the more intense and natural is the motion of the Will according to these Conclusions and according to that intensiveness of the Will are the Actions that are commanded by the Will a faint Conviction moves the Will but weakly and a weak Volition seldom ends in Action 2. Impotency Not only that which ariseth from the Impotency of the Understanding the Convictions there but that Impotency which is in the very Faculty it self which is evident in this that it is brought under the inferiour Faculties over which it ought to govern the Passions and Sensual Appetite For though it be certain that oftentimes the misplacing or overacting of our Passions and the violent pursuit of Pleasures ariseth from the mistake or blindness of the Understanding yet it is clear that oftentimes contrary to those very Convictions and Rational Decisions of the Understanding the Will is precipitated and carried away with the violence and importunity of those Faculties that in right Reason and by the Law of Nature are subordinate to her 3. Privation and absence of Inclinations conformable to the Will of God Righteousness and Holiness The whole Soul was formerly the seat of God's Image that part of it that was most conspicuous in and consonant to the Understanding were the Principles of Truth or Conformity to the Divine Understanding those Principles that were most proper to the Will were the Principles of Holiness and Justice or Conformity to the Divine Will. Now as Truth is not of the Essence of the Understanding which is only a Power receptive of it so neither is Holiness and Justice of the Essence of the Will. And as Man in a great Measure hath lost that stock of Truth whereby he is ignorant so it is apparent he wants that stock of Righteousness and Holiness in his Will which should incline and move the Will according to the Will of God. 4. There are not only these privative Evils in the Will but it is likewise evident that there is a Positive Malice or Inclination against Righteousness and Holiness a propension and inclination to that which is Evil. Certain it is that the Sensual Appetite of the Sensitive Creatures is good and conformable to their Nature and doth not carry them to any thing beyond the conveniency of their own Nature and questionless Man in his original had a Sensual Appetite no less conformable and suitable to his own sensitive Nature than the sensual Appetite of another Creature is to his and besides that parity between other Creatures and Man he had an advantage of a Reasonable Soul which might supply and regulate the defects or irregularities of the Sensual Appetite if any were How then comes it to pass that the poor sensual Creatures move conformable to their Nature and by a kind of Rule and Man alone runs into those Excesses and strange Prodigies of Vices whereof an inferiour Creature is capable but abhors the Committal For instance God hath ordained the Preservation of the Sensible Creature by eating things suitable to the Nature and Constitution of the Creature and in order to the use of that Means hath planted a natural Appetite in the Creature to those Meats and the more to excite that Appetite for the use of that Means to that End hath put a conformity between the taste of that Meat and the Palate Yet we do seldom see the Appetite of the Sensitive Creatures carry them in eating or drinking beyond moderation or that End for which that Appetite is given but the motion of their Appetite is commensurate to the Means of their Preservation but in Man we find in all Ages and Places strange Excesses beyond the conveniency of Nature and that with iteration and professedness Again in Creatures we find God hath appointed the Conjunction of the Male and Female to be the means of continuation of their Species and the more to excite the Creature to the continuation of its Kind there is a Delight mingled with that natural Action yet we never see the Sensible Creature divide the Action from the End But among Men we find in all times those Prodigies of Lusts as Prostitution Beastiality Buggery and other unnatural commixtions The like Instances might be given of Cruelty and excogitated Tortures and Crimes of like nature whereby Men do not only against Reason but also against and beyond the natural inclination of the Sensitive Appetite So that it is evident there is not only an Imbecility in the Will of Man whereby it is subordinate to its Servants and Handmaids but likewise a Depravation and Positive Maliciousness against the Rule of the Will of God. Much Labour hath been in the World by the wiser sort of Men what by moral Perswasions and Precepts what by Government and Humane Laws to suppress or reform the Defects of Mens Natures which as they evidence in themselves that Man is not what he should be so the daily new Remedies do sufficiently evidence the fruitfulness of the Disease and the weakness of the Remedy These things considered three things are the evident Consequents viz. 1. That as things stand with the Children of Men they are not in a condition to attain everlasting Happiness by reason of these two eminent Defects in those Faculties by which we must attain to it viz. the Understanding and Will. 2. That although these two Defects could be cured yet it is impossible for us in that condition wherein we are to attain it because we have violated that Rule which unless uniformly kept 't is impossible to attain it the chain is broken 3. That this violation of this Rule hath not only made us liable to the Loss of that Good whereunto it might have conduced but hath added Rebellion to our Fault and Obligation to Punishment as well as Loss Therefore before he can possibly attain that End to which he was created he must be put in the same condition in which he was created and which alone could make him capable of that End which is in a Conformity to Truth in his Understanding or Illumination a state of Conformity to the Will of God in his Will by Righteousness and Holiness a state of Innocence or Freedom from Guilt which is the cause both of his merit of Loss and Punishment Till these be in some measure attained it is impossible for a Man to attain true Happiness and when attained then he may because now restored to the same condition in effect in which created 3. These things being premised we are now to seek out What that Means is for the Restitution of Man to that Capacity of Happiness in which we have reasonably concluded he was created and from which it appears by experimental observations he is declined Concerning which we shall conclude 1. That it is not in Man nor in the whole compass of created Nature to put himself in that condition of Knowledge Justice or Innocence which might make him capable of that Happiness for which he was at first created Let us
of his own Nature yet wonderfully manageth them to Ends and Events which they dream not of who whiles the several contrary qualities that he hath planted in Bodies could be destructive one of another he hath so fenced their extremities one from another that one destroys not another and yet so tempers and allays them that they concur in the constitutions of other things There we find the various and most contingent motions of the Creatures marshalled by a Wise Providence to the production of those Events that the secret Counsel of the great God had appointed so that whiles with one Eye we see seemingly accidental casual motion of the World like the Finger upon the Dyal we may with the other Eye see in that Book that wheel of Providence moving and turning it rationally and with election for those Ends that it pleaseth the Wise Governour of all things to order Again in matters Moral what perplexed Questions have Men made concerning the Law of Nature in Men Whether there be any or if any What it is Whence it hath its Obligation since all Men are by Nature equal What is the original and radical Rule of of Just or not Just What the Standard of it or Whether any at ah Whether there be any Chief Good of Men What it is Whether attainable Hence have grown those infinite Disputes de summo bono every one stating his own Opinion and yet each sufficiently coâ—fâ—ting another All these Perplexities we find soon resolved in that Book of God shewing us That Just and Vnjust is only measurable by the Will of God that the Obligation of Just or Unjust ariseth from the meer Command of God and that relation of Duty which Man owes to his Creator and to the injunction that he gives shewing us the falsity of every of those Positions concerning the Chief Good and teaching us that it is to be had and to be had only in the enjoyment of our Creator True it is that many of these and the like Truths may be arrived at by the light of Reason But 1. It is not without much Difficulty and Labour and that of the most choice Men 2 It is not without the help of Tradition at least of some small Veins of these Truths 3. It is not without much mixture of corruptions errors and mistakes 4. Not without much hesitancy and doubting Our natural Reason as it lies in the Ore and therefore must be disgrossed from its dross by study and Education so it is weak and must be supported And where the strength of Reason is the same that Truth that another discovers is entertained with more confidence than if a Man singly had discovered it so that by the Scriptures Reason is enlighten'd and strengthened in those Truths which carry in them a consonancy to Reason and might haply though in a weaker measure and with more difficulty have been extracted out of sound Reason and Observation 2. It doth contain divers Truths which could never be discovered but by God himself as what the Will of God was that Man should do or the Law of God What the purpose of God was concerning Man both in his Fall and Restitution by Christ The Covenant which he made with the Jews and with us in Christ The uniting of the Divine and Humane Nature in the Person of Christ The last Judgment The motion of the great God towards his Creature in Mercy and Judgment and the like These as they are beyond the discovery of any Man so they were too high for any Man to invent or surmise It is true the Heathen Law-givers and Philosophers to gain Credit to their Laws and Dictates durst sometimes to patronize them upon Heaven but in them a considerate Man might clearly find those Laws to have arisen from a meer observation of the visible Inconveniences to publick Societies and a prudential application of such Rules as might meet with those Inconveniences the original of them was attributed to Divine Institution to gain Reputation and Opinion in the Vulgar but in truth all or at least those that were the best and best grounded were as naturally deducible from the observation of the Conveniences and Inconveniences of a civil Society as the Conclusions of Geometry or Arithmetick are grounded upon their Principles and therefore for the most part Humane Laws did in substance agree in the Points consisting in the relation between Man and Man as being more obvious and plain and did for the most part disagree and differ in those Points that concerned Religion as being more distant and difficult Now iâ— it be said That the distance and remoteness of those supposed Truths from natural Reason or discovery â—enders the Scriptures the more incredible or at best not credible thereby to be the Word of God for upon the same reason any improbable Relation may be obtruded upon us as a Divine Truth because not to be else imagined by Humane Reason In Answer to this we must premise two things 1. That it is possible there may be some intelligible Objects and Truths in the World that never any Man did nor without the help of a foreign discovery never can find out If a Man were supposed to be born without the Faculty of Seeing it were not possible for him to discover that quality or motion of a natural Body which we call Light or Colour nay scarce to understand it though a very rational Discourse were made concerning it And what Man can conclude but that there may be and are divers qualities or motions of natural Bodies which are without the Verge of any of our Senses and consequently never fall into humane discovery We clearly admit Spirits and we have notions of their motion locality and substance yet it is impossible for any Man by natural indagation without the help of some extrinsecal relation to find it out We may therefore conclude That as it is possible there may be so it is probable there are some intelligible Objects and Truths which we cannot discover without an extrinsecal help or discovery 2. That of necessity many of those Truths contained in the Scripture especially concerning the Deity the Will of God the Fall of Man and the Means of his Restauration are things that cannot be collected or concluded by any natural Reason partly in respect of the sublimity of their Nature being beyond the Verge of Sense and natural Discourse partly because they are Emanations of a free Agent whereof no other Reason can be given but the Will of the Agent and consequently not deducible into Knowledge or Assent by rational Conclusions 3. That though the discovery of or assent unto those Truths cannot be elicited by natural Reason yet they are not contrary to natural Reason but may be Truths notwithstanding any reason that can be given against them It is true that they being above the reach of Reason cannot be by force of Reason assented unto yet there is no reason against the truth of them Natural
liable to any of those consequences that fell upon Adam or his posterity by Sin because every Affliction of what kind soever is but a return upon the Creature of the Fruit of his obliquity therefore since we have concluded him without Sin he could not be of himself meritoriously obnoxious to any thing that had the Nature of Punishment in it therefore we must conclude that those inconveniences of his Life were Satisfactory It is time those defects of humane Nature which are not only consequents of Sin but have in them the Nature of Sin as disorder of Passions fell not upon Christ but such as were merely consequents of Sin Christ did suffer in his Life he became of no Repuâ—ation and took upon him the form of a Servant Ephes 2.7 Subject to scorns the Carpenters Son Matth. 14.55 a Friend to Publicans and Sinners Math. 11.19 casting out Devils by Beelzebub Matth. 12.24 a Samaritan and having a Devil John 8.48 a Friend to Publicans and Sinners Matth. 11.19 sometimes ready to be stoned John 8.59 had not where to lay his Head Matth. 8.20 and all this meritorious 2 Cor. 8.9 for our sakes became poor that we through his Poverty might be made rich tempted in the Wilderness by the Devil And these Sufferings in the Life of Christ as they were part of his Satisfaction so they are part of our Comfort Heb. 2.18 For that he himself hath suffered being tempted he is able to succour them that are tempted Heb. 4.15 a High Priest touched with the feeling of our Infirmities hence are those passionate Expressions of his Compassion even to his infirm Members Isa 40.11 He shall gather the Lambs with his Arm and carry them in his Bosom and shall gently lead those that are with young Isa 42.3 A bruised Reed shall he not break Isa 63.9 In all their â—fflictions he was Afflicted and the Angel of his Presence saved them Matth. 1.29 Come unto me c. for I am meek and lowly of heart 2. The second great End of Christ's incarnation was that he might fulfil the Law and Will of God as well in the Command as in the Type Matth. 5.19 I came not to destroy the Law but to fulfil it For as it was requisite that he should be free from Sin so it was necessary he should fulfil all Righteousness and as the Imputation of our sins unto him is that which cleanseth us from the Guilt of our sin so the imputation of this Righteousness unto us is that which makes our Persons accepted in the sight of God hence he is called The Lord of Righteousness Jer. 23.6 And Christ of God is made unto us Righteousness as well as Redemption 1 Cor. 1.30 Grace reigned through Righteousness by Christ Jesus Rom. 5.21 and the imputation of this Righteousness is that which perfects our Peace with God Rom. 5.1 By the Righteousness of one the free Gift came upon all to Justification Rom. 5.18 And thus though it were the Righteousness of the humane Nature yet it is called the Righteousness of God by Faith Phil. 3.9 And this Righteousness of Christ was that exact Conformity to the Will of God in which God was well pleased with us as well as him Now it was impossible for any to fulfil that Righteousness which was the Righteousness of a ratâ—onal and humane Nature but he that had a rational and humane Nature as the Righteousness of any thing below the humane Nature bears not a proportion to the Righteousness of a humane Nature such are the Regularities of the sensitive and vegetative Nature so the Righteousness of any Nature above the humane Nature could not be suitable for us Thus the Righteousness of an Angelical Nature is not proportionable to the exigence of our Natures the Law which was given to our Natures cannot square with theirs for that Law was fitted to our whole Compositum therefore it was necessary for Christ to fulfil such a Righteousness as might hold proportion to those for whom it was intended and this could be no other than that Righteousness which must be performed in the Life of an humane Nature 3. The third great work of Christ's Life was for an Instruction and that double 1. Of Example In those several Vertues that are proper for the humane Nature especially in Meekneâ—s Matth. 11.29 Learn of me for I am meek In Humility and Obedience â—hil 2.5 Let the same mind be in you as was in Christ who being c. humbled himself and became obedient Forgetfulness of Injuries Colos 3.13 Forgiving one another even as Christ forgave you Patience in suffering 1 Pet. 2.21 For even hereunto are ye called because Christ also suffered for us leaving us an Example that ye should follow his Example who when he was reviled c. And this conformity to the Practical part of Christ's Life is called the Mind of Christ 1 Pet. 4.1 The following of Christ 1 Cor. 11.1 The Life of Christ 2 Cor. 4.11 That the Life of Christ Jesus might be made manifest in our mortal Flesh The being changed into his Image 2 Cor. 3.18 The growing up into him in all things even to the measure of the Stature of his fulness Ephes 4.13 15. Now this Exemplary Life could not be given us but in our own Nature and yet without it we had been without a most rational means of pleasing God and so arriving at our Happiness the Pattern of the Tabernacle that Moses saw in the Mount was of as great use to him in framing it as the particular Dictamina concerning it 2. Of Doctrin The Will of God concerning man was in effect obliterated Partly by the corruption and decay of our Nature by sin Partly by the just Judgment of God in withdrawing himself and that light which Man had abused And as in the Principles of Truth man became defective so in the Principles of Practice Rom. 1.21 26. God gave them up to vile affections insomuch that among the very Jews who had the very Counsels of God among them the very Principles of their known Laws were adulterated and corrupted Now for this purpose was Christ born as he testifies of himself John 18.37 To this end was I born and for this end came I into the World that I should bear Witness unto the Truth and as he was the Light of the World as he affirms of himself 1 John 8.12 so he was furnisht with a Doctrin from God John 7.16 My Doctrin is not mine but his that sent me John 7.16 and with a Power of delivery beyond the Power of a mere Man John 7.46 Never man spake like this man and Matth. 7.29 He taught as one having Authority and not as the Sâ—ribes And thus we may observe that although the great God could have taught by a Miracle by his absolute power yet he chooseth to reveal his truth to his Creature by means apposite to our Nature the Son of God cloaths himself with Flesh and Blood and teaches Man the
way to his Happiness as one Man teacheth another though we must not exclude that powerful Co-operation of his mighty Spirit that strikes upon our Spirits even when his Word strikes upon our 〈◊〉 And herein the Pharisees spoke truth even against their own Wills Matth. 22.26 Thou teachest the way of God in Truth For God in these last times hath spoken to us by his Son Heb. 1.2 and revealed unto us the whole Counsel and Will of his Father concerning us For he spoke not of himself but the Father which sent him gave him Commandment what he should say John 12.49 And that this Doctrin of his might receive a Testimonial from Heaven it was 〈◊〉 with Miracles and with suffrages from Heaven John 12.30 This Voice came not because of me but 〈◊〉 your sakes Now among divers Particulars of the 〈◊〉 of Christ we may observe these great Master-pieces 1. Instâ—ucting us that there is a higher end for the Sons of Men to arrive unto than temporal Felicity in this Life viz. Blessedness express'd in those several Expressions of his Matth. 5.3 4. c. The Kingdom of Heaven Comfort Fulness sight of God c. And in order to this great Doctrin are those several Doctrines of the Resurrection the last Judgment the Immortality of the Soul truths that the whole World either never knew or had forgotten or doubted 2. Instructing in the true Way to attain this Blessedness teaching us that Righteousness accepted of God consists not in meer outward observations but in the integrity and sincerity of the Heart and hereby rubs off all those false glosses that the formallest of Men had put upon the Law of God teaches that the Love of God is the fulfilling of God's Commandments and the reason is because this Love of God if it be sincere will ingage the whole Man to the exact Observance of what he requires those abstruse practical Truths of Depending upon God's Providence Self-denyal Loving our Enemies Rejoycing in Affliction all flowing from the high Point of the Love of God this is the Law of Christ Gal. 6.2 3. In revealing that which is the only Means to attain the two former even that great Mystery of the Gospel that was hid with God in Christ A Man might rove at the two former though the World had almost lost them both but this latter was a mystery that the Angels themselves knew not 1 Cor. 2.16 Who hath known the Mind of the Lord that he way instruct him But we have the mind of Christ which contains the whole Counsel of God touching Man this is that which Paul calls all the Counsel of God. Acts 20.27 and Truth it self hath given us the Breviary of it John 6.40 This is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day These great Truths of so great Concernment to the Children of Men yet so far remov'd from their Understanding were the third Business of the Life of Christ 7. That Christ bearing the sins of his People did suffer the wrath of God for the Remission of their sins The sufferings of Christ did only befal his Humane Nature for his Divine Nature was impassible yet in respect of that strict union of both Natures in one Person they received a value from that divine and impassible Nature for the union of both Natures in one Person though it did not communicate the Conditions of either Nature to the other did communicate the conditions of either Nature to the same Person as is before shewn This Suffering of Christ had these several Attributions 1 It was a Voluntary Suffering and yet not without a Necessity The Suffering was Voluntary even in respect of his Humane Nature yet Obediential to the Counsel and Purpose of God Matth. 17.21 he must go and suffer Luke 24 26. Ought not Christ to have suffered these things Acts 2.23 Him being delivered by the determinate counsel and fore-knowledge of God Yet was this most Voluntary in Christ Voluntary in the original undertaking of this Work in that Eternal Susception by the Eternal Word Voluntary in the discharge of that Undertaking in the Humane Nature the Humane Nature of Christ pursuing and following the will of Eternity Luke 12.50 I have a baptism to be baptized withal and how am I straitned till it be accomplished And even when the Humane Nature did according to the Law of Nature shrink from its own dissolution yet he presently corrects that natural Passion John 12.27 Father save me from this hour But for this cause came I to this hour Father glorifie thy Name Matth. 26.39 O my Father if it be pâ—ssible let this cup pass from me nevertheless not as I will but as thou wilt whiles his Humanity trembles and startles at the Business he goes about yet his Love to his Church his Obedience to his Father his Faithfulness to his Undertaking breaks through that natural reluctance Now the Voluntariness yet obedience of Christ's suffering both consistent appears Joh. 10.15 1 Joh. 3.16 I lay down my life for my sheep No man taketh it from me but I lay it down of my self yet Isa 53.6 10. All we like sheep have gone astray and the Lord hath laid on him the iniquity of us all it pleased the Lord to bruise him when thou shalt make his soul an offering for sin Psal 2.7 8. As he made himself of no reputation and humbled himself so he became obedient to death Titus 2.14 He gave himself for us that he might redeem us from all iniquity yet John 3.16 God so loved the world that he gave his only begotten Son c. Again 1 John 4.9 Herein perceive we the love of God because he laid down his life for us Yet Rom. 8.32 He spared not his own Son but delivered him up for us all 1 John 4.9 God sent his Son to be the propitiation for our sins Psal 40.7 Then said I lo I come yet he came not without a Mission I delight to do thy will O my God. The sum of all then is the Love of God to Mankind was the absolute and original foundation of our Redemption the same act of this Love proposed and undertook the Redemption of Mankind voluntarily and freely in this way contrived by the Eternal Wisdom and Counsel of God The Humane Nature of Christ in exact and voluntary submission unto this Counsel performed it If it had been Voluntary and not in Conformity to the Will of God whose Will could be the only measure of his Satisfaction it could never have been satisfactory And if it had been meerly Passive it could not have been an Obedience which requires a free Submission and Conformity to the Will of him that injoyns without which it could never be meritorious 2. It was a Meritorious and Expiatory Suffering for by that Eternal Covenant between the Father and the Son he was to bear the sins of
and Happiness to them that believe on Christ the Soul resteth and trusteth in the Truth and Power of God in Christ for it 2. In that the Faith of both had a termination in Christ though theirs more indistinctly and confusedly in respect that the same was not so clearly revealed unto them In that Promise to Abraham In thee shall all nations of the earth be blessed wherein the Gospel was preached to Abraham Galat. 3.8 Abraham did see Christ and rejoyced John 8.56 And so for the rest of those ancient Fathers Rom. 10.4 They drank of that spiritual rock that followed them and that rock was Christ Now the Effects of Faith are of two kinds 1. In reference to God our Justification God having of his free Goodness exhibited the Righteousness of Christ and his Satisfaction to be theirs that shall truly know it and rest upon it Rom. Chap. 3 4 5 c. Galat. 2.16 2. In reference to us Peace with God Rom. 5.1 In him that is our Peace-maker Humility because the Righteousness whereby we are justified is none of ours Rom. 3.27 Where then is boasting worketh by Love Galat. 5.6 2. Hope is but modally or objectively distinguished from Faith for the same spiritual Life which is wrought in the Soul and brings Light with it when it looks upon Christ with Dependance and Recumbency is called Faith when it looks upon the fulfilling of these Promises yet unfulfilled with Expectation and Assurance is called Hope They are but the actings of the same spiritual Life with diversity only 〈◊〉 to the diversity of Objects Hence they are many times taken for the same thing Heb. 11. 〈◊〉 the substance of things hoped for Ephes 4.4 One Hâ—pe of your calling Galat. 5.5 We through the Spirit wait for the Hope of righteousness by Faith Rom. 8.24 We are saved by Hope 1 Pet. 1.4 Begotten again unto a lively Hope And the Fruit of this Hope must of necessity be Joy Reâ—â—ycing in Hope Rom. 12.12 And such a Joy as at once takes off the vexation sorrow and anxiety that the greatest Affliction in this world can afford and likewise the fixing of the Soul with over much Delight upon any thing that it here enjoys because it looks beyond both upon a Recompence of Reward that allays the bitterness of the greatest Affliction 2 Cor. 4.17 18. Heb. 11. and allays the Delight of the greatest temporal Enjoyment Heb. 11.26 Esteeming the reproach of Christ greater riches than the treasures of Egypt Purifies the Heart John 3.3 He that hath this hope purgeth himself even as he is pure that is winds up his Heart to such a Condition as is suitable to his Expectation 3. Love This is that first and great Commandment Deut. 6.5 Matth. 22.37 And therefore is the fulfilling of the whole Law Galat. 5.14 Rom. 13.8 Because it puts the only true and active Principle in the Heart which carries him to all true Obedience It is the highest Grace 1 Cor. 13.13 And that wherein consisâ—ed the Perfection of Humane and Angelical Nature because it was not only his Duty but his Happiness It was his Duty because the chiefest Good deserved his chiefest Love even out of a Principle of Nature and his Happiness because in this regular motion of the Creature to his Creator God was pleased to exibit himself to his Creature and according to the measure of his Love was the measure of his Fruition And in the Restitution of his Creature God is pleased to restore this quality to the Soul Gal. 5.22 The first fruit of the Spirit is Love 2 Tim. 1.7 The Spirit of Love 1 Tim. 1.14 with Faith and Love 2 Thes 2.10 receiving the Love of the Truth Ephes 4.15 speaking the truth in Love Jude 21. keep your selves in the Love of God now this Love is wrought by a double means 1. By the Knowledge of God as he is the Best and Universal Good and therefore it is impossible that there can be the true Knowledge of God but there must be the true Love of God 1 John 4.8 He that loveth not knoweth not God And this is an Act grounded upon a rational Judgment which even by the very Law and Rule of Nature teacheth us to value and esteem that most which is the greatest Good. 2. By the Knowledge of the Love of God to us The absolute Goodness of God deserves our Love but the communication of his Goodness to his Creature commands it The former doth most immediately work upon our Judgment and so is a love of Apprehension the latter upon our Wills and so is a love of Affection and yet both upon right Reason for as the Law of Nature teacheth us to love the Chiefest Good so the same Law of Nature teacheth us to love those most that do us most Good and consequently love us most Now when God by his Spirit sheds abroad his Love into the Heart and we once come to know the Love of Christ passing Knowledge Ephes 3.19 The Soul even out of a natural ingenuity being rescued by the Spirit of God from that malignity that sin and corruption had wrought in it cannot chuse but return to God again that hath done so much for so undeserving a Creature And therefore this was the great Wisdom and Goodness of God in sending Christ in the Flesh to die for us when we were Enemies and in revealing that Goodness of his therein that in a way proportionable to the conception and operation of our Souls we might understand the greatness of his Love to us 1 John 3.16 Hereby perceive we the love of God 1 John 4.9 In this was manifested the love of God Ephes 2.4 But God who is rich in mercy for his great love wherewith he loved us even when we were dead c. God commandeth his love to us c. All which being brought to a Soul that hath life in him must needs work Love to God again 1 John 4.19 We love him becâ—use he loved us first As it is the Love of God that gives us Power to love him for it is the first cause of our Happiness and consequently of our Love to God wherein consists our Happiness so it is the immediate cause of our Love to him When the Soul is convinced of so much Love from so great a God to so poor a Creature in very Ingenuity and Gratitude it cannot chuse but return an humble and hearty Love to his Creator again Methinks the Soul in the contemplation of the Goodness and Love of God might bespeak it self to this effect So immense and infinite is the Goodness and Beauty of thy God that were thy Being possible to be independent upon him he would deserve the most boundless and infinite motion of thy Love unto him But here is yet farther infinitude added to an infinitude he gave thee thy Being from nothing which was an infinite act of his Goodness and Power unto thee and doth and may justly challenge the highest tribute of Love
any thing that he doth or suffers be answerable to his own well-being which is the termination of that Love and accordingly likes or dislikes it or wills it to be or not to be done This Precept is resolved into its Negative Whatsoever ye would not that men should do to you that do not to them And for the use of both we are to take them both with these Limitations 1. It is understood in an equality or parity of Relation and not otherwise For an instance the Father may expect that from a Son viz. Reverence and Observance which will not be fit for the Father to give to the Son. The Duties are diversified according to the diversity of the Relations The resolution of the Precept in this case is therefore this Whatsoever I would that my Father should expect from me that I would that my Son should do to me è converso Variations of Circumstances and Relations diversifie the Case and therefore the resolution of this Precept in case of different Relations must be as well with the change of the Relations as of the Persons and the Question to be asked the Conscience in such a case is Were I in my Neighbour's Condition and my Neighbour in mine what I would in such a Case expect from my Neighbour that I ought to do to him Ex Autographo cum eod collat FINIS A Brief Abstract OF THE Christian Religion A BRIEF ABSTRACT OF THE Christian Religion 1. THAT there is One and but one most Glorious God Eternal Incomprehensible perfectly Happy Infinite in Wisdom Power and Goodness filling all places but comprehended in no place full of Justice Mercy Truth and Perfection 2. That this God though but One in Essence is yet Three in number of his Subsistence Father Son and Holy Spirit 3. That this God in the beginning of time created the World commonly called the Heaven and Earth which he still governs by his Power Wisdom and Providence And this he did 1. For the Manifestation and Glory of his Wisdom Power and Goodness 2. For the Communication of his Beneficence Goodness and Bounty to the things which he thus made according to their several Natures and Capacities 4. That having finished this inferior World called the Earth and furnished it with all things necessary and convenient for the use and convenience of the nobler Creature which he intended he created the first Man Adam and the first Woman Eve the common Parents of all Mankind from whom all the Men and Women in the World are derived by natural Propagation 5. To these first Parents of Mankind Almighty God gave some Endowments or constituent Parts that are common to all Mankind as well as to them namely 1. Terrestrial or Earthly Bodies for the first Man was made out of the Earth and the Bodies of all other Men though they are derived to them by ordinary Generation yet their Bodies are terrestrial or elementary Bodies 2 Spiritual and Immortal Souls endued not only with the Power of Vegetation as Herbs and Trees nor only with the Power of Sense and Perception and Appetite as the bruit Beasts but also with the Power of Understanding and Liberty of Will whereby he obtains a kind above all other visible Creatures besides And this Soul thus endued with the Power of Understanding and Will doth not die with the Body but it is immortal and never dies And this is called a Reasonable Soul whereby we understand and think and consider and remember and chuse one thing and refuse another whereby we have a Capacity to know Almighty God his Works his Will and to obey and observe it and to perform all the Actions that belong to a Reasonable Creature 3. A Power of Propagation of their Kind by the mutual conjunction of Sexes by vertue of that Divine Benediction given to Man as well as to sensible Creatures Be fruitful multiply and replenish the Earth By vertue of which Benediction all the Families of Mankind that were or are or shall be upon the face of the Earth are in the course of ordinary Generation derived from the first Parents of Mankind 4. A Power and Right of Dominion over the inferiour Creatures which he doth exercise partly by the ordination and appointment of their Creation and partly by the advantage of his understanding Faculty and though this Dominion be in some sort weakened and decayed by the Fall of our first Parents yet it still in a great measure continues to the Children of Men. 6. But some Priviledges our first Parents had in their state of Innocence which by their Fall hath been much impaired and lost and not derived to their Posterity 1. A state of perfect Innocence free from all Sin and sinful contagion 2. A state of Happiness and Blessedness as large as Humane Nature could be capable of 3. A state of great Integrity and Perfection as far forth as it was possible for Humane Nature to enjoy as Light and great Knowledge in his Understanding Integrity in his Will right Order in his Soul Righteousness and Holiness 4. A state of Immortality of Body and Soul in their perfect conjunction so long as he kept his Innocence 7. The Ends for which Almighty God created Man thus were first those common Ends which moved him to create the World above mentioned namely his own Glory and the Communication of his Goodness and Beneficence but secondly these seem to be the special Ends of Man's Creation 1. That he might have a Creature in this lower World that might more conveniently actively and effectually give glory unto God and to that end he endued him with Nobler Faculties that might perform this Office his Understanding whereby he might know his Maker and his Will and his Works His Will whereby he might obey his Will his Affections whereby he might love and fear and admire him His Faculty of Speech whereby he might glorifie and praise him this is another kind of Glory than the other inferiours do or can bring to their Maker And to the end he might thus glorifie his Maker he placed him in the view and sight of the goodly frame of Heaven and Earth and gave him his Law wherein he should obey and serve his Creator 2. That he might be partaker of as much Happiness and Blessedness as the Humane Nature could be capable of while it stood in conjunction with his Body and that he should by a kind of Translation into Heaven enjoy more Pure Perfect and Everlasting state of Blessedness and Glory 8. When God had thus created Man he gave him a Law of Righteousness and Holiness and revealed it to him and for a Probation or Trial of his Obedience forbad him the eating of the Fruit of one Tree in Paradise under pain of Death 9. Our first Parents rebelled against that just and easie Law by eating the forbidden Fruit. And although they did not presently die corporally yet they by this Disobedience fell into these Inconveniences 1. They
Principles concerning other matters yet in matters of Religion the differences have ever been wonderful The reason is not only from the defect of our Understanding but likewise from the nature of the Object which falls not easily within the reach of those Mediums whereby the understanding arrives to the attainment of other Truths and therefore stands in need of some extrinsecal help to set him right in this It is true that the great points of Religion viz. the knowledge that there is a God and some things concerning his Essence that he is the Cause of all things that he made all things for his own End and those other things before mentioned may be acquired by the Light of Nature and Reason yet such is the heighth and remoteness of the Subject that it requires much Industry and Consideration to carry us step by step unto this heighth But when we have arrived to this which few attain unto yet there is so much confusion in these Notions and they are so far fetcht that they make not that clear impression upon the Understanding as is fit But admit they did yet we are still to seek what is that Rule whereby to lead us to attain to our great End and this we rove at In the ways of the Children of Men concerning Religion we may observe these Several steps of Ignorance 1. An Ignorance whether there be any God or no This is the grossest Ignorance because it is against the first and most universal Principle for the affirmation of the being of any thing is the first foundation whereupon every Inquiry is built this is Atheism and meer Brutishness 2. When a Man hath once stated that question affirmatively That there is some Superior Power the next question and the next step of Man's Ignorance is concerning the Nature of this God What he is Whether one or more Whether visible and if so What visible c. This though it may by natural Reason be stated very far as appears before and so this Ignorance receive a cure in a great measure yet so far are our Intellectuals darkened in this matter that Men are hardly set right in this And hence grew those strange varieties of Gods in the World this is the cause of Idolatry and Polytheism 3. When a Man is rightly Principle'd concerning God and consequently concludes that he is the Cause of all things the next special question is Whether God hath given to every thing his several End and Rule or Law conducing to that End and consequently Whether he hath appointed to Man any End and Rule conducing to that End different from other Creatures or Whether he be left to do as he pleaseth and not confined by the Will of God to some End and Rule conducing to it the Ignorance of this is the Cause of Supineness Epicurism Impiety and professed Injustice 4. When a Man finding that God is a free and intellectual Agent and sees as he may by natural Reason every thing ordered to a suitable End to his Being and by a suitable Means or Rule conducing to that End and finds a higher degree of being in himself than in other Creatures and consequently an higher End and consequently an higher Rule conducing to that End he doth most naturally resolve this Rule into that Law which by the Will of God is given to Man conducing to that End the Subject of which Rule must be all his Internal and External Actions both in reference to God to himself and to others but here then is the next question and the next degree of Ignorance in Men viz. What that Law or Will of God is concerning Man and from hence grow those Varieties and Errors in Worship of God. And though haply most Men knowing the true God may by the same Light of Nature concur in the general and fundamentals of Worship viz. That God is to be feared with all Reverence loved with all intention obey'd with all sincerity chearfulness and exactness all which are but natural conclusions from the Nature of God the Nature of Man and the Relation that he beareth to God as his Creator Lord and Preserver yet because we know not what that Will of God particularly is we frame several ways and Rules of Worship according as our several Fancies perswade us to be agreeable to that Will which are either unnecessary and superstructive or erroneous and offensive and which is the most dangerous Ingredient conclude both his own way necessary and the other dangerously Erroneous These Defects in the Understanding must needs be the cause of much Error and Obliquity in the whole Man and his Actions And these defects are most clearly visible in the whole World nay in the most knowing Climates Times and Persons thereof In the last part concerning the Worship of God we see several sorts of Men highly opinionated concerning their own particular Way or Worship and most Magisterially condemning the way of others as bad as Paganism when it may fall out and so for the most part it doth that what is superadded beyond the plain and sincere Fear of God Subjection to his Will Thankfulness for his Mercy Belief of the great Means he hath provided for our Salvation and those other grand Principles whereof before and anon are but meer Superstructions of Humane Invention Ignorance Imbecility or Policy and yet made the greatest part of the business and inquiries and differences among Men in matters of this Nature 2. In the Will we find several Defects 1. Those that are consequential to the Ignorance or darkness or impotence of the Understanding whose Decisions doth or should preceed the act of the Will Were the Understanding truly principle'd with the knowledge of God of his Perfection Power and Will with the knowledge of our selves our Nature and the Dependence we have upon him in our being and continuance those practical Conclusions that would most clearly and necessarily arise from these viz. of Love to his Majesty Fear of Offending Care to conform to his Will Dependance upon him Thankfulness to him Contentedness and Chearfulness in him Valuation of the World according to its true Estimate c. would most effectually follow in the Will and those Affections that are subservient to it and consequently in the Life and Actions of Men one Divine Principle soundly and clearly seated in the Understanding would improve it self into infinite practical deductions for the regulation of the Will But where these are wanting the motions of the Will must needs be excentrick But where they are but weakly and doubtfully received in the Understanding the operation of the Understanding upon them is but weak the inclinations in the Will weaker and easily overmatcht with the least difficulty and seldom arrive to action or constancy in the life for according to the measure and intention and clearness of the Conviction of the Understanding concerning any Object the more fruitful rational and powerful are those practical Conclusions deduced from it and
therefore must needs take up the highest and choicest Desires to attain and keep him God is pleased to communicate himself to these Desires his acceptation of them and intimate Expressions of Love to his Creature This as it is the highest Happiness and the Rest of the Creature so it cannot chuse but ingage the Soul to return Love and Obedience to the Will of his God especially when all those Engagements to Obedience are likewise presented to the Soul that it owes its Being to him that his will is most righteous and fit to be obeyed And this Obedience arising from these Principles of Love to God as it was without all Hypocrisie so it was without all pain and tediousness for it did arise from an inward and active Principle and was acted by most obedient and active Faculties Man took no less delight in his Obedience which was the fruit of his Love and Duty to his Maker than he did in the knowledge of the Beauty and Goodness of his Maker which was the cause of that Love and Duty And as the actings of the natural Appetite upon a proper and seasonable Object when they exceed not their proportion are delightful so the actings of the rational Appetite consisting in Love and Obedience to God wherein they could not exceed their just proportion were the delight of the Soul his Holiness consisting in the returns to his Maker of Love and Obedience and the Goodness of his God in communicating himself and his favour exciting and accepting those returns did both conduce to the fulfilling of his Blessedness All this as it was derived from the Blessing of God 1 Gen. 28. so it ended in the Perfection of the Creature And God saw all that he had made and behold it was very Good. Ib. Ver. 31. 2. The Means whereby he attained or rather preserved this state of Happiness which was in effect congenite with though not essential to his Being This was only Obedience to the Will of his Maker In all inferiour Creatures we see a kind of inclination or instinct to follow the Rule of their Nature This conducts them to that degree of Felicity and Beauty which is commensurate to their Nature herein though they follow the Will of their Creator in the Law of their Creation it is not properly Obedience nor that instinct properly a Law the latter is only given and the former only performed by such a Creature as hath Liberty and Choice and consequently Knowledge and Understanding without which it is impossible to have the other Man alone of all visible Creatures is endued with both and so fitted to receive a Law and to obey it Being thus fitted he hath a double ingagement of Obedience viz. of Duty and of Profit 1. Of Duty he received his Being from his Maker and that Being furnished with Happiness This is an infinite and boundless engagement of Duty even to the utmost of his Being 2. Of Profit or Advantage this stock of Happiness that was but now freely conferred upon him is put into his hands under this Condition if he break his Condition he forfeits and that most justly his Happiness But yet if this Law were beyond the capacity of his Nature then there might be some excuse of his Disobedience But as this Happiness was fully commensurate to his Nature so was this Law which was the subject of his Obedience We shall therefore consider these three things 1. What was the Law of Man's Creation 2. Whence the Obligation of it 3. What the Sanction or Penalty 1. What the Law was Obedience was the Duty of Man to the Will of his Creator the Law was the Specification of that Will in this or that particular Command or Prohibition The Laws that God gave to Man therefore were of two kinds 1. Such as did bear a kind of proportion or convenience to the Nature of Man such are all those moral Dictates which we call Laws of Nature as keeping of Faith worshipping God and most if not all those Precepts in the Decalogue are but Expressions of these Laws These though they have no Obligation but by the Command of God yet they have a kind of Congruity with the very Nature of Man. 2. Such as though they have their original Justice of Obligation upon the same ground as the former hath viz. The subordination of the rational Creature to the Will of God yet in hoc individuo there doth not appear that Congruity of Nature of Man with this Command such was the Command of forbearing the forbidden Fruit and answerable to this in all times God hath been pleased to give Commands of these two several kinds Gen. 9.14 At the same time God forbids Murder which holds Congruity with Humane Nature and eating of Blood which doth not appear to hold such Congruity Gen. 17.2 to Abraham Walk before me and be perfect which is a Rule of natural Justice and a Command of Circumcision the reason whereof doth not so naturally appear so to the Jews not only the Moral Law but divers Ceremonial Rites which have no such necessary conformity to Reason The reason of this and why the first Man's Obedience was tried upon this Precept was because that in the Obedience to such a Command is given the clearest and most free Obedience to God for we hereby acknowledge his Freedom to command what he pleaseth and our just Obligation to obey what he commands meerly because he commands Now because it is impossible that any Law can bind unless it hath some Promulgation or discovery from him that gives it or somewhat equivolent unto it we are to consider How these Laws came to be published As for the latter it is most certain and clear that it was by express injunction from God. And the Lord God commanded Man saying c. Whether this was by an audible Voice or by an immediate infusion of the knowledge of it into the Mind it will not be material to enquire But certain it is that in as much as the Obligation of this Precept doth not arise from any intrinsecal conformity of the thing to Humane Nature there was an express injunction and command of God in it But as touching the former though they were discovered to Man to be the Will of God yet they did hold a kind of intrinsecal proportion and conformity to the very Nature of Men. And hence it is that though by the Fall a general deficiency was in Man yet the tracks and foot-steps of those Laws remain in his very constitution Though this cannot be the cause of their Obligation yet questionless this was part of the means of their Publication to Man Rom. 2.14 The Gentiles not having the Law do by nature the things contained in the Law. And although much were due to Education and Tradition and the course of God's Providence in propagating the Knowledge of the Moral Law yet such a convenience it hath with the nature and use of Men that when they once come to
the Flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the world received up into Glory 1 Tim. 3.16 The Mystery of Faith 1 Tim. 3.9 CHAP. VI. Predictions and Types of Christ YET this great Mystery of Christ was not kept so secret but that as the fruit of his Mediation preceeded his coming in the Flesh as shall be after shewn so some glimpses of this Truth were discover'd to former Generations 1 Pet. 1.10 Of which Salvation the Prophets have enquired Ephes 2.20 Foundation of the Apostles and Prophets Christ the Corner-stone We shall therefore for the settling of our Minds in this Cardinal Point observe those Predictions concerning Christ in the Old Testament and we shall find the Old and New Testament like the two Cherubims upon the Mercy Seat their Faces looking one toward another yet both of them toward the Mercy Seat and as we have before noted the Old Testament unriddling the difficulties of Nature so the New Testament unriddling the Old The Predictions of Christ in the Old Testament were of two kinds Prophetical and Typical The Prophetical Predictions to follow them in order of time 1. The first and great Publication of the Gospel though dark and mysterious was that by God himself in Paradise Gen. 3.15 I will put enmity between thee and the woman between thy seed and her seed it shall break thy head and thou shalt bruise his heel This was not only fulfilled in that mystical Woman the Church and here see Revel 12.17 but also in Christ 1. He was the Seed of the Woman and not of the Man Luke 1.34 He sent his Son made of a Woman Gal. 4.4 The Parallel observable By the Woman Sin first came into the World and Salvation 2. It shall break thy head He came to destroy the works of the Devil in his Temptation In his Life he bound the strong Man Heb. 2.14 destroyed him that had the power of Death that is the Devil Matth. 12.29 In his Preaching Luk. 10.17 18. Satan like Lightning falling down from Heaven in his Death and Resurrection spoiling Principalities and Powers and made a shew of them openly and triumphing over them in it Colos 2. â—5 In his Ascension Ephes 4.8 When he ascended up on high he led Captivity captive this Captive taker is the Devil 2 Tim. 2.26 In his Members Ephes 6.12 We wrestle against Principalities and Powers and it is our Business to stand against the Wiles of the Devil Ibid. Vers 11. To resist him stedfastly in the Faith 1 Pet. 5.9 In the Dispensation of his Government in his Church and Members Revel 12.7 Michael and his Angels fight with and overcome the Dragon and his Angels In his last and great Judgment Revel 20.10 The Devil cast into the Lake of Fire 1 John 3.8 For this purpose was the Son of God manifested that he might destroy the works of the Devil 2. The next great Promise of Christ was that which was made to Abraham That in him Gen. 12.3 Gen. 18.18 That is in his Seed Gen. 22.18 all Nations of the Earth should be blessed This is applied to Christ Galat. 3.16 And afterwards to Isaac the Son of the Promise was the same Promise renewed and entailed Gen. 26.4 And so exact was the great God of Heaven in the fulfilling of his Promise that until by a civil Investiture the right of Primogeniture was translated from Esau to Jacob first by the sale of his Birth-right Gen. 25.33 and then by the Blessing though surreptitiously by Jacob yet providentially by God Gen. 27.29 This Promise was not actually entailed upon Jacob's Line Gen. 28.14 This Patria potestas Jacob likewise used upon his three eldest Sons Reuben for his Incest Simeon and Levi for their Murder Gen. 49.34 56. Whereby Judah became as it were the first-born and therefore Judah continually after had the preheminence of Primogeniture Viz. in the division of the Land Numb 34.19 Judah's Commissioner first named so in the alotment of the Land of Canaan Joshua 15.1 Judah had the preheminence in compleating the Victory of Canaan by the Suffrage of God. Judges 1.2 And by the decision and Prophecy of dying Jacob the Regality a right of Primogenture and the Messiah entailed to that stock Gen. 49. The Scepter shall not depart from Judah nor a Law-giver from between his feet until Shiloh come and unto him shall the gathering of the People be And hence he is called the Lion of the Tribe of Judah Revel â— 5 This Gathering of the People to him was the Calling of the Gentiles to the knowledge of God in Christ And this was the Star of Jacob which Balaam inspired against his will prophesied of Numb 24.17 And this that great Prophet which God promised by Moses to raise up to stand between the Majesty and Glory of God and the frailty of Humane Nature Deut. 18.15 John 5.46 The Redeemer of Job Job 19.25 From the time of Moses the Prophecies of Christ are interrupted and his time not specified but in him God was pleased to evidence it first in his Promise to him 2 Sam. 7.16 Thy throne shall be established for ever And this Covenant touching Christ therefore called the sure Mercies of David Isaiah 55.3 again Isa 11.1 10. In that day there shall be a root of Jesse which shall stand for an ensign of the people To it shall the Gentiles seek and his rest shall be glorious And this was a known Truth even among the unbelieving Jews Matth. 22.42 The learned Doctors confessed that Christ was to be the Son of David This fulfilled in Christ Acts 13.23 Of this man's seed hath God according to his promise raised unto Israel a Saviour Jesus Revel 5.5 The Root of David The Place of his Birth Mich. 5.2 And thou Bethlehem c. out of thee shall he come forth unto me that is to be ruler in Israel whose goings forth have been from old from everlasting this Bethlehem the City of David 1 Sam. 17.22 notoriously confessed among the Jews to be the place of the Messias's Birth Matth. 2.5 The Manner of his Birth A virgin shall bear a son and shall call his name Immanuel Isa 7.14 fulfilled Matth. 1.25 And as in his Name the union of the Divine and Humane Nature is discovered so more plainly Isa 9.6 His name shall be called Wonderful Counsellor the mighty God the Everlasting Father the Prince of Peace of the increase of his Government and Peace there shall be no end Peace proclaimed at his Birth Luke 2.14 On earth peace good will towards men his Business Peace 2 Cor. 5.1 God in Christ reconciling the World to himself Ephes 2.14 Christ our Peace his Gospel the Gospel of Peace Rom. 10.15 Ephes 6.15 Peace his Legacy John 14.27 Peace his Command Matth. 5.9 Blessed are the Peace-makers Rom. 12.18 Live peaceably with all men Luke 10.5 6. Into whatsoever house ye enter first say Peace be to this house And if the son of Peace
1.2 and the Blood of sprinking God in his Wisdom took a special care and set a special value upon the Blood even of Beasts both in the Levitical and in the Law given to Noah because the Seal of Life and therefore prohibited the use of it in any thing below his own Service Gen. 9.4 Levit. 17.14 Yet in his Service injoyned to the Jews all their Consecrations of Covenant People Priests Altars Sanctuary Vessels at once to prefigure the Sacrifice of Christ and the deep dye of the guilt of Sin Heb. 9.22 Without shedding of Blood is no Remission Heb. 13.20 The Blood of the Everlasting Covenant 5. In the Holy Vessels The Ark a special sign of God's Presence therefore called the Glory of Israel 1 Sam. 4.22 This called the Ark of the Covenant or the Ark of the Testimony Jos 2.14 Wherein was placed the Testimony viz. The two Tables Exod. 25.16 The Pot of Manna and Aaron's Rod these being for Testimonials to their Posterity of the Covenant Power and Goodness of God. As in this Ark the Covenant of God was placed so Christ was the Ark of the second Covenant in whom it was made and conserved the receptacle of the fulness of the Mercies of God Colos 1.19 For it pleased the Father that in him should all Fulness dwell Colos 2.3 In whom are hid all the Treasures of Wisdom and Knowledge Over this Ark was placed the Mercy Seat the only place from which God appointed to meet with Moses and from thence to discover his Counsels to him Gen. 25.17 22. The only Seat of God's Mercy to Mankind is to be found in Christ And to this Fabrick of the Mercy Seat with Cherubims looking into it is that expression of Peter touching the Mystery of Christ 1 Pet. 1.22 Which things the Angels desire to look into And all this within the Veil the great Covenant for the Redemption of Man made from Eternity was within the Veil before Christ appeared in the Flesh These were placed within the Veâ—l in the most holy Place There were three Rooms in the Tabernacle 1. The most Holy Place wherein the Ark stood and the Mercy Seat over it divided by the Veil from the rest of the Tabernacle Exod. 26.33 Wherein the High Priest entered but once a year at the time of the solemn Atonement Exod. 30.10 Levit. 16.2.34 Heb. 9.7 The next were the Sanctuary wherein were the Golden Altar of Incense placed before the Veil Exod. 30.6 40.26 The Golden Table whereupon was set the Shew Bread placed on the North side of the Sanctuary Ibid. Verse 22. And the Golden Candlestick placed on the South side of the Sanctuary Ibid. Verse 24. Then there was the Court of the Tabernacle where the Altar for Burnt-Offerings was placed And by the door of the Tabernacle is intended without the door of the Tabernacle which the rather appears because the Laver of Brass was put between the Altar and the door of the Congregation And all these are likewise shadows of Christ And because we find the Veil to be expresly called the humane nature of Christ Heb. 10.20 And therefore at the death of Christ the Veil rent Matth. 27.51 We may justly conceive the Vessels that were contained in the Sanctuary to represent Christ in the Business of his Mediatorship which principally is applicable to him as he was Man 1. The Altar of Incense made of pure Gold upon which was to be offered a perpetual Incense before the Lord throughout their Generations Exod. 3.8 And this was placed before the Veil by the Ark and the Mercy Seat and a peculiar Incense to be used in it that no Man might make the like Exod. 30.38 This doth clearly typifie the continual Intercession of Christ who ceaseth not to make Intercession for us Heb. 7.25 And no other Mediation but his must be used he is the only Name This imports that Priestly Office of Christ 2. The Table of Shew-Bread made also of pure Gold and a Crown of Gold round about Exod. 25.25 And Shew-bread set upon the Table before God always importing as well that Regal Office of Christ in his Church as that Fulness of all spiritual Blessings which is in him and therefore he doth not unusually stile himself the Bread of Life and the Bread that came down from Heaven John 6.48 The magazine and store of all Provisions for the Necessities and Wants of all that believe in him Colos 1.19 For it pleased the Father that in him should all fulness dwell 3. The Golden Candlestick having seven Branches whereon were seven Lamps which were to give Light in the Sanctuary Exod 25.37 This doth most clearly typifie that Prophetick Office of Christ who was the Light of Men John 1.4 John 8.12 And these were the three great Utensils of the Sanctuary which questionless were significative of more than to be bâ—re Ornaments otherwise there had not lain so special a charge upon Moses Exod. 25.40 to follow precisely his Pattern and the rather we may collect these significations of them in respect of the place where they were set viz. not in the Holiest of all the Type of Heaven but in the Sanctuary the Type of the Church these Offices principally relating to the Church 2 Cor. 4 6. The light of the knowledge of the glory of God in the face of Christ To this we may add the Holy Oyl which was to sanctifie all the Vessels Priests and Tabernacle Exod. 30.22 c. This signifying that Unction of the Spirit of God which as in a special measure it was poured out upon Christ who was anointed with the Oyl of gladness above his Fellows Heb. 1.9 so the same anointing from above is that which sanctifies both the Services and Persons of his Church And hence it is called pouring out his Spirit Acts 2.18 Shedding on us his Spirit T it 3.6 And the Spirit of Unction 1 John 2.20 He which anointed us is God 2â— Cor. 1.21 1 John 2.27 The anointing that teacheth us all things 1 John 3.20 The Unction from the Holy One. These were the Vessels within the Sanctuary the special Vessels without were the Altar of Burnt-Offerings and the Laver placed between the Tent and the Altar Exod. 40.29 30. The Altar of Burnt-Offerings a Type of Christ Heb. 13.10 The Alar of his Divine Nature that sanctified the Offering c. Whatsoever toucheth it shall be holy Exod. 29.37 This Altar placed without the Tabernacle in the Court of the Tabernacle where all the People came typifying that universal Exhibition of this Sacrifice to all and that the initiation of every Man into the favour and presence of God was to be through this Altar God exhibited himself to the Priest and Moses over the Mercy Seat which was at the door of the most Holy But to all the People the place of the manifestation of his presence was at the door of the Tabernacle over this Altar Exod. 29.42 43. And there will I meet with the children of Israel
And the suffering of Christ without the Gate was not without some Allusion to the placing of this Altar without the Tabernacle Vide Heb. 13.12 And as the situation of the Altar so the Sacrifice upon this Altar not without a Mystery for besides those many Sacrifices which were diversified according to the several natures of the Occasion here was one Sacrifice appropriate to this Altar the continual Burnt-Offering a Lamb of the first year in the Morning a Lamb of the first year at Even Exod. 29.38 Numb 28.3 And the Spirit of Truth takes up this description of Christ more frequently than any John 1.29 Behold the Lamb of God that taketh away the sins of the world 1 Pet. 1.19 Redeemed with the precious blood of Christ as of a Lamb without blemish or spot Revel 5.6 The Lamb that was slain c. Revel 13.8 The Lamb slain from the foundation of the world And between this Altar and the Sanctuary stood the Laver of Brass not only typifying the Sacramental Initiation by Baptism but that Purity and Cleansing that is required of all those that partake of this Altar before they enter into the Sanctuary John 3.5 Except a man be born of water and of the Spirit he cannot enter into the kingdom of God As the Blood of Christ cleanseth from the Guilt of our Sin so it cleanseth us from the Power of our Sin before we are to expect an admission into the Sanctuary It was as well Water to cleanse as Bloud to expiate 6. The typifying of Christ in the Priesthood of Aaron and his Successors High Priests Divers of the Ceremonies especially in the Consecration of them were meerly relative to their natural pollutions and the cleansing of them Heb. 7 27. Offering Sacrifices first for their own Sins such was the Sin-offering Levit. 9.7 Levit. 8. â—4 Others in reference to their service and designation thereunto and exercise thereof as their washing with Water Levit. 8.6 Their anointing with the holy Oyl Ibid. Verse 12. The Ram of Consecration Ibid. Verse 22. Their residence at the door of the Tabernacle seven days Ibid. Verse 33. And some parts of his Garments But there were some things that in a special manner were typical of Christ 1. The Breast-plate of Aaron bearing the Names of the Children of Israel called the Breast-plate of Judgement Exod. 28.29 And Aaron shall bear the Names of the Children of Israel in the Breast-plate of Judgment when he goeth into the holy place for a memorial before the Lord continually importing not only the nearness of the Church and redeemed of Christ unto him but also his continual presenting of their Names their Persons in his Righteousness before his Father 2. The Plate of Gold upon the Mitre engraven with Holiness to the Lord Exod. 28.38 And it shall be upon Aaron's forehead that Aaron may bear the iniquity of their holy things that they may be accepted before the Lord. As our Persons are accepted by God in the Righteousness of Christ presented for them to his Father so our Services are accepted in the strength of the same Mediation Christ presenting our Prayers and Services to his Father discharged of those Sins and Defects with which they are mingled as they come from us 3. His Solemn Atonement when he entred into the Holy of Holies Levit. 16. Wherein we shall observe 1. A most special Reconsecration almost of all the things incident to that Service before it was performed the Priest was to make an Atonement for himself by the Blood of the Bullock Verse 11. and for the Altar Verse 18. which signifie that Purification of the Humane Nature of Christ from all Sin Original and Actual from all Sin even in his Conception that so he might be a fit High Priest Heb. 7.26 For such a high priest became us who is Holy Harmless Vndefiled Separate from Sinners and made higher than the Heavens The difference was this Aaron notwithstanding his first Consecration to his Office needed a new Atonement when he entred into the Holy of Holies and exercised that high Type of Christ's Ascension and Intercession But Christ being once Consecrate needed no new Consecration Heb. 7.28 For the Law maketh men High Priests which have infirmities but the Word of the Oath which was since the Law maketh the Son who is Consecrated for evermore 2. This was to be done but once in the year Some services had frequent iterations but those special Services that were but once in the Year were Types of those things that were to be done but once though remembred yearly such was the killing of the Passover Christ by one Offering hath perfected them that are sanctified Heb. 10.14 3. This great Atonement not made but by Blood Heb. 9.7 The high Priest entred not without Blood Livit. 26. And this Atonement was to be made upon the Horns of the Altar Levit. 16.18 viz. The Golden Altar of Incense Exod. 30.10 Hence Christ called the Blood of sprinkling Hebr. 12.24 The Offering that was to be used in this solemn Atonement for so much as concerned the Sins of the People were two Goats which were to be presented before the Lord at the door of the Tabernacle Levit. 16.7 And Lots to be cast one for the Lord the other for the Scape-Goat the former was to be the Sin-offering for the People and his Blood to be brought within the Veil Verse 23. And the other was to bear the Iniquity of the Children of Israel but to be sent into the Wilderness Ibid. Vers 21. Although in the Sacrifice of Christ his Body only died and his Soul escaped yet both were but one Sacrifice he did bear our sins in both his Soul was heavy unto death as well as his Body crucified and as God had prepared him a Body in order to this Sacrifice Heb. 10.5 So he made his Soul an Offering for Sin Isa 53.10 4. As after all this the Priest entred into the most Holy and presented this Blood of Reconciliation before the Mercy Seat and no Man was to be in the Tabernacle when he goeth in Levit. 16.17 So Christ having trodden alone the Wine press of his Father's Wrath Isaiah 63.3 Is entred into the Holy Place not made with Hands now to appear in the presence of God for us Hebr. 9.24 And as the People did representatively by their Mediatour Aaron pass into the Holiest so our High Priest hath consecrated for us Access into the Holiest by a new and living way through the Veil of his Flesh Hebr. 10.20 Who as he is our Advocate with the Father John 2.1 To bear our Names before him as the High Priest did the Names of Israel to present his own Blood before the Father of Mercy as the High Priest did the Blood of the Sin-Offering before the Mercy Seat to bear the Iniquity of our holy things as the High Priest did upon his Forehead so likewise to present our Prayers to the Father Ephes 2.18 Through him we have access
even seeming Disappointments and Frustrations of the Love of God to Man and the glory of God in him improved to the higher manifestation both of his Love and Glory This is the Lord 's doing and let it ever be marvellous in our Eyes 4. The Congruity of it even to that nature that is in Man. The great God could have over-ruled his Creature to his own Will by his own Power but he rather chuseth to bring him up unto him by such means as are congruous to the nature of his Creature and let in a supernatural Light and Life by natural means and instruments The Son of God takes upon him Flesh and in his Flesh reveals the way and means of Life 1 John 1.1 That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon c. In this Flesh he evidenceth his Love to Mankind suffers dies for them As the Discovery of the Truth by him was most proportionable to our manner of Understanding so was that Love which he shewed to us most winning upon our Wills In this is the love of God made manifest that when we were enemies Christ died for us Greater love than this sheweth no Man. Thus he winneth us with the cords of Love and maketh us willing in the day of his Power especially when this Light and Love is carried home to the Heart with the strength of his own powerful Spirit Man is a compounded Creature of Senses Passions and Spirit and though his Excellence consist in the latter and to the higher Perfection he attains the more spiritual he is yet as he owes even the service of his more inferiour Faculties to his Lord so they were not uselesly placed in him even in reference to his supreme End there is the Excess usually Man is inordinate in the former especially his Senses and that is much evidenced by the proneness of Man to Idolatry and sensual Worship Exod. 32.1 Make us gods that may go before us this Malady the Wise God that knows our frame doth not only cure with severe Comminations and Prohibitions but diverts it he gave the Jews outward Sacrifices and Observations he hath given us Christians his Image in his Son to divert us from Idolatry his Love and Compassion revealed even in our own flesh to take up our Affections and yet by these leads us up to a higher pitch John 6.63 Even by sensual Objects and Expressions he leads up to spiritual It is the Spirit that quickens the flesh profiteth nothing the words that I speak unto you they are Spirit and they are Life And this is most evident in the whole Life of Christ for though he still winds up his Auditors to the high and spiritual conceptions yet he is contented to use those motives that work upon the Senses and Passions Miracles Tears Parables Importunities Signs diversity of Tongues Visions of Angels sensual Convictions to Thomas John 20.27 Reach hither thy finger and behold my hands and to all his Disciples Luke 24.39 Behold my hands and my feet that it is I my self Thus although the Power of God could have wrought his Work in his by an immediate hand he rather chuseth such Means as may bear Congruity with the humane and reasonable Nature of his reasonable Creatures CHAP. VIII Of the great Work of our Redemption What it is How effected and for whom NOW we come to consider the great Work it self of our Redemption by Christ 1. What it is 2. How effected 3. For whom 4. How applyed 5. The Effects wrought by it 1. For the first Man by his Sin incurred a Guilt which bound him over 1. To a necessity of losing the Favour and Presence of God which was to be attained and kept only by Obedience 2. To a necessity of undergoing the wrath of God as the just reward of his Disobedience That Redemption that we now consider must supply both these 1. There must be a deliverance from that Wrath which was justly sentenced upon Man for his Disobedience And because it is impossible that the Punishment could be removed unless the Guilt were likewise removed some course must be taken to remove that Guilt And because the Guilt of any one Offence doth everlastingly disable that person that hath contracted it to avoid or expiate it and puts it wholly and everlastingly in the power of that Person that is offended to be judge of his own Satisfaction for if it were imaginable that an offender could for the future as far out act his Duty as in his Offence he came short of it it is not conceptible to be satisfactory without the acceptation of him that is offended hence it is that unless our offended Creator to whom we owe our Obedience to the utmost extent of our Beings accept a Satisfaction for our Guilt it is not possible nor imaginable that the Guilt of any one Sin can receive any Expiation It is true he might have released it of his absolute Power without any Satisfaction but that he would not do as is before shewen then that he accepted any Satisfaction it is a wonder of Mercy but that he should propound it himself and such a Satisfaction as Christ and to accept it it is a Wonder of Wonders And for this reason the foundation of our Redemption is ever attributed to the Love of God 1 John 3.1 Behold what manner of love the Father hath bestowed upon us 1 John 4.9 In this was manifested the love of God towards us because God sent his only begotten Son into the world that we might live through him 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses to them The very foundation of Man's Redemption from his Guilt and Punishment by Christ was the Love of God in sending and accepting his Son's Satisfaction 2. But if we had only a Remission of our Guilt though that might have removed our Punishment it had not cured our Loss therefore to set Man right there must not only be the removal of the Wrath of God which made us miserable but his Favour and Reconciliation without which we could not be happy And because though our Debt were paid yet we could never come to the Favour and Acceptance of God unless his Image the Rule which he planted in Man to attain Happiness were again restored to Man and because that is impossible for us to do we by our Sin contracted Blindness as well as Guilt and Weakness as well as Blindness and therefore as we must up to our Creator for Acceptation of Satisfaction for our Guilt so we must to him to provide our Righteousness Though we had found Christ Sin for us 2 Cor. 5.21 and Christ a Curse for us Gal. 3.13 before we could be delivered from our Curse so had we found that we had been still short of our Happiness unless we had also found him as well our Righteousness as our Redemption 1 Cor. 1.30
As well our Victory 1 Cor. 15.57 as our Deliverer from the Wrath to come 1 Thes 1.10 As well our Life Colos 3.4 as our Deliverance from Death as well our Purifier as our Redemption from Iniquity Tit. 2.14 as well our Peace Ephes 2.14 as our Price as well the Price of our purchased Inheritance as the Price of our Ransom 1 Cor. 6.20 As well our Translator into his own Kingdom as the Deliverer from the power of Darkness Colos 1.13 And this as the former we owe likewise in the original and foundation of it to the free Love and Acceptation of God 1 Cor. 1.30 Christ of God is made Righteousness and therefore called the Righteousness of God by Faith Phil. 3.19 Without this free Love of God as it is impossible to imagine a Mediator between God and Man so much more is it impossible to imagine how the Righteousness of that Mediator should be the Righteousness of a guilty sinful Man Our Redemption and Salvation by Christ hath its original and strength from the free Love and Acceptation of God. 2. How this Redemption and Salvation was immediately effected which was thus The Eternal Word took upon him the Nature of Man in the unity of one Person and in our Nature did fulfil that Righteousness which we were bound to fulfil and did undertake take our Guilt and underwent the Punishment due to that Guilt which was accepted of God as the Satisfaction for the sins of the Elect for the Remission of their sins and his Righteousness accepted as the Righteousness of those for whom he so satisfied whereby he did not only abolish Death the Curse due to our sins but brought Life and Immortality to light 2 Tim. 1.10 This Truth we shall set down in these several Positions 1 That Christ the Mediator was perfect God the Eternal begotten Son of God one Eternal Essence with the Father His Name Isa 9.6 The mighty God the Everlasting Father Matth. 1.23 Emmanuel Matth. 16.16 Thou art Christ the Son of the living God that great Confession of Peter asserted by Christ himself John 1.14 The Word was God and the Word was made Flesh John 10.30 I and the Father are one John 17.5 Glorifie me with thy own self with that glory which I had with thee before the world was John 14.9 â—e that hath seen me hath seen the Father 1 Tim. 3.16 God manifest in the flesh 1 Tim. 6.15 King of kings and Lord of lords Heb. 1.3 The brightness of the Father's glory and the express image of his person Colos 1. â—5 16. The image of the invisible God by whom all things were created and consist Colos 2.9 In him dwelleth all the fulness of the Godhead bodily Phil. 2.6 Being in the form of God thought it no robbery to be equal with God Acts 20.28 Ye are redeemed with the Blood of God John 8.59 Before Abraham was I am And those speeches of our Saviour which seem to import an inequality between the Father and the Son are not to be understood in reference to this Nature of Christ but in reference to his Office of Mediator or to his Person in reference to the Humane Nature John 14.28 Ye would rejoyce because I say I go to my Father for my Father is greater than I For as the Divine Nature of Christ was never disjoyned from the Father so it went not to him consequently my Father is greater than I must be spoken in reference to him under that Nature which was To go to the Father 2. That Christ was perfect Man consisting of a reasonable Soul Matth. 26.38 My Soul is exceeding sorrowful even unto death and of a humane Body even after his Resurrection Luke 24.39 A spirit hath not flesh and bones as ye see me have and this Humane Nature subject to natural Passions he was sorrowful hungry sensible of pain and Heb. 4.15 tempted in all things as we are yet without sin he was subject to the Infirmities of our Nature not to the Distempers of our Nature This Humane Nature he took of the Virgin Mary and so was truly the Seed of Abraham But this by a miraculous Procreation by the immediate Power of God Matth. 1.20 and that without the contagion or guilt of any sin As he did no sin nor guile was found in his mouth 1 Pet. 2.22 so he knew no sin 2 Cor. 5.21 And if he had had any Guilt of his own then he could not have been a fit Sacrifice or Priest for us 1 Pet. 1.19 A Lamb without spot or blemish Heb. 7.26 For such a high-priest became us who is holy harmless undefiled c. 3. That both these Natures were united in the Person of Christ our Mediator yet without any confusion of Natures and the conjunction so strict that in both Natures he was but one Mediator And hence it is that many of those things that were properly to be attributed to one Nature and not to the other are affirmed of the Person of Christ under the Notion proper to the other Nature of Christ Acts 20.28 Ye are redeemed with the blood of God there the act of the Humane Nature is attributed to the Person of Christ in the Notion of the Divine Nature Again John 3.13 No man hath ascended into Heaven but he that came down from Heaven even the Son of man which is in Heaven yet that Nature of the Son of man was not then in Heaven But so strict is this personal Union that whatsoever is affirmed concerning one Nature may be affirmed of the whole Person of the Mediator but yet so distinct are the Natures that nothing that is affirmed concerning one Nature can be affirmed of the other Nature the eternal Son of God dyed for us but the Deity of the Son of God dyed not Herein we therefore conclude 1. That both Natures were united into one Person 2. That both Natures thus united made up but one Mediatour and so both Natures united into one Office as well as into one Person 3. That notwithstanding the uniting of both Natures into one Person and Office yet are there acts or things that properly belong to one Nature which do not belong to the other thus the Father is said to be greater than the Son John 14.28 in reference to his humane Nature Mark 13.32 But of that day and hour knoweth no man no not the Angels which are in Heaven neither the Son but the Father For although the Natures were united in one Person yet it is not imaginable that the fullness of the Divine Nature was communicated to the humane for that were to make the humane Nature of Christ infinite and not so much assumed unto as converted into the Divine Nature and then it had been impossible he could have suffered or have had any Eclipse of the light of his Fathers Countenance as he did in his bitter cry upon the Cross at which time without all question there was not nor could be any intermission of Communion between the
Divine Nature of Christ and his Father So in his suffering his humane Nature only suffered 4. Although the sufferings and actions of his humane Nature were not to be attributed to his Divine Nature yet they are to be attributed to the whole Person of Christ for the Union of both Natures in one Person added that invaluable value even to the sufferings and actions properly attributable to his humane Nature the man Christ was the offering but the God Christ was the Altar that sanctified that offering for had not the Divine Nature added that value to his Righteousness and Death it had been impossible that it could be meritorious the Death of a most innocent Person may bring a Guilt upon them that inflict it not a merit for another unless cloathed with a higher worth than Innocence 4. That there was a Necessity that Christ should have both Natures and both Natures thus united in one Person This includes three Necessities 1. The necessity of an Humane Nature It is true that God could of his absolute power have restored man without the intervention of any thing but his own Will but as in all his works he holds such a course as his Wisdom Goodness and Justice are conspicuous and legible so especially in this excellent work of our Redemption there is an admirable order and congruity in all the passages of it The Children of Adam had a threefold Union in him a Specifical Union as being of the same specifical Nature with him a Virtual Union being all included in him and a Representative Union in that great Covenant of Nature which Adam made with his Creator and so all partaked of the consequences of his Disobedience Death went over all 1 Cor. 15.4 22. As in Adam all die so in Christ shall all be made alive There was therefore an Union of Natures between the Redeemer and Redeemed Heb. 2.16 17. For verily he took not on him the Nature of Angels but the Seed of Abraham wherefore it behâ—ved him to be in all things like unto his Brethren c. There is likewise a Virtual and Representative Union between the Redeemer and Redeemed and this could not have been without that Natural Union which was between them though not merely by it as shall appear hereafter hence Christ and his Church one Body Rom. 12.5 1 Cor. 12.12 27. Ephes 1.23 Colos 2.19 they grow up into him in all things Ephes 4.13 By Virtue of this Union it is that when Christ being made sin for us was crucified our Old man was crucified with him Rom. 6.6 the same Spirit that quickened Christ quickeneth us to the first Resurrection Rom. 8.11 and to the second Resurrection 1 Cor. 15.20 they are Sons and Heirs of God by Virtue of this Union Rom. 8.17 Gal. 4.7 their Afflictions fill up the measure of Christ's Afflictions Colos 1.24 and he reckons their sufferings his and Compassions to them esteemed as done to to him Matth. 25.44 their Union to the Father is through their Union to him which is one with the Father John 17.22 23. That they may be one as we are one I in them and they in me Now though it is certain that this Union groweth by another means than the bare conjunction of our Nature yet here is the congruity Christ is united unto us by our Nature we to him by his Spirit so that the Unity of Nature with us holds a congruity with that Union which was between the first Adam and us Again such was the Will of God that the Expiation of our Sins should not be without a Sacrifice Heb. 9.22 Without shedding of Blood no remission It was necessary therefore that he should have a Body prepared him which might be a Sacrifice for sin Again we see in all the works of God though he was at his Pleasure to interpose his own immediate Power yet he useth means con natural to the Subject upon which he works And hence it is that our Redeemer works upon all that is Rational in man In his Teaching he taught convincingly with sound Reason in his Perswasions with Tears with Miracles with Promises with Threatnings with a free laying down of his Life for us when we were Enemies These could not be communicated in a way proportionable to our Nature but from him that bore our Nature 2. The necessity of the Divine Nature Questionless the humane Nature of Christ had as exact a regularity and innocence as in the Creation was placed in Adam but that could not be capable alone of a Merit beyond it self there was a necessity of a personal Dignity in Christ more than could be found in the created Nature of man to make his Righteousness and Sufferings meritorious for others for it must be a Righteousness more than commensurate to all the unrighteousness of Men and a Satisfaction more than commensurate to all the Demerit of men This had been impossible if that Righteousness and that Satisfaction had received their value from any thing below the Divine Nature hence is that Expression Acts 20.28 Take heed c. to feed the Church if God which he hath purchased with his own Blood. And as it was necessary in respect of his Righteousness and Satisfaction so in respect of the continued Exigences of his people Ephes 2.18 through him we have access by one Spirit unto the Father He could not be a perfect Mediator unless he had a clear Acquaintance with all the Exigences of his people unless he could be present with them in all their Fears despondences Temptations and Necessities which requires the co-existence of the Divine Nature 5. We say that the Eternal word did in the appointed time take flesh of the Virgin into the Unity of one Person This was that infinite Motion of the Love of God viz. First to become Man for us and then to become Sin for us The manner of the Incarnation of Christ we cannot discover every work of God is past our discovery much more this admirable work And by this Birth of Christ he took upon him the Nature of man but not any Original or inherent Sin or Guilt because by a miraculous Generation the very substance was purified Luk. 1.35 that holy thing which shall be born of thee c. and this very Birth of Christ was part of his Satisfaction because part of his Humiliation Phil. 2.5 He made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of Men Heb. 2.9 was made lower than the Angels So that in his Conception and Birth we find 1. His Satisfaction 2. His Righteousness 6. We say The whole Life of Christ till his Passion had these three parts in it viz. Satisfaction by way of Suffering 2. Satisfaction by way of Righteousness and 3. Instruction and these three were the great Ends of his Life 1. â—or his Suffering part Christ being born without Sin and perfectly framed to the image of God could not in Justice be
his Elect and under that Condition it was necessary that he should suffer for them It was the Love of the Father to accept of Christ to bear the sins of the People and it was his Justice that disclosed his Anger against Sin although his Son did but represent the sinner and yet the merit of this Suffering hath its strength from the free acceptation of his Father according to his Eternal Covenant with his Son. 3. From hence it follows that it is a Full and Perfect Satisfaction The reason is because the measure of the Satisfaction is the Acceptation of the offended God for it appears before that there can be no other Measure or Rule to him but his own Will though that be a most Just Will. Now that God was fully satisfied and pleased in Christ we have the Testimony of Angels Luke 2.14 On earth peace good will to men Of Christ John 17.4 when by way of Anticipation he saith I have finished the work that thou gavest me to do which he fully perfected when John 19.30 he said It is finished By the eternal Father by a voice from Heaven Matth. 3.17 This is my beloved Son in whom I am well pleased By the Spirit of Truth Heb. 10.14 By one offering he hath perfected for ever them that be sanctified And from the sufficiency of this satisfaction doth arise that assurance in which the Apostle glories Rom. 8.33 Who shall lay any thing to the charge of God's Elect c. it is Christ that died And hence called the Author and Finisher of our Faith Heb. 12.2 4. It was an Vniversal Suffering The sin of Man had an universal Contagion both upon his Body and Soul and an universal Guilt and consequently an universal Curse went over both his Soul and Body In the day that thou eatest thou shalt die the death This death extended to his Body and Soul and the whole Compositum his very Life was mingled with Death both in Sense and Expectation And answerable to the extent of this Contagion Guilt and Curse was the extent of Christ's Satisfaction who was figured by the first Adam Rom. 5.14 His Life was mingled with Pain Isa 53. A Man of sorrows and acquainted with grief in his Body he suffered a cursed and a painful Death and though the nailing to the Cross was not sufficient naturally to have made a separation of the Body and Soul no more than of the two Thieves yet he had those other Concurrences to his dissolution that they had not viz. the bearing of his Cross John 19.17 His scourging and Crown of Thorns Matt. 27.26 29. But especially the suffering of his Soul the very anticipation of this suffering made him even to shrink at it John 12.27 Now is my soul troubled what shall I say Father save me from this hour And this like the Trumpet upon Sinai waxed louder and louder till his very dissolution witness his affirmation In the Garden of Gethsemane Matth. 26.28 My soul is exceeding sorrowful even unto death and that astonishing Cry of the Son of God upon the Cross Matth. 27.46 My God my God why hast thou forsaken me His sorrow and the suffering of his Soul in the Garden that was so strange as to cause a sweat of Blood had been enough without the interposition of any outward force to have caused his dissolution for it was a sorrow unto death had not God supported his Humane Nature with a supernatural aid Luk. 22.43 An angel from heaven strengthened him and when the Divine Dispensation withdrew that extraordinary supply he died Matth. 27.50 He cried with a loud voice and gave up the ghost If it be asked What was the cause of this extremity of suffering in the Soul of Christ we say as he willingly took upon him to stand in our room to bear our sins and to become Sin for us so he felt the wrath of God against that sin which he by way of imputation did bear as he bare our sins in his own Body on the Tree 1 Pet. 2.24 and God laid on him the iniquity of us all and as he was made sin for us 2 Cor. 5.21 so he trode the wine-press of his Fathers wrath for that time Isa 63.3 and was made a Curse for that Sin. The Guilt that he had was not inherent but imputed but the sense of that wrath of God against Sin was not imputed but real and inherent If it be inquired How could such a sense of the wrath of God be consistent with that union that was between his Natures in one Person such Knowledge is too wonderful for me Nevertheless thus far we may say that as in the highest extremity of the suffering of his Soul there was no interruption of that strict Union between the Humane and Divine Nature yet so it pleased God to order this great Work that the actual communication of the presence of the Divine Nature was to the sense of the Humane Nature eclipsed the Sun still remained in the Firmament yet the Light thereof Eclipsed at the time of the death of Christ Matth. 27.45 to shadow to us that interruption of Vision which was in our Redeemer that so his Soul might be made an Offering for Sin as well as his Body If it be inquired How it came to pass that a perpetual Punishment due to Man was expiated by a temporary suffering of Christ we answer Man's suffering must needs be perpetual because it could never be satisfactory Matth. 5.26 Thou shalt not come out till thou payest the uttermost farthing But Christ's suffering was satisfactory and the satisfaction being made the suffering could not continue 1. It was a Voluntary Suffering 2. An Innocent Suffering 3. A Suffering of the Son of God. 4. An Accepted Satisfaction by the offended God. 8. That Christ having suffered death did arise again from death the third day This was that which the Prophet David foretold of Christ Psal 16.10 Thou wilt not leave my soul in grave by Isa 53.10 When thou shalt make his soul an offering for sin c. He shall prolong his days he shall divide the spoil with the strong because he poured out his soul unto death prefigured by Jonah and so expounded by Christ himself Matth. 12.40 and predicted by himself Matth. 20.13 And the third day shall rise again attested by an Angel Matth. 28.6 He is risen as he said And this Truth was that which was the great Means of Conversion and therefore received the greatest opposition of Devils and Men Acts 2.24 Acts 4.10.33 Acts 5.30 And as it was the greatest Caution of the High Priest if it had been possible to falsifie the Prediction of Christ concerning his Resurrection Matth. 27.63 64. So this was the Truth that they most persecuted Acts 25.19 And being a Truth of that great concernment was most evidenced by the Evangelists and Apostles whose Business it was to be Witnesses of the Resurrection Acts 1.22 1 Cor. 15. per totum for by this he was
declared to be the Son of God with Power Rom. 1.4 And this Resurrection of Christ must of necessity follow his Satisfaction he had taken upon him our Sin and therefore must undergo the Wages due unto it viz. Death in the very instant of his Death he had compleated his Sacrifice and Satisfaction when he said upon the Cross It is finished John 19.30 Yet as it was necessary for him to lie under Death so long as might convince the Reality of it so it was impossible for him to lie longer the Debt was paid and he could be no longer detained Prisoner Acts 2.24 Whom God hath raised up having loosed the pains of death because it was not possible he should be holden of it And this Resurrection of Christ as it was by the Power of God 2 Cor. 13.4 He liveth by the Power of God Ephes 1.19 The working of his mighty Power or by the Eternal Spirit Rom. 8.11 The Spirit of him that raised up Jesus from the dead so it was the effect of his Justice the Price of Man's Redemption being paid he was now by the Eternal Covenant of God to prolong his days And hence he is said to be justified in the Spirit 1 Tim. 3.16 Even that Spirit that raised him up from the dead did at the same time proclaim the compleatness of his Satisfaction and justifie the fulfilling of his Undertaking If Christ had not risen there had of necessity followed these two Consequences either of which had left us in as bad case as he found us 1. It had been then impossible that his Death had been a sufficient Sacrifice If he had been detained under Death the Guilt had still continued undischarged And hence 1 Cor. 15.17 If Christ be not raised your faith is vain ye are yet in your sins As if he should have said If there be no Satisfaction made for your Sins ye are still in them If Christ be detained under Death it is evident the Satisfaction is not made for the Curse of the Law continues undischarged and consequently the Guilt continues unacquitted and hence Christ's Sacrifice was justified by his Resurrection so are we Rom. 4.25 Who was delivered for our offences and raised again for our justification And this Resurrection of Christ was his Victory over Guilt and Death and Hell. 1 Cor. 15.57 The Victory given through Christ Colos 2.15 Having spoiled Principalities and Powers he then made a shew of them openly 2. It had been impossible that the Members of Christ could have the benefit either of the first or second Resurrection for by reason of that Union with their Head they partake of all those conditions whereof their head participates Crucified with him Gal. 2.20 Dead to sin and buried with him Rom. 6.3 6 8. Live with him Galat. 2.20 Rise together with him to newness of Life Rom. 6.4 Rom. 8.11 12. Planted unto the likeness of his Resurrection Rom. 6.5 Ascended with him Ephes 2.6 and shall rise again to eternal Happiness by virtue only of his Resurrection 1 Cor. 15. 1 Thes 4.14 9. That Christ after his Resurrection did Ascend up into Heaven where his humane Nature is cloathed with Power and Glory and Immortality The Death of our Saviour was attested by his three days keeping his Grave and the Resurrection was attested by all the Evidences that incredulity it self could require for satisfaction because the matter of the greatest difficulty to believe and which being admitted made the whole truth concerning him easily credible Therefore for the clearing of this truth as he spent forty days to conquer the Temptations of the Devil in the Wilderness so he spent forty days after his Resurrection to subdue the infidelity of mankind to the belief thereof And during that time used all the sensible Convictions that might be for the confirming of their belief that the very Body of Christ re-assumed his Soul and Life 1. The Body removed out of the Sepulchre Luke 24.5 Why seek ye the Living among the Dead 2. He appeared unto them and because those appearances were accompanied with some Circumstances that might breed jealousie that it was a finer substance than a Body as his sudden vanishing out of their sight Luke 24 3â— His sudden presenting of himself among them when the Doors were shut Luke 24.36 John 20.19 Yet to convince that suspicion he exhibits his hands and his side eats with them converses with them about forty days Acts. 1.3 The Body of Christ being by the power of God made of an Angelical though not spiritual substance is taken up into Heaven Mark 16.19 Luke 24.57 Acts 16.9 where he sits at the right hand of Glory Acts 3.21 Heb. 10.12 Heb. 12.2 This was that which was figured by the High Priest's entring into the Holy of Holies Heb. 9.24 and extended to the very whole humane Nature of Christ the same that ascended is he that descended Ephes 4.9 This was the saying of Christ himself John 20.17 I am not yet ascended to my Father but go tell my Brethren I ascend unto my Father and your Father c. And this is that that our Saviour so often inculcates That the Son of Man shall come in his Glory c. Matth. 25.31 Matth. 26.64 To insinuate that that very humane Nature by which he is denominated Man should continue in immortality and appear the last day for the judgment of the World. And as by the power of God Man in his purity had been perpetuated to immortality and so he shall be in his Resurrection so by the power of God the Life of Christ's humane Nature shall be perpetuated to everlasting 2 Cor. 13.4 He liveth by the power of God. And this Body of Christ as it is filled with immortality so it is filled with Glory we shall be made like unto his glorious Body Phil. 3.21 10. That Christ having perfected the work of Man's redemption and ascended into Heaven exerciseth a threefold Office for the benefit of his Church and People 1. Of Power of Dominion This was that Inauguration of Christ in his Kingdom Psal 110.1 Sit thou at my right Hand Isaiah 53.10 Therefore will I divide him a Portion with the great c. because he hath poured out his Soul unto Death And therefore after his Resurrection he tells his Disciples Matth. 28.18 That all power is given him both in Heaven and in Earth and is that which is so often called his sitting at the right hand of his Father Ephs 1.20 and his making both Lord and Christ Acts 2.36 And this Kingdom Dominion and Power of Christ shall continue until the end when he shall deliver up the Kingdom to his Father that God may be all in all 1 Cor. 15.24 27. 2. The Communication of his Spirit The Power of the Spirit of God is in all his Creatures and especially in Men and all Creatures in their actings are but instrumental to the Spirit of God But by Christ the Power of that Spirit is communicated in a more
special and peculiar way and is that very Power whereby their Acts and Motions to eternity are acted and was not communicated in that perfection till after Christ's Ascension John 16.7 If I go not away the Comforter will not come This Spirit of Christ is a Spirit of Illumination and Instruction John 14.26 The Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things 1 Joh. 2.27 The anointing which is from above teacheth you all things a Spirit of Conviction and Redargution John 16.8 a Spirit of Renovation and Cleansing Tit. 3.5 a Spirit of Strength Ephes 3.16 Strengthned with his might by his Spirit a Spirit of Assurance Ephes 1.13 Sealed with the Holy Spirit of Promise a Spirit of quickening Rom. 8.11 quickned by his Spirit that dwelleth in you a Spirit of Adoption and Attestation Rom. 18.15 16. We nave received the Spirit of Adoption a Spirit of Supplication and Intercession Rom. 8.26 27. The Spirit it self maketh Intercession for us The Spirit of defence against Temptation Ephes 6.17 The Sword of the Spirit which is the word of God A Spirit of Union There is a double and reciprocal means of Union between Christ and his people 1. By Faith whereby Christ is united unto them Ephes 3.17 That Christ might dwell in your Hearts by Faith. 2. By the Spirit whereby we are united unto him Rom. 8.9 If any man have not the Spirit of Christ he is none of his Ephes 2.20 In whom also ye are builded together for an habitation of God through the Spirit 1 John 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 Cor. 6.17 He that is joyned to the Lord is one Spirit And this Union with Christ was that which he so much desired of his Father for his Church John 17.22 23. And as by Faith all that Satisfaction and Righteousness which was in him was made ours so all our Actions proceeding from this Spirit are in truth his both in virtue and acception with the Father Ephes 2.18 Through him we have access by one Spirit to the Father Gal. 2.20 I live yet not I but Christ liveth in me And by reason of this Union with Christ as he is a Son so are we Sons Rom. 8.17 Joynt Heirs with him and Galat. 4.7 an Heir of God through Christ thus we apprehend Christ and are apprehended of him Phil. 3.12 3. The third effect and end of Christ's Ascension is his perpetual Intercession in the Presence of the Glory of God for his People Christ in his humane Nature was our Sacrifice and that was but one Sacrifice and but once offered Heb. 9.28.10.14 And Christ who in both Natures was the Priest that offered that Sacrifice Heb. 9 14 25. Who through the eternal Spirit offered himself without Spot to God though he finished that part of his Priestly Office while he was with us yet as the Priesthood of Christ was for ever according to the order of Melchisedec so the exercise of that Priesthood still continues Heb. 9.24 Christ is entred into Heaven it self now to appear in the Presence of God for us And as by his Spirit which he hath given to his people he makes Intercession in them for we have Access to the Father by his Spirit so by himself he makes Intercession for us Heb. ◠25 Wherefore he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them 1 John 2.1 And if any man sin we have an advocate with the Father Jesus Christ the righteous And it is the strength of this Intercession of Christ that makes the Prayers of his People effectual John 16.23 Whatsoever ye shall ask the Father in my Name he will grant it That Incense that was mingled with the Prayers of the Saints Revel 8.3 And here let 〈◊〉 ever admire the endless goodness of God Man is dead in trespasses and sins God sends his Son into the World with a Ransom and with Life John 1.4 In him was life and the life was the light of men But for all this the World still continues in death and darkness John 1.10 The world knew him not He therefore by his Providence conveys Truth to their Ears and by his Spirit carries Life and Light into their Souls and conquers the darkness and death that is in us And when he hath rescued us from ruine he still leaves that Spirit of his to contest with our Corruptions to discover his Mind to form us every day more and more to our lost Image to supplicate and communicate our wants and fears and though those supplications of ours are mingled with imperfections distrusts doubtings and distractions yet he that knows the mind of his own Spirit takes these Prayers of ours and cleanseth them from the dross that hangs about them mingles his own Merit with them presents them to his Father in the strength of his own Intercession and so bears the iniquity of their holy things Nay when we vex and grieve that Agent of his that he hath left in us to perfect our Blessedness and oftentimes stifle his motions and have scarce the sign of Life left in us he nevertheless makes Intercession for us Isa 53.12 He made intercession for the transgressours 3. The next inquiry is for whom the Satisfaction of Christ was 1. Christ did Intentionally lay down his Life for the sins of the Elect of God John 10.15 I lay down my life for my sheep And these Sheep of Christ as they were not confined to one time or age of the World so neither to one Nation or company of People John 10.16 Other sheep I have which are not of this fold viz. of the Nation of the Jews And thus some understand 1 John 22. And not for ours only but also for the sins of the whole world using us the world as a contradistinction of the Gentiles from the Jews to whom it seems he wrote 2. As Christ died Intentionally for the Redemption of the Elect so he died Effectually for them and God hath so ordered his Counsels that those that he hath appointed to eternal Life shall use that means which he hath appointed to be instrumental for the partaking of the Efficacy of his Death John 6.37 All that the Father giveth me shall come unto me and him that cometh unto me I will in no wise cast out 3. Whatsoever were the Intention or Efficacy of the Death of Christ yet we are sure that all Men shall not partake of the full and compleat Effect of Christ's Satisfaction viz. Eternal Life This is a clear Truth yet all the lost Sons of Adam shall be left wholly unexcusable and condemned by the most Righteous and Natural Justice that is imaginable There have been three great Promulgations of Laws in the World. 1. The Law written in the Hearts of Men Rom 1.19 That which may be
image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 We put on the new Man which is renewed in knowledge after the image of him that created him Colos 3.10 And we were predestinate to be conformable to his image Rom. 8.29 5. This Love of God breeds in us an undervaluing of all things in comparison of him And this is a natural effect of Love for according to the measure of our Love is the measure of the Estimate of the things loved If God be the choicest and chiefest Object of our Love it will like Moses his Rod devour and confound the rest especially when they come in competition with it If we have disorderly Passions and Affections and Lusts This Love of God will mortifie them for Christ is our Life Mortifie therefore your earthly members c. Colos 3.4 5. It will crucifie the flesh with the Affections and Lusts Galat. 5.24 I will pull out a right Eye and cut off a right Hand if it offend Matth. 5.24 I will teach a Man to hate his Mother Wife Children Brothers Sisters yea his own Life when it comes in competition with his Saviour Luk. 14.26 To esteem his outward Privileges Learning Reputation c. and all things but loss and dung for the Excellency of the Knowledge of Christ Philip. 3.8 nay the best of our Obedience Prayers Righteousness It makes this humble Confession O Lord I owe unto thee the strength of my Soul and when I have paid it I am but an unprofitable Servant Thy Goodness to me is none of thy debt to thy Creature but my most exquisite and perfect Obedience is due to thee And behold I have brought before thee these Services what there is in them worth the accepting is thy own the work of thine own Spirit the purchace of thine own Blood the rest alas is mine and is an Object rather for thy Mercy to pardon than thy Justice to accept 6. It works true Sorrow for any sin committed for as it cannot chuse but be sensible as of any injury committed to the God he loves so most especially of such an injury as is done by himself 7. The Love of God is the only true Principle of all Obedience Faith works by Love Ephes 5.6 And Christ died not only to redeem us from our Iniquities but to purifie unto himself a peculiar people zealous of good works Tit. 2.14 And we are created in Christ unto good Works Ephes 2.10 And this is the will of God your Father eve◠your sanctification 1 Thes 4.3 And it is as impossible that where the true Love of God is these can be wanting as it is for the Sun to be without his Light. The Love of Christ is a constraining Love 2 Cor. 5.14 And he died for all that they that live should not from henceforth live to themselves but to him that died for them and rose again Our Obedience to Christ is the true Experiment of our Love to him John 14.15 If ye love me keep my Commandments 1 John 2.3 So our Love is the only true Principle of our Obedience Deuteronom 6.4 and 10.12 And now O Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to walk in his ways and to love him and to serve the Lord thy God with all thy heart and with all thy Soul. The Love of God cannot be without his Fear and Obedience Now the Qualifications arising from this Love will be 1. A Sincere Obedience because it proceeds from a Principle within for the Obedience is formed in the Heart before it is formed in the Action Love cannot be dissembled because its residence is in the Soul the action that proceeds from Love must needs be therefore sincere 2. A Perpetual Obedience because the Principle within is perpetual and increasing for the more a Man loves God the more God is pleased to discover his Goodness to him and consequently his Love increaseth and consequently his Obedience 3. Vniversal Obedience for it is the same Principle within that looks universally upon all The Obedience is upon this ground It is the Will and the Command of him whom I love that ingageth my Obedience and wheresoever I find that impression there is my ground If the thing commanded be more unsuitable to my Constitution Occasions Exigencies yet it hath the Impression of my Lord upon it I will by his strength and Grace obey it If I love him his Will and not my own must be the measure of my Obedience And this is the reason why the breach of one Command of God knowingly is the breach of all because if my Obedience to the rest had been rightly principled upon the Love of God the same Love would have ingaged me to the obedience of this my Obedience therefore to the rest is not Obedience but a Pretence or Shew Some Commandments of God do include in them a greater suitableness to the Rational Nature of Man than others such are the Laws of Nature the Decalogue some are such Commands as seem only to be Experiments of our Obedience such were the Ceremonial Commands the Command to Abraham to sacrifice his Son to the Young Man to sell all he had But where this true Principle of the Love of God is there will follow Obedience to both though the more hard the Command the greater measure of Love to God is required to a full performance of it It teaches Obedience where the thing commanded is of it self full of Beauty as all Moral Commands are because but the Abstract of his Image and it teacheth to obey where the Command seems to carry nothing in it but asperity and unusefulness for it hath made the Will of God the measure of its own Will. Now concerning the Subject of our Obedience how far it extends and what the Rule of it is vide infra CHAP. XI Why or by what reason the act of Faith worketh our Vnion with Christ and so our Justification in the sight of God. HITHERTO we have seen those motions of God to his Creature and the motion of the Creature unto God again and both these must needs end in Union and this Union can be no otherwise than in the Son in whom the Divine and Humane Nature were united in one Person in whom the distance and difference between God and Man were filled up and reconciled And by virtue of our Union with him as our sins are made as it were his in point of Imputation and Satisfaction so we have all that communicable 〈◊〉 that was in Christ his Righteousness Phil. 3.9 the Righteousness which is of God by Faith his Life Galat. 2 2◠his Death Galat. 2.20 I am crucified with Christ his Spirit Rom. 8.9 his Resurrection 〈◊〉 2.6 hath raised us up together and made us sit 〈…〉 him in heavenly places Colos 2.12 Buried 〈…〉 Baptism wherein also ye are risen with him through the Faith of the operation of God of his Sonship
so high and so proud because he is full of that which he makes his End he is full of himself In the Sensual Appetite This Motion or Faculty was planted in Nature by the God of Nature and is of it self good when it keeps within those bounds and in that subordination in which it was originally placed by the God of Nature and Order For it is the natural inclination and motion of Nature to its own preservation and perpetuity But our contracted Corruption hath put this out of its Place and out of its Order and out of its End. The rational part of Man being become weak and out of frame this that was placed in subordination to it hath got the mastery of it and so carries Man to all excess of Riot and Luxury The strength of the motion of the Sensual Appetite to its Objects and that Delight that by the Goodness and Wisdom of God was planted in the fruition of its Object was not for its own sake or the end of this motion but a wise dispensation of God to carry the humane Nature to its own preservation But Corruption in Man hath made that very Delight to be the end of its motion and therefore pursues that though it be to the ruine and distemper of his Nature The very Beasts that have not reason to rule them do instruct us in this very decay of our integrity For although they have no higher Guide than that Law and Instinct which God implanted in their Nature and although they have the same Delight in the fruition of their sensitive Objects as Man hath yet they seldom or never pursue their Appetites beyond the convenience of the preservation of themselves and their Species But it is visibly otherwise with Men and from hence is that excess in eating drinking sleep and other sensitive inclinations because they pursue not that End for which it was given but the very pleasing and satisfaction of the Appetite it self So then the Old Man in the Sensual Appetite consists 1. In the want of that Subjection and Subordination of it to the reasonable part which should direct moderate and restrain it according as may be most useful for that better part of Man so that now this power is out of its place 2. In that Exorbitancy and Extravagancy of it whereby it runs to Excess and so it hath lost its End viz. the motion to the preservation of Nature It is true God hath given to the Sons of Men in respect of these sensual things Objects not only of necessity but delight But here is our misery as well as our sin That either we rest not in what God lawfully allows 2 Sam. 12.8 God gives to David a full measure of temporal Comforts and Delights and if that had been too little he would have given him more yet David with Adam must needs be tasting the forbidden Fruit or in case we go no farther in the Object of our pursuit we go beyond it in the measure of our pursuits resting in the enjoyments of them as of our chiefest Felicity forgetting the God that gives them and those inquiries and pursuits that are of a higher Value and Concernment and which is the highest degree of vileness of our Hearts even by those outward Blessings he gives us we learn to admit his enemy into our Hearts to shut him out of it and to fortifie it against him And from hence it is that the God of Mercy curseth and that most justly his own Blessings unto that Man that thus perverts the use of them Wine rejoyceth the Heart of Man as it was given for that purpose But when a Man in the use of it looks no higher but to satiate himself there is a sting put into it and it proves a Serpent Prov. 23.32 CHAP. XIV How the Old Man is to be put off and 1. by Repentance THUS far concerning the Old Man the corruption of our Nature Now we consider How he is to be put off This putting off the Old Man looks backward and that is Repentance forward and that is Mortification The order of God's dispensation to a particular Man in bringing him to his great and supream End holds a proportion with his dispensation to mankind since the Fall from the time of the Fall of Man till the giving of the Law is like the first Condition of our corrupted Nature without God in the World Then he gave them his Law thereby to shew them what they should be and what they are for the Rule is not only the discovery of it self but of that crookedness and irregularity which is in the deviation from it Man having now the opportunity of discovery of the defects and consequently unhappiness of his own Condition he sends the Baptist to call him to repentance and then discovers unto him the means of his recovery Thus after our wandring in our corruptions God is pleased to shew us our Condition what it is and what it should be by the sight of his Law and that doth naturally breed a dislike of those ways which lead to so unhappy an End. The grounds and way of Repentance are 1. A sound Conviction of the Understanding concerning our natural ways and Conditions 1. That they are Irregular Deformed and Crooked ways God gave to Man a Righteous Law and the Conformity to it was Man's Happiness and Perfection for the Goodness which was the Perfection of all created Beings consisted in their Conformity to the particular Will of God concerning the Creature That Will concerning Man was the Law of God. This Law God hath again new copied out that Man may as well measure himself by it what he is and hath been as guide himself to what he should be 2. The consequence of this therefore is that those ways of his are Vnprofitable and Fruitless and therefore are they called the Vnfruitful works of Darkness and not only Unfruitful but Deadly What fruit had ye then in those things whereof ye are now ashamed for the end of those things is Death And this must most necessarily follow upon the former for if the Conformity to the Will of God be the Perfection and Blessedness of the Creature the Violation of that Will must needs be both unprofitable and miserable for Man is out of his way to his Perfection and therefore must necessarily meet with nothing but Vanity and Misery God that hath measured out to every thing his Being and the measure of his Perfection hath likewise chalked out the way of attaining it which if a Man miss he can never attain that End. And upon this Conviction of the Irregularity Unprofitableness and Dangerousness of his corrupted ways and condition doth naturally follow such thoughts as these I find God did make me a glorious Creature fitted to partake of a higher degree of Blessedness than the inferiour Creatures I find likewise that he gave me a most Just and Reasonable Law which was the way to lead unto it I see that
were presently under the Sentence of Everlasting Death though delivered from it by the Messiah that promised seed 2. They lost the estate of Immortality of their Bodies though they lost not the state of Immortality of their Souls which were essensentially Immortal 3. They lost their Innocence their Happy Estate in Paradise the clear and supernatural Light of their Understanding the Rectitude of their Wills the right Order of their Affections and their Souls lost much of its Perfection though not its essential Spirituality and Immortality 4. All that were after derived from them by ordinary Generation though they had immortal Souls yet their Faculties were imbased and corrupted and greatly disordered and without the extraordinary Grace of God preventing and assisting them prone to all kind of evil and sin and thereby obnoxious to the wrath of God and to everlasting Death And this is the Condition of all the Posterity of Adam by Nature except Jesus Christ 10. God Almighty in his eternal wisdom and foreknowledge of the fall of Man in his infinite Wisdom and Goodness purposed to send forth his Son to take the Humane Nature and to become a King a Priest and a Prophet and also a Sacrifice to expiate the Sins of Mankind and to make them again partakers of the great and essential part of that Happiness which the first Man lost by his Fall and so to recover unto himself a Creature that might actually glorifie and serve him 11. And to make this Purpose effectual to our first Parents and to those that succeeded them before the coming of Christ the purposed Redeemer Almighty God was pleased to use two Expedients 1. He gave out the Promise of the Messiah or the Seed of the Woman the seed in whom all Nations should be blessed and the Belief of this though darkly revealed became an Instrument or Means to render the promised Messiah effectual to them to partake of the Benefits of his Redemption when it was joyned with the Obedience to the revealed Will of God in Sincerity 2. He gave out Precepts directing Men to their Duty and to the sincere Endeavour of Obedience to those Precepts he annexed the Benefit of Remission of Sins and Acceptance of their Persons and Duties through the Messiah or Christ that was to come 12. In the fulness or appointment of time namely about four thousand years after the Creation of Mankind the Son of God by a miraculous Conception of the Virgin Mary without the conjunction of Man assumed the Humane Nature became Man lived about three and thirty years discovered the Mind and Will of God touching Mankind confirmed his Doctrine with unquestionable Miracles and Evidences from Heaven and lived a most Holy and Spotless Life and then was without cause crucified by the Jews was buried the third day he rose from the dead lived again according as he promised and conversed with his Disciples forty days then ascended into the glorious Heavens where he is in a state of Glory and Power 13. And after his Ascension he sent upon his Apostles as he promised the Power of the Holy Spirit whereby they did many Miracles in witness of the truth of the Doctrine and History of Christ 14 The Reasons and Ends why the Son of God thus took our Nature became Man and died for us were these 1. That the Eternal Counsel and Purpose of God for the Recovering and Redemption of Mankind out of their lost Condition and all those Predictions and Prophecies touching the same might be fulfilled and thereby the great God to have the Glory of his Wisdom Mercy Power and Truth 2. That there might be a common Remedy for the Recovery of Mankind to their duty and subjection to Almighty God that they might actively glorifie their Creator according to the End of their Creation 3. That there might be a common Remedy afforded to Mankind to obtain in substance that Happiness which they lost in their first Parents and by their own renewed Transgressions and a Means provided for the pardon of their Sins and saving of their immortal Souls and yet without derogation of the Divine Justice and the Honour of his Government 15. In order to these great Ends the Son of God was thus sent from Heaven and Commissionated as it were by the Father principally to do these Great Businesses in this World first to acquaint the World with the whole Will of God concerning Mankind 2. To lay down a full and sufficient Sacrifice for the Sins of the World by his own Death and Passion 3. To give the World all possible Assurance both of the Truth of his Doctrine and the Sufficiency of his Satisfaction by his wonderful Miracles by his Resurrection and Ascension and by the Diffusion of the Gifts of the Spirit upon his Apostles and Believers after his Ascension 16. Touching the first of these namely the manifestation of the Divine Will touching Mankind this contains the Doctrine of the Gospel the Message sent from Heaven by the Son of God touching all things to be believed and to be done by the Children of Men in order to their Redemption and attaining of everlasting Happiness And this was necessary because the World was full of Darkness and Ignorance And many things that were now necessary for Men to know were but darkly revealed unto the former Ages of the World. The Son of God therefore came to bring Life and Immortality to light by the Gospel 17. The Doctrines of the Gospel which Christ brought with him into the World were principally these 1. That all Men have Immortal Souls which must live to all Eternity notwithstanding the death of their Bodies 2. That there should come a Dissolution of this present World and at that time there shall be a Resurrection of all that had been dead and a change of all that should be then living into an Immortal Estate 3. That there should at that day be a Final Judgment where all Men should be doomed some to everlasting Life and Happiness some to everlasting Misery 4. That in the strict Rule of Divine Justice the Wages of every Sin is everlasting Death and Misery which is fully described in the Gospel 5. That all Mankind is obnoxious to everlasting Death and Misery because all Mankind have sinned and are born in Sin. So that without the help of Mercy from God all Mankind are in a lost and desperate Condition 6. That yet for all this Almighty God is willing that his Creature should be reconciled to him is desirous to pardon his Sins to be at peace with him and everlastingly to save him and to restore unto him that everlasting Happiness that he had lost by his own sin and the sin of our first Parents 7. But yet that all this should be done in such a way as might be consistent with the Honour of his Justice and of his Government as well as of his Mercy and of his Bounty and therefore that he will have a Sacrifice and a Price