearts and hallowing all our sacrifices and elevating them unto God the manifold gifts and graces of which are mentioned elsewhere Only here take notice 1. Of the time of their collation and that was after his being ascended and entred into the Sanctuary and having interceded there See Jo. 7. 39. -16. 7. Act. 2. 33. Eph. 4. 7 8. Jo. 14. 28 29. So that we have and do receive far greâ—…ter advantages by his absence and service there then we could by his corporal presence here Blessed be God by whose wisdom all things serve for our good as also appears in his Disciples far more expert in knowledg
last place he laid down his life and died a Martyr for the Truth he had taught 1 Tim. 6. 13. Rev. 1. 5. -3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now after his resurrection from the Dead by the Divine power in Justification also of the truth of doctrine He being to return to God from whence he came and the same truth being necessary to be preached sins remitted Sacraments administred the Holy Ghost conferred c. to the end of the world to one Country after another and in them to one generation after another the last thing he did here on Earth was the ordaining some others for these offices in his name after he had now finished the work of our Redemption which was to be the subject of their preaching For his former mission of them was only preparatory Matt. 10. to tell men that the Kingdome of Heaven was near at hand which now after his conquest of Sathan and of death by his death was fully come erected and compleated Jo. 12. 31. Jo. 19. 30. At which time also he was to receive as he had before in his own person so now the promise of the Father so long expected the effusions of the Holy Spirit upon his seed even the whole Church but these especially upon his Apostles A type of which was Moses's spirit taken part of it and put upon the 70 Elders Num. 6. 11. which Apostles were to minister this spirit to others Gal. 3. 2 5. The solemnity of whose Ordination and Commission we find Jo. 20. 21 22 23. Matt. 18. 19 20. Mark 16. 15. Luk. 24. 47. Therefore is our Lord named for the Author of administrations and offices as the Father of miracles and the Holy Ghost of gifts 1 Cor. 12. 4 5 6. To these as his Vicegerents he derived the Doctrine the Authority the Spirit the anointing himself had received of the Father See Jo. 15. 15. -17. 8 18. Eph. 3. 9 10. 1 Cor. 2. 10 13. Eph. 4. 7 8. Act. 2. 33. Phil. 4. 13. 2 Cor. 1. 21. Concerning whom also he left this Testimony to the world as the Father had done of him He that heareth you heareth me Matt. 10. 40. Luk. 10. 16. Matt. 17. 5. and as the Father sent me so I you Jo. 20. 21. -17. 18. Hence also are his own attributes frequently communicated to them They called foundations Matt. 16. 18. compared with 19. 24. Eph. 2. 20. Rev. 21. 14. And they also said to save men Jude 23. Rom. 11. 14. 1 Tim. 4. 16. Job 33. 24. and at the last day to sit on a Throne as He to judge men as he See Jo. 5. 22. Matt. 19. 28. Luk. 22. 30. 1 Cor 6. 3. To these he gave power to Baptize i. e. admit into the Church those they saw fit which implies their power also to refuse the unfit see Act. 10. 47 48. the Apostle ordering and others ministring Baptism And this again infers power to exclude out of the Church the backsliding and those not observing the conditions upon which they were admitted To these he gave power to preach and to declare to the world all the counsel of God which he had manifested to them and to be Ambassadors to men about their reconciliation to God for Christ and in his stead 2 Cor. 5. 18 19 20. Act. 20. 27. 2 Cor. 10. 8. Gal. 4. 14. Therefore they are said to speak in Christ. 2 Cor. 2. 17. To be received as Angels of God and as Christ Jesus Gal. 4. 14. and in their ministry to be a sweet savour of Christ unto God 2 Cor. 2. 15. He Authorizing them to make Ecclesiastical Laws and to order all the affairs of the Church See 1 Cor. 11. 34. -14. chap. 1 Cor. 16. 1. Act. 15. 1 Tim. 5. 14. 1 Cor. 4. 17. To these also he committed his keyes of the Kingdome of Heaven to take confessions and submissions to bind and absolve to remit sin or revenge it and that by his power and in his person Matt. 18. 18. 1 Cor. 5. 4. 2 Cor. 2. 10. 2 Cor. 10. 6. 2 Cor. 13. 10. 2 Cor. 8. 23. called the glory of Christ i. e. His representation and image see 1 Cor. 11. 7. To continue the dispensation of his sacred Body and Blood to the worlds end 1 Cor. 11. 26. which his Sacred hands first administred to them to all the Faithful and as to admit the worthy so to exclude the unworthy from that holy Communion 1 Cor. 5. 7 8. see 1 Cor. 10. 16. Act. 20. 11. Luk. 22. 19. The Hoc facite having been alwaies understood to have special reference to the Apostle's and their successours consecrating or blessing breaking and delivering it as well as to others receiving it To intercede for the people and procure remission of their sins from God by their prayers Jam. 5. 14 15. 1 Jo. 5. 16. Job 42. 8. Gen. 20. 7. 1 Tim. 2. 1. And the promises of hearing their requests Matt. 18. 19 20. Jo. 16. 23. seem to be made to them not in general as Christians but more especially as Gods Ministers and Apostles and that both for binding and loosing the people from their sins So see the Presbyters in the description of the Church triumphant holding in their hands the prayers of the Saints Rev. 5. 8. to be offered up to him that sitteth on the Throne as Incense is These He enlightned with the spirit tho others also see Jer. 31. 34. Jo. 6. 45. yet them extraordinarily for knowledge of the truth For I imagine those expressions Jo. 16. 13 25. comp with Jo. 15. 16 20 26 27. like to which are those 1 Jo. 2. 20 27. to belong to the Apostles specially as Christs ministers Therefore the stile of their whole Body in a Council runneth It seemed good to the Holy Ghost and to us See Act. 15. 28. -5. 3. -7. 51. 2 Cor. 6. 4 6. As also those extraordinary gifts of the Spirit at or after Baptism bestowed by laying on of the Apostles hands were not onely for Sanctification of the person see Matt. 7. 22. 1 Cor. 13. 1. but also for the publick benefit further edification of the Church by them Rom. 12. 6 7. 1 Cor. 12. 7. And enabling them by it that which all humane wisdom is too weak to effect see 1 Cor. 5. 10 12 13. -4. 19. to convince mens consciences convert their minds cast down throughout the world imaginations and every high thing that exalteth it self against the knowledge of God and bring every thought into captivity to the obedience of Christ and with terrors of conscience with Sathan himself to revenge all disobedience and this by the power of Christ who speaketh and acteth in them 2 Cor. 13. 3. See 2 Cor. 10. 2 3 4 5. c. -13. 2 4 10. Jo. 16. 8. 1 Cor. 14. 24 25. Act. 2. 37. Matt. 10. 20. 1 Cor. 4. 21. 3 Jo. 10. 2 Jo. 10. Tit. 3. 11. 1 Tim. 1. 20. 1 Cor. 5. 5. On the
other side to minister the Holy spirit to others by their preaching by prayer and laying on of their hands as he had before to them The same Ceremony being used also by Moses to his Successour under the Law See Deut. 34. 9. Num. 11. By Elijah to Elisha in the Prophets See 2 King 2. 15. Gal. 3. 2 5. 2 Cor. 3. 6. Act. 8. 15 19. Subjecting evil spirits unto them and giving them security from and power over all the power of the enemy See Luk. 10. 18 19 20. Behold I give you power over all the power of the enemy where note that the mission and Authority given to the Apostles before or after our Saviours death are the same only spoken of before as it were by Anticipation and promise which were compleated afterward See Matt. 16. 19. comp with Jo. 20. 23 Enabling them to do the same Miracles as he for confirmation of their doctrine and because their commission was enlarged to all Nations furnishing them with the gift of Tongues Lastly as himself worketh in these his missioners by the spirit so also he cooperateth and worketh with them in others by the same spirit working by them 2 Cor. 5. 20. and yet working together with them too 2 Cor. 6. 1. By whose power only their ministry becomes efficacious over the world 1 Cor. 3. 7 9. Mark 16. 20. 1 Tim. 1. 12. where they plant and water he giving increase 1 Cor. 3. 9 where the spirit from them pricks the heart Act. 2. 37. the same Spirit from him opening it Act. 16. 14. where they take the impotent by the hand he making him to walk Act. 4. 10. Mark 16. 20. see § 20. And it is not to be past by unobserved that our Saviour delegated this his Authority to others not with a parity unto all but with a superiority of some above the rest who as they gave license of some ministrations to others found qualified for them See Act. 10. 48. so they retained some other ministrations to themselves For we find laying on of hands which is named Heb. 6. 2. amongst the principles of the doctrine of Christ both that at or after Baptism used to all for receiving the more extraordinary gifts of the Holy Ghost from whence the custome since of Confirmation by the Bishop and that which was used in ordaining Presbyters and setting men apart for the Ministry of the Gospel This imposition of hands being a more solemn intercession for them and a powerful recommendation of them to the grace of God for the work which they are called to and are to fulfil See Act. 13. 3. comp with 14. 26. See St Paul himself receiving the first Act. 9. 17. the second Act. 13. 3. wee find I say this imposition of hands or power of Ordination and Confirmation to be appropriated to the Apostles and Apostolical men not common to all See Act. 6. 6. -8. 17 -19. 6. -20. 28. -13. 3. Eph. 1. 13. 1 Tim. 5. 22. Tit. 1. 5. For this cause left I thee in Crete that thou shouldest ordain Presbyters c. where doubtless were many other Presbyters to whom the same office was not permitted or not permitted to them alone but as assistants to Titus See 1 Tim. 4. 14. comp with 2 Tim. 1. 6 as also a consent and approbation or also nomination or election of persons whom they thought fitting was permitted to the Christian Assemblies and the whole Church Act. 6. 3. comp with 6. 2 Cor. 8. 19. tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies not necessarily common votes See Act. 10. 41. -14. 23. the people being present at the publique acts of the Clergy and assisting them at least with their prayers See Act. 21. 22. -15. 22. 2 Cor. 2. 10. Nor did this Apostolical office of our Lord expire with the Apostles as some may think that there was no need of continuing such a selected Body of Teachers after Christianity planted and four Gospels and so many Epistles written yet what would not the same men give for such an Apostle at this day as could decide so many controversies which are in Religion whilst they say they need them not But he who lives for ever and hath the keyes c. Rev. 1. 18. and who ascended from hence on high to receive these very gifts for and to bestow then on men Eph. 4. 7 8. continues for ever also this office of ordination by his Servants laying on their hands and his own breathing upon and giving the spirit unto them to those that have succeeded the Apostles and that shall succeed to the end of the world Therefore as he gave the Apostles so 't is said also he gave the Pastors and Teachers according to the measure of the gift he thought fit that were made by the Apostles Eph. 4. 11 8. Rom. 10. 15. 2 Tim. 1. 14. Matt. 23. 24. And Act. 20. 28. the Holy Ghost descending from Him made the Overseers of the Church of Ephesus And how can they preach unless they be sent Rom. 10. 15. sent i. e. by God Heb. 5. 4. For this honour especially of ministring the spirit remitting sins c. never any man might take to himself but only give what he first received If he do otherwise he is in a worse condition then Simon who at least would have bought the giving it Sent by God I say else is their preaching to no purpose the effect of which for ever consists not in the wisdom of men which works contrary to it as thought foolishness but in the power of God 1 Cor. 2. 5. see 1 Cor. 12. 3. Matt. 16. 17. 1 Jo. 4. 2. Luk. 18. 34. Act. 16. 14. Jam. 1. 5 17. -3. 15 17. Eph. 3. 5. Therefore St Paul calls his Apostleship a Grace and those whom the Apostle as well as whom our Saviour ordained received in such Ordination a gift from our Lord see 1 Tim. 4. 14. 2 Tim. 1. 6. And the same form of Doctrine was kept in the Apostles successours by the same Holy Ghost 2 Tim. 1. 14. Neither is Christs assistance promised only to the Apostles but to their Successours to the end of the world Matt. 28. 20. Jo. 14. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an assistant to you for ever Matt. 18. 20. comp Col. 2. 5. The Church alwaies the pillar and ground where truth is to be found 1 Tim. 3. 15. 2 Tim. 2. 19. comp 16 17. Heb. 12. 25. Tell the Church saith our Lord for whatsoever they shall bind c. Matt. 18. 17 18 And the gates of Hell shall never prevail against those to whom I give the keyes c. Matt. 16. 18 19. Therefore our Saviour after all the Apostles times except Johns is described Rev. 1. 13 16. tho in glory yet walking in the midst of the golden Candlesticks i. e. the Churches of Asia and holding the Stars i. e. the Angels of those Churches in his hands And see our Lord still acting Act. 3. 26. Act. 5. 31.
Heb. 2. 17. and tempted Heb. 2. 18. like unto his Brethren undergoing temptations from Sathan more then once Luk. 4. 13. and so far as to be carried up and down by him Matt. 4. 5. and that unclean spirit the most cursed of all the creatures of God to be suffered to take his onely Son in his arms From the world having all the glory of it presented to him Matt. 4. 9. a Kingdom offered him Jo. 6. 15. From the often necessities and natural inclinations of the flesh as may be sufficiently discovered in that passionate sad blood-sweating prayer many times iterated to be freed from death which he so resignedly concluded with not my will but thine be done for our example as if himself would have learnt patience by the things which he suffered Heb. 5. 8. He voluntarily became of no reputation Phil. 2. 7 A man of sorrows Esai 53. 3. put himself in the worst condition of life that those in the worst condition may neither complain nor boast that their sufferings are gone below the Son of God and then ended it in the most ignominious death upon a Gibbet naked among theeves a death inflicted on no free man particularly cursed by God Gal. 3. 13. Deut. 21. 23. commanded and executed under the Law only in the most horrid crimes as in the Israelites idolatry with Moab The perjur'd murthers of Saul the Kings of the cursed Canaanites to appease Gods extraordinary wrath where Famine or Plague broke out upon the people therefore is it stiled hanging them up before the Lord. And so â—…oathsome a spectacle was enjoyned again to be taken down and buried the same day as our Saviour was as it were out of his sight See Deut. 21. 22. Numb 25. 4. Josh. 10. 26. 2 Sam. 21. 6. This such a death he underwent despising the shame Heb. 12. 2. that in the greatest ignominy of their end also all his Sons might see before them a Divine precedent And suffered being perfectly innocent that none hereafter might think much to suffer for innocency all being some other way personally guilty For our example he became lowly and meek and stooped his neck unto the yoke that we might learn of him to be so too Mat. 11. 29. and put his shoulder under the heaviest cross that ever man bare that we might take up our lighter ones and follow him Luk. 9. And thus he suffered and thus he dyed not only before us but also for us first that his love saith the Apostle might constrain us 2 Cor. 5. 13. by his example so to suffer and to dy again if need be for him or also for one another 2 Cor. 12. 15. and that as he died for sin so we might dy to it Rom. 6. 6. 3. Thus our Saviour was made uuto us a pattern of sufferings Next God sent his Son to be to us in his resurrection from this death and reception into glory a pattern of the reward promised to obedience life eternal An example as of performing all the obedience active and passive God by him required of us so of receiving the reward God by him promised to us That so not only the promise of a greater reward then was revealed to the world formerly at least so expressly might more encourage us to weldoing but also the seeing of that reward bestowed upon the obedient might yet excite us more then the promise whilst we being yet in the combate behold another that used only the same weapons against the same enemies in the same infirmities crowned with victory and look unto one who running the same race for the joy also that was set before him enduring the Cross and despising the shame now for it is set down at the right hand of the Throne of God whilst considering him that endured such contradiction c. now for it exalted above all gainsaying we may not be wearied nor faint in our minds Heb. 12. 1 2 3. Therefore it was necessary that the Prophet that taught a resurrection should dy to shew us an example of deliverance from death And it was necessary that God should raise again this just person from the dead and cause him to reign to assure us by this example that whoever suffers with i. e. like Him shall also reign together with him Rom. 8. 17. and that we professing to be dead with him to sin should now likewise walk with him in newness of life Rom. 4. 6. For Christs exaltation also was bestowed on him for his obedience See Heb. 2. 9. Phil. 1. 8 9. Heb 1. 9. Rev. 3. 21. -5. 12. And as the natural Son came thus to be a pattern to us so must all the adopted Sons of God be a transcript and copy of him As if we obey and suffer as he we shall reign as he so if we will reign as he we must suffer and obey as he tho not so much as he yet in such manner as he For also neither shall we reign in such eminence as He. It is very well if the Servant be as his Lord Matt. 10. 25. not above Him And he that abideth in Christ ought himself also to walk even as he also walked 1 Jo. 2. 6. And that none may justly pretend inability so to walk I mean to some measure of perfection tho not to an equal with his for neither hath any had an equal measure of the Spirit to his he hath purchased from his Father the Derivation of the same Spirit on us which inabled himself Which holy Spirit is conferred and from time to time renewed and increased by the Sacraments i. e. non ponentibus obicem to the not wilfully and obstinatly unworthy receivers thereof and which Spirit alwaies abideth in us unless by great sins such as we are perpetually inabled to avoid it happen to be expelled and who so obeyeth the natural motions thereof must as necessarily operate the work of Christ the second Adam as he that abides still in the former state of the flesh must needs do the works of the first For as what is born of Flesh is Flesh so what is born of Spirit is Spirit and the same Spirit in the man Jesus and us guided that man no otherwise than us and now doth guide us as then Him CHAP. III. Jesus Christ the Mediator of the New Covenant GODS former Covenant of works with mankind made at the Creation and called the Law of Nature and again solemnized at Mount Sinai to that Nation to which he had confined his Church at the delivery of the law of Moses who was then the Mediator that passed between God and man see Exod. 14. mentioned Heb. 8. 9. being found unprofitable Heb. 8. 7 13. Man not continuing in the promised observance of it for indeed the promulgation of the law was effectual to make him more conscious of his sin but not to make him more observant of his duty see Rom. 7. 6. yet served it well to other Gods purposes intended by
c. This blood laying a solemn engagement and obligation on both the parties for performance of promises Therefore Gen. 15. 10 in Gods covenanting with Abraham were the Beasts divided into two halfs God passing between them and Exod. 24. In Gods covenanting with Israel the blood divided and half sprinkled on the Altar on Gods part and half on the people beside that in a Covenant of this kind especially between a just Lord and rebellious Subjects where one part had so highly offended this blood sprinkled upon them signified a remission which is never done without blood Heb. 9. 22. Hence no hearty agreement and reconciliation between two formerly differing parties being possible without remission of all former offences and again no remission of former offences from the just God being without sacrifice or satisfaction neither was therefore any Covenant without sacrifice And the eating of such a sacrifice given to â—…od being as it were an admittance unto Gods Table and Viands and to have Communion with him see Exod. 24. 5 11. 1 Cor. 10. 16. c. 21. signified a reentrance into his favor Thus sacrifice shedding and sprinkling of blood I say being required at the solemnity of a Covenant which Ancient ceremonies were all only forcadumbrations and types of this we now speak of and not it fashioned according to what the former were but they according to what it should be It pleased God to give and to confirm likewise and ratifie this last Covenant unto us in the blood of his Son Rom. 5. 10. with whose blood we were sprinkled this being the infinitely highest expression of his renewed love to mankind for what greater signification had Abraham of his love to God his Friend then to offer his only Son and the same we see God now requited to the children of Abraham tho these his enemies here giving really what he would not of Abraham really accept making this blood a perpetual witness and assurance of his remitting all those transgressions now which still remained under the former covenant Heb. 9. 15. and an everlasting obligation of him to performance of his promises But yet further this being not only a Covenant but a Testament both because it was Gods last will that he hath enjoyned unto man to observe Heb. 8. 8 10. none other being to come after it and being in this last will also a legacying and conveyance to us from the Son of that heavenly inheritance which from his Father by birthright from all eternity was his and no such Testament standing in force but from the death first of the Testator whom living perhaps it might be changed but after death never can Heb. 9. 17. Hence to make all sure to us every way our Savior the Testator suffered death And for these reasons is the Gospel called so often the new Testament in his blood Luk. 22. 20. and his blood stiled the blood of the Covenant Heb. 10. 29. Zech. 9. 11. That we are said now to be come from Mount Sinai and to Jesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then Abels for that spoke revenge but this remission and his blood said to witness the remission of our sins c. 1 Jo. 5. 8. Heb. 12. 13. Hence we are called Elect thro the sprinkling upon us of the blood of Jesus Christ. 1 Pet. 1. 2. Hence is he said to have made peace thro the blood of his Cross Col. 1. 20. And to have reconciled us in the body of his flesh thro death Col. 1. 21 22. that he suffered c. that he might sanctifie the people with his own blood See Exod. 19. 10. -29. 21. Therefore those also who afterward break this Covenant are said to have troden under foot the Son of God and to have counted the blood of the Covenant wherewith they were sanctified an unholy thing c. Heb. 10. 29. And lastly hence as they did eat of their peace-offerings before the Lord Exod. 24. 5 11. in token of their readmittance into his Friendship so were we likewise in this Covenant to be made partakers of the Lords Table in eaâ—…ing of this Sacrifice of our Savior offered for the establishing of the new Covenant and therefore this his flesh he hath given us to eat and his blood to drink Jo. 6. 53. c. And God again raised this Mediator who by his own blood sealed this our peace Col. 1. 20 21 22. from the dead that he might shew that he accepted of this his mediation and that all things by him transacted in it were according to his Fathers good pleasure And that God might give also into his own hands the management of all those gracious promises made by him in this new Covenant that he might be the Captain of our Salvation have power himself of the remission of sin and of pouring forth the spirit upon all flesh see Act. 3. 26. -5. 31. and of giving eternal life c. which were promised in it Thus it became that God of peace to bring again from the dead our Lord Jesus that great Shepheard of the Sheep thro this blood of the everlasting Covenant Heb. 13. 20. That he might ever live to see to the performance of conditions CHAP. IV. Jesus Christ the Sacrifice Expiatory Eucharistical c. for remission of sin Procurement of Blessings c. GOD would never give any blessing nor forgive any fault absolutely gratis but that he would in some offering returned be acknowledged Lord of all for the one Mal. 1. 6 8 10. and with some offering slain be appealed for the other That he might to the world more solemnly appear by the first offerings a liberal Father to his Creature and the fountain of all good and by the second a just Judge to the sinner and the hater Ps. 5. 5. and punisher of all evil And hence the first worship of him that we find in the very infancy of the world is Sacrifice Gen. 4. 3 4. Sacrifice Eucharistical and Expiatory offerings of acknowledgment and thanksgiving for his benefits And those of the Firstlings Gen. 4. 4. And of expiation and attonement for our sin and that by the death of the Sacrifice for death being the irreversible punishment of sin without it might be no remission Heb. 9. 22. Besides which two we find also another sort of Sacrifice alwaies tendred unto him a Sacrifice of a more general devotion and dedication of the Officer to his service an Holocaust or burnt-offering wholly consumed on the Altar and of the most sweet smelling savour unto the Lord. Levit. 1. 9. Exod. 29. 41. Being given freely not out of necessity for an offence as the sin-offering and given all not any part shared by the Doner as in the peace or thank-offering Of which burnt-offerings one a Lamb Jo. 1. 29. in which respect our Savior was called the Lamb of God rather then any other offering because this was the daily sacrifice
then to carry the wood only the instrument whereon he was to suffer and to have his arms tyed But this sacrifice was not only offered up but the Altar much changed from that of the sacrifices under the Law That he might undergo a more accursed and painful and publick and long mactation Hang'd in a common place of execution full of skulls Matt. 27. 33. by the Highway side ver 39. between two thieves stript naked and surely which never happened to any besides whilst he was suffering those acute pains whilst the Serpent and death were thrusting their stings into him instead of pitty which is then but humanity all the world deriding him Ps. 69. 20. He looked for some to take pitty but there was none mocked reviled by the chief Priests Scribes Elders vers 41. by the Soldiers with their bitter gall vers 34. Luk. 23. 35. by the passengers vers 39. and that nothing might be a wanting by those miserable creatures too that were executed with him whilst his acquaintance stood a far off See Psal. 88. 7 8. c. Thus therefore he as the Lamb of God slain from the beginning in the types of other Sacrifices bestowed Himself on us and was offered unto his Father by us and for us a Lamb without spot and without blemish the only sacrifice acceptable unto God of a sweet smelling savour Eph. 5. 2. being an oblation devoted and consecrated to the Lord not only in his death but in all his life Rom. 12. 1. which said of us is much more true of him Nor only in his sufferings see Esai 53. 5. by his stripes we are healed but in all his obedience and service not pleasing himself Rom. 15. 3. or doing his own will in any thing but his Fathers Therefore saith he sacrifice thou wouldst not have Then said I lo I come to do thy will Ps. 40. 9. And this to fulfil not only one but all those ends for which those spiritual sacrifices under the Law were ordained and which they only obumbrated the body being of Christ. Col. 2. 17. Thro which sacrifice now we do not only receive remission of his sins pardonable only thro him but present all our Devotions praises thanksgivings acceptable only through him and obtain readmission into amity and fellowship with God and receive all deliverances and blessings temporal and eternal from God only derivable unto us through Him To whom be glory for ever Amen 1. Then He was the real Expiatory sacrifice for the sins of the world Matt. 26. 28. 1 Jo. 3. 1. answering to and fulfilling the type of the Legal sin-offerings both of that slain and burnt without the Camp according to which he also suffered without the gate Heb. 13. 11 12. the blood of which was carried and sprinkled before the Lord into the innermost Sanctuary upon the solemn day of Expiation once a year Levit. 16. cap. and into the outer Sanctuary at all other times Levit. 4. and 5. cap. according to which His also is now presented in the Heavenly Sanctuary Heb. 10. 19. -9. 12. -8. 2. of which the other place was but a shaddow and type Heb. 8. 5. And of that other scape-sacrifice Levit. 16. 21 22. which after the Priest had laid his hands upon its Head and confessed over it all the iniquities of himself and of the people was let go into the wilderness the like to which was also done in purifying of bodily uncleanness in a scape-bird Lev. 14. 7. according to which He also is said to be the Lamb of God that took and carried away the sins of the world after God had laid on him the iniquities of us all Esai 53. 6. who died so as that he also was delivered from death and as he was resembled by the one sin-offering in his being slain so by the other in his being raised again In which respect also leaven and honey which hath the same nature with it suddenly fermenting altering and corrupting things were forbidden and contrarily salt preserving things commanded to be used in all Sacrifices being types doubtless of that which is said of and was fulfilled in the true sacrifice Ps. 16. 10. Thou wilt not leave my soul c. which resurrection to life was a sign of Gods accepting this offering made for us as the Angel ascending to Heaven in the flame of the Altar was unto Manoah Judg. 13. 20 23. of the acceptation of his 2. Again he was the Real answering to the typical sacrifice under the Law the purifying of corporal uncleanness See Lev. 14. and 15. cap. As the blood of Bulls and the ashes of an Heifer sanctified to the purifying of the flesh so the sprinkling of his blood offered without spot to God purging the conscience from dead works c. Heb. 9. 13 14. see Heb. 9. 21 23. comp with Eph. 1. 10. Col. 1. 20. with which blood also as with that other cleansing composition there was running down from the Cross a mixture of water Jo. 19. 34. He not suffering the ordinary punishment of other Malefactors but as on one side a bone of him was not broken which was usual to represent the paschal Lamb so on the other side his pericardium and his very heart was pierced contrary to custome that blood and water the compound of our purification might be drawn out of his sacred side one for the expiation of us from the guilt of punishment for our justification in respect of sins past and the other for washing out of us the stain of sin for our sanctification from living in sin for the time to come Blood signifying our redemption by the effusion of his life and water signifying our regeneration by his effusion of the Holy Spirit Act. 2. 33. Jo. 7. 39. Matt. 3. 11. Therefore this was he saith the Apostle 1 Jo. 5. 6. that came by water and blood not by water only but by water and blood and he that saw them bare record Jo. 19. 35. And these also bear record the two Sacraments of the new Testament water in Baptism and blood in the Lords supper by which Sacraments in vertue of his passion our sins are now also remitted and cleansed See Act. 2. 38. Matt. 26. 28. And these two together with the operations of the Spirit â—…oyned with them shall bear witness on earth and seal the effects of this Sacrifice unto us to the end of the world 1 Joh. 5. 8. see Eph. 5. 26 27. 3. He was the Real Holocaust fulfilling the type of the legal burnt-offering In burnt-offerings and sacrifice for sin thou hadst no pleasure then said I Lo I come Heb. 10. 4 5. His only sacrifice being of a sweet smelling Savor unto God Eph. 5. 2. comp with Lev. 19. Exod. 29. 41. which the sin-offering alone was not Lev. 5. 11. Mumb. 5. 15. and therefore might have no Frankincense nor Oil upon it Lev. 5. 11. Numb 5. 15. In which only the Father was well pleased Matt. 3. 17. -12.
stronger then he Jo. 12. 31. -16. 11. 1 Jo. 3. 8. Luk. 10. 18 19. Matt. 12. 21. Accordingly since our Saviors coming wee see the Devils former gross religions and delusions except in some out-skirts of the world America and China c. utterly ruined and him abridged most what of all his former inspirations for many of the lying Prophets were possessed and deceived themselves by an evil spirit see Micah 2. 11. 1 King 22. 20. possessions enthusiasms apparitions dictating Oracles by which he being very frequent in these was taken to be the great power of God See Act. 8. 10. 16. 16. comp 17. 1 Sam. 18. 10. 2 King 1. 2. 1 Cor. 12. 10. -14. 29 32. 1 Jo. 4. 1. and sustained by his frequent inanimations of them that gross worship of idols which are since grown contemptible according to the prophecies Zech. 13. 1 2. Esai 46. 1. comp Esa 45. 13 16. Esai 2. 18 20. Hos. 2. 17. So that now he is glad to use more fine and subtle arts for he is not yet utterly to be chained up And the cheif religion abhors idols and worships the true God that made Heaven and Earth but only opposeth the Savior thereof and him too not altogether rejecteth but diminisheth in comparison of the Divels Prophet Mahomet And tho he is not yet quite chained up from seducing the Nations nor tempting also the servants of Christ yet in respect of every one as he is weaker or stronger in grace so by him that sits now at the right hand of God are his temptations moderated and proportioned none suffering above what they are able to repel 1 Cor. 10. 13. And the weaker as they loose the glory of a conquest so have they the security of not being assaulted whereas t is much to be observed that for their greater reward our Savior permits Satan more liberty as it were to try Masteries with those that are stronger even sometimes to visible apparitions as he assaulted first their Lord and there want not examples of this done to many more when eminent in holiness as he did to Holy Job to the Apostles who by this discovered more of Satans wiles and more easily discern'd the spiritual powers that war against Christians and gave readier directions for the fight See Luk. 22. 31. 2 Cor. 12. 7. 2 Cor. 2. 11. Eph. 6. 12 16. Jam. 4. 7. 1 Pet. 5. 8 9. Eph. 4. 27. But when our Redemption is compleated which must not be before our Saviors appearing and his Kingdom 2 Tim. 4. 1. then shall we have by vertue of this our Redeemers ransom and conquest already performed and the full effects of which are already enjoied in his own person all freedom from them that can be imagined First Concerning sin That quite effaced and we Glorious Holy and without blemish not having spot or wrinkle or any such thing but perfectly sanctified and cleansed and so as a pure virgin presented and espoused unto the Son of God Eph. 5. 26 27. 2 Cor. 11. 2. 2. Concerning the law love perfected and we necessitated to good in such a manner that our actions there shall no more be capable of reward or punishment and consequently that there shall be no more place for a law 3. As for death it shall be swallowed up in victory and cast into Hell Rev. 20. 14. 1 Cor. 15. 26. Rev. 22. 2 3. 4. Satan also who now goeth abroad to deceive the Nations shall then be cast into the lake of fire and brimstone and the Accuser of the Saints shall then be judged by them and condemned to those everlasting torments which are prepared for him and his Angels from the beginning Rev. 20. 10. 1 Cor. 6. 3. Matt. 25. 41. CHAP. VI. Jesus Christ the second Adam Author to Man-The life kind of life as the First of Death BY Gods good will and pleasure as Adam the first man from the Earth was made a common person by whose disobedience and fall all dyed So there was to be a second Adam from Heaven 1 Cor. 15. 47. made also a Common person by whose obedience and merits mankind should be repaired and have life 1 Cor. 15. 22. And this was the Son of God of whose supreme dignity and equality with the Father as having the same essence and perfection of nature and consequently the same glory power and all other divine attributes see Phil. 2. 6. Jo. 5. 18 23. -10. 29 30. -17. 5. Rev. 1. 4. -4. 8. comp with Rev. 4. 2. 5. which means the Father and Rev. 1. 8 17. this the Son And 't is not to be passed by that whereas there have been several apparitions of the first and second person of the Trinity they are both described much-what alike see Esai 6. Rev. 1. 13. of the Son Jo. 12. 31. comp Rev. 4. 2. c. of the Father as appears Rev. 5. 7. and Dan. 7. 9. comp 13. according to which attributes no person is before or after another And omnia opera Trinitatis essentialia ad extra i. e. such as have some influence into the creature and where there is no relating of one person to another must needs be indivisa i. e. if of one person of all Because all are but one and the same God yet in respect of acts and agency personal even before the Incarnation whether it be by vertue of eternal generation Ordo sine subordinatione cum una tantum sit essentia divina Missio in divinis non jussionem non imperium sed processionem unius personae ab alia cum novi effectus connotatione significat Bell. Judic de lib. Concordiae So Pater dicitur major filio ratione principii non ratione naturae Notatur enim quaedam authoritas in eo quod pater est principium filii non contra Ita Basilius Nazianz. Hilar. multi veteres c. Bell. de Christo l. 1. c. 6. Cur necesse est si dignitate ordine secundus est filius tertius spiritus natura quoque ipsos secundum tertium esse Basil. see Bell. de Christo l. 2. c. 25. In which sense Qui communicat essentiam naturam communicat potestatem scientiam c. as Aquin. recognitione authoritatis paternae donantis as Hilary or whether it be by the particular economy and dispensation of the Divine wisdom in order to the Creation and the Redemption of the World even before the Incarnation I say as the Father doth nothing without but all by the Son both in the Church and in the world and in these both in the creating and in the ordering and sustaining thereof see Jo. 5. 17 22. Heb. 1. 2 3. Jo. 3. 35. Col. 1. 16 17. Therefore is the Son distinctively from the Father called the Lord because of his immediate Dominion over all things Phil. 2. 11. 1 Cor. 8. 6. Act. 2. 36. 1 Cor. 15. 24. Rom. 1. 7. Eph. 4. 5 6. So the Son every where acknowledgeth all he hath
of Jesus of the Son see Gal. 4. 6. 1 Pet. 1. 11. Act. 16. 7. vulg Jo. 16. 7 14. we come to be his sons Now this spirit is not given promiscuously to all the sons of the first Adam nor is all the seed of the first by God the Father's secret will in the dispensation here and there of the ministery of the Gospel and by the default of some of those that hear it therefore our Savior useth those limitations Jo. 6. 44 65. -17. 9 11 12. the seed also of the second But there is something on mans part prerequired for God having given us before in our first Creation something we may make use of in our second and besides this the external ministry of the Gospel where-we are called to grace tho creavit to sine te non salvabit te sine te to the receiving of this spirit I mean here in a more eminent degree of its operations and of our sanctification and union by it unto Christ our Lord and our incorporation and entrance into this heavenly linage And these are Faith some degree of it i. e. gladly receiving the word Act. 2. 41. called also obedience to the word see Act. 8. 12 13 37. comp v. 16. 17. Eph. 1. 13. Jo. 17. 39. not rejecting the counsel of God Luk. 7. 30. believing Gods justification of the ungodly Rom. 4. 5. and Repentance for sins past intending to live no longer in them see Heb. 6. 2. 1 Pet. 3. 21. yet which also both faith and repentance are the gift of God see Eph. 2. 8. 2 Tim. 2. 25. Act. 16. 14. tho the first cometh ordinarily by hearing where by Gods mercy the Gospel is preached Rom. 10. 17. and the second by the first Jonah 3. 5. Upon which two Christ hath appointed Baptism to be administred by his substitutes and the holy spirit at the same time by himself conferred see Jo. 7. 39. Eph. 1. 13. Gal. 3. 2 13 22. Act. 2. 38. -19. 2. -5. 32. Luk. 11. 13. First then at our Baptism upon faith and repentance Ps 45. 10. we begin to be born again of water and of the spirit but not so as presently quite cashiering the image of the former Adam but as being now a compound of an old man and a new or of a body and soul from Adam called the flesh and of a spirit from Christ I mean not that contradistinguished to the soul 1 Thess. 5. 23. where by the spirit seems to be meant the rational Intellective part or soul see 1 Cor. 2. 11. Act. 7. 59. Luk. 23. 46. By soul the 〈◊〉 and sensitive part or soul which is also used for to signify life but I mean a spirit superadded to this natural spirit See 1 Cor. 14. 14 2. where there is a spirit in us plainly distinguished from the natural faculty of the understanding which operated when the understanding was quiescent see v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Rev. 1. 10. 1 Cor. 12. 10. c. the spirit of man being the soul of a natural man besides which the Apostles had another spirit searching all things c. as Christ also is compounded of two natures the Human and Divine Act. 10. 38 yet is the one of these dying in us by degrees as the other grows and we are putting off mortifying crucifying the one and putting on and renewing the other day by day Rom. 6. 6. Col. 3. 5. Gal. 6. 14. 2 Cor. 4. 16. Rom. 12. 2. Eph. 4. 22 23 24. whilst there is a perpetual combate between them The spirit lusting against the flesh and the flesh against the spirit Gal. 5. 17. until we are perfected which is not attained in this life Yet here the elder man is serving the younger provided that we do not wither and fall away from grace and dy again to God And by reason of this double outward and inward man that is in us it is that the Apostles where they tell us that we are dead to sin c. yet exhort us also to dy to sin see Rom. 6. 2. comp 12. 1 Pet. 4. 1. comp 1 Pet. 2. 11. and that the Saints where they give thanks do also pray for a deliverance Now in this our renovation made by certain steps and degrees this spirit derived from Christ operateth and produceth the image of Christ first in our soul and then afterward in our body After the same manner as it was in Christ himself who first had grace in his soul with passibility in his body till he died after which that also was glorified by the same spirit Here therefore it begins in this life by its mighty working Col. 1. 29. 2 Cor. 9. 14 15. to transform and renew us Rom. 12. 2. Eph. 4. 13. Gal. 2. 19 20. Eph. 3. 16 17. Phil. 1. 21. residing here after faith and repentance which are certain preludium's and foregifts also of it See Matt. 16. 17. 1 Cor. 12. 3. 1 Jo. 4. 2. and are increased in us proportionably as it is bringing all its rich graces with it mentioned 1 Cor. 12. 3 8. c. 1. Illuminating and inspiring and renewing knowledge in the understanding in vain without it sought by us any other way therefore called the spirit of truth see Jo. 16. 13. 1 Cor. 2. 10. c. 2 Pet. 1. 21. 1 Jo. 2. 20 27. and of prophecy Rev. 9. 10. -12. 17. 1 Jo. 5. 10. 2. Sanctifying the will and affections Therefore called the spirit of holiness first quenching there all worldly desires and satiating the soul instead of them see Jo. 7. 37 39. -4. 14. 2. Begetting an ardent and unsatiable love of God and fervency of praier and obedience to all his commands written by it in our hearts out of love such as was in Christ. Matt. 5. 6. Ps. 40. 8. Rom. 5. 5. 2 Tim. 1. 7. 2 Cor. 3. 6 7. Rom. 8. 26 27. 3. Producing greater joy in and desire of sufferings In imitation of our Savior for his for Gods for the truths sake which truth this spirit seals unto us 1 Thess. 1. 6. Rom. 5. â—… Heb. 10. 34. Act. 5. 41. Phil. 1. 29. 2 Cor. 12. 10. Col. 1. 11. 2 Cor. 11. 23. I more his Minister c. 2 Cor. 5. 14. Lastly comforting alwaies by begetting a lively hope by witnessing to us what we are and sealing what we shall be Gal. 5. 5. 1 Pet. 1. 3. Jo. 16. 17. Rom. 8. 16. 2 Thess. 2. 16. Gal. 4. 6. 1 Jo. 3. 24. Eph. 1. 13. All which graces now are the image of Christ stamped on the soul called partaking of his holiness Heb. 12. 10. and being created after God in righteousness Eph. 4. 24. But yet this image of or union with our Savior in the soul is not perfect neither in this life therefore called first fâ—…uits only of the spirit and tast of the heavenly gifts and the powers of the world to come an earnest and seal of something to be had more fully hereafter
a Fountain springing up and a sowing to everlasting life a progress from glory to glory see Rom. 8. 23. Heb. 6. 4 5. 2 Cor. 1. 22. -5. 5. â—…o 4. 14. Gal. 6. 8. Eph. 1. 13 14. According to which those prophecies of the effusions of the spirit which are fulfilled in part upon our Saviors first coming yet seem not to have their full accomplishment till his second appearing which in those texts is joyned with the first See Act. 2. 17 18. comp 19 20. Joel 2. 28. c. comp Joel 3. 2. c. Mal. 3. 1. c. comp Mal. 4. 1 5. Esai 40. 3 5 10. And the plentiful flowing of those waters of life our Saviors ordinary Metaphor in St Johns Gospel for the Spirit which shall be from the Temple or the Throne of God and the Lamb mentioned Rev. 22. 1. -21. 6. Ezec. 47. 1 3. c. Joel 3. 18. Ezec. 13. 1. -14. 8. Ps. 36. 8 9. for all these prophecies wonderfully accord and speak of the state of the new world yet to come expressing heavenly things by earthly and the truths of the Gospel veil'd under the Ceremonies of the law must needs be understood of the fuller Communications of the holy spirit yet to come Blessed be God for his unspeakable gift The next operation of this spirit is upon our body but upon this as upon our Saviors not till the blessed Resurrection when we shall begin to bear the image of the heavenly Adam as we now bear the image of the earthly 1 Cor. 15. 49. and this vile body shall be changed and made like to his glorious body like it I mean not as it appeared after his rising again to his Disciples with a wound to thrust ones hand in eating and drinking c. where to shew the truth of his resurrection that it was the same body that was crucified he was glad to veil the glory of it But as it appeared to St. Paul in the way to Damascus which glory struck him blind Act. 9. 3. comp Act. 22. 14. or as to St. Stephen the reflection of which made his face to shine as an Angels or as Moses's in the Mount or to his Disciples Matt. 17. 2. at his transfiguration where God to qualifie the sad relation of his sufferings gave them an anticipated sight of that glory which in the apparitions after his Resurrection was necessary to be eclipsed upon which moment of Beatifick vision his transported Disciples quite forgetting all former relations to the world would gladly have set up there their perpetual abode Or as it appeared to St. John Rev. 1. 13 17. at the sight of whose Majesty that beloved Disciple fell at his Masters feet as dead c. And after our body is thus made glorious as his in the resurrection it shall also have an ascension just like his Our bodies caught up in the Clouds c. 1 Thess. 4. 17. as his was Act. 1. 9. And when this perfection is produced in the body as well as the soul then it is that we are properly called the Sons and children of God being the children of the resurrection Luk. 20. 36. as is also noted of our Savior And as the Angels from their spirituality like God are called his Sons Job 1. 6. So is at that time said to be our adoption Rom. 8. 23. The regeneration the restitution to the state before sin the manifestation of the Sons of God see Matt. 19. 28. Act. 3. 21. Rom. 8. 19. comp with 1. 4. Rev. 21. 7. and mean while our life said to be in Christ to be hid with Christ in God Col. 3. 3 4. 1 Jo. 5. 11. For this state was such a longing of the Apostle to attain once the resurrection such a waiting of the Saints for the coming of the Lord such a groaning and being burdened in this earthly Tabernacle not to be shut of it and have none but to be clothed upon it with another house from Heaven see Phil. 3. 11. 1 Cor. 1. 7. 2 Pet. 3. 12. 2 Cor. 5. 1. c. Rom. 8. 23. The same individual this shall be which our Savior kept his wounds to shew and perhaps will do for the honorable marks of his sufferings see Rev. 1. 7. Rev. 5. 6. he appearing in glory with them but by the operation of the spirit of the Lord 2 Cor. 3. 18. strangely changed For we sow not in the grave that body that shall be 1 Cor. 15. 37. no more saith St. Paul then the seed we sow in the field is the flower or plant that comes of it who can guess at the beautiful colors of a Tulip by looking on its seed therefore the Apostle speaks of the body raised as a superstructure upon this 2 Cor. 5. 4. as the seed is clothed upon by the flower or the tree sown then in shame it shall come up glorious weak come up in power natural come up spiritual 1 Cor. 15. 42. For there are bodies spiritual and we know not but the Angels are such so spiritual as that there shall be no more belly at least as for meats nor no more meats for it 1 Cor. 6. 13. As Moses and Elias here for the 40 daies they enjoyed Gods presence needed no food There shall be no flesh nor blood 1 Cor. 15. 50. No heaviness 1 Thess. 4. 17. nor grosness Luk. 24. 31. Jo. 20. 19. and so no sensual pleasure suiting to corruptible substances of which for the most part some foregoing pain is the parent Luk. 20. 36. what then shall we be like Angels nay like the Son of God the second Adam our Father like him when he shall appear in his greatest glory 1 Jo. 3. 2. but what this likeness shall be we know not yet nor how far the spirit shall be united to us in similitude of that unity which Christs human nature now hath with the deity but as in some kind we are now partakers so much more then shall we be of the divine nature 2 Pet. 1. 4. nay filled with all the fulness of God Eph. 3. 19. Glorious in body Esai 13. 12. and enriched with all knowledg wisdom holiness joy security in soul after the similitude of that wisdom and holiness and glory which Christs humanity hath received from the Deity some beams of that Sun being united to us the body of which dwells in him Col. 2. 9. Jo. 17. 21 23. To whom be all preeminence and glory for ever by all the partakers of his glory O foelix culpa said one quoe talem meruit habere redemptionem Ad aliquid majus humana natura perducta est per peccatum And God permitted that great evil of mans fall to raise him to a far greater honor finishing all his works in goodness and mercy Meanwhile as not we so neither is our Savior compleat every way before our resurrection being without us a Head glorified without its body Therefore is the Church called His fulness Eph. 1.
being all-sufficient never any more sin-offering required after it nor never any beneficial before it but only thro it nor for the nearness and dearness of it to the Sacrificer Abraham the rigidst example we have only offering to offer his son But this Priest offered himself and that voluntarily and that coming out of the bosom of his Father from the glory he had with him long before the world i. e. coming out of the Sanctum Sanctorum to do it as wanting something when he was there before notwithstanding those rivers of blood of Bulls and Goats that were shed before with which to appease his Fathers justice out of the infinite love he bare to sinners Now once saith the Apostle in the end of the world he appeared to put away sin by the sacrifice of himself Heb. 9. 26. and that sacrifice of himself by himself offered See Heb. 7. 27. Eph. 5. 2. Jo. 10. 17 18. But his high and that Melchisedechical i. e. eternal Priesthood did not so much consist in this transitory act at the Altar which any Priest might execute but in the second carrying and appearing with the blood in the Sanctum Sanctorum before the Lord c. only performed by the High Priest Therefore the Apostle placeth upon him Priesthood after Melchisedecks order which could not be till he was King as well as Priest not till after he was first risen from the dead and made perfect at which time also he was made King and Lord when ascended and made higher then the Heavens he had now no more conversation with sinners was harmless i. e. no more to be hurted undefiled i. e. that needed not to intermit for this at any time his office See Heb. 7. 26. when as before he had become weak suffered and dyed for us so now he lived for evermore and was set down on the Majesty on high in the Sanctuary which the Lord had pitched and there had received all power to help to protect us all gifts to showre down upon us We have such an High Priest saith he Such an High Priest becomes us In this was his honor and glory above all Priests before him and in this the certainty of our Salvation when he is not only the meritorious cause but the efficient nor only the price but Author of it See Heb. 5. 4 5. comp 9. Heb. 5. 5. comp Act. 13. 33. and Ps. 2. 7. comp 8. ask of me c. Heb. 5. 9 10. being made perfect called c. Heb. 6. 20. forerunner made c. See Heb. 8. 1 2 4. and 7. 26. Ps. 110. 4. comp 1 2. Heb. 8. 6. such a ministry following such a mediatorship Our Saviors death perfected his Oblation indeed but not his office nor our Salvation And it is since that that he daily procures as we repent and believe the application of the meritorious sacrifice to us which he then made for us and we are said no less to be saved by the sprinkling of his blood which is done in the sanctuary now continually then by the shedding of it which was done on the Cross. See Heb. 12 24. â—… Pet. 1. 2. Heb. 9. 19 23. -13. 12. The price of our redemption was then laid down sufficient to satisfie justice but not yet carried in and accepted by grace for tho the sacrifice was sufficient for all yet it is effectual only to some i. e. Believers for whom as it was provided at first by meer grace so by meer grace the satisfaction thereof being none of theirs is to them applied Heb. 2. 9. from whence Gods free grace notwithstanding our Saviors merits is so often put for the cause of our Salvation see Rom. 4. 4 16. before the throne of which grace he now went to appear with it But then many things there are besides the expiation of sins past also necessary for the compleating of our salvation which we are said to owe chiefly to our Saviors intercession therefore as we find our justification and remission of our sins committed before our conversion ordinarily imputed to Christs death and resurrection so our salvation all the strengthning of us in our new life that abundance of grace whereby we now serve God our consolation and protection in all afflictions from all our enemies in the service of him the remission of our sins when after baptism and conversion relapsing into any faults c. are ascribed to our Saviors living evermore in this office of intercession and to his sitting now at Gods right hand with all power See 1 Jo. 2. 1. Rom. 5. 10. -8 31. yea rather that he is now at the right hand c. and who now can separate for he is able to the uttermost Heb. 7. 21. Jo. 14. 10. This that we may not so look on the past benefits of our Savior as not also to acknowledge give thanks and rejoyce in his present service for us which remainder of service to be performed after his passion he seems to intimate in that somewhat obscure speech to Mary Magdalene Jo. 20. 17. Touch me not for I am not yet c. i. e. the time of embraces and your full enjoyment of me is not as you suppose it is yet come see Rev. 19. 7. for all my business is not done c. and may behave our selves as gratefully toward one from whom we have received so rich favors so also dutifully towards one on whom we depend for more Now then to view in order the several offices this High Priest after his sacrificing did and doth for us First then the Holy Priest entring into the Sanctum Sanctorum thro the vail so the flesh of the Son of God being a vail Heb. 10. 20. which contained within it and hid his Deity was then rent and this Holy Priest now thro it Heb. 9. 12. reentred into his former Majesty and glory before covered by it Again upon the renting of this vail Matt. 27. 50 51. presently that in the Temple that severed the Holy from the most holy place was rent also by which the place within being now laid open and made common was signified both a voiding of that former service of the Levitical High-Priesthood and that the way was now admitted for this new Priest having already slain his sacrifice Heb. 9. 8. into another true Sanctuary into a Sanctuary of the Lords own erecting not at all made with hands Higher then the heavens to which sanctuary he passed thro the outer Tabernacle of these which likewise was not made with hands see Heb. 8. 2. -7. 26. -9. 11 24. of which supercelestial sanctuary both that which was pitched by Moses and that built by Solomon were representations figures examples shadows Heb. 9. 23 24. -8. 5. both made one according to the pattern shewed to Moses in the Mount where Moses saw God as in a Sanctuary See Ps. 68. 17. And God is said to descend upon it Exod 34. 5. -33. 21. as afterward upon the
powerful in working according to the promise Jo. 14. 20. after his departure 2. Of the manner of their conveyance which will much advance our confidence if we consider our near relation For we receive them not by his procurement only from the Father but even from his own hand Every good and perfect gift cometh from the Father c. Jam. 1. 17. but thro and by immediate donation of the Son and by the same way as all our praiers and sacrifices ascend and enter in blessings come forth of this Sanctâ—…ary Upon his asking all things are given him Psal. 2. 8. whom the Father alwaies hears and at his own pleasure he dispenseth them Act. 2. 33. â—…ph 1. 3. And this the having in his own power the gift of all things from whose hands we may be sure we shall want nothing belongs peculiarly to the tenure of his Priesthood being Melchisedechial and joyned with Kingship Sacerdotium Regale or Sacerdotale regnum i. e. having royalty and power joyned with it as before the law these two were joyned in the Princes of families so after the law they are united in Christ a King over all but Him whom as a Priest he serves Therefore we find him sitting at the right hand and the promise of having his enemies made his footstool so frequently joined with his Priesthood and intercession for to shew the everlasting power of his Priesthood See Heb. 8. 1. Rom. 8. 34. Ps. 110. 1. comp with 4. Act. 2. 33. Ps. 2. 8. Therefore since he ever liveth to make intercession he is able to save saith the Apostle not willing only Heb. 7. 25. Able to succour Heb. 2. 18. see Jo. 17. 2 24. Father I will that c. Jo. 14. 13 14. If ye shall ask any think in my name his asking or our asking in his name is all to one effect as is shewed before I will do it where he shews both his dependance on his Father as a Priest and power over all things else as a King Besides this officiating as an Intercessor in Heaven as a Sanctuary as he is High Priest wherein he is compared to Aaron Our Savior by the same Apostle in his treatise of his Priesthood is called the Captain of our Salvation bringing many sons of God unto glory Heb. 2. 10. Lord of the houshold of God and conducter of them into a promised place of rest and forerunner entred before them into Heaven as it is the land of promise and this as he is a regal High Priest wherein he is compared to Moses and Joshua his successor conducters of Israel towards Canaan See Heb. 2. 10. -3. 1 2 6. -4. 8 9 14. -6. 20. comp with Heb. 12. 1 2 18 22 25. -11. 14 16. We being in this world after our deliverance from Egypt the dominion of Satan and sin and passing thro the Red Sea of Baptism 1 Cor. 10. 2. yet as in the Wilderness a dry and thirsty land where no water is as the Psalmist spiritually complains of it see Psal. 63. 1. -39. 12. -119. 19. whoever take it for any thing else much mistake it now under Christ I speak of him according to his manhood our Conductor as they were under Moses and Joshua and all things that were done there were examples 1 Cor. 10. 6 11. First therefore as Moses when the mount of God burnt with fire nothing but blackness and darkness and tempest nothing but wrath and judgment towards us and fear least the fire of the Lord should break forth upon us having all sinned as Israel had and none durst draw near to speak for us Behold him coming forth out of the midst of us the true Mediator and going for us into the Mount and there like Moses Exod. 32. 30. making an attonement for us And tho there is yet to come another shaking of all things shaking heaven and earth and all in pieces under this second Moses Heb. 12. 26. far more terrible then that under the first wherein he shall come in judgment to destroy his enemies from which then there shall be no Mediator to hinder him as Exod. 32. 10 11. yet then to those that obey him this Mount Sinai shall be changed into Mount Sion and the city of the living God c. see Heb. 12. 22. c. where are such and such glorious company And thither shall he also carry up his Brethren after the remainder of the 40 daies or 6 weeks of his abode there are expired Meanwhile from thence not from an higher place of the earth but from the highest heaven into which he is gone up he continually speaks unto us not with that terror as the Angels from Mount Sinai gave the law but with the soft voice of his spirit the ministration of which by him is opposed to that of the law by Moses 2 Cor. 3. 8 9. And wo be to all them that refuse to hear him far beyond those that refused to hear Moses Heb. 12. 25. -10. 29. 2. And then as resembled by Joshua or Jesus called so as a type of him he is the Conductor also of the people of God into the true land of promise Heb. 4. 8. the place of rest the rest of God Heb. 4. 5. Into which God hath sworn no unbelievers shall enter And into this our blessed Savior is entred already before us and set down the posture of resting at the right hand of God entred not only as a forerunner Heb. 6. 20. or leader to give an example that we should follow him thither the Anchor of our hope being already cast within the veil by the taking possession of this our forerunner Heb. 6. 19 20. But also a forerunner or Harbinger as Joshua his type also was to view that good land as it were and there to prepare a place for us Jo. 14. 2 3. in that house where are many mansions the heavens that we see being but a center to it from whence God looks down upon them as they upon the earth Ps. 113. not any therefore but an honourable a choice place there see Rev. 4. 4. where the Church-men were sitting on either side of Gods Throne in the midst of all the glorious train of Heaven and the Angels standing in a circle about them Rev. 5. 11. -7. 11. Father I will that those be with me where I am to behold my Glory c. Jo. 17. 24. not in the same region but in the same place of it where his glorious body is not in the Country only but of the Court following and waiting on the Lamb there where ever he goeth which is named as some special honour Rev. 16. 4. -7. 15. -3. 4. And from thence after this place prepared for us and us for it he hath promised to come again and accompany us thither in person Thus is he a forerunner to all the faithful in respect of their bodies entring into that celestial Canaan he being the first-born from the dead but
We are all therefore one day to take holy orders to be made Priests and Kings or Priests Melchisedechical Indeed we are already Priests not only some of us in respect of the rest which I have mentioned before who officiate for them in the publick assemblies but even all the people of God in comparison of the rest of the world the Church being a chosen generation out of all the rest an holy Nation a Kingdom of Priests Gods peculiar treasure the Israel of God separated and sanctified for to serve him See Exod. 19. 5 6. Gal. 6. 16. 1 Pet. 2. 5 9. Rev. 1. 6. Every one of whom not only by the Priest in publique assemblies but by themselves also in their hearts may offer sacrifices immediately to God the Father acceptable thro Jesus Christ Heb. 7. 19. and hence are we also called not only Priests by whom but Temples also and that not our souls only but our bodies inhabited by Gods spirit as that Ancient one was by his Glory in whom such sacrifice is offered as our Saviors body also more eminently was stiled a Temple See Jo. 2. 21. 1 Cor. 3. 16. -6. 19. Eph. 2. 22. But this Temple is yet but in building as it were we being here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hereafter more perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Tabernacles hereafter Temples see Eph. 2. 21 22. But these we shall be made yet much more hereafter 1. After the day of judgment For then shall every place become a Sanctum Sanctorum and every one a Priest See Rev. 21. 22 23. where the new Jerusalem that after the final judgment Rev. 20. 12. comes down from heaven where perhaps as God expresseth elsewhere earthly by heavenly things so here heavenly by earthly hath no Temple at all in it For that which indeed makes a Temple whereever it resides the glory of God and of the Lamb being now spread all over it irradiating and illuminating it throughout in which respect there is said to be neither Sunshine nor Night there it is all of it nothing but a Temple vers 3. or God being the Temple vers 22. all over it See the same thing prophecyed Esai 4. 3 5. that every one should be â—…alled holy and every house and assembly in Sion have the same glory upon it cloud by day and fire by night that was on the Tabernacle And in this Sanctum Sanctorum Gods Servants shall see his face without a cloud of Incense betwixt and stand before his glory with his name Holiness unto the Lord in their foreheads Rev. 22. 4. and there they shall serve him vers 3. See Esai 61. 6. -66. 21. night and day in his Temple Rev. 7. 15. before the Throne of Glory in singing eternal glories and praises to him for there shall be no more confession where no sin nor praier where no more want not infirmity nor affliction the nations being healed by the tree of life Rev. 22. 2. no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any curse or excommunication of any Rev. 22. 3. there And secondly As then Priests and Servants to God the Creator so are they also Kings or Lords over the Creation sit down on thrones with Christ and Rev. 3. 21. and reign for ever and ever 22. 5. reign on the earth 5. 10. over the Nations 2. 26 27. Judge Angels Judge the 12 Tribes be rulers over Cities Luk. 19. 17. see Matt. 25. 21. -24. 47. Luk. 16. 10. which expressions so far as they have reference to Christs kingdom after the final day of judgment and not to that prosperous condition of the Church which is promised before it are metaphors expressing the unintelligible things of the next by the more acquainted things of this world which cannot be no more then those Ezek. 43. c. c. speaking of the same things litterally fulfilled 2. Priests also after Death before the great judgment day in the better part of us the soul the estate of which tho it was Gods pleasure that it should not be fully revealed to us yet we may not neglect to take notice of that which is so It seems plain then 1. That tho there is no formal judgment or sentence passed upon any man at the day of Death or final reward appointed or any convention or appearance of the soul before the eternal Judge for why then have not other spirits that are void of bodies as yet received that judgment see 1 Cor. 6. 3. And tho the soul as well as the body attain not as not extensively so neither intensively its full beatitude reward and crown nor vision and communication of God and glory nor a full satisfying of its desires Ps. 16. 15. or punishment pain and torment until the general day of judgment and retribution which is true not only of men 2 Pet. 2. 9. but devils more great and more Ancient offenders then men 〈◊〉 6. as may be gathered from both our Saviors and the Apostles frequent expressions commanding us to depend and cast our hope on the expectation of the coming of Christ in glory at the last day and deferring the receit of our salvation of the reward and of the crown of glory c. till that time See Luk. 14. 14. 2 Tim. 4. 8. -1. 12 16 18. 1 Pet. 1. 5 13. 2 Pet. 3. 11 12. Act. 3. 19 20 21. Luk. 21. 27 28. Phil. 2. 16. -3. 11. 1 Cor. 1. 7 8. -15. 19 32. 2 Cor. 5. 1. c. 2 Thess. 1. 6 7. Heb. 9. 27 29. Rev. 22. 7 12. Col. 3. 3. comp 4. 1 Jo. 3. 2. 2 Pet. 2. 9. Jo. 14. 3. By which it appears that there is a place not to be entered before Christs second coming prepared by his Ascension but before this were many souls in Paradise And this applied not only to the body but the spirit 1 Cor. 5. 5. From the petition and expectation of these souls Rev. 6. 9 10 11. From the just punishments of other spirits much worse and that stay for no bodies yet defer'd till that day See Jude 6. Matt. 8. 19. -25. 42. 2 Pet. 2. 4. Luk. 8. 31. comp Eph. 2. 2. Some at least it seems dwelling in the Air and not yet cast into the Abysse and likewise in this interval between death and judgment tho 't is most probable that some souls attain not so much bliss and glory and priviledg as some others See Rev. 20. 4. comp 5. -14. 4. Nor perhaps so much security I mean not in respect of damnation but in respect of that severe tryal which shall be at that dreadful day and of the measure of their salvation bliss and reward For since some sins shall come into judgment and scrutiny at that day which shall not amount to the condemnation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which our Savior expresseth hell here Matt. 5. 22. as frequently elsewhere See vers 29. Matt. 25. 33. see Matt. 5. 22. comp Matt. 12. 36. And since of those
resisted his will but that he chose rather to found his kingdom over Creatures of reason in another way i. e. in a voluntary free and chosen submission unto him which might be to them an obedience of more reward and to their Soveraign of greater honor but they straight abused it to his great dishonor and their own shame to repair therefore this kingdom of his Father again in the way God first established it i. e. in mans free submission to and elected service of God And out of a zeal to his Fathers greater glory in procuring him also to be glorified by us his Creatures as he also glorified him For his chief end of his now-to-be-acquired Kindom was the glorifying of his Father not himself see Jo. 17. 1. -13. 31 32. -14. 13. 1 Cor. 15. 28. comp 24 25. where after perfecting of our salvation he resigns his kingdom and as man becomes a subject for what glory could he purchase a new which he had not before voluntarily quitted see Jo. 17. 5. 2. Next out of the singular honour he destined for man to carry up our nature and set it above all principalities and powers c. and to give us those near relations to God as no Creature besides is honored with to be the Lambs wife to sit down with him and judge the nation nay Angels c. made lower then the Angels to be crowned in Him with majesty and Honor above them Ps. 8. Heb. 2. 3. Again out of compassion to man who at the beginning made in Gods image had a kingdom and immortality promised him and by his folly lost it to give him a pattern and shew him the way how he might regain it 4. Lastly to exercise his kingdom which he alwaies had over the Church now with more tenderness of love by contracting new relations unto his subjects and investing their nature and making it a dominion fraternal and with if I may so say more pity and compassion from his experirience by tasting the same infirmities with them by which he might also much more strengthen their hope and confidence in him and so advance their endeavors For these and many more reasons foreseen by this the wisdom of the Father He emptied Himself of all his eternal glories forgat his Creation of all things laid aside his Crown his right to any thing so rich and having all things became poor and having nothing For which how lively doth he resemble his type Abraham in his leaving his own Country and his Fathers house and coming to sojourn as it were into a strange land That so he might be made likewise for the promise to Abraham was chiefly performed to Christ Heyr of the world and Lord of all Nations Till God should rebestow all these upon him as a reward to a Creature of yielding obedience to his Commands and exercising all sinless patience in all temptations according to those promises of a kingdom upon the like patience and obedience made to man For God from the beginning had destined man unto a kingdom Matt. 25. 34. comp 41. but according as his eternal wisdom had decreed mutatability and variation in the things here below and the building by degrees of perfection out of imperfection and the bringing forth of good out of the womb of evil this kingdom and this glory was to be attained by man thro free will thro temptations of the threefold enemy and by a conquest over them Therefore the first man also to come to this happiness was first to encounter the world the flesh and the devil A tree set afore him in the very midst of the Garden standing by the tree of life Gen. 3. 3. -2. 9. good for food pleasant for sight soveraign for its virtue being called the tree of knowledg and desirable saith the text to make one wise Gen. 3. 6. A woman of the same flesh with him and Satan setting her on c. And as he if standing thro all these so his posterity ever since whosoever of them shall pass thro these temptations in all obedience and patience are to have a kingdom c. But so it happened That the first man created to this hope yet weakly failed under those assaults and forsaking Gods word and believing the divels lyes sought a kingdom indeed but not by the way of humility and obedience and shutting his eyes which God had prescribed but by the ambition of wisdom and having his eyes open and knowing good and evil and being as Gods which the devil suggested and so both he and his posterity were defeated of it Our Savior therefore to repair this loss became man to win a kingdom upon the same promises and this second Adam conquered where the first was foiled and for this victory was afterward crowned To this end Christ both died and rose and revived that he might be Lord c. Rom. 14. 9. see Jo. 5. 27. Because or as he is Phil. 2. 6 7 8. c. 1 Tim. 3. 16. Jo. 13. 3. Luk. 1. 32. Esai 9. 6. Heb. 2. 9 10 14. Psal. 45. 7. Act. 2. 36. -10. 42. -17. 31. Matt. 28. 18. c. to shew to man the truth and performance of Gods promises and to be an example of the possibility of attaining them and being made perfect to be a Joseph in the Court of heaven and an Author of salvation unto his Brethren who animated by his example assisted by his spirit and protected by his power thro the same way of obedience and sufferings shall attain the same reign and dominion and kingdom as the man Christ Jesus hath See Luk. 12. 32. -22. 30. Rev. 2. 26 27. -3. 21. 1 Cor. 6. 2 3. Rev. 20. 4. -5. 10. Dan. 7. 22. And this by the everlasting appointment of the Father Matt. 25. 34. thro the Son Luk. 22. 29. And now to view the greatness and extent of this kingdom of the man Christ Jesus bestowed upon him for his perfect obedience and willing sufferings we find it as large as that of God the Father who is for this universal dominion given him of the Father stiled ordinarily in scripture the Lord as the Father God See Rom. 1. 7. Act. 2. 36. Phil. 2. 11. All power that can be named over every name that can be named in Heaven Earth under earth As over the evil Angels not only to quel them in all opposition but also to imploy them in his service see 1 Cor. 5. 4 5. 1 Tim. 1 20. and to dispose of them in their motions See Matt. 8. 31 32. so over all the good and that for his humiliations Phil. 2. 9 10. comp with 8. 1 Pet. 3. 22. whom he imploies as his Ministers and servants in all 〈◊〉 of his government See Matt. 13. 41. Rev. 1. 1. called his Angels as well as of God Act. 12. 11. Jo. 5. 28. comp with 2 Thess. 4. 16. whom they all adore Hâ—…b 1. 6. And from whom they not having naturally or originally
his own power as our Savior answered his Disciples when they were inquisitive about his Kingdom Act. 1. 7. as in other acts going forth already conquering and to conquer Neither are all his enemies to be subdued at once but one after another First Antichrist then Satan the last death See Rev. 19. 20. -20. 10 14. 1 Cor. 15. 26. And so are the same enemies also overcome by degrees They first hindred from conquering his elect which power over them he received at the very first then hindred from assaulting For already by the power of his spirit neither the flesh nor Satan are suffered to overcome us except by our own default but only permitted for the exercise of our virtues still to assail us And that meanwhile many by these assaults perish 't is not from any defect of the power or goodness of this king who is so dilâ—…gent that of all that his Father gives him he calleth them all by their names goeth before them leadeth them out fleeth not from them when the wolf cometh looseth not one Jo. 10. 13 12. -17. 12. Ps. 23. 1. and in heaven in the presence of the Angels rejoyceth like the woman that had found her lost piece and the shepheard that had regain'd his straying sheep for the recovery of every sinner See Luk. 15. 7 10. But from the eternal wisdom and law of the Father which law his power must not transgress not to take away free will from man which done all further demerit and reward ceaseth and by which left he must still have a possibility to sin till the consummation of the world But this only Free-will being continued to man without which as vice so all virtue expireth and what is there that he could have done for his vineyard that he hath not done for there is nothing in or without us that can oppose him concerning ns if we our selves do not See Rom. 11. 23. When we believe not when we will not Matt. 23. 37. Mark 6. 5. Rom. 11. 23. Jo. 16. 12. These are the bounds the Father not to overthrow the nature of man hath set to the power of his Son they arguing no impotency nor unwillingness in him but incapability in us Else all things that can make man happy shall be accomplished by the omnipotent power of this King of Saints in their proper season But to express the manner of this kingdom yet more fully we are to know that as God by our Saviors coming into the world and first appearance of the kingdom of God removed away the weak elements and imperfections of the former times and by this light caused all those shadows to vanish so he compleats not this kingdom neither all at once but makes it to grow like Elijah's cloud from the bigness of a man's hand till it cover all the earth and like those waters Ezek. 47. 3. c. by which doubtless are meant the larger and larger effusions of the spirit till the day of the Lord come Act. 2. 17 18 comp 19 20. Umbra in Lege Imago in Evangelio veritas in Caelo S. Ambrose and advanceth it by gentle degrees to more and more perfection till the end come therefore compared to a mustard-seed and a piece of leaven Luk. 13. 19 21. It was the Disciples error Act. 1. to think that the Kingdom of Christ that was but then vagient in its infancy should presently appear in its full strength without any intermediate growth which had it then come to pass and so nothing have been capable of any further perfection the world must also presently have concluded the fulness of all perfection being only in the last scene of the last Act thereof For there is no decrease or revolution to imperfection or standing at a stay in the work of God Man his image cannot endure this in his petty contrivances but increasing alwaies and advancing to that just height he hath determined for them A prognostication of which governing the world he hath left us in the 6 daies work of the Creation of it And so our Saviors kingdom is not yet come to its period of perfection See Dan. 7. 14 9. Heb. 2. 8. Rev. 11. 15. -16. 17. -19. 6. Luk. 19. 11. c. 1 Cor. 15. 25 26. Dan. 2. 34 44. Act. 3. 21 23. but in a constant progress toward it both in respect of the subduing of his enemies And the more and more enlarging of his dominion till all the Heathen be his inheritance and the uttermost parts of the Earth his possession And for the first To repeat more largely what was briefly said before tho all power in heaven and earth be already givea unto Him in respect of himself Matt. 28. 18. Tho God hath made him both Lord and Christ Act. 2. 36. and we see him crowned already with glory and honor Heb. 2. 9. yet all things are not as yet put under him in reference to his body tho sitting at the right hand of God in his person he is suffering still in his members Col. 1. 24. Saul why persecutest tâ—…ou me At his resurrection long ago he then led captivity i. e. Sin Satan and his instruments Death and its associates captive so as to suffer no more at all from them in his own person nor to suffer in his body the Church so far as that it should be conquered by them Luk. 22. 32. Matt. 16. 18. he then disarming them of their formerly mortal weapons but yet not so far that it should by them be no more assaulted nay the stronger assaults are now toward the latter end of the world as his members are more by him enabled to bear them His servants also conquering the same way as himself they never so much as now since he sits on the Throne being given up to martyrdom and overcoming death by death Christianity is yet only under the conduct of their spiritual Moses travailing afresh in the wilderness toward another Canaan expecting not entred into rest Moses was but a type of Christ the Israelites of the Church Egypt and Babylon and Antiochus of Antichrist that is to be revealed in the last times against whom Christ comes first with aids of grace before he comes with the glory of his presence going forth conquering and to conquer but by several degrees and one enemy after another first triumphing over the Beast and then over his image and the false Prophet first by the constancy the witness and blood of the Saints Rev. 12. 11. Then by the sword of vengeance Râ—…v 19. 15. Then over Satan first so far as to bind him from doing hurt then casting him into destruction Rev. 20. 2 10. and last of all over Death the last of all his enemies that shall be destroyed vers 14. And as the subduing of his Enemies so the enlarging of his dominion is effected by certain degrees He brought salvation to all people but not therefore it tendered to all persons
in all times but only to some generations according to the good pleasure of the Father to whom his kingdom is subject in every country and again to some Countries in every age Matt. 24. 14. How narrow was the sound of the promulgation of his kingdom at first Into any Village of the Samaritans enter ye not How obscure his Sermons And without a parable spake he not unto them How uncapable his Auditors Not able to bear his doctrines Jo. 16. 12. Luk. 24. 21. Great works were done when he was present here but greater to be done after his departing hence Jo. 14. 12. His personal presence with his servants which was a great encouragement to them being advanced into an assisting them with his presence with God in heaven and his spiritual presence not with but in them receiving there from the Father and giving unto them the Holy Ghost by which themselves ignorant whilst his body was with them were enlightned with all truth and thousands now at a time converted to the Truth Therefore was it expedient for the promoting of his kingdom to go hence His Commission before being only from the Jews I am not sent c. Maâ—…t 15. 24. but after his ascent receiving the promise for the Gentiles when he asked of God and had given him the Heathen also for his inheritance Ps. 2. 8. And shedding the gift of all manner of tongues upon his Disciples for instructing them And ever since hath he enlarged his borders and advanced to a further perfection towards his fulneâ—…s which is his body the Church Eph. 1. 21. still bringing more sheep into his fold Jo. 10. 16. and gathering up the children of the kingdom as his Father hath given them him here and there in this or in the next generation not loosing one of those be gives him and sending his Laborers hither and thither according as his harvest is ripe Now forbidding his Apostles to sow their seed in one place where he sees the ground is yet too stubborn to receive it as in Asia Act. 16. 6. and in Bithynia vers 7. They assayed to go into Bithynia but the spirit of Jesus as many Copies suffered them not and in Jerusalem Act. 22. 18 21. They in Jerusalem will not receive thy testimony concerning me make hast depart I will send thee to the Gentiâ—…es Again guiding them and that by appearing himself in person to other places where he saw he had by his Father given him much people as at Corinth Antioch Ephesus See Act. 13. 48. -16. 10. -18. 9 10. -8. 39. Then spake the Lord to Paul Be not afraid for I have much people in this City So in places where they might do him more service pricking them forward extraordinarily with the secret instigations of his spirit See Act. 17. 16. -18. 5. -19. 21. driving Paul without any rest to Jerusalem that he might convey him thence by occasion of a false accusation to sow the Gospel at Rome See Act. 13. 2. -8. 1 4. more spreading the Gospel by a persecution of the professors Gods work being not good without evil But Good out of evil All this zeal toward the Gentile after he had out of his dear affection to his own nation first made tender of their ministry to the Jew where then refused yet in the time appointed his standard shall be set up and they also shall bow unto his Scepter and unto Sion shall come the deliverer Rom. 11. 26. comp with Esai 59. 20. and the light of the Gentiles shall also be the glory of Israel Thus the Sun of righteousness goeth on and prospereth and none are hid from the heat thereof but also as the Sun he enlightneth not all this Sphere at once First rising upon the Jew from them shining on the Gentile amongst these first visiting the proselytes and those who were before introducted into the Jew's religion for such were most of the first Converts Act. 16. 14. -17. 4 12 17. 18. 7. but from these by little and little spreading to the rest of the Gentiles those before abounding in all idolatry and amongst these to the Eastern and Asiatick people sooner the light of the Gospel holding the same course with that of the Sun and night also since having succeeded the day in places where it first shined then to the European and the West those whom the Gospel visited later being recompensed in this that they have retained it longer But this so as the light is still increasing and far more here added to the fold of that great Shepheard then have there apostatized from it and still it proceeds and hath passed over the broadest Seas to new discovered kingdoms America and so from them hath made the round to the furthest East China to the posterity of Sem For by him was the East generally peopled as the North by Japhet and the South by Cham and from them shall at last return to the posterity of Abraham the bodâ—… of the Jewish nation from whence it set forth Rom. 11. with whom we hope that a remnant of Cham s seed also out of which hath sprung that great enemy of Christ shall be gathered to the Church Ps. 72. 10 11. and then that wicked one with those that obstinately follow him be utterly destroyed and then Noah's curse fully accomplished And 〈◊〉 observable that at the same time the Gospel began to decay in some parts it began to be planted in others When the Eastern and African Churches began to be overgrown with Apostacy and Heresy the Northern nations Germany Pole Denmark Sweden Norway c. began to be gathered into the Church And after that the West again had been overrun with the grossest superstitions Sects and Divisions the Gospel was hastily transferred to the East and West-Indies From Christian assemblies it hath grown to Christian States and from these again as it has been of a long time generally belived shall encrease into a Christian and the fifth and last Empire not that all that live then shall be Saints or that the world shall be under one Monarch an opinion made to serve the ends of sedition and tyranny but all or most for their religion Christians neither shall Antichristianism be universal either for place or time Of the 10 horns this Enemy shall prevail but over three Dan. â—… 8. and as he shall be toward the end of the world so shall he not continue unto it nor have the honor mundo secum moriente mori but those Kings at last shall make him desolate who before gave their strength unto him And our Saviour shall conquer the world first another way before by setting it on fire His spirit his word first shall prevail over it over the hearts and souls of men and they shall one day before the last become subjects not only to his power but to his truth when Satan also himself before the time that he shall be utterly destroyed shall first have shackles
see 1 Cor. 10. 6 11. Rom. 15. 4. Eccles. 1. 9. that the whole world might know Gods waies in his mercies judgments c. what they are and what they will be by what they alwaies have been and so in both kinds might hope and fear the same things to fall out to them which have come from God formerly upon others for their example but in the virtue and benefit of them Thro the grace of our Lord Jesus Christ saith St. Peter we shall be saved even as they i. e. the Fathers see Act. 15. 11 comp 10. nor only this but in the presence of them First for the Son The government of the Church of God under the old Testament was by this only begotten of God 1 Cor. 10. 9. Heb. 11. 26. tho not yet incarnate Humanity indeed was not assumed till the appointed time nor any of those offices that necessarily depend on it no sacrifice no sufferings for us no obedience to the laws which were enjoyned us no intercession as yet as High Priest for men his Brethren as yet a Mediator in respect of man to God he was not being in all things till he emptied himself equal to God the Father yet the benefits of all these tho not to be acted till their season were participated and equally communicated to all ages before thro faith in those to come as to ages since thro faith of these past And thus the Lamb may be said to be slain from the beginning But yet it seems plain that by the divine Oeconomy from the person of the Son of God which was alwaies The first as well as last Alpha and â—…mega Davids ofspring or branch and root Rev. 1. 11 17. -22. 16. and all things as of the Father so by the Son 1 Cor. 8. 6. Jo. 1. 4. As the first begotten from the dead Rev. 1. 5. Col. 1. 18. so the first born of every Creature Col. 1. 15. comp 17. From this person I say as it were a Mediator from the Father to us came in all times the enlightning and teaching Jo. 1. 9. Esai 60. 1. comp â—…ph 5. 14. he was alwaies the light the conduct and protection Ps. 80. 1. he was alwaies the shepheard â—…sai 27. 3 6. of the Church of God From this person all blessings derived upon Her She was ruled with his more extraordinary personal presence and immediate presidence and not by subordinate Angels and this done with his great delight Prov. 8. 30. with great compassion and affliction for their miseries Judg. 10. 16. Exod. 19. 4. Deut. 1. 31. Fsai. 46. 3. -63. 7 9. and with great patience grief and 10-times provocations from their sins Numb 14. 22. Ps. 95. 10. He often assuming an human figure as a preamble to his incarnation tho not yet a real and natural body and appearing to and discoursing with and seen by the Saints of old before his coming in the flesh as he hath done to others since after his ascension many times to one man Sâ—… Paul that are mentioned Act. 9. 4. -18. 9. -22. 18. 2 Tim. 4. 17. All the promises of Himself to come were from Himself and from his spirit 1 Pet. 1. 11. and amongst the rest that gracious designation made to his Father of his person to be emptied and to assume flesh Lo I come the Father again promising before the world was all the blessings that should come to mankind there from See Tit. 1. 2. comp Gen. 1. 26. and -3. 22. and -11. 7. And as all mercies upon the Church and the Godly so all judgments upon the wicked and the enemies thereof were executed by the person of the Son as well before as since the incarnation see Jo. 5. 22 23. All judgments also being a proper effect of the word of God See Rev. 19. 13 15. Heb. 4. 12. All those judgments upon the old world were by him being forerunning types of the world to be judged by him at that last day Therefore is he said in the same manner since his incarnation as before to come often still to execute judgments without any descent of his humanity See Rev. 2. 5. Matt. 16. 28. -24. 34 50. Rom. 11. 26. comp Esai 35. 4. -40. 10. And from Him all these as the second Person in the Trinity contradistinguished from the Father For tho opera trinitatis sunt indivisa and all external works are of the whole Trinity yet in the operation the same manner of concurrence cannot be attributed to the 3 persons we cannot say that as the Father made the world by the Son so that the Son by the Father Nor that as the Son became incarnate so the Father Nor because our Saviours praiers were addressed to the Father therefore they were to the Holy Ghost or to the Son i. e. himself Now then to prove this that we pretend more fully and here to pass by that deduction firm enough of God the Fathers creating upholding governing all things by his eternal Son therefore governing the Church his people Elect whose God he more specially calls himself these I say more especially by the same person his Son 1. This seems to appear from two Lords several times named in the old Testament see Ps. 110. 1. where the second Lord whom David calls his Lord is expressly by our Saviour expounded to be himself Matt. 22. 44. and Himself not as he was Davids Son since by his question he implyed that Christ as Davids Son could not be his Lord but as Gods Son which the blind Jews imagined not So of God and God Psal. 45. 6. comp 7. see Heb. 1. 10 and 8. David making many addresses unto God the Son as appears by the quotations in the new Testament see Psal. 68. 24. comp 18. and Eph. 4. 8 9. After this consider Gen. 19. 24. which diversity of expression seems to arise from that Lords being yet on earth that discoursed with Abraham Gen. 18. 1 3 21. Add to these Ezek. 13. 7. comp Matt. 26. 31. Esai 5. 1. 2. From those many places where the same divine person is promiscuously called the Angel of the Lord therefore not God the Father and also is himself named God The Lord The God of Israel is delivering his message if I may so call it in his own name receiving worship dedication of Altars Sacrifice as God and seeing God and living with wonder applyed to him by those trembling mortals to whom he appeared by all which joyned together tho to some it may seem the phrase of those daies to give any Angel the name of God See Judg. 13. 21 22. And their opinion that the sight of an Angel was death to a mortal see Judg. 6. 22. it is as evident that he was distinguished from all created Angels See Gen 32. 1 2. no such ceremonies used Therefore is this Angel in an especial manner called the Angel of Gods face or presence and Gods name said to be in Him Exod. 23. 21.
Esai 63. 9. which seems plainly applyed to our Saviour by the whole description and by 1 Cor. 10. 9. yet the same is called also Gods face Exod. 33. 14. and God himself vers 3. who refusing upon their idolatry to conduct them any longer yet afterward condescended unto it upon the intercession of Moses shewing in the first the malignity of sin in the second the power of Christs intercession for sinners typified by that of Moses See â—…xod 33. 14. -34. 10. Now for the coincidence of these two God the Lord and The Angel c. see Gen. 16. 7. comp 10 13 14. Gen. 22. 11. comp 12. -32. 34. comp 30. and Hos. 12. 4 5. Gen. 48. 16. comp 15. Gen. 31. 11. comp 13. Exod. 14. 19. comp 24. -3. 2. comp 3 4 6 7 14. Deut. 33. 16. and Zech. 3. 1 2. where Joshua appearing before the Angel as a Judge is accused by Satan see vers 4. Mark 12. 26. Act. 7. 38 35. comp 53. Heb. 12. 26. And many more places to this purpose Which interest agency and appearance of our Saviour in the old Testament those other places in the new seem to glance it 1 Cor. 10. 9. comp Exod. 17. 2. Numb 21. 5. Heb. 11. 26 1 Pet. 3. 19. -1. 11. Matt. 23. 37. where How oft would I c. seems to be meant also before his incarnation by the Prophets whom he alwaies sent before and since Neither doth that saying 1 Jo. 4. 12. Jo. 1. 18. No man hath seen God at any time 1 Tim. 6. 16. nor can see him grounded on Gods words in â—…xod 33. 20 22. thwart that which hath been said or oppose the visions and apparitions of God veil'd in created representations and images but only those visions of him in his own nature and essence or that more proper glory wherein he shall be seen by us in the next world 1 Cor. 13. 12. which devouring fire and unaccessible light nothing mortal can behold without being melted and consumed the image of which also is sometimes represented so glorious as neither is it beholdable see Lev. 16. 13. and most-what so glorious as not seen without great horror and trembling the ordinary symptomes in all apparitions even those not only of God but of Angels And this invisible glory is called Gods face Exod. 33. 20. Not but that Gods face also hath been seen see Gen. 32. 30. Judg. 6. 22. c. But that face was only a vizard if I may so say over his own face and that glory but a shadow of his own glory therefore Moses after a sight of these Exod. 24. 10 16. Numb 12. 8. still affectionately desired a sight of the other Exod. 33. 18. Sometimes made more sometimes less glorious as when in the form of a man he dined with Abraham But yet except when the divine Majesty personated an ordinary man seldom in any glorious apparition under the times of the law was his figure or at least his face seen this familiarity being reserved in the incarnation of God for the times of the Gospel 1 Jo. 1. 1. Jo. 1. 14. The appearance to Abraham in a vision or reality it matters not for our purpose Gen. 15. 17. comp 12. was a blazing flame issuing out of a Fornace environed with darkness Exod. 24. 16. The sight of the glory of the Lord was like a devouring fire to the people and to the Elders who had more clear vision vers 10. there is mention only of as it were a Saphire-pavement under his feet and remember saith Moses Deut. 4. 15. that ye saw no manner of similitude Moses his importunity afterward only saw his shoulders passant and was entertained chiefly as also Elijah and as Adam in Paradise Gen. 3. 8 10. like some terrible noise in the air indicating Gods presence with a voice and a proclamation This being the time of hearing his word hereafter of vision see Exod. 33. 19. -34. 6. 1 King 19. 12. Ezek. 1. 26 27. the appearance of the loines of a man and flames covering the upper and the lower parts Esai 6. 1. No description of his person save the posture only sitting on a Throne only a particularizing of the Cherubims Dan. 7. 9. A description of his covering his vestment and his hair but not of his person Rev. 4. 3. no description of any figure only the lustre like a Jasper or Sardin-stone only Rev. 1. 12. In St. Johns vision of our glorified Savior there we find all the parts of his body punctually described much resembling Daniels of that glorious Angel c. 10. 5. which some also imagine to have been our Saviour 3. This appears in that some of the apparitions of God in the old Testament must be granted to be of the second person as that vision Esai 6. 1. which is interpreted expressly of Christ Jo. 12. 41. comp 40. quoted out of Esai 6. where this vision is related and this being the Lord whose glory resided in the Temple and sate between the Cherubims That vision Ezek. 1. 26. must needs be of the same Lord too see Psal. 68. 24. comp 18. now the same Lord residing in the Temple and before in or upon the Tabernacle it follows that the Lord conducting the Church in the wilderness was also the second person And from these which must be granted many other appearances in reason cannot be denyed to have been of the same person Especially most of them being acts of care and providence and mercies toward the Church Amongst which to name only some of them that to Abraham seems to be Gen. 18. where 't is plain that one of the 3 celestial persons was the Lord Abraham speaking in the singular and but calling one of them Lord vers 13 17. And two of them only entring Sodom whilst the third which was the Lord stayed and discovered the destruction of the City vers 22 33. whom see again Gen. 19. 16 17. talking with Lot and vers 24. executing judgment on the wicked after he had saved the Righteous coming then with salvation and promises in one hand for the good promises of himself to come and thro him of the inheritance of heaven typified in Canaan and deliverance from Hell typified in Lot and with judgments in the other hand upon the impious judgment of fire and brimstone and being cast into a bottomless lake in hell typified in Sodom And since our Saviour saith when the Jews asked him Jo. 8. whether he had seen Abraham that he was before Abraham and that Abraham had seen his day and was glad where it seems plain by vers 38 23. that he was discoursing of himself as being the eternal Son of God which the Jews so much stumbled at and St. Johns relations every where so much vindicate And that the day he speaks of is that permanent one of eternity which never ends and to which all time is but as one day 2 Pet. 3. 8. why may he not expressly mean it of these visions of
Abraham and the glad tidings he brought him in them of that coming which the Jews then yet without rejoycing as Abraham beheld And might not Abraham be said thus to see his glory as well as Esai it must be granted did 2. And next the descent of the Lord in the times of Noah how like is it to this in Abraham's time before the firing of Sodom And his conference with and complaint to Noah see Gen. 6. 3 7 8 12 13. -7. 1 16. and his promises to him and Covenant with him and his seed Gen. 6. 18. -9. 9. c. to those with Abraham And his preserving of Noah with his family and his shutting them up in the Ark Gen. 7. 16. to his delivering of Lot and his leading him forth by the hand And his causing it to rain those miraculous waters by opening the windows of heaven and springs of the deep Gen. 7. 4 11. to the fiery rain upon Sodom and how well do these agree with that expression 1 Pet. 3. 19 So that it seems without doubt these two of the firing of Sodom and of the flood and that of drowning the Egyptians in the Red sea with the salvation of Noah Lot and Israel being the 3 grand types to the world of the last great judgment to come see 2 Pet. 2. 5 6. Jude 5. 7. that they were executed by the same hand see 2 Pet. 2. 5 6. Luk. 17. 26 28. that the other shall be even the Son of God to whom the Father for ever hath committed all mercy and judgment 3. The same person it seems to be that first wrestled with as he doth in afflictions with all the pious and then blessed Jacob Gen. 32. 24. That appeared to and was adored by Joshuah Josh. 5. 13. 14 15. comp Exod. 3. 5. To Gideon Judg. 6. 22. To Manoah Judg. 13. 15. c. all which may be gathered from the arguments forementioned And I can call to mind in the sacred story only 2 apparitions or visions which certainly appear to be of God the Father That of the Ancient of dayes Dan. 7. 9. comp 13. and Rev. 4. 2. comp c. 5. 5. 4. Lastly he was the Angel that conducted the Church in the wilderness as is shewed above and by consequence that gave them the law in Mount Sinai for tho the law is said to be given by the disposition and promulgation of Angels Act. 7. 53. Gal. 3. 19. Heb. 2. 2. multitudes of whom appeared in the Mount Deut. 33. 2. Psal. 68. 17. by whom those voices were formed in the Air. Heb. 2. 2. In which speaking of the law to the people the Angels were Mediators as afterward in receiving from the Angel and carrying the law to them Moses was Gal. 3. 19. which is taken notice of several times in the new Testament to shew the preeminence of the Gospel since the law was delivered to men by the intermediation of Angels and Moses Servants and Ministers but the Gospel by the mediation of his only Son made flesh that he might familiarly converse with man without those terrors that accompanied the law yet the supreme Legislator was God Deut. 33. 2. Exod. 20. 1. Exterior loquela Angelorum interior Dei per Angelum and that the Son the eternal word and Vicegerent of the Father called the Angel Act. 7. 38. that spoke with Moses upon the Mount from whom he received the law written with his finger the same Angel that appeared in the bush vers 35. that conducted them in the cloud Which soveraign Legislator for the glorifying of his Father and the saving of man humbled himself afterward to become Himself the Mediator The type of which mediation of his Moses then was both in delivering the will of God to the people coming down to them from the Holy place in the Mount and also ascending and interceding forty daies to God for the people Deut. 9. 18 25 26. As he since hath both descended in flesh from the bosom of the Father to declare and reveal all his will to us Jo. 1. 18. who only saw his face but Moses only his back-parts and in whose face the glory of the Gospel shone as of the law in Moses his face see 2 Cor. 4. 6. comp 3. 7. and is ascended again to the Father to intercede for us this Real Moses remembring him not of our righteousness c. but of the promise he made to them of the blessed sced Dâ—…ut 9. 27. and of the triumph the spiritual and temporal enemies of God would make over the deserted tho most worthy to be deserted Church vers 28. By whose prayers and intercessions it now standeth and shall stand for ever Amen Thus much that the Government of the Church of God also under the old Testament was by the Son of God Next for the Holy Ghost The operations also of Holiness in men under the old Testament was by the same spirit By it then Regeneration Gal. 4. 29. and our Saviour wondred at a Doctor in Israel Jo. 3. 10. that he was ignorant of it Tho therefore Christ not yet ascended and this Holy Spirit not then received and poured out in so full a measure upon all flesh yet as of the Son the Author so of the Holy Spirit the promise of the Gospel there were made some predescents in the old Testament Esai 63. 10 11. Nehem. 9. 30. Zech. 4. 6. some sprinklings and drops of those large effusions which have been poured out in the latter daies and of almost all those several kinds of its rich graces mentioned 1 Cor. 12. c. some first fruits as it were and samplars we find in the Ancient Church of God The spirit of wisdom eminent in Solomon 1 King 3. 12. and Exod. 31. 3. The power of miracles eminent in Moses Elijah Elishah and in these a specimen of almost all sorts of them that are exhibited in the new Command over the waters Exod. 14. 21. 2 King 2. 8. fire 2 King 1. 10. Dan. 3. 27. Air 1 King 18. 44. The Heavens Josh. 10. 12. The multiplying of oyl meal bread like that of our Saviours 1 King 17. 14. 2 King 4. 6 43 44. The Resurrection 1 King 17. 21. 2 King 4. 34. -8. 5. The Ascension in Enoch and Elijah Pentecost in the spirit descending upon his Disciple Elisha from ascending Elijah the type of Christ. Gifts of healing 2 King 5. 10. -4. 41. -2. 19. Esai 38. 21. Prophecy that called the proper season of the Prophets Helps in Government see the operations of the spirit upon Joshua and the Judges of Israel and the 70 Elders Interpretation of tongues and hearts too of dreams c. eminent in Joseph and Daniel see Dan. 5. 12 25. Only one the gift of tongues we find reserved as a property to the Gospel upon the enlarging of the Church from one before at this time to all nations and languages We find this Holy Spirit also represented of old both in
the Tabernacle and the Temple in those 7 lamps of the 7 branched candlestick as also in the first descent upon the Apostles it appeared in a flame or tongue of fire Act. 2. 1. see Exod. 25. 40. comp Rev. 4. 5. and 5. 6. and Zech. 4. 10 2. comp 6. We find it then poured upon Moses in type of Christ and from him portions of it derived upon the 70 Elders Numb 11. 18. c. whose sudden prophecying upon it became then also as in the Acts a wonder to the people vers 27. 28. as it was from Christ upon the Apostles and so many thousands ever since and shall be on others to the end of the world Jo. 1. 16. Eph. 4. 17. We find it then conferred upon the extraordinary Captains of Gods people exciting them to heroick actions Joshuah Numb 26. 16 18. Gideon Judg. 6. 34. Jephtah Judg. 11. 29. Samson Judg. 13. 25. Giving him corporal strength a type of that spiritual which it now bestows upon the Saints as illuminating and sanctifying so strengthning and giving courage and comfort in afflictions this being a special operation of this divine Agent Therefore one attribute Esai 11. 2. is spirit of might and in the new Testament Comforter Upon Saul and David presently upon their anointing by which they were changed and became new men 1 Sam. 10. 6. -16. 13. see its inspiration of the holy writers Moses David the Prophets Matt. 22. 43. Heb. 8. 9. -3. 7. Mark 12. 36. Act. 7. 51. Luk. 2. 26. Act. 1. 16. 1 Cor. 2. 13. It s wonderful operations upon the sons of the Prophets whereby they were put at certain times into wonderful extasies and raptures like those under the Gospel Act. 10. 10. -22. 17. -9. 9. comp 12. 2 Cor. 12. 2 7. into strange and unusual actions and agitations of their bodies 2 Sam. 6. 14. Psal. 26. 6. 2 King 4. 35. -2. 16. -9. 11. 1 King 18. 12. Ezra 3. 12 14. see the like Matt. 4. 1. Act. 8. 39. -20. 22. -16. 7. -18. 5. So violent that Saul in their society possessed with the same is said to have stript himself of his clothes i. e. his upper garment and to have lain down all night unclothed being wearied withose strange motions c. perhaps Psal. 149. 3. meant of this They in these raptures not foretelling things to come 2 King 2. 3 5. but conceiving and on a sudden after an unusual manner dictating psalms songs the praises of God or explanation of some mystery or former prophecy See 1 Sam. 18. 10. 1 King 18. 29. 1 Chron. 25. 3. comp 1 Cor. 11. 5. And the spirit then as now did more ordinarily inspire persons first by their profession consecrated to God Jo 11. 51. prepared by studies and exercises of devotion in Schools for this purpose amongst which means was composing the spirits by musick 1 Sam. 10. 5. -16. 16. Ps. 43. 4. 2 King 3. 15. Some of the singers Prophets Asaph c. There being many Colledges of them in several places Naioth Bethel Hiericho inhabited by great numbâ—…rs See 2 King 2. 3 5 7. -4. 38. so the Levites that were the singers were also spiritual composers of holy psalms 1 Chron. 25. 2 5. 2 Chron. 29. 30. And many of the Prophets were Priests or Levites Samuel Ezekiel Jeremy And now also that the miraculous graces of the spirit are someway both procured and improved by industry study prayer faith expecting and desiring to receive them seems to appear from 1 Cor. 12. 31. -14. 1. Rom. 12. 6. 1 Tim. 4. 13 14. 2 Tim. 1. 6. 1 Pet. 11. 10 11 12. And this may serve to shew that the Ancient world were not unacquainted with the operations of the spirit and in some measure pretasted this promise of the latter daies which wrought in all times after the same manner and came then also from the same Author the Lord Christ see 1 Pet. 1. 11. -3. 19. 2 Pet. 1. 21. 1 Cor. 12. 5. Only now its illuminations are greater under the Gospel Matt. 11. 11. Jo. 16. 13. and further extended even to all flesh amongst whom it continues all its rich gifts For we must not make the times of Christ inferior to those of the law nor the times of the making of the promises to be perfecter then those of their accomplishment Thus much of the energyes and actings of the Holy Ghost in men under the old Testament as well as under the new And accordingly there hath been alwaies the same Covenant of Grace the same faith in and by the Son and Holy Spirit Gal. 3. 8 17. c. and the same Sacraments 1 Cor. 10. 2 3. from the beginning To shew which things somewhat more punctually and particularly First Gods prescience seeing mans use of his Free-will and his fall foreordained our Saviour before the foundation of the world tho he manifested him not till the last times 1 Pet. 1. 20. And presently after the fall out of overflowing mercy in the very curse he delivered also the cure of it and condemned the seducer of man to be destroyed by the then first promised seed of the woman i. e. Christ who also immediatly was the seed of the woman only whom Satan first seduced that he might be destroyed also by the same instrument i. e. woman by which he thought to destroy man Upon the multiplying of this seed we find accordingly because the promise of God did not take effect in all the seed see Rom. 9. 6. c. Gal. 4. 26. c. we find in that infancy of the world the same distinction of men as now noted indeed by the Apostle more expressly of Abrahams double seed Gal. 4. 22. but as true of Adams and of all the times since the beginning as likewise those other remarks that are made upon them Gal. 4. 29. Rom. 9. 12. that the elder should first persecute at last serve the younger we find then one generation after the flesh another after the spirit one of old Adam involved in no covenant but that of works and by those being evil loosing the heavenly inheritance the other of the promise and attaining it by faith And these we find called the sons of God which none are but by Christ. Gen. 5. 2. The other sons of men or in opposition to the former sons of the wicked one the devil 1 Jo. 3. 10 12. In which respect the wicked Jews seem to be reckoned as the spiritual race or succession of Cain since Abels blood is required of them Matt. 23. 35 36. Jo. 8. 44. God and the Divel being the two spiritual fathers of the progeny of man Jo. 8. 42. c. The one pilgrims on the earth Heb. 11. 13. The other men of this world noted for their building of Cities as Cain Gen. 4. 17. and Nimrod Gen. 10. 8 9 10. not so the others The city and type of the one Babylon called confusion and of the other Jerusalem intimating peace and unity
subject of whose songs is almost nothing else but Christ as we see from the expositions of them in the new Testament And because the promises were made more fully to Abraham and to David therefore hath our Saviour more chiefly the title of the seed of Abraham and of the Son of David then of others See Matt. 1. 1. And David was followed by the goodly fellowship of the Prophets whose light shined brighter and brighter 2 Pet. 1. 19. in those former darker ages so that some of them are called rather Evangelists then Prophets till the open day of the Gospel at last ascended upon the Earth in its full lustre and perfection And let this be observed to the glory of the mercies of God everlasting certain never-failing neither by Satans polices nor by mens sin how at a certain distance of time God alway mindful of his covenant with his elect For though God is no accepter of persons Act. 10. 34. Gal. 2. 6. for any external considerations of nation c. nor internal of properties and parts for the reason why any have these better then others is purely because he gave them yet he is an admitter or receiver of one mans person not anothers of one nation not another they being in all things equal or mostwhat he whom he receives some way inferior to gratuital favors for his own to us unknown pleasure no way grounded upon any thing in the person He preaccepteth none in point of justice so as to do wrong to any or deny to any their merit and due tho due only upon his promise by which he hath tyed himself to reward industry and our right use of his former gifts Matt. 25. 29. see Matt. 20. 13 14 15. But in point of liberality he doth so as to do more good to some then others without any cause at all that is in the person Rom. 9. 11. -3. 3. -11. 29. Esai 41. 2 4. Nor is this said as if he did not ordinarily give more with respect to some former gifts of his either those of nature or those of grace those acquisit by mans industry or infused by Gods mercy that are in such or such a person see Matt. 25. 15 29. but that he hath not tyed himself to give only where are former gifts and many times doth otherwise out of respect of the superabundance and overflowings of his mercies and of his Church upon earth which his everlasting purpose had determined notwithstanding mens frequent Apostacies to maintain from the beginning to the end of the world Rom. 3. 3 4. -11. 29 36. even then when he had most reason of all to desert it after it had begun to decline to idolatry Atheism c. sent new preachers of this Covenant and renewed the true Religion by them And how not in the best of times for a reward of obedience but in the worst ever out of a necessity of repair not in the growth but the decadency of former piety his eternal pitty still visited the world with new light and new Ambassadors Some 600 years after the Creation the world then full of ungodly sinners both in words and deeds Jude 14. Enoch was sent a Prophet who walked with God and in whom was shewed to the world the reward of righteousness and who denounced the last judgment day against the then wicked Again at a certain distance from Enoch before the flood when now not only the rest of the world but also the holy race was corrupt with oppression and violence from Gigantick people Gen 4. 23 24. and illegal conjunctions upon multiplication of women Gen. 6. 2. comp 1 4 â—…3 Mal. 2. 15. God sent Noah who walked also with God and was a Preacher of righteousness 367 years after the flood Idolatry also now growing rife and Shems holy race fallen away into it Josh. 24. 2 14. Gen. 31. 30 53. God called Abraham who commanded his children to keep the way of the Lord Gen. 18. 19. c. 430 years after this Gal. 3. 17. when the children of Israel were full of the Idols whoredoms and abominations of Egypt sacrificing unto Devils c. see Josh. 24. 14. -5. 9. Lev. 17. 7. Ezek. 20. 7 8 9 14. -23. 3. The reason why they were so prone to it at Sinai and upon every occasion so ready to start from the Lord God sent Moses but not for any merit of theirs at all therefore are they every where so frequently told of it See Deut. 9. 4 5 6. c. Not for thy righteousness nor for the uprightness of thine heart for thou wert c. but to perform the word which the Lord sware And Ezek. 20. and Ezek. 36. 21 22 31 32. where God saith when they would not cast away their abominations c. that he nevertheless wrought for his name sake and caused them to go forth c. see vers 8 9 10 14. c. see the like story Psal. 106. 8 43 45. comp with the rest of the Psalm Ps. 78. 38. comp 36. the reason of his compassion not their goodness but their mortality vers 39. 65. Jer. 30. 8. c. comp 15. -31. 19. Nor were their children he carried into Canaan better then their fathers Ezek. 20. 21. for which consider that strange passage Amos 5. 26 of which the modesty of Moses hath said nothing in the story the secret carrying along with them besides the Lords the effigies and Tabernacle which they made to themselves of Molech and Chiun c. But yet for his name sake c. vers 22. And see vers 37 40 41. How God promiseth after the expiring of his punishments and weariness of asflicting very frequent in the Prophets before any at least acceptable repentance of theirs a restorement of them to all his mercies and blessings upon which restorement saith he ye shall remember your waies and loath your selves when I have wrought with you for my names sake not according to your wicked waies vers 43 44. see Ezek. 16. 59. c. Not as if he did not require our repentance for to obtain the return of his favours especially to challenge or expect it which is so effectual to hasten his mercies and cut off the remains of justice See Lev. 25. 39. Ezek. 6. 8 9. But if this be not Mans impenitence or unbelief shall not frustrate for ever Gods faith promise glory Rom. 3. 3. But he will create new hearts in us rather and we shall repent after his mercies at least when not before and St. Paul shall cry out O the depth Who hath first given unto him Rom. 1l 35. For he who hath tyed himself upon repentance to shew mercy hath not tyed himself not to shew it but only upon repentance And indeed Gods judgments many times particularly war making men worse and his punishments by our desperate malignity increasing sin whence could any reformation begin but from himself who is forced at last when our sin contends in
duration with his justice because his mercies endure for ever to pardon us for nothing Nay when his favours are built upon our repentance 't is the same tho not so short a way of pure mercy We have no goodness but that some grace prevents it It only makes its own way 't is only it that invites itself and prepares its own lodging and if we would find out the beginning of Gods mercies we can go only from one to another in infinitum who makes first that repentance which he afterward rewards and gives us first to ask those favors which he gives us for asking To return to the subject in hand Now in this time of greatest necessity God sent Moses whose law was given for a light to the feet of the sons of faith as for a letter of condemnation to the sons of Belial About 400 years after Act. 13. 20. when the Israelites were quite declined from the pious steps of their forefathers and the word of the Lord upon it for a long time had been rare and precious See Judg. 2. 10. 1 Sam. 3. 1. God sent Samuel David c. 500. years after this all relapsed into idolatry and in their captivity little amendment see Ezra 9. 1. Zech. 7. 5. c. just when ten foredecreed Sabbaths of years for the land whose Sabbaths among other things by them were not observed see Lev. 26. 34. 2 Chron. 36. 21. were run out God for his names sake sent a restorement of their Church and government by Zerubbabel and Joshua Near the end of 70 Sabbaths or weeks of years i. e. 490 years Dan. 9. 25. after this when we know what a miserable condition the Church of God was in from the wickedness of the High Priest the superstition and hypocrisie and false doctrines of the Pharisee when there was now hoc dignus 〈◊〉 nodus God sent his son to reform all things Heb. 9. 19. And we may gather also from Rom. 11. 26 27 28 29. that the last conversion of this nation shall be only for Gods promise not their repentance And indeed who so considers that from God proceeds all our reformation as well as his blessings for and upon it for all the effects of mercy must wholly acquiesce in him and acknowledg all things alwaies done for his own sake nothing for ours These sâ—…t and foremeasured times of performing these purposes of God the Evangelist hath otherwise observed in the 14 generations that were between those great Epocha's of Abraham and David David and the Captivity Captivity and Christ. Matt. 1. 17. And now what can hinder Gods goodness or decay the Church since 't is plain that sin cannot God preserving it not for its holiness but his glory To whose power Satan is so far inferior that tho he is permitted to work much sin in the world yet was he never nor never shall be able to frustrate by sin any of the least of Gods designs And therefore that supposition is not pious of his assisting the Church so far as she neglects not her duty which is only promising that the Church shall not if it doth not fall away for so doubtless it had been long since many times over perished And Gods enemy have had the universal Monarchy of this lower world But as from him only it is that the Churches faith continues so his promise that she shall not is also that her faith shall not fail see Luk. 22. 32. comp with Matt. 16. 18. And the motives of Gods protection of Her are now the same as of old wherewith his servants upon the rising of his indignation against her alwaies conjured him i. e. not respect to her righteousness but the care of his name least it either the power or glory thereof should be polluted amongst Christs spiritual enemies Satan and his Angels and temporal Antichrist and his worshippers whilst he seemed unable to protect her Hence the jealousy of Gods and Christs name amongst the Mahometans now no less then amongst the Heathen before shall secure Christianity See Numb 14. 16. Who is now also as jealous as ever of his honor and saith as of old Ps. 46. 10. I will be exalted amongst the Heathen c. Or the truth and faithfulness thereof should be aspersed amongst his servants after so many promises and oaths made for besides those latter of the new Testament even that old one to Abraham which was concerning his spiritual seed is no way yet canceld or expired if he should appear unready to preserve her See Exod. 32. 13. And in that great judgment Matt. 24. 21. from which some are saved he saith not for the righteous but for the elect tho e daies shall be shortned i. e. for his election of some to whom he will shew mercy which election Rom. 9. 11. is of God calling not man working who creates repentance as well as shews favor upon it and who of a sudden brings an holy generation out of a corrupt Whose omnipotency delights to exercise it self in changing even curses themselves into blessings As we see in the curse of Adam Satans mischiefs upon Eve being the occasion in cursing him of promising the blessed seed Gen. 3. 15. In the curse of Babel by it peopling the world Gen. 11. 8. -10. 2. c. Of Levi's race Gen. 49. 7. whos 's scattering in Israel became their preeminence in the imployment of the ministry of holy things Numb 16. 9. Of Christ Gal. 3. 13. the killing of whom by Satans great plotting and malice became the salvation of the world The Babilonian Captivity which 't is observed much advanced in the world the knowledg of the true God and prudent laws The prosecuting of the death of Stephen and destruction of the Christians by which the Gospel was spread over the world Act. 8. 4. Onesimus his running away Philem. 15. his conversion Glory be unto his omnipotency and wisdom out of weakness producing strength and good out of evil Amen And again whose unsearchable counsel doth not ty and restrain it self to prosper all good intentions and pious designs of those who are zealous for propagating his Church either by converting Heathens to the christian faith or Heretical Christians to the truth And this only because his preappointed time of mercy to such a people is not yet come who for their sins are yet longer to suffer the just judgment of blindness and error And it is not for men to know the times and seasons which the Father hath put in his own power much less to take up the sword unbidden in his cause being an Engine he hitherto hath not used to promote religion And perhaps therefore it hath been tho I am perswaded sometimes drawn out of pure zeal to Gods honor hitherto so unsuccesful Witness those many unfortunate attempts uppon the Mahometans in several parts by Christian Princes in the Holy war By Lewis 9th by Charles 5th c. Towards which enemy of
by them to those instituted by our Saviour after the mystery of our salvation accomplished Veteribus sublatis saith S. Austin instituta sunt nova virtute majora utilitate meliora actu faciliora numero pauciora and Leo quoted before eadem fuit virtus charismatum quamvis non eadem fuit mensura donorum and this may be the reason of those 2 Canons in the Concil Trident 7. Session Siquis dixerit novae legis sacramenta à sacramentis antiquae legis non differre nisi quia ceremoniae sunt aliae alii ritus externi Anathema sit And again si quis dixerit Baptismum Johannis habuisse eandem vim cum baptismo Christi Anathema sit Which was also the Ancient doctrine of the Church against the Donatists pleading from it the lawfulness of the iteration of Christs baptism To whom St. Austin replyes contra literas Petiliani l. 2. c. 37. Sicut aliud est carnis circumcisio Judaeorum aliud autem quod octavo die Baptizatorum nos â—…elebramus aliud est Pascha quod adhuc illi â—…e ove celebrant aliud autem quod nos in corpore sanguine Domini accipimus sic alius fuit Baptismus Johannis alius est baptismus Christi Illis enim ventura ista praenunciabantur 〈◊〉 completa illa praedicantur Thus Calvin also Instit. l. 4. c. 14. 22. Quin uberior etiam spiritus gratia hic i. e. in the Sacraments of the new Testament se proferat si tempus cum tempore compares non dubium est Nam id pertinet ad gloriam regni Christi sicut ex plurimis locis praesertim ex 7 capite Johan colligimus Quo sensu accipere oportet illud Pauli umbras fuisse sub lege Corpus sub Christo. Neque enim consilium est exinanire suo effectu testimonia gratiae in quibus olim Patribus veracem se probare deus voluit sed comparative magni facere quod nobis datum est And I think no Christian hath reason to equal the benefits of their Manna or Paschal Lamb to those of the Eucharist instituted by the Lord Jesus with annullation of the other and a preface of Hoc est corpus meum which seems needless innovation if as much might have been said of the former Lamb. See Bishop Forbes de Eucharist l. 1. c. 1. s. 26. Haud dubie prisci fideles ante Christi incarnationem carnem Christi spiritualiter edebant in Manna rebus aliis figuratam sufficienter pro statu oeconomiae illius ad salutem 1 Cor. 10. c. sed nihilominus per communicationem carnis Christi in Eucharistia multo altius solidius nos Christianos incorporari Christo quam priscos fideles qui Christi incarnationem praecesserant And again Eadem fuit Judaeorum Christianorum esca quoad significationem non autem quoad rei significatâ—… figuratae praesentiam exhibitionem Haud absurde igitur dicitur Agnum paschalem Mannam pe ram c. fuisse Sacramenti Eucharistiae typos figuras c. And if any one think to equal the benefit of the new Sacraments with those old ones because salvation was also had under them He must also deny any profit thereof also now to people formerly penitent and beleevers because these also prevented of the actual reception of these Sacraments may attain eternal life Thus 't is confessed the former Sacraments to be in many degrees inferiour to the new instituted by Christ. The Schoolmen go yet further in depressing them Non valuisse sacrificia vetera c. ad expiationem peccati quoad culpam paenam Gehennae nisi quatenus signa quaedam erant protestantia fidem in Christum Non justificasse vi sua as the new ones do sed ex fide devotione suscipientis quae fides nunc non efficit gratiam sacramentalem neque dat efficaciam sacramentis sed solum tollit obstacula Instituta esse primo per se ad significationem futâ—…rorum according to that of St. Austin non dantia salutem sed promittentia salvatorem non ad efficiendum aliquid â—…isi per accidens quatenus in eorum susceptione erat protestatio sidei c. Yet to conclude How ever be it per se or be it per accidens 't is granted by all that the same effects for remission of sin and grace necessary to salvation according to the oeconomy of those imperfecter times were wrought in the receiving of those Sacraments as since in the new So Aquin. part 3. 62. q. 6. art confesseth per Circumcisionem Gratiam fuisse collatam quantum ad omnes gratiae effectus sicut in Baptismo non tamen ex virtute ipsius Circumcisionis sicut per Baptismum And Bellarmine Meritum Christi nobis applicatur per sacramenta Hebraeis autem per solum fidem But he adds quae tamen fides requirebat sacramenta vetera ut conditiones sine quibus non fides operabatur Yet since more abundance of grace and salvation comes by the new more immediatly and properly instituted by our Saviour for such an effect Therefore were the new much desired by and we are not to doubt with much benefit administred to those who had formerly received the other which were also the types and figures of these And Blessed ever be God who hath made our times partakers of these his more excellent benefits and dispensations The same way of salvation first by remission of sin past c Ps. 32. 1 2. upon repentance Secondly by obedience for the time to come the children of faith being guided by the same Evangelical precepts regenerated by the same spirit and this spirit operating the same purity and sanctity in their hearts under the old Testament as under the new Neither may we think that the latter Saints more illuminated differed from the ancient more oreshadowed in the perfection of any new parts of obedience but only in the perfection of degrees Nor for degrees was their illumination so small and consequently their obedience so impure in comparison of us as some imagine Which thing after first having taken notice that the two greatest Commandements which indeed contain all the rest whatsoever Rom. 13. 10. are quoted by our Saviour out of ehe law and Prophets Deut. 6. 5. Lev. 19. 18. see Matt. 22. 37. -7. 12. We may the better discern by running over the strictest precepts of our Saviours Sermon Matt. 5. c. and seeing how far those of the Law and Prophets have advanced towards them tho the supine negligence or hypocrisy of the Jewish Doctors took notice only of some places for the outward expression of less restraint as Thou shalt not kill commit adultery forswear thy self c. without considering others at all that were of greater The parallel precepts given under the law to those of our Savionr Matt. 5. vers 21. see Eccles. 7. 9. Psal. 3. 7 8. Exod. 22. 28. Psal. 39. 1. 1 Pet. 3. 9. not railing