eye on the beauty of God the Original of all that is called fair in that Sanctuary is struck infinitely in love therewith and enamoured cries out whom have I in heaven c. Ps. 73. 25. the vehement longing after which 't is supposed drew those expressions from the High Priest himself in this his exile from it How am I straitned Luk. 12. 50. and with desire have I desired Luk. 22. 15. and from his servant St. Paul I am in a strait cupiens dissolvi c. Phil. 1. 23. And then this love to the Deity of the Temple will naturally produce the service of it In his Temple doth every man speak of his glory Ps. 29. 9. eternal singing of praise and giving of glory unto him even like those inflamed Cherubims that rest not night nor day nor no more do the Saints Rev. 7. 15. crying one to another alternately Sanctus Sanctus Sanctus Rev. 4. 8. Esai 6. 3. whose imploiment we envy not only because we love not God grant that we may not slothfully or heavily perform that duty here which must be our eternal imploiment hereafter unless we be eternally miserable To conclude the last act of our Savior as High Priest is coming again out of the Sanctuary For as the people waited without praying Luk. 1. until the Legal High Priest having made a full attonement came forth again and blessed them from the Lord. Numb 6. 23. Lev. 9. 22. So unto them that look for him shall Christ who was once offered to bear the sins of many appear a second time here without sin i. e. bringing us full remission hereof unto our final salvation Heb. 9. 28. For tho before it was noted how he staying there blessed us from the Sanctuary yet 't is not a compleat blessing till his return when coming forth with his face shineing like Moses from the glory of him before whom he stands he shall also glorifie us not only in soul but in body like himself and take and carry us in with him into the Sanctuary to see his glory and his Fathers glory Jo. 17. 24. and to be for ever with them 1 Thess. 4. 7. Which coming forth and glorious appearance of the great God and our Savior therefore all the Saints as the Israelites did of old are said by the Apostle to love to look for and patiently to wait for 1 Cor. 1. 7. 2 Tim. 4. 8. 2 Thess. 3. 5. Tit. 2. 13. Who yet a little while and he that shall come will come and will not tarry Heb. 10. 17. Amen CHAP. VIII Jesus Christ the Lord and King governing protecting the Church GOD in the beginning made the world by his Son the second Person of the Trinity Jo. 1. 3. Heb. 1. 2 10. God the Father working by interior purpose or decree the Son in exterior production of the effect The Holy Ghost by an internal virtue residing as it were in the thing that is produced God the Father in or thro the Son doth all things by the spirit The Father resolves the Son commands the Holy Ghost works The first the Agent the second the wisdom the third the power See 1 Cor. 12. 4 5 6. the three persons And by him sustained and conserved it into its being Heb. 1. 3. Col. 1. 17. And by him governed it in all its motions and changes The divine eternal relations of the Son to the Father must needs conclude this since he is the word Jo. 1. 1. the wisdom 1 Cor. 1. 24. of the Father without which none will say the world was made or is governed See Prov. 8. 22. But yet in a more special manner by him in all ages governed the Church of which God the Son was alwaies the Head Eph. 1. 22. and the careful Conductor amongst all its enemies even from the Creation as it were in a preludium of its redemption by him And the Holy Spirit that guided the Prophets as now so then was sent from him by which he alwaies preached the will of his Father unto men 1 Pet. 3. 19. and he was alwaies in the world tho the world knew him not and alwaies the light of men that enlightned every one coming into the world See 1 Pet. 1. 11. 2 Pet. 1. 21. 1 Pet. 3. 19. comp 2 Pet. 2. 4 5. Jude 14. 2 Sam. 23. 2. Jo. 8. 56 58. where note that St. John every where much vindicating for in his time it received some opposition the eternal divine nature of our Savior whence in honorem he was stiled Theologus John the Divine speaks frequently of his operations not only as come in the flesh but also as the eternal Son of God and as working all things with the Father before incarnate Jo. 12. 41. 1 Cor. 10. 9. Heb. 11. 26. Exod. 23. 20 21. comp 33. 3 14. 1 Cor. 10. 9. By which it appears our Savior was the Conductor of the Church in the wilderness refusing afterward upon their sin to go with them himself least his holiness and hatred to wickedness should consume them c. Exod. 33. 2 3. and deputing another Angel for this office but deprecated by Moses vers 12 14. Deut. 4. 34. Esai 63. 9. and reassuming their conduct c. see Act. 7. 38 39. Eph. 2. 20. He called the Corner stone and foundation of the Prophets as well as Apostles Gen. 32. 24 28. and Hos. 12. 3 4. Anciently assuming many times an human shape as a fore-personating of his Incarnation See Josh. 5. 13 14 15. comp Exod. 3. 5. and Rev. 19. 10. -22. 9. Head of the Army of God Judg. 2. 1 5. Exod. 14. 10. comp 13. 21. Judg. 6. 12 14. c. And as by him all things were thus made and governed c. so being the eternal Son of God the Father he was alwaies the Heyr of all things Heb. 1. 2. -3. 3 4 6. and for him they were made Col. 1. 16. Thus was our Savior before his Incarnation enthroned in the bosom of the Father Jo. 1. 18. and the most High in his glory before the world was Jo. 17. 5. And all power and government and judgment committed to him from the beginning and in a particular manner the protection and Headship of the Church In which office he gave his spirit as since to the Apostles so also of old to the Prophets and when he came into the world is said to have come to his own and to be born King c. Jo. 1. 10 11. Yet this he did first out of an infinite desire of his Fathers greater glory and to If I may so say recover his kingdom and reduce it into peace first by the rebellion of the Angels and then the revolt and falling away and enmity to him of man also by the instigations of the Prince of the air much troubled as it were and diminished from what at first it was Not that all things forced by his overuling power do not still yield subjection unto God for who hath
by which his 2 Effected by him §. 15. The Eucharist iucorporating us into his life The Sacrament of Union §. 16. All tâ—…ese Benefits depend on our being made his 〈◊〉 §. 17. Which we are by the derivation to us of his nature â—… His Spirit §. 18. Given to us upon Faith and Repentance §. 19 Our new birth at our Baptism Not 〈◊〉 perfected §. 20. By this spirit the image of Christ first formed in the soul. It s mighty working in the soul oâ—… the like graces to those in Christ. His 〈◊〉 in the soul not 〈◊〉 〈◊〉 this life Umbra in lege Imago in Evangelio veritas in coelo S. Ambros. §. 21. 2 Shall be also in the body hereafter Wâ—…en we shaâ—…l more propâ—…y be the 〈◊〉 of God It s mighty working in the body of the like glory to that in Christ. §. 21. Before the resurrection as we so our Head not compleat §. 22. The diverse relations of Christ to us as second Adam Father Children Husband Wife Root Branches Foundation building Elder younger brethren Configuration as wrought by â—…im so to be advanced likewise by us §. 1. The Holy God not admitting to his service the approach of sinners But of some chosen and consecrated persons in their behalf Some ministring at a greater distance tâ—…e Levite Some nearer The 〈◊〉 of 〈◊〉 line only §. 2. And nearer yet the High Priest His Office §. g. 〈◊〉 〈◊〉 of Priesi 〈◊〉 imperfect decaying and except typically 〈◊〉 §. 4 This Order Expired Jesus Christ the true High Priest 〈◊〉 li 〈◊〉 〈◊〉 〈◊〉 nature 2 In the 〈◊〉 thereof Called to this office and anointed by God Of the order of Melchisedeck i. e. Regal and Eternal §. 5. This Holy Priest offering the sacrifice a sin-offering §. 6. After this entring into the Sâ—…nctum Sanctorum Without which his office had been imperfect and ineffectual §. 7. He entring thro the heavens to the true sanctuary The vail of the other being now rent and it made common 1 The description of this Sanctuary §. 8. 2 Of his person entring §. 9 〈◊〉 in the sacrifice And sprinkling the blood before the Lord. §. 10. Making Intercession 1 In presenting his own prayers to the Father for us §. 11. 2 In presenting also our praiers and oblations to the Father The sacrifices and oblations of Christians §. 12. §. 13. 3 In procuring our admission to deliver them our selves unto the 〈◊〉 §. 14. The benefits of his intercession Procuring us the Holy Spirit from the Father And all blessings spiritual and temporal Himseâ—…f imâ—… conâ—… them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 15. As High Priest intercessor answering to Aaron So by his royal Priesthood Captain of Gods people answering to Moses 2 To Joshua And the forerunner into the place of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 16. The substitutes of this Priest in his own necessary absence here on earth 1 To present his sacrifice 2 To make intercession for the people §. 17. This honor of Priesthood from Him to be communicated to all his Brethren In some sort alâ—… they officiating in it here on earth But shall more compleatly after tâ—…e day of judgment Being 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 as He. And serving God for â—…ver 〈◊〉 〈◊〉 Temple 2 Priests also in some sense in the soul after Death §. 18 A glympse of the after-death condition of the souls of the Blessed §. 19 This High Priests at the last day return out of the Sanctuary and reappearance to the people §. 1. Before our Saviors incarnation God the 〈◊〉 by him created sustained governed the whole world And more specialâ—…y the Church §. 2. Our Saviors descent from his eternal throne for mans sake §. 3 A kingdom promisâ—…d to man at â—…first §. 4. Our Savior became man and by obedience and sufferings gained it And so by him all Adams postevity that follow him §. 5. The power and extent of Christs kingdom â—… Over Angels Good Eâ—… 2 〈◊〉 〈◊〉 〈◊〉 3 Souls â—…odies 4 〈◊〉 to 〈◊〉 and 〈◊〉 5 Sins to remit to retain them 6Over living over dead The last Judge 1 Of men brought back to life 2 And also Angels The good and the bad â—…ter of 〈◊〉 and â—…ments 7 〈◊〉 all the Creaâ—…ures A new world to be made by Him As men have seen some pieces of it by him repaired §. 6. The manner of exercising this his Regal powâ—…r §. 7. Which is by certain degrees advancing §. 8. 1 In respect of subduing his Enemies 1 Antichrist 2 Satan 3 Death 2 In respect of enlarging his dominion 1 To the Jew in part 2 〈◊〉 〈◊〉 〈◊〉 3 To the Jew Apostatized §. 9. At last perâ—… 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 10. The three Ascents of his throne §. 11. The whole work 〈◊〉 all his members câ—…mpleated â—…mies conquered resigning up his ingdom to the Father §. 12. §. 1. The Old world had not only the types but the benefits of the promises Had the presence and conduct of the sâ—…n of God â—…nd the presence and assistance of the Holy Spirit §. 2. The Government of the old world by the Son §. 3 All judgments and vengeance §. 4. Executed by the second person of the Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 5. Of an 〈◊〉 having 〈◊〉 Attributes §. 6. Some old Testament apparitions must be granted to be of the second person From these granted others in reason cannot be denyed As those to Abraham To Noah To Jacob c. That to Moses on Mount Sinai on the 〈◊〉 In the Wilderness In the Temple c. 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 Him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 §. 7. The descent of the Hoâ—…y Ghost under the old Testament Some sprinklings then of all its gifts It s 〈◊〉 〈◊〉 〈◊〉 in some 〈◊〉 men And specially on the sons of the Prophets § 8. The 2 Covenants from the tâ—…e Two generations alwaies One of works the other of faith §. 9. 〈◊〉 〈◊〉 Seth the first Father of the Holy Race Enos Enoch 〈◊〉 §. 9. Of tâ—…e covenant of Grace made or rather renewed with him 〈◊〉 〈◊〉 type of Baâ—… Of the Eucharist §. 11. Shem The Lord called the God of Shem. §. 11. Abraham Of the Covenant of Grace renewed with and the Gospel preached to him And of the Sacraments belonging to it David The same Covenanâ—… renewed to him The Prophets Of Gods frequent renewing of the covenant of grace to his people by them §. 12 And by extraordinary Teachers constantly reforming the Church at certain times when much declining 〈◊〉 his true worship and least deserving it As by Enoch Noah Abraham § 13. Moses Samuel and David Zerubbabel and Joshuah His own Son §. 14 God for â—…ver preservinâ—… the 〈◊〉 not 〈◊〉 to its 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 own 〈◊〉 purpose and pleâ—…sure §. 15. The eminent promulgatioâ—… of the Covenant of Grace 430 â—…ears seniour to that of the law The Gospel preached to the same people when the law was The law to the children of faith coâ—…sistent with subservient to and no way annâ—…lled by the Covenant of Grace or the Gospel §. 16. Tho to the children of works a killing letter Yet 〈◊〉 to drive them made sensible of their inability forward into tâ—…e Covenant of Grace §. 17. The two ministrations of the law by Moses and the spirit by Christ how and how not opposed The Ancients had a waies the same way of salvation as the latter times §. 18. §. 19. The same justification and sanctification The same obedience tâ—…en required and performed §. 20. The Parallel precepts under tâ—…e law to those under the Gospel §. 21. The same sufferings and mortifications c. required and undergone Consider the old Testament mortifications Temporal afflictions of the godly Of single persons godâ—…y Of nations godly 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 Under the new Testament temporal prosperity in some sense to the godly § 22. 3 The same rewards eternal then promised Punishments eternal threatned The common belief of all nations concerning these Of the Ancient 〈◊〉 〈◊〉 a resurrection of the body The scriptures of the old Testament Concerning a resurrection Concerning eternal bliss after it of the faithful Eternal punishment of the wicked Paena damni Paena sâ—…nsus §. 2â—… Conclusioâ—…
last place he laid down his life and died a Martyr for the Truth he had taught 1 Tim. 6. 13. Rev. 1. 5. -3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now after his resurrection from the Dead by the Divine power in Justification also of the truth of doctrine He being to return to God from whence he came and the same truth being necessary to be preached sins remitted Sacraments administred the Holy Ghost conferred c. to the end of the world to one Country after another and in them to one generation after another the last thing he did here on Earth was the ordaining some others for these offices in his name after he had now finished the work of our Redemption which was to be the subject of their preaching For his former mission of them was only preparatory Matt. 10. to tell men that the Kingdome of Heaven was near at hand which now after his conquest of Sathan and of death by his death was fully come erected and compleated Jo. 12. 31. Jo. 19. 30. At which time also he was to receive as he had before in his own person so now the promise of the Father so long expected the effusions of the Holy Spirit upon his seed even the whole Church but these especially upon his Apostles A type of which was Moses's spirit taken part of it and put upon the 70 Elders Num. 6. 11. which Apostles were to minister this spirit to others Gal. 3. 2 5. The solemnity of whose Ordination and Commission we find Jo. 20. 21 22 23. Matt. 18. 19 20. Mark 16. 15. Luk. 24. 47. Therefore is our Lord named for the Author of administrations and offices as the Father of miracles and the Holy Ghost of gifts 1 Cor. 12. 4 5 6. To these as his Vicegerents he derived the Doctrine the Authority the Spirit the anointing himself had received of the Father See Jo. 15. 15. -17. 8 18. Eph. 3. 9 10. 1 Cor. 2. 10 13. Eph. 4. 7 8. Act. 2. 33. Phil. 4. 13. 2 Cor. 1. 21. Concerning whom also he left this Testimony to the world as the Father had done of him He that heareth you heareth me Matt. 10. 40. Luk. 10. 16. Matt. 17. 5. and as the Father sent me so I you Jo. 20. 21. -17. 18. Hence also are his own attributes frequently communicated to them They called foundations Matt. 16. 18. compared with 19. 24. Eph. 2. 20. Rev. 21. 14. And they also said to save men Jude 23. Rom. 11. 14. 1 Tim. 4. 16. Job 33. 24. and at the last day to sit on a Throne as He to judge men as he See Jo. 5. 22. Matt. 19. 28. Luk. 22. 30. 1 Cor 6. 3. To these he gave power to Baptize i. e. admit into the Church those they saw fit which implies their power also to refuse the unfit see Act. 10. 47 48. the Apostle ordering and others ministring Baptism And this again infers power to exclude out of the Church the backsliding and those not observing the conditions upon which they were admitted To these he gave power to preach and to declare to the world all the counsel of God which he had manifested to them and to be Ambassadors to men about their reconciliation to God for Christ and in his stead 2 Cor. 5. 18 19 20. Act. 20. 27. 2 Cor. 10. 8. Gal. 4. 14. Therefore they are said to speak in Christ. 2 Cor. 2. 17. To be received as Angels of God and as Christ Jesus Gal. 4. 14. and in their ministry to be a sweet savour of Christ unto God 2 Cor. 2. 15. He Authorizing them to make Ecclesiastical Laws and to order all the affairs of the Church See 1 Cor. 11. 34. -14. chap. 1 Cor. 16. 1. Act. 15. 1 Tim. 5. 14. 1 Cor. 4. 17. To these also he committed his keyes of the Kingdome of Heaven to take confessions and submissions to bind and absolve to remit sin or revenge it and that by his power and in his person Matt. 18. 18. 1 Cor. 5. 4. 2 Cor. 2. 10. 2 Cor. 10. 6. 2 Cor. 13. 10. 2 Cor. 8. 23. called the glory of Christ i. e. His representation and image see 1 Cor. 11. 7. To continue the dispensation of his sacred Body and Blood to the worlds end 1 Cor. 11. 26. which his Sacred hands first administred to them to all the Faithful and as to admit the worthy so to exclude the unworthy from that holy Communion 1 Cor. 5. 7 8. see 1 Cor. 10. 16. Act. 20. 11. Luk. 22. 19. The Hoc facite having been alwaies understood to have special reference to the Apostle's and their successours consecrating or blessing breaking and delivering it as well as to others receiving it To intercede for the people and procure remission of their sins from God by their prayers Jam. 5. 14 15. 1 Jo. 5. 16. Job 42. 8. Gen. 20. 7. 1 Tim. 2. 1. And the promises of hearing their requests Matt. 18. 19 20. Jo. 16. 23. seem to be made to them not in general as Christians but more especially as Gods Ministers and Apostles and that both for binding and loosing the people from their sins So see the Presbyters in the description of the Church triumphant holding in their hands the prayers of the Saints Rev. 5. 8. to be offered up to him that sitteth on the Throne as Incense is These He enlightned with the spirit tho others also see Jer. 31. 34. Jo. 6. 45. yet them extraordinarily for knowledge of the truth For I imagine those expressions Jo. 16. 13 25. comp with Jo. 15. 16 20 26 27. like to which are those 1 Jo. 2. 20 27. to belong to the Apostles specially as Christs ministers Therefore the stile of their whole Body in a Council runneth It seemed good to the Holy Ghost and to us See Act. 15. 28. -5. 3. -7. 51. 2 Cor. 6. 4 6. As also those extraordinary gifts of the Spirit at or after Baptism bestowed by laying on of the Apostles hands were not onely for Sanctification of the person see Matt. 7. 22. 1 Cor. 13. 1. but also for the publick benefit further edification of the Church by them Rom. 12. 6 7. 1 Cor. 12. 7. And enabling them by it that which all humane wisdom is too weak to effect see 1 Cor. 5. 10 12 13. -4. 19. to convince mens consciences convert their minds cast down throughout the world imaginations and every high thing that exalteth it self against the knowledge of God and bring every thought into captivity to the obedience of Christ and with terrors of conscience with Sathan himself to revenge all disobedience and this by the power of Christ who speaketh and acteth in them 2 Cor. 13. 3. See 2 Cor. 10. 2 3 4 5. c. -13. 2 4 10. Jo. 16. 8. 1 Cor. 14. 24 25. Act. 2. 37. Matt. 10. 20. 1 Cor. 4. 21. 3 Jo. 10. 2 Jo. 10. Tit. 3. 11. 1 Tim. 1. 20. 1 Cor. 5. 5. On the
Heb. 2. 17. and tempted Heb. 2. 18. like unto his Brethren undergoing temptations from Sathan more then once Luk. 4. 13. and so far as to be carried up and down by him Matt. 4. 5. and that unclean spirit the most cursed of all the creatures of God to be suffered to take his onely Son in his arms From the world having all the glory of it presented to him Matt. 4. 9. a Kingdom offered him Jo. 6. 15. From the often necessities and natural inclinations of the flesh as may be sufficiently discovered in that passionate sad blood-sweating prayer many times iterated to be freed from death which he so resignedly concluded with not my will but thine be done for our example as if himself would have learnt patience by the things which he suffered Heb. 5. 8. He voluntarily became of no reputation Phil. 2. 7 A man of sorrows Esai 53. 3. put himself in the worst condition of life that those in the worst condition may neither complain nor boast that their sufferings are gone below the Son of God and then ended it in the most ignominious death upon a Gibbet naked among theeves a death inflicted on no free man particularly cursed by God Gal. 3. 13. Deut. 21. 23. commanded and executed under the Law only in the most horrid crimes as in the Israelites idolatry with Moab The perjur'd murthers of Saul the Kings of the cursed Canaanites to appease Gods extraordinary wrath where Famine or Plague broke out upon the people therefore is it stiled hanging them up before the Lord. And so â—…oathsome a spectacle was enjoyned again to be taken down and buried the same day as our Saviour was as it were out of his sight See Deut. 21. 22. Numb 25. 4. Josh. 10. 26. 2 Sam. 21. 6. This such a death he underwent despising the shame Heb. 12. 2. that in the greatest ignominy of their end also all his Sons might see before them a Divine precedent And suffered being perfectly innocent that none hereafter might think much to suffer for innocency all being some other way personally guilty For our example he became lowly and meek and stooped his neck unto the yoke that we might learn of him to be so too Mat. 11. 29. and put his shoulder under the heaviest cross that ever man bare that we might take up our lighter ones and follow him Luk. 9. And thus he suffered and thus he dyed not only before us but also for us first that his love saith the Apostle might constrain us 2 Cor. 5. 13. by his example so to suffer and to dy again if need be for him or also for one another 2 Cor. 12. 15. and that as he died for sin so we might dy to it Rom. 6. 6. 3. Thus our Saviour was made uuto us a pattern of sufferings Next God sent his Son to be to us in his resurrection from this death and reception into glory a pattern of the reward promised to obedience life eternal An example as of performing all the obedience active and passive God by him required of us so of receiving the reward God by him promised to us That so not only the promise of a greater reward then was revealed to the world formerly at least so expressly might more encourage us to weldoing but also the seeing of that reward bestowed upon the obedient might yet excite us more then the promise whilst we being yet in the combate behold another that used only the same weapons against the same enemies in the same infirmities crowned with victory and look unto one who running the same race for the joy also that was set before him enduring the Cross and despising the shame now for it is set down at the right hand of the Throne of God whilst considering him that endured such contradiction c. now for it exalted above all gainsaying we may not be wearied nor faint in our minds Heb. 12. 1 2 3. Therefore it was necessary that the Prophet that taught a resurrection should dy to shew us an example of deliverance from death And it was necessary that God should raise again this just person from the dead and cause him to reign to assure us by this example that whoever suffers with i. e. like Him shall also reign together with him Rom. 8. 17. and that we professing to be dead with him to sin should now likewise walk with him in newness of life Rom. 4. 6. For Christs exaltation also was bestowed on him for his obedience See Heb. 2. 9. Phil. 1. 8 9. Heb 1. 9. Rev. 3. 21. -5. 12. And as the natural Son came thus to be a pattern to us so must all the adopted Sons of God be a transcript and copy of him As if we obey and suffer as he we shall reign as he so if we will reign as he we must suffer and obey as he tho not so much as he yet in such manner as he For also neither shall we reign in such eminence as He. It is very well if the Servant be as his Lord Matt. 10. 25. not above Him And he that abideth in Christ ought himself also to walk even as he also walked 1 Jo. 2. 6. And that none may justly pretend inability so to walk I mean to some measure of perfection tho not to an equal with his for neither hath any had an equal measure of the Spirit to his he hath purchased from his Father the Derivation of the same Spirit on us which inabled himself Which holy Spirit is conferred and from time to time renewed and increased by the Sacraments i. e. non ponentibus obicem to the not wilfully and obstinatly unworthy receivers thereof and which Spirit alwaies abideth in us unless by great sins such as we are perpetually inabled to avoid it happen to be expelled and who so obeyeth the natural motions thereof must as necessarily operate the work of Christ the second Adam as he that abides still in the former state of the flesh must needs do the works of the first For as what is born of Flesh is Flesh so what is born of Spirit is Spirit and the same Spirit in the man Jesus and us guided that man no otherwise than us and now doth guide us as then Him CHAP. III. Jesus Christ the Mediator of the New Covenant GODS former Covenant of works with mankind made at the Creation and called the Law of Nature and again solemnized at Mount Sinai to that Nation to which he had confined his Church at the delivery of the law of Moses who was then the Mediator that passed between God and man see Exod. 14. mentioned Heb. 8. 9. being found unprofitable Heb. 8. 7 13. Man not continuing in the promised observance of it for indeed the promulgation of the law was effectual to make him more conscious of his sin but not to make him more observant of his duty see Rom. 7. 6. yet served it well to other Gods purposes intended by
of Jesus of the Son see Gal. 4. 6. 1 Pet. 1. 11. Act. 16. 7. vulg Jo. 16. 7 14. we come to be his sons Now this spirit is not given promiscuously to all the sons of the first Adam nor is all the seed of the first by God the Father's secret will in the dispensation here and there of the ministery of the Gospel and by the default of some of those that hear it therefore our Savior useth those limitations Jo. 6. 44 65. -17. 9 11 12. the seed also of the second But there is something on mans part prerequired for God having given us before in our first Creation something we may make use of in our second and besides this the external ministry of the Gospel where-we are called to grace tho creavit to sine te non salvabit te sine te to the receiving of this spirit I mean here in a more eminent degree of its operations and of our sanctification and union by it unto Christ our Lord and our incorporation and entrance into this heavenly linage And these are Faith some degree of it i. e. gladly receiving the word Act. 2. 41. called also obedience to the word see Act. 8. 12 13 37. comp v. 16. 17. Eph. 1. 13. Jo. 17. 39. not rejecting the counsel of God Luk. 7. 30. believing Gods justification of the ungodly Rom. 4. 5. and Repentance for sins past intending to live no longer in them see Heb. 6. 2. 1 Pet. 3. 21. yet which also both faith and repentance are the gift of God see Eph. 2. 8. 2 Tim. 2. 25. Act. 16. 14. tho the first cometh ordinarily by hearing where by Gods mercy the Gospel is preached Rom. 10. 17. and the second by the first Jonah 3. 5. Upon which two Christ hath appointed Baptism to be administred by his substitutes and the holy spirit at the same time by himself conferred see Jo. 7. 39. Eph. 1. 13. Gal. 3. 2 13 22. Act. 2. 38. -19. 2. -5. 32. Luk. 11. 13. First then at our Baptism upon faith and repentance Ps 45. 10. we begin to be born again of water and of the spirit but not so as presently quite cashiering the image of the former Adam but as being now a compound of an old man and a new or of a body and soul from Adam called the flesh and of a spirit from Christ I mean not that contradistinguished to the soul 1 Thess. 5. 23. where by the spirit seems to be meant the rational Intellective part or soul see 1 Cor. 2. 11. Act. 7. 59. Luk. 23. 46. By soul the 〈◊〉 and sensitive part or soul which is also used for to signify life but I mean a spirit superadded to this natural spirit See 1 Cor. 14. 14 2. where there is a spirit in us plainly distinguished from the natural faculty of the understanding which operated when the understanding was quiescent see v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Rev. 1. 10. 1 Cor. 12. 10. c. the spirit of man being the soul of a natural man besides which the Apostles had another spirit searching all things c. as Christ also is compounded of two natures the Human and Divine Act. 10. 38 yet is the one of these dying in us by degrees as the other grows and we are putting off mortifying crucifying the one and putting on and renewing the other day by day Rom. 6. 6. Col. 3. 5. Gal. 6. 14. 2 Cor. 4. 16. Rom. 12. 2. Eph. 4. 22 23 24. whilst there is a perpetual combate between them The spirit lusting against the flesh and the flesh against the spirit Gal. 5. 17. until we are perfected which is not attained in this life Yet here the elder man is serving the younger provided that we do not wither and fall away from grace and dy again to God And by reason of this double outward and inward man that is in us it is that the Apostles where they tell us that we are dead to sin c. yet exhort us also to dy to sin see Rom. 6. 2. comp 12. 1 Pet. 4. 1. comp 1 Pet. 2. 11. and that the Saints where they give thanks do also pray for a deliverance Now in this our renovation made by certain steps and degrees this spirit derived from Christ operateth and produceth the image of Christ first in our soul and then afterward in our body After the same manner as it was in Christ himself who first had grace in his soul with passibility in his body till he died after which that also was glorified by the same spirit Here therefore it begins in this life by its mighty working Col. 1. 29. 2 Cor. 9. 14 15. to transform and renew us Rom. 12. 2. Eph. 4. 13. Gal. 2. 19 20. Eph. 3. 16 17. Phil. 1. 21. residing here after faith and repentance which are certain preludium's and foregifts also of it See Matt. 16. 17. 1 Cor. 12. 3. 1 Jo. 4. 2. and are increased in us proportionably as it is bringing all its rich graces with it mentioned 1 Cor. 12. 3 8. c. 1. Illuminating and inspiring and renewing knowledge in the understanding in vain without it sought by us any other way therefore called the spirit of truth see Jo. 16. 13. 1 Cor. 2. 10. c. 2 Pet. 1. 21. 1 Jo. 2. 20 27. and of prophecy Rev. 9. 10. -12. 17. 1 Jo. 5. 10. 2. Sanctifying the will and affections Therefore called the spirit of holiness first quenching there all worldly desires and satiating the soul instead of them see Jo. 7. 37 39. -4. 14. 2. Begetting an ardent and unsatiable love of God and fervency of praier and obedience to all his commands written by it in our hearts out of love such as was in Christ. Matt. 5. 6. Ps. 40. 8. Rom. 5. 5. 2 Tim. 1. 7. 2 Cor. 3. 6 7. Rom. 8. 26 27. 3. Producing greater joy in and desire of sufferings In imitation of our Savior for his for Gods for the truths sake which truth this spirit seals unto us 1 Thess. 1. 6. Rom. 5. â—… Heb. 10. 34. Act. 5. 41. Phil. 1. 29. 2 Cor. 12. 10. Col. 1. 11. 2 Cor. 11. 23. I more his Minister c. 2 Cor. 5. 14. Lastly comforting alwaies by begetting a lively hope by witnessing to us what we are and sealing what we shall be Gal. 5. 5. 1 Pet. 1. 3. Jo. 16. 17. Rom. 8. 16. 2 Thess. 2. 16. Gal. 4. 6. 1 Jo. 3. 24. Eph. 1. 13. All which graces now are the image of Christ stamped on the soul called partaking of his holiness Heb. 12. 10. and being created after God in righteousness Eph. 4. 24. But yet this image of or union with our Savior in the soul is not perfect neither in this life therefore called first fâ—…uits only of the spirit and tast of the heavenly gifts and the powers of the world to come an earnest and seal of something to be had more fully hereafter
Abraham and the glad tidings he brought him in them of that coming which the Jews then yet without rejoycing as Abraham beheld And might not Abraham be said thus to see his glory as well as Esai it must be granted did 2. And next the descent of the Lord in the times of Noah how like is it to this in Abraham's time before the firing of Sodom And his conference with and complaint to Noah see Gen. 6. 3 7 8 12 13. -7. 1 16. and his promises to him and Covenant with him and his seed Gen. 6. 18. -9. 9. c. to those with Abraham And his preserving of Noah with his family and his shutting them up in the Ark Gen. 7. 16. to his delivering of Lot and his leading him forth by the hand And his causing it to rain those miraculous waters by opening the windows of heaven and springs of the deep Gen. 7. 4 11. to the fiery rain upon Sodom and how well do these agree with that expression 1 Pet. 3. 19 So that it seems without doubt these two of the firing of Sodom and of the flood and that of drowning the Egyptians in the Red sea with the salvation of Noah Lot and Israel being the 3 grand types to the world of the last great judgment to come see 2 Pet. 2. 5 6. Jude 5. 7. that they were executed by the same hand see 2 Pet. 2. 5 6. Luk. 17. 26 28. that the other shall be even the Son of God to whom the Father for ever hath committed all mercy and judgment 3. The same person it seems to be that first wrestled with as he doth in afflictions with all the pious and then blessed Jacob Gen. 32. 24. That appeared to and was adored by Joshuah Josh. 5. 13. 14 15. comp Exod. 3. 5. To Gideon Judg. 6. 22. To Manoah Judg. 13. 15. c. all which may be gathered from the arguments forementioned And I can call to mind in the sacred story only 2 apparitions or visions which certainly appear to be of God the Father That of the Ancient of dayes Dan. 7. 9. comp 13. and Rev. 4. 2. comp c. 5. 5. 4. Lastly he was the Angel that conducted the Church in the wilderness as is shewed above and by consequence that gave them the law in Mount Sinai for tho the law is said to be given by the disposition and promulgation of Angels Act. 7. 53. Gal. 3. 19. Heb. 2. 2. multitudes of whom appeared in the Mount Deut. 33. 2. Psal. 68. 17. by whom those voices were formed in the Air. Heb. 2. 2. In which speaking of the law to the people the Angels were Mediators as afterward in receiving from the Angel and carrying the law to them Moses was Gal. 3. 19. which is taken notice of several times in the new Testament to shew the preeminence of the Gospel since the law was delivered to men by the intermediation of Angels and Moses Servants and Ministers but the Gospel by the mediation of his only Son made flesh that he might familiarly converse with man without those terrors that accompanied the law yet the supreme Legislator was God Deut. 33. 2. Exod. 20. 1. Exterior loquela Angelorum interior Dei per Angelum and that the Son the eternal word and Vicegerent of the Father called the Angel Act. 7. 38. that spoke with Moses upon the Mount from whom he received the law written with his finger the same Angel that appeared in the bush vers 35. that conducted them in the cloud Which soveraign Legislator for the glorifying of his Father and the saving of man humbled himself afterward to become Himself the Mediator The type of which mediation of his Moses then was both in delivering the will of God to the people coming down to them from the Holy place in the Mount and also ascending and interceding forty daies to God for the people Deut. 9. 18 25 26. As he since hath both descended in flesh from the bosom of the Father to declare and reveal all his will to us Jo. 1. 18. who only saw his face but Moses only his back-parts and in whose face the glory of the Gospel shone as of the law in Moses his face see 2 Cor. 4. 6. comp 3. 7. and is ascended again to the Father to intercede for us this Real Moses remembring him not of our righteousness c. but of the promise he made to them of the blessed sced Dâ—…ut 9. 27. and of the triumph the spiritual and temporal enemies of God would make over the deserted tho most worthy to be deserted Church vers 28. By whose prayers and intercessions it now standeth and shall stand for ever Amen Thus much that the Government of the Church of God also under the old Testament was by the Son of God Next for the Holy Ghost The operations also of Holiness in men under the old Testament was by the same spirit By it then Regeneration Gal. 4. 29. and our Saviour wondred at a Doctor in Israel Jo. 3. 10. that he was ignorant of it Tho therefore Christ not yet ascended and this Holy Spirit not then received and poured out in so full a measure upon all flesh yet as of the Son the Author so of the Holy Spirit the promise of the Gospel there were made some predescents in the old Testament Esai 63. 10 11. Nehem. 9. 30. Zech. 4. 6. some sprinklings and drops of those large effusions which have been poured out in the latter daies and of almost all those several kinds of its rich graces mentioned 1 Cor. 12. c. some first fruits as it were and samplars we find in the Ancient Church of God The spirit of wisdom eminent in Solomon 1 King 3. 12. and Exod. 31. 3. The power of miracles eminent in Moses Elijah Elishah and in these a specimen of almost all sorts of them that are exhibited in the new Command over the waters Exod. 14. 21. 2 King 2. 8. fire 2 King 1. 10. Dan. 3. 27. Air 1 King 18. 44. The Heavens Josh. 10. 12. The multiplying of oyl meal bread like that of our Saviours 1 King 17. 14. 2 King 4. 6 43 44. The Resurrection 1 King 17. 21. 2 King 4. 34. -8. 5. The Ascension in Enoch and Elijah Pentecost in the spirit descending upon his Disciple Elisha from ascending Elijah the type of Christ. Gifts of healing 2 King 5. 10. -4. 41. -2. 19. Esai 38. 21. Prophecy that called the proper season of the Prophets Helps in Government see the operations of the spirit upon Joshua and the Judges of Israel and the 70 Elders Interpretation of tongues and hearts too of dreams c. eminent in Joseph and Daniel see Dan. 5. 12 25. Only one the gift of tongues we find reserved as a property to the Gospel upon the enlarging of the Church from one before at this time to all nations and languages We find this Holy Spirit also represented of old both in
the Tabernacle and the Temple in those 7 lamps of the 7 branched candlestick as also in the first descent upon the Apostles it appeared in a flame or tongue of fire Act. 2. 1. see Exod. 25. 40. comp Rev. 4. 5. and 5. 6. and Zech. 4. 10 2. comp 6. We find it then poured upon Moses in type of Christ and from him portions of it derived upon the 70 Elders Numb 11. 18. c. whose sudden prophecying upon it became then also as in the Acts a wonder to the people vers 27. 28. as it was from Christ upon the Apostles and so many thousands ever since and shall be on others to the end of the world Jo. 1. 16. Eph. 4. 17. We find it then conferred upon the extraordinary Captains of Gods people exciting them to heroick actions Joshuah Numb 26. 16 18. Gideon Judg. 6. 34. Jephtah Judg. 11. 29. Samson Judg. 13. 25. Giving him corporal strength a type of that spiritual which it now bestows upon the Saints as illuminating and sanctifying so strengthning and giving courage and comfort in afflictions this being a special operation of this divine Agent Therefore one attribute Esai 11. 2. is spirit of might and in the new Testament Comforter Upon Saul and David presently upon their anointing by which they were changed and became new men 1 Sam. 10. 6. -16. 13. see its inspiration of the holy writers Moses David the Prophets Matt. 22. 43. Heb. 8. 9. -3. 7. Mark 12. 36. Act. 7. 51. Luk. 2. 26. Act. 1. 16. 1 Cor. 2. 13. It s wonderful operations upon the sons of the Prophets whereby they were put at certain times into wonderful extasies and raptures like those under the Gospel Act. 10. 10. -22. 17. -9. 9. comp 12. 2 Cor. 12. 2 7. into strange and unusual actions and agitations of their bodies 2 Sam. 6. 14. Psal. 26. 6. 2 King 4. 35. -2. 16. -9. 11. 1 King 18. 12. Ezra 3. 12 14. see the like Matt. 4. 1. Act. 8. 39. -20. 22. -16. 7. -18. 5. So violent that Saul in their society possessed with the same is said to have stript himself of his clothes i. e. his upper garment and to have lain down all night unclothed being wearied withose strange motions c. perhaps Psal. 149. 3. meant of this They in these raptures not foretelling things to come 2 King 2. 3 5. but conceiving and on a sudden after an unusual manner dictating psalms songs the praises of God or explanation of some mystery or former prophecy See 1 Sam. 18. 10. 1 King 18. 29. 1 Chron. 25. 3. comp 1 Cor. 11. 5. And the spirit then as now did more ordinarily inspire persons first by their profession consecrated to God Jo 11. 51. prepared by studies and exercises of devotion in Schools for this purpose amongst which means was composing the spirits by musick 1 Sam. 10. 5. -16. 16. Ps. 43. 4. 2 King 3. 15. Some of the singers Prophets Asaph c. There being many Colledges of them in several places Naioth Bethel Hiericho inhabited by great numbâ—…rs See 2 King 2. 3 5 7. -4. 38. so the Levites that were the singers were also spiritual composers of holy psalms 1 Chron. 25. 2 5. 2 Chron. 29. 30. And many of the Prophets were Priests or Levites Samuel Ezekiel Jeremy And now also that the miraculous graces of the spirit are someway both procured and improved by industry study prayer faith expecting and desiring to receive them seems to appear from 1 Cor. 12. 31. -14. 1. Rom. 12. 6. 1 Tim. 4. 13 14. 2 Tim. 1. 6. 1 Pet. 11. 10 11 12. And this may serve to shew that the Ancient world were not unacquainted with the operations of the spirit and in some measure pretasted this promise of the latter daies which wrought in all times after the same manner and came then also from the same Author the Lord Christ see 1 Pet. 1. 11. -3. 19. 2 Pet. 1. 21. 1 Cor. 12. 5. Only now its illuminations are greater under the Gospel Matt. 11. 11. Jo. 16. 13. and further extended even to all flesh amongst whom it continues all its rich gifts For we must not make the times of Christ inferior to those of the law nor the times of the making of the promises to be perfecter then those of their accomplishment Thus much of the energyes and actings of the Holy Ghost in men under the old Testament as well as under the new And accordingly there hath been alwaies the same Covenant of Grace the same faith in and by the Son and Holy Spirit Gal. 3. 8 17. c. and the same Sacraments 1 Cor. 10. 2 3. from the beginning To shew which things somewhat more punctually and particularly First Gods prescience seeing mans use of his Free-will and his fall foreordained our Saviour before the foundation of the world tho he manifested him not till the last times 1 Pet. 1. 20. And presently after the fall out of overflowing mercy in the very curse he delivered also the cure of it and condemned the seducer of man to be destroyed by the then first promised seed of the woman i. e. Christ who also immediatly was the seed of the woman only whom Satan first seduced that he might be destroyed also by the same instrument i. e. woman by which he thought to destroy man Upon the multiplying of this seed we find accordingly because the promise of God did not take effect in all the seed see Rom. 9. 6. c. Gal. 4. 26. c. we find in that infancy of the world the same distinction of men as now noted indeed by the Apostle more expressly of Abrahams double seed Gal. 4. 22. but as true of Adams and of all the times since the beginning as likewise those other remarks that are made upon them Gal. 4. 29. Rom. 9. 12. that the elder should first persecute at last serve the younger we find then one generation after the flesh another after the spirit one of old Adam involved in no covenant but that of works and by those being evil loosing the heavenly inheritance the other of the promise and attaining it by faith And these we find called the sons of God which none are but by Christ. Gen. 5. 2. The other sons of men or in opposition to the former sons of the wicked one the devil 1 Jo. 3. 10 12. In which respect the wicked Jews seem to be reckoned as the spiritual race or succession of Cain since Abels blood is required of them Matt. 23. 35 36. Jo. 8. 44. God and the Divel being the two spiritual fathers of the progeny of man Jo. 8. 42. c. The one pilgrims on the earth Heb. 11. 13. The other men of this world noted for their building of Cities as Cain Gen. 4. 17. and Nimrod Gen. 10. 8 9 10. not so the others The city and type of the one Babylon called confusion and of the other Jerusalem intimating peace and unity
over and over again that great work in all places and in each of them too at all times and that we will not in this one thing allow to as firm relations as posterity is capable of I mean the Gospels that credit which wee so easily yield to the Histories of all other famous actions and passages of the world Which Relations of these four Evangelists and three of them ocular witnesses common and used in the beginnings of Christianity are shewed to be most true 1. From the conversion of so many thousands to this Faith which thing cannot be denyed who lived in the time when these Scriptures were writ and in the places where these things were pretended to be acted where any falfity might have been most easily discovered especially in so many famous and publick passages related in them which few could be ignorant of As Herods murthering the Infants the darkness at the execution of Jesus John Baptists preaching many of our Saviours and the Apostles miracles See 1 Cor. 15. 6. 2 From the prophesies of the old Testament concerning the Messias to those who allow those writings exactly agreeing with and fulfilled in the History of Jesus even as they were interpreted by the learned Jews before the coming of the Messias in so many punctualities of his life and death and especially in the time of his coming which was to be under the second Temple Hagg. 2. 7 9. But this Temple was destroyed by Titus And when the Scepter was departed first from the Jewish Nation for this King was then to be sent when the others failed But this happened first in the time of Herod the first stranger King after both Davids and Levi's rule deposed and when also the Roman Empire under whose yoke the Jewes were now faln was first perfected and at its height in Augustus in whose times our Saviour came 3. From the plain prophecies contained in these Relations as Matt. 24. c. concerning the perfecution of the Christian profession the destruction of Jerusalem and Temple and dispersion of the Jewes set down in them long before the event 4. As likewise from those heavy curses which the world hath seen to fall upon all the enemies of Christ and the primitive Christians as upon the Jewes the desolation of which Nation beareth witness to this day in all Countries to the truth of the Gospel upon Herod the Great His son Archelaus Herod the Tetrarch Archelaus's brother that beheaded John Herod Agrippa Act. 12 23. that killed James it being observed by Josephus a stranger to this cause that of Herods very numerous race within 70 years none were left but all extinguished in a most miserable manner and upon the Roman Emperors so long as the persecutions endured i. e. till Constantine's time most of whom suffered unhappy ends 5 From the then by the Heathen confessed cessation of oracles see Plutarch's treatise of it and the miraculous propagation of the Christian Doctrine tho so severe and opposite to flesh and blood by such mean and unarmed instruments thro such sufferings which shews it to be a work of no less then a Divine power And tho another Religion since it even that of the great Antichrist Mahometanism hath also spread much in the world yet first both the manner of its growth shews it not to be of God being both planted at first since continued by the sword alwaies destitute of any true miracles this being not only the practise but the Doctrine of that great Impostour opposite to Christs That men are by war to be compelled to the Faith And also being tempered with much brutish liberty and sensuality indulged to the flesh which much easilier enclines mens affections to it Nova secta ita tanden se late diffundit si portam luxuriae voluptatibus aperiat And again 2. It s growth never equalled the amplitude of Christianity nor ever shall so universally overrun it as Christianity hath and shall destroy Heathenism and also God in all Ages preserveth a place of retreat for his Church from the face of the Dragon and of the Beast to whom he gives his power Apoc. 12. 6 14. compare 13 5. Dan. 7 8. 3 Lastly it never advanceth farther then the sword by violence carrieth it whereas our Lord 1. by the power of the spirit 2. and the Testimony of miracles and 3. by sufferings instead of Arms as in the beginning so still shall continue to propagate his truth and goes on conquering and to conquer Nations remote whom the sword cannot reach in every age some new people voluntarily submitting to his Scepter All these and many more justifie sufficiently the truth of these Relations So that though our Saviour came but in one appointed time yet all times that did not see it notwithstanding want not the greatest reason that can be had from the evidence of History to beleive it And he that requires more would leave no place for the exercise and merit of Faith which otherwise would have been as worthless as that feeling one of St Thomas which suffered a reprehension from our Saviour But Gods pleasure it is as well for the trial of our inclinations to heavenly things as for his greater glorification in our service of him and advancement of our future reward to give grounds of belief sufficient not coactive and uncontradictable and to make us walk only by Faith here not by sight that our adherence might be so much more esteemed by how much we had less evidence tho all may have evidence enough See Jo. 20. 29. 1 Pet. 1. 8. Else let us also require that God should also shew his personal presence amongst us and when he ministers to our necessities do it by Angels visible and alwaies present to us a prospect of the Joyes of Heaven as the Devil did to our Saviour the glories of this lower world and then let him blame us if we do not reverence trust in and ferve him Hither therefore at this time sent He in whom were hid from all eternity all the treasures of wisdom and knowledge Col. 2. 3. was first anointed as Prophets anciently were 1 King 19. 16. and sealed by the Father to this office Jo. 6. 27. Luk. 4. 18 22. Esai 11. 2. Act. 10. 38. Act. 4. 27. Anointed with the holy Ghost and with power and that visibly at his Baptism Jo. 1. 33. that all might know him to be sent since none unsent may take such honour Heb. 5. 4. Yea filled with the holy Ghost which never man was before him For it pleased the Father that in him should all fulness dwell Col. 1. 19. And God gave not the Spirit by mesure to him Jo. 3. 34 but according to mesure he gives it to all men else Eph. 4. 7. see Matt. 3. 16. Luk. 3. 5. Thus furnished for the many offices to which he was predestined by the Father He was sent First as a new
other side to minister the Holy spirit to others by their preaching by prayer and laying on of their hands as he had before to them The same Ceremony being used also by Moses to his Successour under the Law See Deut. 34. 9. Num. 11. By Elijah to Elisha in the Prophets See 2 King 2. 15. Gal. 3. 2 5. 2 Cor. 3. 6. Act. 8. 15 19. Subjecting evil spirits unto them and giving them security from and power over all the power of the enemy See Luk. 10. 18 19 20. Behold I give you power over all the power of the enemy where note that the mission and Authority given to the Apostles before or after our Saviours death are the same only spoken of before as it were by Anticipation and promise which were compleated afterward See Matt. 16. 19. comp with Jo. 20. 23 Enabling them to do the same Miracles as he for confirmation of their doctrine and because their commission was enlarged to all Nations furnishing them with the gift of Tongues Lastly as himself worketh in these his missioners by the spirit so also he cooperateth and worketh with them in others by the same spirit working by them 2 Cor. 5. 20. and yet working together with them too 2 Cor. 6. 1. By whose power only their ministry becomes efficacious over the world 1 Cor. 3. 7 9. Mark 16. 20. 1 Tim. 1. 12. where they plant and water he giving increase 1 Cor. 3. 9 where the spirit from them pricks the heart Act. 2. 37. the same Spirit from him opening it Act. 16. 14. where they take the impotent by the hand he making him to walk Act. 4. 10. Mark 16. 20. see § 20. And it is not to be past by unobserved that our Saviour delegated this his Authority to others not with a parity unto all but with a superiority of some above the rest who as they gave license of some ministrations to others found qualified for them See Act. 10. 48. so they retained some other ministrations to themselves For we find laying on of hands which is named Heb. 6. 2. amongst the principles of the doctrine of Christ both that at or after Baptism used to all for receiving the more extraordinary gifts of the Holy Ghost from whence the custome since of Confirmation by the Bishop and that which was used in ordaining Presbyters and setting men apart for the Ministry of the Gospel This imposition of hands being a more solemn intercession for them and a powerful recommendation of them to the grace of God for the work which they are called to and are to fulfil See Act. 13. 3. comp with 14. 26. See St Paul himself receiving the first Act. 9. 17. the second Act. 13. 3. wee find I say this imposition of hands or power of Ordination and Confirmation to be appropriated to the Apostles and Apostolical men not common to all See Act. 6. 6. -8. 17 -19. 6. -20. 28. -13. 3. Eph. 1. 13. 1 Tim. 5. 22. Tit. 1. 5. For this cause left I thee in Crete that thou shouldest ordain Presbyters c. where doubtless were many other Presbyters to whom the same office was not permitted or not permitted to them alone but as assistants to Titus See 1 Tim. 4. 14. comp with 2 Tim. 1. 6 as also a consent and approbation or also nomination or election of persons whom they thought fitting was permitted to the Christian Assemblies and the whole Church Act. 6. 3. comp with 6. 2 Cor. 8. 19. tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies not necessarily common votes See Act. 10. 41. -14. 23. the people being present at the publique acts of the Clergy and assisting them at least with their prayers See Act. 21. 22. -15. 22. 2 Cor. 2. 10. Nor did this Apostolical office of our Lord expire with the Apostles as some may think that there was no need of continuing such a selected Body of Teachers after Christianity planted and four Gospels and so many Epistles written yet what would not the same men give for such an Apostle at this day as could decide so many controversies which are in Religion whilst they say they need them not But he who lives for ever and hath the keyes c. Rev. 1. 18. and who ascended from hence on high to receive these very gifts for and to bestow then on men Eph. 4. 7 8. continues for ever also this office of ordination by his Servants laying on their hands and his own breathing upon and giving the spirit unto them to those that have succeeded the Apostles and that shall succeed to the end of the world Therefore as he gave the Apostles so 't is said also he gave the Pastors and Teachers according to the measure of the gift he thought fit that were made by the Apostles Eph. 4. 11 8. Rom. 10. 15. 2 Tim. 1. 14. Matt. 23. 24. And Act. 20. 28. the Holy Ghost descending from Him made the Overseers of the Church of Ephesus And how can they preach unless they be sent Rom. 10. 15. sent i. e. by God Heb. 5. 4. For this honour especially of ministring the spirit remitting sins c. never any man might take to himself but only give what he first received If he do otherwise he is in a worse condition then Simon who at least would have bought the giving it Sent by God I say else is their preaching to no purpose the effect of which for ever consists not in the wisdom of men which works contrary to it as thought foolishness but in the power of God 1 Cor. 2. 5. see 1 Cor. 12. 3. Matt. 16. 17. 1 Jo. 4. 2. Luk. 18. 34. Act. 16. 14. Jam. 1. 5 17. -3. 15 17. Eph. 3. 5. Therefore St Paul calls his Apostleship a Grace and those whom the Apostle as well as whom our Saviour ordained received in such Ordination a gift from our Lord see 1 Tim. 4. 14. 2 Tim. 1. 6. And the same form of Doctrine was kept in the Apostles successours by the same Holy Ghost 2 Tim. 1. 14. Neither is Christs assistance promised only to the Apostles but to their Successours to the end of the world Matt. 28. 20. Jo. 14. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an assistant to you for ever Matt. 18. 20. comp Col. 2. 5. The Church alwaies the pillar and ground where truth is to be found 1 Tim. 3. 15. 2 Tim. 2. 19. comp 16 17. Heb. 12. 25. Tell the Church saith our Lord for whatsoever they shall bind c. Matt. 18. 17 18 And the gates of Hell shall never prevail against those to whom I give the keyes c. Matt. 16. 18 19. Therefore our Saviour after all the Apostles times except Johns is described Rev. 1. 13 16. tho in glory yet walking in the midst of the golden Candlesticks i. e. the Churches of Asia and holding the Stars i. e. the Angels of those Churches in his hands And see our Lord still acting Act. 3. 26. Act. 5. 31.
the Messias or Christ but somewhat more odious they conceived to a Roman Governor Here our Lord both freely professed to him that he was so Matt. 27. 11. and also informed Him to prevent mistakes of what nature his kingdome was Viz. that it contained nothing in it prejudicial to any terrence or temporal Monarchy as clearly appeared in that he had no humane forces or Servants to fight for Him that he should not have been delivered into the hands of the Jews i. e. the chief Priests Scribes and Pharisees Jo. 18. 36. Yet asked by him a second time whether â—…ho his Kingdom not of this world yet he was a King He again professed it and told him that to this end he was born and for this cause came into this world for this end descended from Heaven and was Incarnate to bear witness to the Truth Jo. 17. 37. After which Pilat upon his wonderful silence and not pleading for Himself nor vouchsafing further to acquaint him with his divine Originals Matt. 27. 14. Jo. 19. 9. minding him before whom he stood and that he had the power in his hands to absolve or condemn Him which shews that our Lord stood before him in the midst of such heavy and false accusations saying that he made a Sedition in Galilee forbad paying tribute to Cesar said he would destroy the Temple made with hands and raise another made without hands c. Luk. 23. 5. Luk. 23. 2. Mark 14. 58. as one altogether unmov'd and as it were unconcerned therein our Lord freely admonished him of the Original of his power which indeed was Himself that he could have no power against Him except what was given him from above Jo. 19. 11. i. e. from Himself King of Kings by whom God his Father governeth the world and therefore that their sin was the more intolerable who had thus bound and delivered him up to be judged by those his Officers who from Him hold their power and by whom they Rule Jo. 19. 11. Thus as the Apostle 1 Tim. 6. 15. he witnessed before Pilat a good and free Confession and that with so much power and Majesty as that the Governor seems to have been in some manner perswaded of the truth of what he said and became much affraid Jo. 19. 8 9. and would have questioned further with him concerning his Divine Original but that this meek Lamb of God having said what was sufficient and intent upon his sufferings thought fit to put no obstruction thereto by a further declaration to this Gentile of his Parentage Jo. 19. 9. But so much was already said as that the Governor both professed his Innocence and washed his hands Matt. 27. 24 25. and sought all means to release Him Jo. 19. 12. even by exercisiing some cruelties on him himself to have preserved him from greater Jo. 19. 1 4. and after this when out of the surprisal of a contrary fear he most unworthily and cowardly pronounced sentence upon him or rather yeilded him up to the sentence of the Jews Matt. 27. 24. Mark 15 15. Luk. 23. 24. Yet He resolutely maintained his Title of a King nor would upon any their solicitation change it Answering them only Quod scripsi scripsi Jo. 19. 21. c. And God the Father likewise confirmed both this his Office and his Doctrine first by several times speaking from Heaven thrice by Thunder these voices coming for our sakes Jo. 12. 30. And by charging the people immediately by himself to hearken unto him This is c. Hear ye him Matt. 17. 5. Secondly by justifying his Innocence and Righteousness and all that he had said and done by his raising him again from the dead after he had been murdered by injustice and giving him glory 1 Pet. 1. 21. and by taking him up into Heaven by this did God give assurance unto all men Act. 17. 31. And declared him now to be his Son with power Rom. 1. 4. By this resuscitation of him by the Spirit of the Father was He justified against all calumny of the world to be the Son of God and ever since in the world beleeved on 1 Tim. 3. 16 And by this his Ascention the Holy Ghost now and for ever convinceth the world of his righteousness Jo. 16. 8 10. Amen CHAP. II. Jesus Christ the Exemplar and Pattern in all obedience to the Divine will and in the reward of that obedience O quantas tibi gratias tenemur Domine referre quod viam rectam dignatus es ostendere Nisi tu nos praecessisses quis sequi curaret Heu Quanti longe retro manerent nisi tua praeclara exempla respicerent Ecce adhuc tepescimus c. Kemp. Imitat Christi lib. 3. cap. 13. BOTH the whole world being deficient in former obedience see Rom. 3. 9. c. And now stricter obedience being exacted by God then formerly Next God sent his Son assuming first the same infirm nature we bear to become an example also of that perfection he proposed to be as the truth so the way to walk first himself in these paths wherein he directed others and to beat the ways that we might follow him to perform first Himself clothed with our weak flesh the hard tasks that he set us least he might seem with the Pharisee to lay heavy burdens on other mens shoulders and not to touch them with one of his own fingers That this was a chief end of his coming see 1 Pet. 2. 21. For even hereunto were we called Christ leaving us an example that ye should follow his steps 1 Jo. 2. 6. He that saith he abideth in him ought himself also to walk even as he walked Jo. 13. 12 15. Know ye what I have done to you and I have given you an example that ye should do as I have done to you Jo. 17. 19. For their sakes I sanctify my self that they also might be sanctified c. Matt. 11. 29. Learn of me by my example for I am meek c. Therefore in all those ways of God he pointed out unto us he never said Let him take up his Croâ—… and Go but follow Luk. 9. 23. And Jo. 10. This â—…hepheard followed not but led his Sheep He danced first after his own Pipe and for every rule gave his Scholars an Example an example in himself to all those hardest lessons in his Sermons According to his Doctrine Matt. 5. 18 kept all both the least and greatest Commandements left not a title unfulfilled for none could accuse him of sin Jo. 8. 46. see Heb. 4. 15. According to his Doctrine Matt. 5. 39. c. He resisted not evil see 1 Pet. 2. 23. who when he was reviled he reviled not again when he suffered he threatned not But when they smote him on the right cheek he turned to them the other also Matt. 27. 29. When they took away his Coat he let them take away Cloak also Jo. 19. 23. c. tho he could have commanded
then to carry the wood only the instrument whereon he was to suffer and to have his arms tyed But this sacrifice was not only offered up but the Altar much changed from that of the sacrifices under the Law That he might undergo a more accursed and painful and publick and long mactation Hang'd in a common place of execution full of skulls Matt. 27. 33. by the Highway side ver 39. between two thieves stript naked and surely which never happened to any besides whilst he was suffering those acute pains whilst the Serpent and death were thrusting their stings into him instead of pitty which is then but humanity all the world deriding him Ps. 69. 20. He looked for some to take pitty but there was none mocked reviled by the chief Priests Scribes Elders vers 41. by the Soldiers with their bitter gall vers 34. Luk. 23. 35. by the passengers vers 39. and that nothing might be a wanting by those miserable creatures too that were executed with him whilst his acquaintance stood a far off See Psal. 88. 7 8. c. Thus therefore he as the Lamb of God slain from the beginning in the types of other Sacrifices bestowed Himself on us and was offered unto his Father by us and for us a Lamb without spot and without blemish the only sacrifice acceptable unto God of a sweet smelling savour Eph. 5. 2. being an oblation devoted and consecrated to the Lord not only in his death but in all his life Rom. 12. 1. which said of us is much more true of him Nor only in his sufferings see Esai 53. 5. by his stripes we are healed but in all his obedience and service not pleasing himself Rom. 15. 3. or doing his own will in any thing but his Fathers Therefore saith he sacrifice thou wouldst not have Then said I lo I come to do thy will Ps. 40. 9. And this to fulfil not only one but all those ends for which those spiritual sacrifices under the Law were ordained and which they only obumbrated the body being of Christ. Col. 2. 17. Thro which sacrifice now we do not only receive remission of his sins pardonable only thro him but present all our Devotions praises thanksgivings acceptable only through him and obtain readmission into amity and fellowship with God and receive all deliverances and blessings temporal and eternal from God only derivable unto us through Him To whom be glory for ever Amen 1. Then He was the real Expiatory sacrifice for the sins of the world Matt. 26. 28. 1 Jo. 3. 1. answering to and fulfilling the type of the Legal sin-offerings both of that slain and burnt without the Camp according to which he also suffered without the gate Heb. 13. 11 12. the blood of which was carried and sprinkled before the Lord into the innermost Sanctuary upon the solemn day of Expiation once a year Levit. 16. cap. and into the outer Sanctuary at all other times Levit. 4. and 5. cap. according to which His also is now presented in the Heavenly Sanctuary Heb. 10. 19. -9. 12. -8. 2. of which the other place was but a shaddow and type Heb. 8. 5. And of that other scape-sacrifice Levit. 16. 21 22. which after the Priest had laid his hands upon its Head and confessed over it all the iniquities of himself and of the people was let go into the wilderness the like to which was also done in purifying of bodily uncleanness in a scape-bird Lev. 14. 7. according to which He also is said to be the Lamb of God that took and carried away the sins of the world after God had laid on him the iniquities of us all Esai 53. 6. who died so as that he also was delivered from death and as he was resembled by the one sin-offering in his being slain so by the other in his being raised again In which respect also leaven and honey which hath the same nature with it suddenly fermenting altering and corrupting things were forbidden and contrarily salt preserving things commanded to be used in all Sacrifices being types doubtless of that which is said of and was fulfilled in the true sacrifice Ps. 16. 10. Thou wilt not leave my soul c. which resurrection to life was a sign of Gods accepting this offering made for us as the Angel ascending to Heaven in the flame of the Altar was unto Manoah Judg. 13. 20 23. of the acceptation of his 2. Again he was the Real answering to the typical sacrifice under the Law the purifying of corporal uncleanness See Lev. 14. and 15. cap. As the blood of Bulls and the ashes of an Heifer sanctified to the purifying of the flesh so the sprinkling of his blood offered without spot to God purging the conscience from dead works c. Heb. 9. 13 14. see Heb. 9. 21 23. comp with Eph. 1. 10. Col. 1. 20. with which blood also as with that other cleansing composition there was running down from the Cross a mixture of water Jo. 19. 34. He not suffering the ordinary punishment of other Malefactors but as on one side a bone of him was not broken which was usual to represent the paschal Lamb so on the other side his pericardium and his very heart was pierced contrary to custome that blood and water the compound of our purification might be drawn out of his sacred side one for the expiation of us from the guilt of punishment for our justification in respect of sins past and the other for washing out of us the stain of sin for our sanctification from living in sin for the time to come Blood signifying our redemption by the effusion of his life and water signifying our regeneration by his effusion of the Holy Spirit Act. 2. 33. Jo. 7. 39. Matt. 3. 11. Therefore this was he saith the Apostle 1 Jo. 5. 6. that came by water and blood not by water only but by water and blood and he that saw them bare record Jo. 19. 35. And these also bear record the two Sacraments of the new Testament water in Baptism and blood in the Lords supper by which Sacraments in vertue of his passion our sins are now also remitted and cleansed See Act. 2. 38. Matt. 26. 28. And these two together with the operations of the Spirit â—…oyned with them shall bear witness on earth and seal the effects of this Sacrifice unto us to the end of the world 1 Joh. 5. 8. see Eph. 5. 26 27. 3. He was the Real Holocaust fulfilling the type of the legal burnt-offering In burnt-offerings and sacrifice for sin thou hadst no pleasure then said I Lo I come Heb. 10. 4 5. His only sacrifice being of a sweet smelling Savor unto God Eph. 5. 2. comp with Lev. 19. Exod. 29. 41. which the sin-offering alone was not Lev. 5. 11. Mumb. 5. 15. and therefore might have no Frankincense nor Oil upon it Lev. 5. 11. Numb 5. 15. In which only the Father was well pleased Matt. 3. 17. -12.
18. For as he in our stead was made sin and an accursed thing and an offering that calling sin to remembrance suffered the extreme wrath of the Almighty due to sin so in himself and this for our sake too he was not only in his death being a voluntary and a free will-offering see Jo. 10. 15 17 18. comp with Jo. 19. 30 33. the other living longer for this my Father loveth me c. and so also loveth us for whom it is offered for his sake Eph. 1. 6. but all his life an Holocaust consumed with the fire of love towards man and zeal of the glory of his Father in a perfect devotement and resignation of his whole self to the will of God and in his perfect obedience and fulfilling of all his Commandements And then when he had done working Jo. 17. 4. finishing this Holocaust in suffering for the divine glory for the truth suffering till he was all spent and consumed with the zeal of his Fathers honor laid upon which whole burnt-offering all our imperfect sacrifices of obedience and resignation of sufferings and martyrdom of spending and being spent 2 Cor. 12. 15. Phil. 2. 17. 2 Tim. 2. 10. whereby God is made all in all and we nothing in our selves and so one with him do partake also of the sweet savor of this sacrifice and all our praiers and petitions for our selves or intercessions for others are accepted of God and the descent of all good things spiritual and temporal from him are procured Gen. 8. 21. Jo. 14. 13. Phil. 1. 12. 4. He was the grand Eucharistical sacrifice and peace-offering answering to those typical ones under the Law In which respect the memorial which we now celebrate of his passion is called the Eucharist and in which relation we are made partakers in the Communion and admitted to eat of this sacrifice see 1 Cor. 10. 16 20. of which as a burnt or sin-offering tho these it is also Heb. 13. 11 12. we might not eat for none might eat of his own sin-offering Now the peace-offerings had many several uses in all which the sacrifice of our Savior fulfilled them 1. They were a kind of federal oblation after remission of offences procured by the sin-offering which was still offered before not after the Peace-offerings by which the sinner was as it were readmitted into Gods favour and whereas he might not eat of the sin-offering by eating part of which sacrifice being Gods bread Lev. 21. 6. -22. 25. and partaking of these holy things he was entertained at the table and accepted into the fellowship of God c. Only none that was unclean or any stranger upon peril of death might eat thereof See Lev. 22. Secondly they were offerings of thanksgiving for all the Creatures all the blessings and good things first received from God Gen. 1. 29. -9. 3. Ps. 50. 10 11 12. and continued by his word Gen. 1. 22. Deut. 8. 3. Matt. 4. 4. of which therefore both of men and beasts and fruits the choicest and first were offered and sanctified unto the Lord as his portion and tribute Sanctifie unto me all the first born both of Man and of Beast and so also it was for the first Fruits It is mine Exod. 13. 15 2. And these accordingly they offered these or their price both to shew their gratitude and acknowledgment of Gods right as to these so to all the rest Deut. 8. 18. -28. 4 5 8 11 12. -26. 2 10. Lev. 25. 23. -19. 24. and also to receive his benediction through what was offered to him upon all the rest Ezech 44. 30. Lev. 23. 11 14. Rom. 11. 16. Now according to this type Christ the substance in whom all things are fulfilled and accepted for what careth God for Oxen or other Firstlings or first fruits not only the first born of his Mother but of every Creature and likewise the first fruits Col. 1. 15 18. Rom. 8. 29. 1 Cor. 15. 20 23. was not redeemed but offered in his own person offered unto God first by whom all others were redeemed from the like And secondly by and through which offering only all our praises and thanksgivings are accepted for all things Eph. 1. 6. -3. 21. Col. 3. 17. Heb. 13. 15. Phil. 1. 11. and the right to and lawful use of them procured unto us only by this offering Rom. 14. 14. Eph. 1. 3. -4. 1. 1 Pet. 2. 5. Rom. 8. 32. And again by it as a federal oblation is the Covenant of grace and our peace ratified To the eating and partaking of which Sacrifice also in the mystical Sacrament of his Body and blood we are admitted to the worlds end And 1. By the eating of which as the Jews and also Idolaters were to the eating of theirs we are accepted in partaking of this Table to the unity Communion and fellowship with God see 1 Cor. 10. 14. c. to the 22. Only concerning which it is also provided that no unclean person or stranger unadmitted by Baptism may approach to eat thereof 1 Cor. 11. 28 29. Secondly by eating and partaking of which sacrifice excelling the other under the law in as much as it is the Body and blood of the Son of God we are admitted to Communion with the Son and mystically incorporated into him made members of his body flesh of his flesh c. And that not in a Metaphor but in a great mystery saith the Apostle Eph. 5. 32. And then from being partakers of the body become also partakers of the Spirit of Christ 1 Cor. 6. 17. And from partaking of his nature the body and the spirit of the Son of God become also Sons of God and heirs of eternal life 1 Cor. 12. 13. -6. 13 15 17. c. Eph. 5. 29. Jo. 17. 2 23. By eating and partaking of one and the same nourishment of this one Sacrifice of this one bread 1 Cor. 10. 17. we also become one Bread and have Communion with all the Saints of God as well those in Heaven as those upon earth partaking of all their glory praiers c. Heb. 12. 23. Eph. 3. 15. Eph. 2. 19. Col. 1. 20. 1 Jo. 5. 16. Job 42. 8. Gen. 20. 7 17. 2 Cor. 1. 〈◊〉 5. And hence with reference to this Sacrifice as also to the tree of life in Paradise and to the Manna and water flowing out of the Rock in the Wilderness which were types of Christ 1 Cor. 10. 2 3 4. -12. 13. Jo. 6. 32 35 49. Our Saviour is said to be the bread of life preserving him that eats the flesh of this Sacrifice so that he shall live for ever And he that eateth him shall live by him Jo. 6. 57. 6. Lastly he was the true Passover Christ our Passover is Sacrificed for us 1 Cor. 5. 7. He the true paschal Lamb fulfilling that typical one of the Jews In relation to which also when this Lamb was slain it was taken care that a bone
of him should not be broken tho theirs that suffered with him were That the Scripture might be in all things fulfilled in him And by the eating and the sprinkling of the blood of this as of that see Exod. 12. Lamb it is but we must do it with our staves in our hands and our loins girt as then i. e. prepared for another country that we obtain the true and everlasting redemption of which that other was but a type from Satan the destroying Angel and from all the plagues which are to fall upon the Spiritual Egypt of the reprobate world even upon all those who have no share in this Lamb who is worthy to receive power and riches c. because he was thus slain and hath redeemed us with his blood Rev. 5. 9 12. CHAP. V. Jesus Christ the Redeemer from Sin the Law Death Satan MAN made upright but under a Law not only disposed by the integrity of nature but enabled by supernatural grace to keep it upon his fall presently Gods justice substracting his violated grace first became a subject and slave ever since to the dominion of carnal concupiscence and of sin stiled also frequently the flesh The old man to obey it in all the lusts thereof and to bring forth perpetual fruits of unrighteousness See this tyranny of sin and slavery of man Rom. 7. 7. expressed so far as that he is said even to be not only captiv'd but slain by it Ver. 11. so Eph. 2. 1. Dead in trespasses c. and Rom. 8. 10. the body dead because of sin and sin reviv'd and I dyed Rom. 7. 9. see Jo. 8. 34. comp 32 35 36 44. Man did not abide in the house and family of God but lost his inheritance because of a Son of God Luk. 3. 38. he became a Servant to sin and a Son of the Devil 2. Upon this he presently incurred a second miserable servitude and bondage unto the law keeping him under as a strict Schoolmaster and still exacting its task of him Debtor to the whole law Gal. 4. 3. -5. 3 and no way able now as before by supernatural grace to perform it and he not performing it It presently wrought wrath against him Rom. 4. 15. pronouncing its curse upon him Gal. 3. 10. and so committing him a child of wrath Eph. 2. 3. into the hands of Gods justice 3. Now the penalty of this law not observed was death and so man became also subject unto bondage all the rest of his life thro fear of death Heb. 2. 15. The wages of his sin Rom. 6. 23. which also reigned over him Rom. 5. 14. the enemy of mankind and of all of them the last subdued 1 Cor. 15. 26. 4. Of this death Satan was to be the Executioner As the first creature that was the object so ever since and that not unwillingly made the instrument of Gods vengeance toward any other creature both comforting his own pains as it were with the society of their misery and satisfying his hate against God in any mischief upon his image And so upon sin we were presently seized upon by this Jaylor his Captives and prisoners reserved for destruction upon whom he inflicts also for the present all other miseries here suffered for sin See 1 Cor. 5. 5. 1 Tim. 1. 20. Ps. 78. 49. Exod. 12. 23. Rev. 9. 11. 1 Cor. 10. 10. 1 Chron. 21. 1. compared with 2 Sam. 24. 1. Luk. 13. 15 16. And therefore all venemous and noxious creatures to us are called his instruments Luk. 10. 19. But secondly we are not subject to him only as an Executioner and an inflicter of punishment but as the Prince the God 2 Cor. 4. 4. of this lower world that upon the departure of the good spirit presently possessed us as his best house and lodging here below Matt. 12. 44. Col. 1. 13. the spirit that worketh mightily saith the Apostle in the children of disobedience Eph. 2. 2. and we are become of Gods his children Act. 13. 10. Jo. 8. 44. And the lusts of him our Father now we do so that as in innocency we did no good but by the assistance of the good spirit so since the fall we hardly do any evil but by the suggestion of the ill spirit See Act. 5. 3. 1 Cor. 7. 5. 1 Chron. 21. 1. 1 King 22. 22. 1 Tim. 5. 15. 2 Cor. 2. 11. c. So that as he hath power as Gods Sergeant to inflict death at last so he hath power as Gods enemy in this his Kingdom of the Air of Darkness of this world to make us serve him while we live power both regal and paternal over us yet without either the protection of a Prince or affection of a Father making us do that only for which afterward he may punish us God indeed having put enmity between him and man from the beginning Gen. 3. He being told that at last he should be destroyed by the womans seed and therefore rejoycing in nothing so much as to destroy her seed Rev. 12. And into the hands of this his enemy was now man faln And him a very powerful and dreadful enemy Eph. 6. 12. For note 1. That as man hath not by his fall so neither the Devil by his lost all the priviledges of his nature and being permitted still his being is allowed also all the operations belonging to it retaining power and subtilty 2 Cor. 2. 11. Eph. 6. 11. according to the measure of the spiritual strength and knowledge of other Angels 2. That tho as man sinning was ejected out of Paradise so he out of the blessed place of his first habitation Jude 6. unto these lower and darker regions of the world called Prince of them because they are the place of his abode yet here hath he not received the final restraint and judgment for his sin which shall be passed upon him when upon others i. e. at the general day of doom as well for Angels as men see Rev. 20. 10. 1 Cor. 6. 3. 2 Pet. 2. 4. 3. That mean while in this dejection As God hath not taken away their natural power of hurting and seducing from wicked men so neither from the wicked spirits which power the Devil exerciseth as a tempter toward the good and as a Prince over the wicked in this his kingdom of the air Only as God restrains the power of wicked by the opposition of good men so of the wicked by the opposition of good Angels of the Holy Spirit of Christ himself King over all and both evil men and angels by the secret limitations of his providence Job 1. 10. and restrains those so much more who are less resistable and this more in respect of some then of others the children of God being more protected from his seducements by a greater power of the Holy Spirit residing in them c. 1 Jo. 4. 4. Luk. 22. 31. the children of disobedience more abandoned to his will and commands 2 Tim. 2.
26. Eph. 2. 3. Thus man being in his lapsed condition the Apostle makes as it were four persons sin the law and death and Satan tyrannizing over him and keeping him in an irremediable subjection possessed instead of the free loving good spirit of God with the spirit of bondage Rom. 8. 15. and of fear and of this world See sin which is called also the flesh and the old man described as a person Rom. 7. 9 11. Jam. 1. 14 15. Gen. 4. 7. 2. The law Rom. 7. 3 4. Gal. 3. 23 24. 3. Death 1 Cor. 15. 26 51. Rom. 5. 14. And they assault him in this order Sin slayes him by the dart of the law for the strength of sin is the law and death slayes him by the sting of sin for the sting of death is sin 1 Cor. 15. 56. and Satan slayes him by the hand of death As he who hath the power of death from Gods justice Heb. 2. 14. Lastly Satan having no power but from God the justice of God committeth us into the hands of this officer till we shall pay the debt of sin by the first Covenant due unto him Man being in this deplorable condition the Son of God in great pitty to his creature came to redeem him out of the hands of all these that hated him Esai 61. 1. Luk. 4. 18. Col. 1. 13. and to make him a freeman again Joh. 8. 34. comp 32 36. Gal. 4. 23. c. Gal. 5. 1. And that meanwhile justice might be satisfied and every one of the rest also have his due he put himself in our stead into their hands and paid the full ransom and price that was required not silver nor gold Ps. 49. 6 7 8 9. 1 Tim. 2. 6. 1 Pet. 1. 18 19 20. but life for life Matt. 20. 28. 1. To destroy sin in the flesh he came in the likeness of sinful flesh Rom. 8. 3. and after he had endured with the same weak nature all its assaults Heb. 2. 18. Matt. 4. 1. 16. 23. tho he did not sin yet was he made sin for us i. e. liable to undergo the ill consequents of sin as if he had sinned 2 Cor. 5. 21. 2. To satisfie the law he was made under the law also both the moral and the ceremonial in particular reference to the Jew that he might redeem them that were under the law Gal. 4. 5. most exactly keeping it in Circumcision and observation of the Sabbath tho they falsly accused him of the breach thereof and all other ordinances Yet after all this we being under its curse he also tho obedient in every thing to the law for he became a curse or accursed Gal. 3. 13. 3. Death requiring possession where sin had given it a just title and 4. Satan being not a-wanting to use his licensed power in inflicting it Luk. 22. 53. He therefore being first made sin and a curse also underwent the assaults of these two last for us underwent and tasted of death for every sinful man Heb. 2. 9. 1 Cor. 8. 11. even the death of the cross And his going thus far perchance might have served for the discharge of a debt had we been saving some trespasses past in a perfect and entire condition for the future but besides the fruit already brought forth unto death for which we owed it we were also subjected to the dominion of these enemies to bring forth more still for the future In respect of which no compleat redemption of us could be without a conquest of them as well as a payment And had our Redeemer not made a conquest of them had he been either pierced by sin or broken any point of the Law how then indeed could he have paid that death a ransom for us which had been due for himself Again not breaking these had he yet been any way held by death and Satan since tho the ransom was paid for sins past yet their dominion would have remained still in us for producing more How could he deliver us from this dominion from which he could not save himself In which terms the Devil once began to insult over him on the Cross thou that savest others c. How could he rescue us from death being himself detained in it how by his spirit in us destroy sin if that spirit could not raise him from the punishment of sin for all our spirit and life is only from and in him In whose death all our hopes were also dead 1 Cor. 15. 14. Therefore saith the Apostle 1 Cor. 15. 14 17. If Christ be not risen from death ye are yet in your sins See Rom. 4. 25. 1 Tim. 3. 16. Indeed we were not only prisoners for debt to Satan as an Officer of Gods justice Matt. 5. 25 26 but captives to him as Prince of this world and therefore our Savior was our Redeemer also in two senses from debt and from slavery by paying a ransom and by making a conquest which he throughly did For sin could not enter into him nor the law could not accuse him in any point nor could death tho it had him in its arms hold him Act. 2. 24. and so Satan also that had the power of death yet in his reviving from death was overcome Heb. 2. 14. by the power of the holy spirit raising him again from it See Rom. 1. 4. 1 Tim. 3. 16. Heb. 9. 14. Gal. 1. 4. And that he might be a pattern unto us in the way and of the victory of sufferings the manner he chose to conquer these enemies was by subjecting himself unto them and by making himself capable of their assaults and by suffering from them By comming in the likeness of sinful flesh he destroyed sin in the flesh by dying killed and triumphed over death In which Sampson slaying his enemies by his own being slain and Eliah raising the dead child by imitating the same postures were types of him Destroyed the Devils tempting by being tempted by him and in the likeness of the Serpent Numb 21. 9. Jo. 3. 14. being also made a curse like him cured the bitings of the Serpent by submitting to and most exactly keeping the law annulled it Thus he for his obedience being made Lord of the law Matt. 12. 8. and changing the ordinances delivered by Moses Jo. 4. 21. Col. 2. 13 14. Rom. 7. 24 25. Jo. 12. 31. Col 1. 13 14. and translating us out of the kingdom of darkness into his kingdom Tit. 2. 14. Redeemed us from iniquity for good works 2 Tim. 1. 10. abolished death 1 Thess. 1. 10. Delivered us out of the hands of justice Act. 13. 39. Eph. 2. 15. out of the hands of Moses's law And he triumphing first himself over them all thus set us also at liberty At liberty from them 2 Cor. 3. 17. Jo. 8. 32 36. yet not for our selves to be now our own Masters but redeemed us for his service for ever hereafter See 1 Cor. 6. 19 20. Rom. 14. 4 7.
natural they yet live in like manner as from the first Adam they were heirs of death eternal See the parallel between them for life and death 1 Cor. 15. 20. and 45. c. as for sin and righteousness Rom. 5. And this life in its due time is to be communicated to all the members of Christ 1. both because the head and members have all the same spirit i. e. of the Father which therefore if it have raised one must needs also raise the other As we see in the living Creatures and the wheels Ezech. 2. 21. when those went these went and when those stood these stood for the spirit of the living creatures was in the wheels Or as we may imagine a man of those large Dimensions that his head were in Heaven and his feet on Earth and such is Christ and the Church Col. 2. 19. and both called by one name of Christ 1 Cor. 12. 12. how easily and instantly such a one by the animal spirits communicated from the Head would move here below which way he pleased his inferior members See Rom. 8. 11. 1 Cor. 6. 14. Therefore those priviledges which the Apostle applies to Christ Heb. 2. 6. the Psalmist saith of man in general Ps. 8. And again 't is argued negatively from us to Christ If no resurrection of us then is not Christ risen neither 1 Cor. 15. 13. If not possible for the spirit to raise our human nature then not his And 2. because the head as Christ is to the Church naturally gives the sense and motion to the members Therefore as 't is said that the head and members are both raised by the same spirit so also that the Head shall raise and quicken the members See Jo. 6. 39. 1 Cor. 15. 45. 2 Cor. 4. 14. I speak of resurrection to life Else the wicked also shall be raised by him by his voice Jo. 5. 21. as their Judge to be thrown into endless torments which is but a Gaol-delivery and an haling them out of prison to execution an act of his power as God not of his merits as a Savior by their having any union to him as the second Adam And the proper Sacrament instituted to conveigh this life unto us by union with Jesus is the Eucharist being the Communion or Communication unto us of all himself first of his body and blood 1 Cor. 10. 16. by which we are made not in a Metaphor but in a Mystery and that a great one members of his body of his flesh and of his bones Eph. 5. 30 32. And 2. not only of his body but of his spirit too 1 Cor. 12. 13. by which soveraign receit and incorporating of him who hath life in himself our bodies also and souls are according to the ancient form of the Church in the administration of these mysteries preserved unto everlasting life a promise by our Savior annexed so often to this mystical partaking of him Jo. 6. 56 57. c. therefore the consecrated elements called Symbola resurrectionis and formerly never neglected especially to be received at the hour of death For 't is to be noted that tho both the Sacraments have all the same effects Remission of sins Matt. 26. 28. comp with Act. 2. 38. Union 1 Cor. 10. 16. comp with Gal. 3. 27 28. all one in Christ Jesus And Joh. 3. 5. comp with 1 Cor. 12. 13. And both Sacraments do intimate obligation to suffering to the receivers see Matt. 20. 22 23. where allusion doubtless is made to the two Sacraments as 1 Cor. 12. 13. Tho our baptism is not with blood as his nor our cup so bitter yet either of them have some more eminently then others Therefore Baptism to which we have more easy access upon repentance Act. 2. 38. and faith of the truth of the Gospel Act. 8. 37. and the promise onely of a new life Matt. 3. 6 8. is more principally the Sacrament of remission of former sins Act. 2. 38. and of our profession of our death to sin and relinquishing the old Adam and now putting on Christ. And then after this cleansing from sins past by baptism the Eucharist to which we are to bring not only faith and repentance but sanctification and holiness therefore such examination required see Matt. 22. 12. see 1 Cor. 11. 28. the end of 27. and 29. comp with 1 Cor. 6. 15. converted shall I then take the members of an â—…arlot and make them the members of Christ 1 Cor. 5. 11. converted No formcators presume to eat c. with the Saints is more specially the Sacrament of our union to Christ and living by him who is the life by the incorporating of his body and blood and spirit into ours 1 Cor. 10. 16 17. By which incorporation we contract such an identity as it were with him that see what he is we are Is he a Son of God so are we His heir So are we Rom. 8. 17. of the Kingdom the Glory to come only all this by and from him that in all things he might have the preeminence and amongst many breâ—…hren be the first born But we must know that as all these effects of our Savior toward us depend on a second generation and being born again of God by the seed of the spirit Jo. 3. 9. 2 Cor. 3. 18. Eph. 2. 22. -3. 16. which giveth life as the flesh from the first Adam soweth corruption see Gal. 6. 8. 2 Cor. 3. 6. Rom. 8. 11. Jo. 4. 14. Eph. 4. 22. and on our thus being made the true children and ofspring of Christ Heb. 2. 13. Esaâ—… 53. 10 11. So that this our second birth is not compleated all at once but this image of Christ by little and little at last is perfectly formed in us See Gal. 4. 19. 2 Cor. 11. 2. 1 Pet. 2. 2. As also all other works of our Savior are not consummate till his second coming and the resurrection Else did we walk by sight and not by faith how should we be transported with joy upon a vision of that infinite glory and nobility the poor Sons of Adam receive from this their second father to whom be all glory for ever And how should we sigh and groan till we were once possessed of it See 2 Cor. 5. 2 4. and Rom. 8. 23. To consider therefore a little the manner and the progress of our regeneration here in this life Our Savior as soon as he had died to sin as a son of Adam and lived again as a Son to God Rom. 6. 10. presently received this spirit by which he begets us promised long before and therefore frequently called the promise from the Father to communicate to his posterity see Luk. 24. 49. Act. 1. 4. -2. 33. Eph. 4. 10. Jo. 7. 39. by which spirit derived from him to us thro whom we receive all things that we receive from God as it was from his Father to him and therefore called also his spirit of Christ
a Fountain springing up and a sowing to everlasting life a progress from glory to glory see Rom. 8. 23. Heb. 6. 4 5. 2 Cor. 1. 22. -5. 5. â—…o 4. 14. Gal. 6. 8. Eph. 1. 13 14. According to which those prophecies of the effusions of the spirit which are fulfilled in part upon our Saviors first coming yet seem not to have their full accomplishment till his second appearing which in those texts is joyned with the first See Act. 2. 17 18. comp 19 20. Joel 2. 28. c. comp Joel 3. 2. c. Mal. 3. 1. c. comp Mal. 4. 1 5. Esai 40. 3 5 10. And the plentiful flowing of those waters of life our Saviors ordinary Metaphor in St Johns Gospel for the Spirit which shall be from the Temple or the Throne of God and the Lamb mentioned Rev. 22. 1. -21. 6. Ezec. 47. 1 3. c. Joel 3. 18. Ezec. 13. 1. -14. 8. Ps. 36. 8 9. for all these prophecies wonderfully accord and speak of the state of the new world yet to come expressing heavenly things by earthly and the truths of the Gospel veil'd under the Ceremonies of the law must needs be understood of the fuller Communications of the holy spirit yet to come Blessed be God for his unspeakable gift The next operation of this spirit is upon our body but upon this as upon our Saviors not till the blessed Resurrection when we shall begin to bear the image of the heavenly Adam as we now bear the image of the earthly 1 Cor. 15. 49. and this vile body shall be changed and made like to his glorious body like it I mean not as it appeared after his rising again to his Disciples with a wound to thrust ones hand in eating and drinking c. where to shew the truth of his resurrection that it was the same body that was crucified he was glad to veil the glory of it But as it appeared to St. Paul in the way to Damascus which glory struck him blind Act. 9. 3. comp Act. 22. 14. or as to St. Stephen the reflection of which made his face to shine as an Angels or as Moses's in the Mount or to his Disciples Matt. 17. 2. at his transfiguration where God to qualifie the sad relation of his sufferings gave them an anticipated sight of that glory which in the apparitions after his Resurrection was necessary to be eclipsed upon which moment of Beatifick vision his transported Disciples quite forgetting all former relations to the world would gladly have set up there their perpetual abode Or as it appeared to St. John Rev. 1. 13 17. at the sight of whose Majesty that beloved Disciple fell at his Masters feet as dead c. And after our body is thus made glorious as his in the resurrection it shall also have an ascension just like his Our bodies caught up in the Clouds c. 1 Thess. 4. 17. as his was Act. 1. 9. And when this perfection is produced in the body as well as the soul then it is that we are properly called the Sons and children of God being the children of the resurrection Luk. 20. 36. as is also noted of our Savior And as the Angels from their spirituality like God are called his Sons Job 1. 6. So is at that time said to be our adoption Rom. 8. 23. The regeneration the restitution to the state before sin the manifestation of the Sons of God see Matt. 19. 28. Act. 3. 21. Rom. 8. 19. comp with 1. 4. Rev. 21. 7. and mean while our life said to be in Christ to be hid with Christ in God Col. 3. 3 4. 1 Jo. 5. 11. For this state was such a longing of the Apostle to attain once the resurrection such a waiting of the Saints for the coming of the Lord such a groaning and being burdened in this earthly Tabernacle not to be shut of it and have none but to be clothed upon it with another house from Heaven see Phil. 3. 11. 1 Cor. 1. 7. 2 Pet. 3. 12. 2 Cor. 5. 1. c. Rom. 8. 23. The same individual this shall be which our Savior kept his wounds to shew and perhaps will do for the honorable marks of his sufferings see Rev. 1. 7. Rev. 5. 6. he appearing in glory with them but by the operation of the spirit of the Lord 2 Cor. 3. 18. strangely changed For we sow not in the grave that body that shall be 1 Cor. 15. 37. no more saith St. Paul then the seed we sow in the field is the flower or plant that comes of it who can guess at the beautiful colors of a Tulip by looking on its seed therefore the Apostle speaks of the body raised as a superstructure upon this 2 Cor. 5. 4. as the seed is clothed upon by the flower or the tree sown then in shame it shall come up glorious weak come up in power natural come up spiritual 1 Cor. 15. 42. For there are bodies spiritual and we know not but the Angels are such so spiritual as that there shall be no more belly at least as for meats nor no more meats for it 1 Cor. 6. 13. As Moses and Elias here for the 40 daies they enjoyed Gods presence needed no food There shall be no flesh nor blood 1 Cor. 15. 50. No heaviness 1 Thess. 4. 17. nor grosness Luk. 24. 31. Jo. 20. 19. and so no sensual pleasure suiting to corruptible substances of which for the most part some foregoing pain is the parent Luk. 20. 36. what then shall we be like Angels nay like the Son of God the second Adam our Father like him when he shall appear in his greatest glory 1 Jo. 3. 2. but what this likeness shall be we know not yet nor how far the spirit shall be united to us in similitude of that unity which Christs human nature now hath with the deity but as in some kind we are now partakers so much more then shall we be of the divine nature 2 Pet. 1. 4. nay filled with all the fulness of God Eph. 3. 19. Glorious in body Esai 13. 12. and enriched with all knowledg wisdom holiness joy security in soul after the similitude of that wisdom and holiness and glory which Christs humanity hath received from the Deity some beams of that Sun being united to us the body of which dwells in him Col. 2. 9. Jo. 17. 21 23. To whom be all preeminence and glory for ever by all the partakers of his glory O foelix culpa said one quoe talem meruit habere redemptionem Ad aliquid majus humana natura perducta est per peccatum And God permitted that great evil of mans fall to raise him to a far greater honor finishing all his works in goodness and mercy Meanwhile as not we so neither is our Savior compleat every way before our resurrection being without us a Head glorified without its body Therefore is the Church called His fulness Eph. 1.
commemoration of him how much more in that above is it solemnized for us by himself our High Priest That as the bow was set in the Cloud that God looking upon it might remember his Covenant and forbear to bring a second deluge upon the earth Gen. 9. 16. and the blood of the Paschal Lamb was stricken on the door posts that the Lord seeing it there might pass over them with his plague So when he beholds these wounds given our Savior for our sin displaid before him he may forbear to revenge sin any more upon his Brethren And if Pilate shewing that our suffering Savior with an Ecce Homo thought the beholding such a pitiful and cruel spectacle was enough to have melted the hardhearted Jews his malicious enemies into some mercy and compassion so as to prosecute his death no further How much more will such a pale and wanner sight as was seen afterward upon the Cross of an only Son voluntarily undergoing all this for our sin move a pitiful and merciful father no further to prosecute the vengeance thereof upon his brethren upon his own members A second Action there is sprinkling of his blood upon and before the Mercy-Seat not 7 nor 77 times but continually and note that all blood-shed when it comes before the Lord hath a loud cry See the blood of the Saints Rev. 6. 10. And Abels Gen. 4. 10. And the Apostle compares the sprinkling of our Saviors blood for its speaking and crying unto the sprinkling of Abel's tho His cried not the same way for it pleaded for mercy as the other for vengeance For we receive a true attonement are sanctified are purifyed as many of us as serve the Lord by the sprinkling of the blood of Jesus See 1 Pet. 1. 2. Heb. 12. 24. -13. 12. Not that our Savior there really sprinkled his blood for us let none grossly imagine this for flesh and blood enter not into heaven 1 Cor. 15. but that he now by it poured out by him on the Cross in the heavenly Sanctuary procures all the effects obumbrated by the former sprinkling of the blood of the legal Sacrifices Therefore t is observed that the Apostle saith he entred by it not with it Heb. 9. 12 23. Who is therefore called for this Celestial ceremony before the propitiatory or throne of grace our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiation 1 Jo. 2. 2. and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory Rom. 3. 25. Thus he sprinkled his blood to make attonement for and to sanctify us but as we read that the legal High Priest purified also the Sanctuary it self and reconciled the Holy place said to be defiled by being in the midst of the peoples uncleanness See Lev. 18. 25 28. the Apostle makes this also run parallel for our Savior Heb. 9. 23. by which as is signifyed the purifying of all the Creatures and particularly of all our imperfect holy services unto us so perhaps something more may yet be gathered from Col. 1. 16 20. -2. 10. Job 15. 15. -4. 18. -25. 5. 2 Pet. 3. 7 12. Rom. 8. 22. well considered for all Principalities and Thrones i. e. Angels were made by him at first and for him and by him they now consist and of them also he is the head and by him they are said to be reconciled thro him they are now confirm'd in grace and perhaps at the last day thro him shall be advanced in glory And perhaps the upper regions of the world may be said in some sense to be contaminated as the earth by mans or the faln Angels sin to which heavenly things also the vanity bondage groaning of the Creatures mentioned Rom. 8. may extend which also are said by Peter to be reserved and that they shall be dissolved and as it were purified by fire But abscondita Domino Deo nostro manifesta nobis 3. After this appearing there with this Sacrifice and sprinkling of his blood follows his Intercession also there for us Rom. 8. 34. Heb. 7. 25. Esai 53. 12. -59. 16. another office of the Priest for the People whose making attonement was not without praier since this also is called making attonement Exod. 32. 30. and so where we translate making attonement the vulgar renders it praying for c. See Lev. 16. 7 34 17. Quando Pontifex sanctuarium ingreditur ut roget prose pro universo coetu Israel see Job 42. 8. Gen. 20. 7. which appears also by the continual practise of the Priests and Prophets praying foâ—… the people Jer. 7. 16. -27. 18. Ezra 10. 4. Joel 1. 13 14. -2. 17. 2 Chron. 30. 27. 1. And this first in presenting continually his own praiers to the Father for us in which respect he is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Advocate with the Father as well as the Holy Ghost is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Advocate to the Father here on earth with or in us As the spirit is also stiled by his title of Intercessor here as he there Rom. 8. 26 27. and therefore what office in prayer when any one sins or suffers this Advocate doth here on earth residing with us 1 Jo. 5. 7 8. see Rom. 8. 26. the other Advocate doth the same in heaven residing with the Father and with the same unexpressible zeal The better to conceive which imagine Aaron Numb 16. 47. when wrath was gone out from the Lord standing with his Censer in his hand between the living and the dead and staying the plague or Moses that great type of him Deut. 18. 15. like unto me his pathetical intercessions and deprecations so many times for the sinning Israelites continuing 40 daies at a time with the Lord in supplication for them and for their Priest see Exod. 32. comp with Deut. 9. 18 20. Numb 14. 13. c. and proceeding even to wishing himself accuâ—…ed in their stead as also did St. Paul but our Savior only was he that really became also a curse for others and then be sure our High Priest now makes the same nay far greater as much more concerned in our safety being Master over the house in which Moses tho a faithful yet was but a servant The exact matter and manner of whose intercessions above tho it is not manifested unto us yet what esteem of it and confidence in it may we not have therefore our Mother the Church thinks fit to finish all her prayers in it if we consider first that infinite love wherewith he now loveth us How can it be silent Eph. 3. 19. from which neither things present nor things to come neither heights nor depths c. can ever separate us Rom. 8. 38 35. comp with 34. 2. The promises which he made in that last comforting Sermon immediately before his death and departure from hence the summ of which is to assure his Disciples and consequently all believers see Jo. 17. 20. of the great care he would take for them in heaven where also he particularly
Civ Dei l. 10. And as spending of our lives for God and our Brethren so the spending of our Estates all our Alms and charities are Evangelical Gifts and Oblations and Sacrifices therefore many times anciently made by Christians at the Altar See Heb. 13. 16. Phil. 4. 18. I have received c. the things that were sent from you an odour of a sweet smell a sacrifice accâ—…ptable c. All our doings then and all our spendings our souls and our bodies Rom. 12. 1. the spending of our lives and of our estates all these make up one compleat Holocaust which we owe unto God under the Gospel of which those under the Elements of the world were types and in which they are fulfilled after that our Savior had first begun to us and sacrificed instead of Beasts himself 1 Pet. 2. 5. Col. 1. 24. Now these the peoples sacrifices under the Gospel as those under the Law must of necessity have a Priest to offer them for the reason mentioned not only because they are so nothing worth the best we can bring of them and so unprofitable when we have done all we can and God so self all-sufficient without them whose offerings to him whatever are only his gifts to us 1 Chron. 29. 14. all of us but our sins being his but because by contagion of sin in us they are also all unclean for who can bring a clean thing out of an unclean Job 14. 4. and he so pure and so holy that we are in the same condition as Uzziah 2 Chron. 26. 18. or Nadab and Abihu unless there be one to bear the iniquity of our holy things and thro whose merits towards God and Gods love unto him they may be accepted To whom methink God speaks as Moses Exod. 19. Do thou come up c. but let not the people least I break forth upon them And unto us as disguised Joseph did to his brethren see not my face unless you bring your Brother with you Or as God to to the Friends of Job 42. c. 8. v. Take with you a sacrifice and go to my servant Job and my servant Job shall pray for you for him I will accept or as to Abimelech concerning Abraham Gen. 20. 7. He is a Prophet and he shall pray for thee and thou shalt live For these intercessors were set down for types of this supreme Mediator By our Savior therefore all these our Sacrifices must be offered or by us in his name which is all one Phil. 1. 11. and that not only our praiers and petitions where we need and ask something that they may be heard thro Jesus Christ our Lord but our giving of thanks and glory to God Alas what glory can we give where we present something that they may be accepted We then first come to him and he offers them for us so we are said to praise to give thanks to give glory to God by him See Heb. 13. 15. Rom. 1. 8. Col. 3. 17. 1 Pet. 2. 4 5. Therefore he stiles himself the way to the Father Jo. 14. 6. and the door Jo. 10. 9. thro which we must pass And to God be glory in the Church by Christ. Eph. 3. 21. The tongue being in the head that speaks for the body 3. But thirdly he not only presents and delivers our petitions for us c. but he hath procured for us free admission to the Father to deliver them our selves not in a body by presence indeed as yet but by the spirit Eph. 2. 18. and sent us unto the Father to ask any thing in his name see Jo. 16. 23 24 26 27. according to which the Church directs her praiers not to him as he saith vers 23. but to the Father telling us that the Father himself for his sake loveth us vers 27. Eph. 1. 6. Rom. 8. 39. love of God which is in Christ Jesus our Lord. In this far outdoing the mediation under the law where Moses indeed went up but the people were rail'd out and trembling and quaking stood afar off which preeminence of us the Apostle often intimates in the Epistles Heb. 12. 17. By him therefore now we also are said to draw nigh unto God to have access to the Father access with boldness to come boldly unto the throne of grace into the Holiest Heb. 10. 19 22. all our words and works to be accepted if done in his name c. See Heb. 4. 16. Eph. 5. 20. Heb. 7. 19 25. Eph. 2. 18. -3. 12. Col. 3. 17. And for these causes above-said it is that the Church so often in all Divine service repeats that holy dear name and St. Paul 't is noted in his Epistles above 500 times because to by thro and in Him and his name are all things said and done and to be done that are well and acceptably done Which name be it blessed for ever 4. After these acts of this High Priests intercession let us now proceed to the fruits and benefits thereof And first As the legal High Priest first after he had offered the sacrifice and again after he had carried in the blood into the Holyest blessed and put Gods name upon the people Lev. 9. 22. c. Numb 6. 27. So our Savior answerable to the first before he went into the Sanctuary Luk. 24. 50 and at other times blessed his people and answerable to the second also doth it since his going in blessing us from it because by his everlasting Priesthood needing to make no more offerings he is not to come out of it till the consummation of all things when he will yet in a more transcendent manner give us his blessing See Act. 3. 26. and what the blessing that he sent us was see Act. 2. 33. Upon whose blessing us from above that fire Act. 2. 2. descended upon the Apostles and consequently upon his Church ever since of which that material one which came out from before the Lord upon Aarons first blessing was a type Lev. 9. 24. Imagine him then first now speaking from Heaven putting his Fathers name upon us and pronouncing that form Numb 6. 24. and then after it all those spiritual and temporal blessings and deliverances of his Church here showred down by him but above all that fire of the Holy Spirit for ever burning upon the Altar of our hearts and hallowing all our sacrifices and elevating them unto God the manifold gifts and graces of which are mentioned elsewhere Only here take notice 1. Of the time of their collation and that was after his being ascended and entred into the Sanctuary and having interceded there See Jo. 7. 39. -16. 7. Act. 2. 33. Eph. 4. 7 8. Jo. 14. 28 29. So that we have and do receive far greâ—…ter advantages by his absence and service there then we could by his corporal presence here Blessed be God by whose wisdom all things serve for our good as also appears in his Disciples far more expert in knowledg
again forerunner according to the opinion of antiquity of the souls too entring into the heavenly Sanctuary in respect of the spirits not only of all Saints dying since him of this no question but of all those that deceased before him from the beginning the very first into this Sanctuary as none ever entred for the cause but by and in relation to him so none for the time beâ—…ore him which opinion seems to be strengthned from thâ—… expressions of our Savior concerning Lazarus That He i. e. his soul. as Luk. 21. 43. this day shalt thou i. e. thy soul was carried by Angels into Abrahams bosom as being Father of the faithful a place of bliss doubtless being opposed to the other's place of torment wherein Lazarus received consolations but now we are said to be gathered unto Christ after this life we and Abraham and all into Christs bosom ours and Abrahams Father See 2 Cor. 5. 1. c. Phil. 1. 23. Act. 7. 59. Eph. 1. 10. Again as 't is said in general Heb. 9. 8. That the way into the holiest was not made manifest under the old Testament so in particular of the Saints of it that they received not the promises before us Which may be interpreted not only of the promises of the Messias but also of those obtained thro him spoken of vers 13 14 16. that they without us were not made perfect Heb. 11. 40. and perhaps in respect of this is the same term used Heb. 12. 23. of the spirits of just men now made perfect i. e. admitted into the Holiest by and with our Savior according to the hymn having overcome death thou openedst the kingdom of heaven to all Therefore none of tâ—…e old Testament Celestial visions have any representation of any Church there none of the new are without it See Rev. 4. 4. Heb. 12. 22 23. where setting down the Court of Heaven he numbers the spirits of just men and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably the same with those primitiae Rev. 14. 4. To this purpose some apply Zech. 9. 11 12. comp 9. Jo. 14. 3. Matt. 25. 6 10. Into which notwithstanding the good tidings this Joshuah hath told us of it many fail to enter in partly thro unbelief of the glory and riches of that place beyond this Egypt or Wilderness like those Numb 14. chap. longing and lusting after denyed Onyons and Garlick whilst they are fed with Manna and partly thro cowardliness of not fighting their carnal lusts and withstanding the pleasures of this present life the enemies and Gyants which hinder them from possessing this Holy land which notwithstanding this Joshua and his faithful Souldiers have in many battails discomfited before them But seeing there remaineth a rest Heb. 4. 9. and seeing we have a great High Priest tâ—…at is passed c. v. 14. let us lay aside every weight and run with patience c. looking unto Jesus c. who is set down there Heb. 12. 1 2. that at the last we may be made partakers of of Christ. Heb. 3. 14. Thus much of our Saviors officiating in this perpetual Office of Priest above But 1. As God also still retains Sanctuaries on Earth there are certain persons substituted by him in the same sacred office to do that in these earthly which their Master doth in the Heavenly Church 1. By whom first the sacrifice of his body and blood is presented here unto God for a remembrance of him unto the Father in the consecrated elements for all the same purposes for which it is presented by our great High Priest there i. e. for all the purposes for which he offered it first on the Cross. See Mal. 1. 11. Gal. 3. 1. Itaque veteres in hoc mystico sacrificio non tam per actae semel in cruce oblationis cujus hic memoria celebratur quam perpetui sacerdotii jugis sacrificii ad quotidie in coelis sempiternus sacerdos offert rationem habuerunt cujus hic imago per solennes Ministrorum preces exprimitur Cassand p. 169. 2. By whom is Intercession made both by presenting their own praiers for the people and also the peoples prayers to God thro Christ. For God accepteth no praiers but thro Christ nor yet all those that are made in Christs name except either they come from persons deputed by him who is so dearly loved to which persons God hath made extraordinary promises as those I conceive are Matt. 18. 18 19. Jo. 16. 23. c. or from those that are holy and like unto him For sinners God heareth not till reformed The emploiment of the Saints in heaven as we have any notice of it is praier and praises For first since the spirits of Saints departed hence are in paradise Luk. 23. 43. and with Christ Phil. 1. 23. are now said to be made perfect Heb. 12. 23. and clothed with white garments Rev. 6. 11. that is advances in charity and purity greater then here are described in Priests habits having in their hands vials of incense doubtless to offer it which is interpreted by St. John to be praiers of the Saints Rev. 5. 8 -8. 3. have a zeal to Gods glory in mens salvation beyond ours or their own whilst on earth and more charity which grace is not decayed by death but perfected 1 Cor. 13. 8. 2. Since their interpellations there can prejudice our Saviors no more then the Priests intercessions here 1 Tim. 2. 1. and if any ask what needs theirs we may as justly reply what need these nay what need any praiers at all see Matt. 6. 8. Tho little concerning this their interpellation is revealed and those Christians who have implored it seeming to have grounds partly on Miracles pretended to be done by them But probably true ones done and that frequently at their memorials See Austin Civit. Dei lib. 22. cap. 8. and partly on pretended apparitions of them after deceased yet in general it seems piously credible that as Christs members on earth now suffer as he did on earth so his members in heaven intercede for these sufferers at least in general as he doth there and echo unto the King of Heaven the words of their Master as the Angels do to the Church Rev. 5. 12. comp with 9. Rev. 7. 11 12. comp with 9 10. And that petition Rev. 6. 10. I cannot imagine so circumscribed to themselves that it did not represent to God also the sad condition of their Brethren on earth mentioned vers 11. See Rev. 5. 9. where the Presbyters give praise for the salvation of others as well as of themselves for those of every tongue kindred people and Nation See Rev. 11. 17 18. Thus much of our Saviors officiating in the heavenly Sanctuary and his Ministers here Now this discourse as the former must be concluded with the communicating of this honour also unto us who look whatever he is that we also shall be for we shall be like him 1 Jo. 3. 2.
laid upon him that he cannot walk about and seduce After which conquest first over the ministers and the temptations of Satan he shall also destroy Satan himself and take his Saints also out of the hands of death and raise them again by his power given him from the Father and glorifie them His Kingdom in respect of his members seeming to have three degrees of its growth and his throne 3 steps or ascents one much higher then another The first beginning at his resurrection a kingdom of grace chiefly when our Savior first goes forth conquering and to conquer Rev. 6. 2. The second beginning at the fall of Antichrist and restraint of Satan Rev. 19. 20. -20. 2. The entrance of our Savior into a kingdom of power a kingdom mixt of grace and of glory too his kingdom on earth See Rev. 19. 6. -20. 4. The third which is the consummation of it and the kingdom of absolute glory his kingdom in heaven beginning at the destroying the last enemy Death and the general resurrection Rev. 20. 12. 2 Tim. 4. 1. Matt. 25. 31. Luk. 19. 12. And then he shall give up this kingdom unto the Father when God shall become all in all in him and in us That is when this Vicegerent in a kingdom now full of opposition shall have gathered all Gods elect into safety and felicity destroyed all enemies and gathered out of it all things that offend Matt. 13. 41. finished his business for which he reigned i. e. our salvation Then shall this General give up his Commission as we say there needs no government where nothing can disobey and return with the Father and and the Holy Spirit to govern after a new and in respect of the manner of it if I may so say after an higher way i. e. God shall govern immediately without any appropriated service of Christ or Angels or men his substitutes or use of external means without the least contradiction or opposition of any thing in his kingdom whereby his glory now is as it were violated and diminished himself offended and displeased When God takes again to him as it were his great power see the expression Rev. 11. 17. for God the Father by the wickedness of free will now as it were admits and undergoes some diminution of his glory and governs with as entire and pure a glory as we may imagine he did before the world was and when there was nothing but himself and perfect and infinite glory reflected only from himself Our Savior also having this kingdom resign'd as he then had it with him Jo. 17. 5. So now as then above all and thro all and in all Eph. 4. 6. as all being nothing but himself all So that this resignment of our Saviors government such as now it is is only the transition of it into a greater perfection for it endures for ever and ever Luk. 1. 33. The more things multiplicious are united and things diverse 〈◊〉 into God the more they also being perfected Which as it is true in all other creatures so also according to his humanity may be verified of our Savior blessed for ever more In respect of which consummation of all things that is yet to come all the present things which are consummations of the types of former times are but types themselves and imperfections as also many of those prophecies that are already fulfilled in there are to have a second fuller accomplishment hereafter Our Saviors first coming but a type of the second and the prophecies applyed to this see Mal. 3. 1. Matt. 3. 10 12. much more verified and fulfilled in that Our Sabbaths but types of the rest to come the present communion of Christs body and blood and the present inhabitation of his spirit but types and earnest-pence of a more intimate incorporation and union to him hereafter When whatever he is we shall be like him tho we cannot now imagine what we shall be and our present knowledg and conceit of things seeing them under the law thro a veil under the Gospel thro a glass somewhat clearer but not yet face to face 2 Cor. 3. 14 18. 1 Cor. 13. 12. such as shall hereafter vanish away 1 Cor. 13. 8 12. but by improvement as Stars vanish in a greater light Meanwhile all things under this King of Saints go on apace to their perfection by whom all that is imperfect shall at last be done away And in his Majesty may he ride on prosperously and may his arrows be sharp in the heart of his enemies and the people be subdued unto him and may he remember his poor servants now he is in his kingdom to whom be glory for ever Amen Lastly to conclude this chapter as the rest what is said of his Kingdom is verifyed also of the Saints By whose merits after whose example under whose conduct assisted by his spirit protected by his power all those who depend on him shall also overcome shall have a kingdom thrones reign on Earth rule over the nations judge men and Angels c. only saving to him the primogeniture the preeminence the right hand c. Rev. 2. chap. 3. CHAP. IX The Benefits of our Savior common to all Generations ever since the Creation LASTLY As all these benefits come to mankind by and thro Christ so they came alwaies by him to all generations of men ever since the Creation And as well these before as those since his coming in the flesh attained salvation and were blessed only by in and thro him God perfecting as all his other works so that of our redemption by degrees and still reserving some better thing behind to superinduce upon the former that the precedent without the following times might not be made perfect Heb. 11. 40. appointed not the full-manifestation of his Son for taking away our sin c. nor after the Son reascended the visible and more plenary descension of the Holy Ghost for enabling our obedience c. till the last times indeed But yet he not only promised them I mean to his Church from the beginning where note that in what manner the sending of the Messias or the promised seed so the sending of the spirit wat only promised to former ages See for this which is less taken notice of Gal. 3. 14. Act. 2. 3â—… 39. Esai 32. 15. -44. 3. Jer. 31. 33. -32. 40. Ezek. 11. 19. -36. 27. Joel 2. 29. Zech. 12. 10. c. and raised a continued expectation and longing for them both in men and Angels Mal. 3. â—… 1 Pet. 1. 12. and therefore the faithful were then called the children of the promises and the priviledges of the Jews the then Church of God said to be great in that they had the promises see Rom. 9. 4. -3. 3. Act. 2. 39. But he also exhibited them and this not only in types the figures and representations of what was to come As all former times were almost in all things types of the latter
see 1 Cor. 10. 6 11. Rom. 15. 4. Eccles. 1. 9. that the whole world might know Gods waies in his mercies judgments c. what they are and what they will be by what they alwaies have been and so in both kinds might hope and fear the same things to fall out to them which have come from God formerly upon others for their example but in the virtue and benefit of them Thro the grace of our Lord Jesus Christ saith St. Peter we shall be saved even as they i. e. the Fathers see Act. 15. 11 comp 10. nor only this but in the presence of them First for the Son The government of the Church of God under the old Testament was by this only begotten of God 1 Cor. 10. 9. Heb. 11. 26. tho not yet incarnate Humanity indeed was not assumed till the appointed time nor any of those offices that necessarily depend on it no sacrifice no sufferings for us no obedience to the laws which were enjoyned us no intercession as yet as High Priest for men his Brethren as yet a Mediator in respect of man to God he was not being in all things till he emptied himself equal to God the Father yet the benefits of all these tho not to be acted till their season were participated and equally communicated to all ages before thro faith in those to come as to ages since thro faith of these past And thus the Lamb may be said to be slain from the beginning But yet it seems plain that by the divine Oeconomy from the person of the Son of God which was alwaies The first as well as last Alpha and â—…mega Davids ofspring or branch and root Rev. 1. 11 17. -22. 16. and all things as of the Father so by the Son 1 Cor. 8. 6. Jo. 1. 4. As the first begotten from the dead Rev. 1. 5. Col. 1. 18. so the first born of every Creature Col. 1. 15. comp 17. From this person I say as it were a Mediator from the Father to us came in all times the enlightning and teaching Jo. 1. 9. Esai 60. 1. comp â—…ph 5. 14. he was alwaies the light the conduct and protection Ps. 80. 1. he was alwaies the shepheard â—…sai 27. 3 6. of the Church of God From this person all blessings derived upon Her She was ruled with his more extraordinary personal presence and immediate presidence and not by subordinate Angels and this done with his great delight Prov. 8. 30. with great compassion and affliction for their miseries Judg. 10. 16. Exod. 19. 4. Deut. 1. 31. Fsai. 46. 3. -63. 7 9. and with great patience grief and 10-times provocations from their sins Numb 14. 22. Ps. 95. 10. He often assuming an human figure as a preamble to his incarnation tho not yet a real and natural body and appearing to and discoursing with and seen by the Saints of old before his coming in the flesh as he hath done to others since after his ascension many times to one man Sâ—… Paul that are mentioned Act. 9. 4. -18. 9. -22. 18. 2 Tim. 4. 17. All the promises of Himself to come were from Himself and from his spirit 1 Pet. 1. 11. and amongst the rest that gracious designation made to his Father of his person to be emptied and to assume flesh Lo I come the Father again promising before the world was all the blessings that should come to mankind there from See Tit. 1. 2. comp Gen. 1. 26. and -3. 22. and -11. 7. And as all mercies upon the Church and the Godly so all judgments upon the wicked and the enemies thereof were executed by the person of the Son as well before as since the incarnation see Jo. 5. 22 23. All judgments also being a proper effect of the word of God See Rev. 19. 13 15. Heb. 4. 12. All those judgments upon the old world were by him being forerunning types of the world to be judged by him at that last day Therefore is he said in the same manner since his incarnation as before to come often still to execute judgments without any descent of his humanity See Rev. 2. 5. Matt. 16. 28. -24. 34 50. Rom. 11. 26. comp Esai 35. 4. -40. 10. And from Him all these as the second Person in the Trinity contradistinguished from the Father For tho opera trinitatis sunt indivisa and all external works are of the whole Trinity yet in the operation the same manner of concurrence cannot be attributed to the 3 persons we cannot say that as the Father made the world by the Son so that the Son by the Father Nor that as the Son became incarnate so the Father Nor because our Saviours praiers were addressed to the Father therefore they were to the Holy Ghost or to the Son i. e. himself Now then to prove this that we pretend more fully and here to pass by that deduction firm enough of God the Fathers creating upholding governing all things by his eternal Son therefore governing the Church his people Elect whose God he more specially calls himself these I say more especially by the same person his Son 1. This seems to appear from two Lords several times named in the old Testament see Ps. 110. 1. where the second Lord whom David calls his Lord is expressly by our Saviour expounded to be himself Matt. 22. 44. and Himself not as he was Davids Son since by his question he implyed that Christ as Davids Son could not be his Lord but as Gods Son which the blind Jews imagined not So of God and God Psal. 45. 6. comp 7. see Heb. 1. 10 and 8. David making many addresses unto God the Son as appears by the quotations in the new Testament see Psal. 68. 24. comp 18. and Eph. 4. 8 9. After this consider Gen. 19. 24. which diversity of expression seems to arise from that Lords being yet on earth that discoursed with Abraham Gen. 18. 1 3 21. Add to these Ezek. 13. 7. comp Matt. 26. 31. Esai 5. 1. 2. From those many places where the same divine person is promiscuously called the Angel of the Lord therefore not God the Father and also is himself named God The Lord The God of Israel is delivering his message if I may so call it in his own name receiving worship dedication of Altars Sacrifice as God and seeing God and living with wonder applyed to him by those trembling mortals to whom he appeared by all which joyned together tho to some it may seem the phrase of those daies to give any Angel the name of God See Judg. 13. 21 22. And their opinion that the sight of an Angel was death to a mortal see Judg. 6. 22. it is as evident that he was distinguished from all created Angels See Gen 32. 1 2. no such ceremonies used Therefore is this Angel in an especial manner called the Angel of Gods face or presence and Gods name said to be in Him Exod. 23. 21.
Christian religion since he hath attained his just bounds their defences have been wonderfully successful not so their invasions And since the last divisions in the Church 1500. the many as unprosperous civil wars of Christians amongst themselves As on one side the famous invasion of the Swedes the attempts of the Reformed in the low-Countries in France On the other side the invasion of 88 The powderconspiracy the late insurrection of the Romanists in Ireland c. without any considerable advantage to that side which ever it be that is orthodox Neither did Moses and the giving of the law annul or weaken the covenant of grace being seniour to this promulgation of the law as it was renewed to Abraham yet being before him also 430 years Gal. 3. 17. neither yet did the Gospel i. e. the covenant of grace manifested and accomplisht in the times of the Gospel annul or weaken the law See Gal. 4. 21. Rom. 3. 31. -3. 21. And therefore the Gospel is said as to be preached to Abraham so also to them in the wilderness tho many of them it profited not as also now it doth not being not mixed with faith in many of the hearers Heb. 4. 2. And first for the law Ceremonial it was nothing but the Gospel in symbole and type and therefore is not abolished by the Gospel when fully manifested but only by being compleated and improved as the Gospel in shadow by the Gospel in substance or a child is by becoming a man Gal. 4. 3. -3. 24. Secondly for the law moral it now well consists with the Covenant of the Gospel not one title of it being expunged but rather as some think much enlarged and a stricter observance thereof then by Moses required by our Saviour See Maâ—…t 5. 17 18. comp 19 20. Rom. 8. 4. 1 Cor. 7. 19. And it was included and presupposed in the Covenant of grace transacted with Abraham Gen. 18. 19. Why then should we think that the law given at Sinai did not well accord with the Gospel that was then also preached Heb. 4. 2. Nay that more perfect knowledg of Gods will the giving of the law to Jacob c. whilst other nations walking in darkness were not so dealt with Ps. 147. 19. is quoted as a great priviledg and favour to that people by the Apostle Rom. 3. 2. -2. 18. -9. 4. where the Apostle reckons among benefits not only the promises and one Covenant but the Covenants and the giving of the law and rejoyced in as such every where by the Psalmist Ps. 119. -147. 20. which rendred them I mean the sons of faith not of works much more holy and less sinners then generally the Gentiles were see Gal. 2. 15. being a lantern to the feet of the children of the spirit as a letter of condemnation to those of the flesh and in that it is said to bring nothing to perfection Heb. 7. 19. being intimated to have the power to advance men some steps toward it For tho the law was not the Gospel nor the ministration of the letter the same with that of the spirit nor that of Moses with that of Christ yet one was subservient and a precognitum unto the other And it was first in order to receive the precept to tell us what is to be performed and then the spirit to enable us to perform it tho without the spirit also we never perfectly know it Therefore the first law-giving was to Adam as soon as created and to it answered especially the divulging of the Gospel to Abraham again the law was set forth again and as it were reprinted by Moses at Sinai and to it answered the manifestation and last edition of the Gospel by Christ coming in the flesh Yet tho thus the law is before the Gospel in order of nature yet not in time for even Adam himself as he had an external command to observe which was the letter of the law so had he the spirit to enable him for it and that the same spirit which is to us restored by the Gospel The ministration therefore of the law by Moses taken single and abstractively by it self from the ministration of the spirit which was also administred at the same time tho not in its great solemnity to the children of the promise and of faith tho not by Moses was of nothing but the letter and that letter a killing one impressed in stone but not upon the heart the the ministration of death 2 Cor. 3. 7. a Covenant faulty i. e. defective and no salvation by it but the promise annexed was only He that doth shall live in them a sentence of condemnation and so it accidentally happened to be then as now also to those who were of works and not of faith Gal. 3. 9 10. to those who had the administration of the letter only and not of the spirit In which sense taken all things are said in its disparagement the law ceremonial making nothing perfect the moral all fuller of sin and all those oppositions of the law to the Gospel and of Moses to Christ. See Heb. 8. 9. Therefore where the Apostle makes any such opposition 't is either of the more obscure manifestation of the Gospel and promises in the times under the law in respect of those after the incarnation of Christ Or of the law Ceremonial sometimes also called the old Covenant in respect of its accomplishment in Christ as this occurs often in the Epistle to the Hebrews Or not of the book of the old Testament i. e. of Moses and the Prophets to the new Testament i. e. of the Gospel of our Saviour for thus the new Testament is also contained in and proved out of the old but of the law moral considered by it self in the old Testament and abstracted there from all the promises of Gods mercy and of grace that are frequent in it only as it rigidly commands all righteousness forbids all sin promiseth rewards to those that keep denounceth punishments to those that transgress it and meanwhile changeth not helpeth not at all mans natural pravity and inability to observe it Yet thus also as the letter only it served well by shewing men their sins and inability to perform them to drive them forward with the rod of this Schoolmaster into the Covenant of grace see Rom. 3. 19 21. -9. 32. Gal. 3. 22 24. and to make them look after a Redeemer by seeing how guilty they stood before God and after the spirit promised and procured by him by seeing their former self-weakness which spirit and redeemer then also offered themselves to the children of faith Tho many of the Israelites abused this intention of the law by seeking justification by it rather then by faith Rom. 9. 32. whilst mean-while the ministration of the spirit see 2 Cor. 3. 6 7 8. Rom. 8. 2. Heb. 8. 10 11. writ it upon the hearts of the faithful by which spirit as the just lived and had
remission of former sins committed against this law by faith Psal. 32. 1 2. Rom. 4. 7 8. So he was enabled for the future to walk in those same laws see Luk. 1. 6. Rom. 8. 4. The law standing still in force as subordinate unto grace 1 Cor. 9. 21. for our works following faith and repentance tho not for those preceding them to which law we are alwaies to perform both sincere and universal obedience These two ministrations therefore of the law and of the spirit are opposed for their effect one taken single by itself without the other serving only for conviction and condemnation c. and for the persons by whom they came one by Moses the other by Christ but not for the time or for the time also but not as if in time I mean since Adams fall the one preceded the other for their absolute being but only in respect of the clearer manifestation first of the one then of the other at several times In the former times the law being more largely propounded the promises seen a far off and darkly as it were thro a cloud or veil 2 Cor. 3. 13. The Messias expected to appear in the flesh the gift of the spirit narrower for compass less in intention But the latter times from it now visibly sent down from Heaven enjoying clearer manifestations of truth larger effusions of grace 1 Cor 9. 10. To conclude As we find before the law from the beginning a double generation one sons of God and the other of men one righteous and the other wicked and in Abrahams time one born of the bond-woman another of the free-woman now those born of the free-woman are only such as are made free by Christ see Gal. 4. 31. -5. 1. one born after the flesh the other after the spirit or by promise Now the spirit is the promise of the Gospel as well as the Messias and comes only by the Messias one ex operibus the other ex vocante Rom. 9. 11. which two generations from the beginning were also shewed in the opposition between the elder and the younger as in Cain whose race was gigantick in comparision of the other Gen. 6. 4. and Abel or Seth Ismael Isaac Esau Jacob Ham and Shem c. Which may be observed also in Reuben and Judah Zarah and Pharez Manasses and Ephraim David and his brethren Aaron and Moses And not only in persons but nations ancienter and greater nations against that chosen for Gods people Israel and the Egyptian Israel and the Canaanites Israel and the Philistine Israel and Babylon Jew and Antiochus Jew and Gentile then Gentile the people of God and the Jew Apostate lastly the Church and Antichrist The Elder persecuting the younger or the former born the latter but yet the latter still overcoming the former for that which is first is natural 1 Cor. 15. 46. So under the law also we find a twofold generation one of faith holding of Abraham another of works of the law holding of Moses Gal. 3. 9 10. and two Covenants on foot the one the Mount Sinai and the other the Jerusalem-Covenant Gal. 4. 25. and two explanations upon them to guide men to which covenant they should adhere the one Cursed is every one that continueth not in all things written in the law to do them and He that doth shall live in them Rom. 10. 5. Gal. 3. 12. quoting Deut. 17. 26. Levit. 18. 5. The other The just shall live by faith or Blessed is the man whose iniquities are forgiven See Rom. 3. 3 7 8. Gal. 3. 10 12 11. Rom. 4. 3. -9. 33. quoting Psal. 32. 1 2. Habbak 2. 4. Esai 28. 16. Gen. 15. 6. Nay see both these coming from the mouth of Moses who himself was a Son of faith The one Levit. 18. 5. the other Deut. 13. 11 12. explained by the Apostle Rom. 10. 5 6 7. c. The latter of which The word is nigh thee in thy heart c. that is saith he the word of faith and that same faith which the Gospel preacheth vers 8. And therefore as we are now referred for salvation to the preaching of Christ and his Apostles so Abraham then before these referred Dives his brethren for their salvation and escaping of hell to the preaching of Moses and the Prophets Luk. 16. 29 31. And both St. Paul and St. James treating about the point of justification take their examples out of the old Testament instancing how it was in Abraham amongst the Hebrews and Rahab amongst the Gentiles See Rom. 4. 1. c. Jam. 2. 21 25. And as the other held of Adam and the law so these latter in all ages held of Christ and the Gospel and as we now had alwaies the same Saviour their King to conduct them the same spirit to inspire and inform them the same Sacraments for substance to confirm them Baptism in the Red sea and in the Cloud thro which see Exod. 14. 19 -13. 21. Matt. 3. 11. they passed to Canaan and the Eucharist the body of our Lord in the Manna coming down from Heaven and his blood in the water streaming out of the rock 1 Cor. 10. 1. c. So Circumcision was administred and their sacrifices used by them as Baptism and the Eucharist by us of which instituted by the Lord Jesus theirs delivered to the fathers were types for remission of sin and conferring grace for appeasing Gods wrath and thanksgiving for mercies with reference to the same blood of the new Testament and the onely true sacrifice So St. Austin de nuptiis concupiscentia l. 2. c. 11. saith Circumcisionem ad purgationem originalis peccati valuisse magnis parvis quemadmodum nunc Baptismus And that threat Gen. 17. 14. That soul shall be cut off from his people is ordinarily understood that he is cut off as well for being extra pactum as being praecepti violati reus And tho Circumcision in Abraham who was before the receipt thereof justified by faith was only a seal of that former justification as also the Sacrament of Baptism was to Cornelius saith St. Austin contra Donatistas l. 4. c. 24. See Act. 10. 47. comp 44. and is to many other Yet this hinders not saith Estius 4. Sent. 1. d. 31. sec. but that in parvulissicut nunc Baptismus ita olim Circumcisio non nudum esset signaculum justitiae interioris sed efficax atque operatorium And St. Austin ibid. Cur ergo ei praeceptum est ut omnem deinceps infantem octavo die circumcideret nisi quia ipsum per seipsum sacramentum multum valebat And for this purpose also were their sacrifices used See Lev. 4. 20 26. and the Priest shall make an attonement for him as concerning his sin and it shall be forgiven him Vulgar Rogabitque pro eo Sacerdos pro peccato ejus dimittetur ei See Lev. cap. â—… cap. 17. and Numb 15. cap. and Heb. 5. 1. That he might offer sacrifices
for sins so Job c. 1. v. 5. offered sacrifice for the sins of his sons and 42. cap. 8 and v. 9. he offered sacrifice and prayed for the trespasses of his friends and God accepted him See the same 2 Sam. 24. 25. How like is that Lev. 4. 26. in the old Testament to Jam. 5. 14 15. in the new for remission of sin by the Priests using sacred ceremonies and praier and that Deut. 34. 9. to Act. 8. 17. for conferring of the graces of the spirit Therefore thus St. Austin Quaest. 84. in Levit. Moses sanctificabat visibilibus sacramentis per ministerium suum Dominus invisibili gratia per spiritum suum And Tract 26. in Johan he saith Sacramenta Judaeorum nostra fuisse in signis diversa in re quae significatur paria quoting 1 Cor. 10. 2 3. Omnes eandem escam spiritualem manducaverant spiritualem utique eandem quam nos Aliud illi aliud nos sed specie visibili quod tamen hoc idem significaret virtute spirituali To which I will add two sayings of Leo the one Serm. 3. de Nativit Domini Non minus adepti qui in illud magnae pietatis sacramentum credidere promissum quam qui suscepere donatum The other Serm. 1. in die Pentecost Cum in die Pentecostes discipulos Domini spiritus sanctus implevit non fuit inchoatio muneris sed adjectio largitatis Quoniam Patriarchae Prophetae Sacerdotes omnesque Sancti qui prioribus fuere temporibus ejusdem sunt spiritus sancti sanctificatione vegetati sine hac gratia nulla unquam instituta sacramenta nulla sunt celebrata mysteria ut eadem semper fuerit virtus charismatum quamvis non eadem fuerit mensura donorum Indeed the Sacraments of the old Testament considered in themselves as separate from or opposite to the merit of Christ and the grace of the Gospel were of no power for expiating sin or conferring grace We find the Sacrifices also instituted in Levit. for lesser sins those of ignorance those offending against some legal rites and ceremonies those damaging our neighbor in some smaller matters joyned with restitution but not for expiation of the great ones murder idolatry blasphemy or adultery and for these lesser sins we may not imagine them expiatory of the guilt or sin in it self save as they foresignified the merits of the Sacrifice on the Cross and thus strengthned the faith of the offerer in the promises to come for which faith obeying Gods command in offering to him these Types thereof the merits of the Sacrifice of the Cross was applied to him for remission of his sin great or little but only of the legal immundicities or some temporal penalties due thereto which sacrifices therefore were of themselves quotidiana peccatorum accusatio but not solutio as St. Chrysostom in Heb. Hom. 17. Therefore also where we find discourse in the Prophets of remission of sin as in Ezekiel 18. chap. the legal Sacrifices are not proposed as any remedy thereof and many times spoken of in the old Testament as unprofitable thereunto And what is said here of the common and ordinary Sacrifices is to be said for those more solemn ones offered once a year on the great day of expiation which are extensible only to the same ends and purposes as the ordinary Sacrifices were Again these Sacrifices also for the expiation of the exteriour immundicity and punishment of the lesser sins for which they were ordained in this came short of that all-sufficient Sacrifice of our Lord that they neither procured such indulgence from God for any future sin of the same kind but so many sins as were committed so many several Sacrifices were to be slain and offered nor procured from him any grace or special assistance of his Spirit for the prevention of such future sins But left those for whom they were offered as liable to the same sins as they were before whereas our Lords one oblation made satisfaction for all future sins as well as past and also procured from God the plentiful effusion of the Holy Spirit and Grace for preventing of a relapse into sin for the future This then was the great weakness and unprofitableness of the Sacraments and Sacrifices of the Law Heb. 7. 18. Therefore the Apostle calls them but beggarly elements Gal. 4. 9. and in the 9. and 10. chapter to the Hebrews denies they could take away sin c. and in many places speaks against the unprofitableness of circumcision c. as also many things are said in the old Testament in disparagement of the sacrifices under the law But as Estius 4. Sent. 1 d. 28 s. methinks well notes Quae ab Apostolo and so I may say of those things said by the Prophets contra Judaeos proprie dicta sunt qui Christum solum justificatorem ignorantes signa pro rebus amplectebantur existimantes sacrificia sacramenta veteris legis per seipsa deo accepta propitiatoria esse ut Christi sanguine opus non esset And the same thing may be said of John Baptists baptism which tho certainly as relating to the blood of Christ we cannot imagine that it was inferiour in its effects to the former Sacraments administred before or under the law to those who died not having the opportunity of receiving our Saviours after it yet first considered in it self and as the Jews looked upon it as an external washing only coming from John it was as he told them only a Baptism of water not of the spirit He administring no more then the external sign only but Christ that came after him the inward Grace for that measure thereof that was in Johns Baptism as in other old-Testament-Sacraments received Secondly Tho in his Baptism or other former Sacraments to the rightly prepared Grace might be and was received yet was there no descent of the Holy Ghost or donation of those higher gifts or Graces thereof which externally manifested its internal presence and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the name of the Holy Ghost see Act. 8. 17. Act. 1. 8. -10. 44. -19. 6. comp 2 3. of which doubtless the Baptist speaks Matt. 3. 11. distributed save extraordinarily till the coming of our Lord and by his Missioners the first effusion thereof being at Pentecost and so continuing ever since more frequent in the Church as to several of these eminent gifts thereof to and upon so many whose hearts and conversation are very much purified from sin for which therefore John was sent before our Lord to prepare the world by a due repentance and reformation our Lord not vouchsa fing to put this new wine save into new vessels for defect of which even in these latter times of the Gospel also the donation of the Holy Ghost taken in this sense is not so common It must be granted then that the former Sacraments also as they referred to Christ yet were many waies inferiour in the benefit received