GOD, who in the begining, writ his Laws§. 1. J [...]sus Christ the truth, in the fulness of time. in the hearts of all men, (Rom. 2. 14, 15. The Gentiles not having the Law of Moses yet shew the work of the Law writ­ten in their hearts, their thoughts accusing, &c. So Rom. 1. 21, 25, 28, 32. Because when they knew God, they glorified him not as God, v. 21. but changed the truth of God into a lie, v. 25. tho knowing that they, who commit such things, are worthy of death, v. 32. as they did not like to retain God in their knowledge, so God gave them over, &c. ver. 28) made, besides this, from the begining, many express revelati­ons by Prophets Jude 14. in many particulars concerning his service and worship, to the Church. Therefore find we much of the ceremonial Law practised before Moses, Gen. 14, 20. 35, 2. 8, 21. Exod. 24, 5. Gen. 15, 10. compared with Lev. 1, 17. Gen. 9, 4. &c.

But here, much of these Laws by so ill a Register▪ and in so long time being more and more defaced and worn out, (for Moses's Law was added because of the overflowing of transgressions against the Law natural, Gal. 3. 19. till Christ should come: The effects of which Law Mosaical among the Jews, the rules of Philosophy (being only the Law of nature revived by the wisest of other nations) in [Page 2] some inferior degree wrought among the Gentiles) after more than 2000 years, when the Church ve­ry numerous was grown into a State, God publish­ed them again unto the world with great solemni­ty by Moses; and writ them himself in Tables of stone to last the longer; and, doubtless, in these then, added many explications, at least to those which formerly were practised, or enjoyned to A­dam, Gen. 4. 3, 4. or Noah, Gen. 9. 1. &c.

But here again, his Laws being neither obeyed so far as understood; nor understood so far as they obliged; after a long space of his tolerating the unbelief and imperfection of the veiled Jew 2 Cor. 3. 13, 14, 16. and his winking at the ignorance and idolatry of the Gentiles, and his suffering them to go on in their own ways: Act. 17. 30, 14, 16. and he having now sufficiently educated his Church in the pedagogism of the Law and of Ceremonies, after about 2000 years more, in the full and due time Eph. 1. 10. 1 Tim. 2. 6. Heb. 11. 40. and the worlds mature age Gal. 4. 3. (therefore the first words of our Saviours preaching are: The time is fulfilled Sent. Mark. 1. 15. -the Gospel retaining much what the same distance from the covenant made with Abra­ham, wherein were included any Proselytes of the Gentiles, and the promulgation of the Law; as these were from the beginning of nature, for he doth all things in number, weight, measure): He sent his Son Jesus Christ the greatest and last Prophet, and the Holy one of God, yet more perfectly and fully to revele and declare to mankind his last, and all, his will, &c. Mat. 15. 24. Jo. 3. 34. -5. 38.

And Him he then sent into the very middle and§ 2. Navil, as it were, of the then known world, and there seated him not at Jerwsalem, but in Galilee; half (as [Page 3] it were) amongst the Gentiles; to whom the Church was now to be enlarged, and Salvation to be preach­ed as well as to the Jewes. Tho to the Jewes in the first place, see Jo. 4. 40. Sent him at this time, and to this place; From which time and place, that which he did and taught, might by the Testimony of many witnesses chosen before of God, Act 10. 41. descend conveniently to all other places and times. This thing being necessarily to be effected in some determinate age, in some particular Nation and Country; unless perchance the unreasonableness of our unbelief will have him for our fuller satis­faction to act 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§ 3. 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 thou­sands1. 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 con­cerning2. the Messias (to those who allow those wri­tings) [Page 4] 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 plain3. 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 from4. 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 the5. then, (by the Heathen confessed) cessation of ora­cles, [Page 5] (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 both1. 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. Its growth never equalled2. 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 then3. 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§. 4. [Page 6] 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§ 5. were hid from all eternity all the treasures of wisdom and knowledge, Col. 2. 3. was first anointed (as ProphetsAnointed. 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 [Page 7] 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§. 6. A new Law­giver for the law moral. was predestined by the Father, He was sent First as a new Legislator; being faithful as Moses. Heb. 3. 2. but yet more to be observed, being Master of the house wherein Moses was a servant. (v. 6.) Therefore Moses, when he should come, referred them wholly to him Deut. 18. 15. And in this of­fice of his, first a new Legislator in some respects as to the law moral.

First to rectifie the understanding of the Law,1. Expounding it. formerly either falsifyed, or mutilated: he ex­pounding it in most things more fully, and in some things also contrary to what had been said of old. It hath been said of old so, but I say unto you, Matt. 5, 6, 7, chapters. Jo. 1. 17, 18. -3. 2. -4. 25.

2. Again, to exact to this Law thus expounded2. Requiring stricter obe­dience. by him a more true, and inward, and full obedi­ence of all men that would be his Disciples, then e­ver had been performed before by the strictest Sects of all the Law-zealots▪ not to let a title of it pass away (pass away heaven and earth first) till all the Law be fulfilled. (Matt. 5. 17, 18, 19, 20. 1 Cor. 7. 19. Gal. 2. 17. Jam. 2. 12.)

3. To make to such observers of this Law more3. open and manifest promises of the Kingdome of Heaven Heb. 8. 6. and against the breakers of thisDenouncing heavier judg­ments. Law, heretofore winked at, and suffered to walk in their own way, &c. to revele the wrath of God from Heaven (as not the joyes of heaven, so neither the paines of Hell before his coming having been so [Page 8] much talked of) Rom. 1. 18. charging men every where to repent Act. 17. 30. because a day is ap­pointed wherein he will judge the world. v. 31. Tit. 2. 11, 12, 13. Therefore he came, saith the Baptist, with an axe on his shoulder; with a fan in his hand; to cut down the fruitless trees; to purge Gods floor of the chaff; and with a fire made ready to burn them both. Matt. 3. 10. &c. He was laid a stone for stumbling; and the fall, as well as the rising again, of many in Israel. (Luk. 2. 34.) That every soul, that hears not this man, who the last speaks from Heaven (Heb. 12. 25.) should be destroyed from among the peo­ple. Act. 3. 23. Es. 6. 9, 10, 11. compare with Matt. 13. 14. Esai. 61. 2. and that none should have any way to escape that turneth away from him. He came for judgment, that they, who will not see, might be made blind Jo. 9. 39. and the last ages, knowing by him Gods will and not obeying it, should be beaten (as they are) with more stripes Luk. 12. 48. and their sin remain for ever. Jo. 9. 41.

4. He was sent not only the most perfect and exact§. 7. Ministring the spirit. Interpreter of the letter; that Gods law and will might be fully known, and an exactor of the ob­servance of it in the strictest senses thereof, upon the most grievous punishments to the disobedient (which is all, hitherto, but a fuller ministration of condemnation and death,) But, as of the exactest letter, so he came the minister of the spirit (2 Cor. 3. 6. Jo. 1. 16, 17. Gal. 3. 14. Phil. 4. 13. Eph. 1. 23. 1 Cor. 1. 8. Act. 3. 26.) that by the power of this spi­rit, the Law, by them that beleived, might be ful­filled. (See Rom. 8. 3, 4); which was the ministra­tion of the soul as it were of the law, and of righte­ousness and life unto us (2 Cor. 3. 7, 8. Gal. 2. 19. [...] compare with v. 17. and Rom. 8. 2. [Page 9] Jam. 2. 12. 1 Cor. 9. 21.) Before, the law was writ in the conscience only; as the law of Nature for the Gentile Rom. 2. 14, 15; or also more evi­dently in stone; as the law of Moses for the Jew; to bring forth knowledge of sin. But by him it was written with the spirit in the heart, to bring forth obedience to justification. Jer. 32. 40. The other brought in the spirit of fear, subjecting our inabi­lity to the curse of it; but he gave the spirit of love; out of this love procuring our observance of it 2. Tim. 1. 7. Rom. 8. 15. 1 Tim. 1. 5. 3. Which love keeps it far more perfectly then fear would: as shew­ing its zeal not only in Negatives (of which is the letter) i. e. in working no ill Rom. 13. 9, 10. but also in the Affirmatives, (not exprest in the word of the the law) i. e. in doing all good, to all, to the high­est degree. Therefore this love, the greatest of all gifts 1 Cor. 13. is called Christs new commandment Jo. 13. 34. -15. 12. 1 Jo. 2. 8. 2 Jo. 5. had only from the beginning of the Gospel, i. e. from Christ: and belonging only to the sons thereof; (tho this Go­spel hath had such sons from the beginning) who are said 1 Thess. 4. 3. to be taught of God, that is by his spirit 1 Jo. 4. 7, 8. 16. as the spirit also the only Au­thor of love, and which is love, was his new gift, by which love, he saith, his disciples should be discern­ed from the disciples of the law. Jo. 13. 35.

By which ministration of the spirit and of [...]ove§ 8. (the proper fruit thereof) by Christ we now so easily understand and do the things commanded by the law; that the letter of the law is said to become asAbrogating the letter. it were void and useless to us by the coming of the promised seed; and the Schoolmastership thereof to be outdated by Christ, not because we are now with­out law 1 Cor. 9. 21. but because we have it super­abundantly [Page 10] written in our hearts by the spirit; and the works thereof continually brought forth by love, thro the efficacy of the last law-giver Jesus Christ. 1 Tim. 1. 5, 9. Gal. 5. 23. -3. 19. Rom. 8. 15. Therefore called the law of liberty, Jam. 2. 12. This for the law moral; which, in some sense our Savi­our is said to abrogate Gal. 3. 25. Col. 2. 14. that is according to the former use thereof, (namely as only giving knowledge of sin Rom. 3. 20. being a letter of condemnation, and working wrath (Rom. 4. 15. 2 Cor. 3. 7, 9.) and keeping us in slavery and bondage Rom. 8. 15. Tho this abrogation is done, not by absolving us from any more observance of it, but by enabling us to keep it; and by making this observance now also voluntary.

But next for the law Ceremonial; he was sent yet§ 9. For the law ceremonial. Cancelling it. more properly to annual and cancel it; and to ap­point new Ceremonies at pleasure instead of it. He being the substance and body Col. 2. 17. of which it was a type and shadow; when that which is perfect was come, the imperfect being to be done away. He was sent therefore to reform or perfect the worship of God, from those many exterior rites so strict and burthensome (see Act. 15. 10. Heb. 13. 9. Col. 2. 14.) to that of the spirit and of truth. Jo. 4. 23. As also to reform many liberties and indulgences under the law (see Matt. 5. 31, 34. -19. 8.) Therefore his times by the Apostle are called the times of Refor­mation Heb. 9. 10. For as he took away hardness of heart by the ministration of the spirit; so it was cor­respondent to this, that He should take away all re­missions and abatements of any part of righteous­ness, which were permitted only because of such hardheartedness, Matt. 19. 8.

Thus anointed Luk. 4. 18. a little before he began§ 10. [Page 11] to preach, by the Father, and publickly proclaim­ed2 An Apostle of the Gospel. also by a voice from Heaven to be the son of God at the solemn time of Johns ministration of Baptism Act. 10. 37. who, as likewise all the peo­ple, then called out into the wilderness unto him, by this unction of the spirit, the third Person in the descent of a Dove, and the testimony of the first person in the descent of a voice from Him, (the greatest appearance of the sacred Trinity that hath been upon earth) were to know and discern him, whom the Father had ordained, to be the light of the world baptizing with the holy Ghost. And of whose coming John was sent before to give them notice Jo. 1. 33. Anointed thus with the Holy Ghost and with power Act. 10. 38. Jo. 3. 34. He was, in the next place, sent from God as an Apostle Heb. 3. 1. of the Christian profession; or of the Gospel. To whom God committed first, and so he to others the word of reconciliation 2 Cor. 5. 19. In which re­spect he is called the great Shepheard or Pastor by St Paul Heb. 13. 20. Pastor and Bishop of our souls by St Peter 1 Pet. 2. 25. [...] Jo. 13. 13. [...] Rom. 15. 8.

In which ministry, he was not only to ex­pound§. 11. Preaching it the old, (spoken of before); but also to deliver some new, messages from the Father; To bring life and immortality to light thro his Gospel 2 Tim. 1. 10; to revele the great mystery of salva­tion, which God had decreed from all Eternity, and shadowed under types to all former ages; but yet (for the open manifestation of it) kept secret s [...]nce the beginning of the world Rom. 16. 25. and hid from former generations Col. 1. 26. till this time, (notwithstanding so much longing after it of so many Prophets and Righteous men, yea and of the [Page 12] Angels themselves. (See Matt. 13. 17. 1 Pet. 1. 10. 11. Eph. 3. 9. Matt. 11. 11. 1 Cor. 2. 9.) When the Son, who only knew the Father, was sent out of his bo­some to declare him Jo. 1. 18. Heb. 1. 1. Matt. 11. 27. Esai. 11. 3. Col. 2. 3. to preach the Gospel to the poor, deliverance to the captives, the acceptable year of the Lord Luk. 4. 18, 19. The time of his good will towards men; to preach peace Act. 10. 36. and salvation, and remission of sin (for which Baptism was then also instituted): and the fulfilling of the promise of God to the Jew, that was made unto their fathers, but likewise of his new mercy to the Gentiles, that the Gentiles too should glorifie God for his mercy Rom. 15. 8, 9. And all this to be per­formed to the world through himself that taught it: for, as he was the text and subject that was preached of, so also was he the preacher Ps. 2. 7. -40. 9, 10. Jo. 14. 6. and none could see that light, but by the light of it: which thought it much stumbled the Jews, that he should bear record of himself; and He as the truth preach himself as the life Jo. 8. 13. yet both the witness of John, besides that of all the Prophets, and of his Father from Heaven at his Baptism, &c. and that of his miracles; (all which he quoted to them to justify his Commission,) were abundantly satisfactory.

And, as this Apostle came to preach the Gospel,§. 12. Remitting sins; giving the Holy Ghost; ad­mitting into the kingdom of Heaven. so received he power, to remit, and absolve from sin Matt. 9. 2, 6, 11. and that here on earth as man, see v. 8. and, as Priest Heb. 8. 6; to justify the ungod­ly Rom. 4. 5. Act. 5. 31; and to make sons of God Jo. 1. 12. and admit into the Church and the kingdom of Heaven, by the new ceremony of Baptism (which he did ordinarily by his Disciples Jo. 4. 2; but yet some conjecture from the practice Act. 19. 5. Jo. 3. 22. [Page 13] that he himself first baptized some of his Disciples at least; and so accordingly afterward he mini­stred the Eucharist). To admit I say into the Church all those, who repented i. e. confessed their sins, and promised amendment of life. Matt. 3. 8. And who beleeved in him, that he was the Son of God Act. 8. 37. -19. 4. Jo. 3. 18. and in his word, that it was truth, and he the last teacher sent from God, &c. and who rejected not the counsel of God sent to them by him Luk. 7. 30. Jo. 5. 24. -8. 31. -12. 48. Lastly to give the holy Ghost Jo▪ 20. 22. Act. 2. 33, 38. Eph. 4. 7. 2 Cor. 3. 8. by which to seal his con­verts unto glory. In which respect also he is said to give eternal life to as many as receive him Jo. 17. 3. and to have the key of David, as the chief Oecono­mist and officer in that family, opening and shut­ing as, and to whom, he pleased, Rev. 3. 7. Esai. 22. 22. Rev. 1. 18. and all judgment to be committed un­to him. Jo. 5. 22. Christus, ut homo, remittit peccata, dat spiritum sanctum, vitam aeternam, &c. potestate tantum communicata & delegata, sed modo excellen­tiori quam ministris ejus concessum est. Ut homo ad has actiones concurrit tantum instrumentaliter & me­ritorie, non efficienter; sed tamen ut instrumentum efficienti conjunctum & singulare; non separatum & commune, qualia sunt instrumenta Apostoli, & Prophetae. So the Schoolmen. And in all this at first he be­came the Minister of the Circumcision only, i. e. of the Jews Rom. 15. 8. Act. 10. 36. (and, according to his own commission, for a certain time, he limited his Disciples Matt. 10. 5, 6.) and began there al­so in Galilee amongst the meaner sort of the people, and remote from the chief Citty the least to provoke the envy of those in power till the ap­pointed time of his passion approached, and [Page 14] preached here mostwhat in parables; for so it pleas­ed God, that till his sufferings were accomplished, the peoples ignorance should not be quite dispel­led, and that this light should rise upon the world by degrees, and not all at once Matt. 13. 11. 1 Cor. 2. 8. But when the time drew near of his offering up, Jo. 7. 8. He preached more frequently in Jeru­salem, and in the Temple (tho usually not lodging in the City Jo. 8. 1. Lu. 21. 37.) and there at the Feasts of the greatest resort, and professed more clearly and openly who he was, and did his greatest Mira­cles Jo. 11. and accordingly multiplied exceeding­ly his Disciples and followers Jo. 12. 19. Upon which the rage of his enemies now heightned to ex­tremity, and after three years preaching Lu. 13. 7. and the daies of his Ministry accomplished, in the 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 §. 13. 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 thingBefore his de­parture or­daining o­thers. 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 [Page 15] 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§. 14. Transferring his authority to them. 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). [Page 16] 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§. 15. 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. [Page 17] 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§ 16. 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. [Page 18] 2 Cor. 13. 3. See 2 Cor. 10. 2, 3, 4, 5. &c. -13. 2, 4, 10. Jo. 16. 8. 1 Cor. 14. 24, 25. Act. 2. 37. Matt. 10. 20. 1 Cor. 4. 21. 3 Jo. 10. 2 Jo. 10. Tit. 3. 11. 1 Tim. 1. 20. 1 Cor. 5. 5. On the other side to minister the Holy spirit to others by their preaching, by prayer, and laying on of their hands, as he had before to them. [The same Ceremony being used also by Moses to his Successour under the Law. See Deut. 34. 9. Num. 11. By Elijah to Elisha in the Prophets. See 2 King. 2. 15.] Gal. 3. 2, 5. 2 Cor. 3. 6. Act. 8. 15, 19. Sub­jecting evil spirits unto them, and giving them se­curity from, and power over, all the power of the enemy. See Luk. 10. 18, 19, 20. Behold I give you pow­er over all the power of the enemy; where note that the mission and Authority given to the Apostles before or after our Saviours death are the same, only spoken of before as it were by Anticipation and promise which were compleated afterward. See Matt. 16. 19. comp. with Jo. 20. 23; Enabling them to do the same Miracles, as he, for confirmation of their doctrine; and, because their commission was enlarged to all Nations, furnishing them with the gift of Tongues.

Lastly, as himself worketh in these his missioners by§. 17. Assisting them from Heaven. 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§. 18. [Page 19] 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.) [Page 20] 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§. 19. Those ordain­ing others to the end of the world. 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 'tis 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 [Page 21] 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§. 20. He assisting their Succes­sors for ever. 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. Phil. 4. 13. Jo. 15. 5.

Therefore also we find the Apostles, being to go§. 21. The Apostles also delega­ting to them the authority received from Him. away, by vertue of the perpetual continuation of the assistance and influence of the great Bishop of the Church, our Lord, transferring their Commis­sion again to others (as namely St Paul to Timothy and Titus); and this also as themselves received it 2 Tim. 1. 6. Giving them also the name of Apostles 2 Cor. 8. 23. and Phil. 2. 25. [...]. Act. 14. 4, 14. [Page 22] (where Barnabas, ordained by the Church, is called an Apostle) investing them with authority not on­ly of preaching and administring the Sacraments; but of holding Ecclesiastical Courts; receiving ac­cusations; and that against Presbyters as well as others; and providing more plentifully for the more industrious amongst them. 1 Tim. 5. 17, 19, 21. 1 Cor. 5. 12, 13. Rev. 21. 2. agreeable with that of Matt. 18. 17. Of correcting, and that publickly in the Court. 1 Tim. 5. 20. Of silencing, and separating the refractory. 1 Tim. 1. 3. Tit. 1, 5, 11. -3. 10. com­pare 2 Tim. 2. 21, 19. [from iniquity] i. e. such error, comp. 17, 18, 20. 1 Tim. 6. 5. 2 Tim. 3. 5. 1 Tim. 5. 11. Of absolving and forgiving 2 Cor. 2. 7, 10. Above all, transmitting to them the charge (tho no doubt the Church had then some of the Gospels at least, and perhaps more of St Pauls Epistles, which he took order might be made common, then now we, because by those that remain we perceive some are lost) of keeping the form of Doctrine they had learnt of them; and of preserving the Commande­ment that was committed unto them without spot 1 Tim. 6. 14, 20. 2 Tim. 1. 13, 14. John to the Angel of Sardis Rev. 3. 3. Remember therefore how thou hast received and heard and hold fast. And lastly the charge of ordaining others and giving them in charge the same doctrines till the coming of the Lord Jesus. Tit. 1. 5. 1 Tim. 5. 22. -1. 3. -6. 14. Such Ecclesiasti­cal government was then ordered by them in Ephe­sus and in Crete, &c. Therefore we may presume the same was established every where else; first both be­cause of the Apostles special endeavour of unifor­mity in Churches 1 Cor. 4. 17. -7. 17. -11. 16. Secondly, and because we find in the Church-History the same government de facto to have been in all the [Page 23] rest, as it was in that of Ephesus, where Timothy resid­ed; & in Crete, where Titus; and also find every where the like Catalogues of their Bishops; and so, in the Re­vel. the Angel of Ephesus the Church, wherein Timothy was placed by St Paul, no way differing from, or more single then, the rest of other Churches. Thirdly, and again because we find such Government without the mention of any opposition; (which must needs have been in the purity and fresh memory of those times, upon any innovation; especially so univer­sal; and in this case of some mens usurping pree­minence, sooner then in any other:) without the mention I say of any opposition either of the infe­riour Clergy, or of the superior Apostle; St John, living some time after the settlement of these Epi­scopal Governments. The continuation of which Government so uninterruptedly ever since, as well in the most adverse, as the most prosperous, times of the Church, is the greatest argument that can be: that it hath our Lords protection; and that it was his first institution; and that it shall continue yet longer, even till the end.

Now the Authority of this our Lord's Legislator­ship,§. 22. The truth of our Saviours doctrines, &c. attested by. and Apostleship; and the Truth of his Reve­lations and doctrines newly manifested to the world Our Saviour confirmed and shewed to come from God (a question the Jews often asked him): First by the Testimony of the writings of the old1. Scripture. Testament; those of Moses Jo. 5. 45, 46. and those of the Prophets Rom. 16. 26. Luk. 24. 47. Matt. 22. 32. And by the Testimony of John the Baptist, who succeeded these, and was more then a Prophet Jo. 5. 32, 33. 2ly, By an irresistible power of the spirit, ac­companying2 Spir [...]t. him teaching, &c. He delivering this Gospel with great authority, not like others, Matt. 7. [Page 24] 29; never man speaking like Him. Jo. 7. 46: to the astonishment of all the people, crying out, what wis­dome is this, Mark 6. 2. and no man being able to an­swer Him a word, Matt. 22. 46. 3dly, By miracles of all sorts, Jo. 5. 36. -10. 38. Act. 2. 22. Jo. 3. 2. 4ly, By undergoing all sufferings; and at last by3. Miracles. laying down his life for the truth, and being mar­tyred rather then recant it; witnessing before Pi­late 4. Death. a good confession 1 Tim. 6. 18. and telling the unjust Judge that he came for this end into the world to bear witness (to the uttermost) unto the truth Jo. 18. 37. and therefore called the faithful Martyr Rev. 1. 5, Where note; that as our Lord used great silence as to the vindicating of his inno­cency before persons self-convinced, and (as he told them, Luk. 22. 68.) that would upon no account absolve him; yet no way to betray the Truth: Which upon all occasions he most freely confessed, tho up­on this his Confession they grounded, and he fore­knew it, the taking away of his life. Thus, on Thursday night in the Garden he went forth, and met those who sought for him Jo. 18. 4. and freely told them who He was without their need of a Ju­das to disclose him; and, when they were startled and recoiled upon it, a second time he told them it. Jo. 18. 8. Brought before the High Priest and Coun­cil, and there examined concerning his Doctrine, he told them, he had ever publickly declared it in their Synagogues, in the Temple, and that they could not want witnesses enow, if any thing were condemnable therein. Jo. 18. 20. When asked again more particularly (not to inform their Faith, as he well knew Luk. 22. 68. but, as they used formerly, to intrap him for his life,) whether he was the Messias? Whether the Son of God? Matt. 26. 64. [Page 25] Mark. 14. 61. He now referred them not to wit­nesses, nor asked them a counter-question, but an­swered plainly; I am Mark. 14. 62. and foreseeing that day of retribution, that would be so terrible to them, when he should sit on the Throne, and they stand trembling at his Barr, in great compas­sion adds further, that [whatever he then appear­ed] nevertheless they should see him hereafter sit­ting [as David had foretold Psal. 109. 1.] on the right hand of the power of God and coming in the Clouds of Heaven [to judge the world, and, among the rest, them, his Judges;] shewing also in this, that he retained a magnanimity sutable to his per­son, and that he kept his eye fixed on the future glory in the midst of these his Humiliations. Upon this his confession, which they thought sufficient to dispatch him, being brought by them before Pilat the Judge to receive his sentence; and there, upon their accusation, asked again; whether he was the King of the Jews? which was a Title equi­valent to 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, [...]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 [Page 26] 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 [Page 27] 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§. 23. 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 raisingAnd a resur­rection. 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.

BOTH the whole world being deficient in§ 1. Christ an Ex­ample. 1 In doing the work. 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 In all obedi­ence to Gods commande­ments. my self, that they also might be sanctified, &c. Matt. 11. 29. Learn of me [by my example] for I am [Page 29] meek, &c. Therefore, in all those ways of God he pointed out unto us, he never said: Let him take up his Cro [...] and Go; but follow Luk. 9. 23. And Jo. 10. This [...]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, leftMoral. 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 Myriads of Angels for his assistance yet, as a Lamb dumb before the Shearer, so He opened not his mouth. Matt. 27. 14. According to Matt. 5. 44. He suffered death it self for his ene­mies, that he might shew the greatest love that could be to them; He prayed for those that despite­fully used him. Father forgive them Luk. 23. 34. He returned good for evil continually; and especially in that eminent example of restoring his eare to the High Priests Servant. According to Matt. 6. 3. In so often hiding his Miracles, he endeavoured, that his left hand might not know, what his right hand did, see Mark 1. 44. Matt. 17. 9. Luk. 9. 21. Mark 7. 36. So when he grew famous in Judea, and prefer­red before the Baptist, either not to prejudice Joh [...]s Ministry, or to avoid vain popular concourse and applause, he removed presently out of the Coun­try. See Jo. 4. 1, 3. According to Matt. 19. 21, 24. [Page 30] Luk. 12. 31, 33. He made an election of the state of poverty, leaving all his friends for the service of God; travailing up and down the Country on foot see Jo. 4. 6. Receiving alms from others Luk. 8. 3. and enjoyning the same to his Disciples Matt. 10. 9. the Labourer being worthy of his meat from those he labours for, vers. 10. According to Matt. 6. 6. he hid his Devotions with Wildernesses, Mountains, Nights, Luk. 5. 16. -6. 12. According to Matt. 5. 29. Luk. 14. 26. He forsook his reputed Father, and his Mother, and Kindred when they might have hin­dred him in his Service to God. See Luk. 2. 48. Matt. 12. 47, 48. According to his Doctrine Matt. 6. 25. &c. He laid up no treasure upon earth: took no thought for his life or for the morrow; not so much as for his next nights lodging, not having many times where to lay his head Matt. 8. 20. But all these things were by Gods providence, by some that followed him, ordinarily, added unto him Luk. 8. 3. According to his Doctrine Matt. 20. 26. He made himself infe­rior to the lowest of his inferiors, even to the Ser­vant that he then knew would betray his life; even to the stooping to wash and wipe their feet. Jo. 13. 15; And did this for this very reason; to give them a good example. The chief among you let him be your servant. Even as the Son of Man, &c. Matt. 20. 28. So in his very triumph when all saluted him King; and covered his way with garments, his lowliness made choice of an Asse to carry him, a little young Asse Matt. 21. 5. to shew humility. According to his Doctrine Matt. 6. 33. He prosecuted all Righte­ousness with such zeal and diligence that he scarce allowed himself time to eat on the day time, for doing good to men. See Jo. 4. 31, 34. Mark. 6. 3. 31. or to sleep in the night, for following his Devoti­ons [Page 31] to God Mark. 1. 35. Luk. 6. 12. Lastly, as the A­postle observed, Christ pleased not himself Rom. 15. 3. but sought the good of others; and this for our learning. Ver. 4.

And as for the Moral, so for the Ceremonial law:§. 2. Ceremonial very punctual he was in all obedience, tho useless and non-significant in him, as it related to remissi­on of sin, &c. yet coming (at best) in the likeness of sinful flesh Rom. 8. 3. he was circumcised; was ba­ptized with the Ceremony of the descent of the Holy Ghost; celebrated the Passover, the Eucha­rist; tho alwaies full of the Holy Ghost, and free from sin, he needed no cleansings nor expiations signified by the one; nor had this Redeemer receiv­ed any redemption signified by the other. Kept the solemn Feasts and the Sabbath (whatever they falsely alledged against him) exactly, tho he was absolute Lord of it Matt. 12. 8. was obedient to eve­ry human ordinance; To John the Baptist won­dring at this his humility; to his Parents; to his Go­vernors; tho he the Creator of them, and Gover­nor at that very time of all things, to whom all things in Heaven and Earth ought to bow: paid tribute patiently, tho free, least the standing on his right might be any way offensive Matt. 17. 27. Fasted 40 days together; tho his flesh was constant­ly obedient to the spirit, to shew to others that ex­cellent way of conquering temptation: sought by prayer, what he might command Luk. 22. 32. prayed whole nights together, tho he knew his Fa­ther heard him alwaies Jo. 11. 42; to teach us by his example the lesson Luk. 18. 1. suffered such anguish and affliction for our sins in the Garden, to teach us what we ought to practise for them our selves in repentance. For thus it became him to fulfil [Page 32] all that, being our Leader, the doing of which was necessary righteousness and obedience in his fol­lowers Matt. 3. 15.

Thus God sent his Son to be an Example to us,§ 3. 2 In all suf­ferings for righteousness sake. and a forerunner in all holy obedience to his com­mands. God again decreeing that all that yeild this obedience shall in this world suffer persecution, 2 Tim. 3. 12. that they that receive good things here­after shall now receive evil. Luk. 16. 15. Luk. 6. 21, 24. that they that shall laugh hereafter shall now mourn, as they also that laugh now shall mourn hereafter. (And indeed it cannot otherwise be, as long as there are more evil men then good, nor this to have more men evil be otherwise; as long as men have free-will to evil, which is any deviation whe­ther in excess or defect from good; and therefore (bonum being unum, and malum multiplex) much easier then good: nor again can this be o­therwise, i. e. that men should not have free will; unless we, wiser then God, would have the world new moulded without containing any free-will­agent in it, and what is this but having in it a great imperfection and defect.) That there may be a vicissitude in all things, sent his Son to be a pattern to the rest of his Servants of all sufferings: For it be­came him, (saith the Apostle) by whom, and for whom are all things, in his sacred purpose of bringing many Sons thro mortality and affliction unto glory, to make also the Captain of their Salvation perfect thro sufferings. Heb. 2. 10. That so he also might first sound the depths of human miseries; and being just of our pitch, might wade before us thro them all, and shew them easily passable; that we might follow him with cheerfulness and courage, and not expostulate with the Almighty, if here perchance [Page 33] he useth us no better (yet whom doth he not so?) then he did his only Son; his Son in whom he was al­waies so well pleased Matt. 3. 17. that never sinned against him. And thus in obedience to his Father first clothed with all the (innocent) infirmities of our nature, and indulging himself none of the con­tents thereof: Rom. 15. 3. But exercising a perfect abnegation of himself, and of his own will (tho he had also his natural affections after things agree­ing to it. See 1 Jo. 5. 30. Matt. 26. 39. In all things made 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 [Page 34] 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 [...]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§. 4. 2 In receiv­ing the re­ward. 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 [Page 35] 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 [Page 36] 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.

GODS former Covenant of works with§. 1. Christ Media­tor of the new Covenant. 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 it. Gal. 19, 24. and ac­cordingly God not regarding the promised prote­ction of him; As is plainliest expressed Heb. 8. 9. And thus the two parties standing at the greatest enmity, Man being alienated saith the Apostle, and an enemy in his mind by wicked works Col. 1. 21. and God again thus provoked, giving him up. Rom. 1. 28. as a child of wrath to be a slave to sin, to death, to Sathan. Heb. 2. 14, 25. Yet so infinite in his mercy was God; so loved he the world Jo. 3. 16. whilst it was yet without strength; Rom. 5. 6. yet enemy vers. 10. yet sinner vers. 8. being not willing that his creature should thus perish 2 Pet. 3. 9. That he was pleased once more to reconcile it to himself; and to enter into a new, and the last, covenant with [Page 38] man; and so growing still upon the world were his mercies, that this covenant should be so far better then the former, that in comparison thereof the other is stiled faulty, and not good, &c. Heb. 8. Now no covenant can be made between Him and mankind without a Mediator, a person to go betwixt 1 Tim. 2. 5. Jo. 14. 6. to declare Gods gracious plea­sure unto us: and to procure and receive from us, and offer our submission unto God 2 Cor. 5. 20. See the manner of this; Exod. 24. As therefore Moses was of the old Gal. 3. 19. so Jesus Christ was sent the Mediator of the new. The substance of which Co­venant you may read Heb. 8. 10. relating to Jer. 31. 32. and see the same Ezek. 36. 25. and every where in the Gospels and in the Acts. [Repent and be baptized for the remission of Sins, and bring forth fruits worthy of repentance] where there is remission covenanted on Gods part, and future obedience on ours.

And it was first on Gods part that he would give§. 2. a free remission of all sins past. [Their sins and their iniquities will I remember no more, Heb. 8. 12. 2 Cor. 5. 19.] and for the future by giving them plenti­fully of his Spirit Jo. 1. 17. Act. 2. 17. Jo. 14. 26. would write his laws not in tables of Stone, or of the conscience only as formerly, but in their hearts; so that every one should now know the Lord, vers. 10, 11. and be also enabled by the Spirit to serve him; and that not out of fear but love; His Laws too now (I mean after the Covenant of grace compleated up­on our Saviors Incarnation. For else the same Co­venant was under the time of the Law and before them from the beginning;) only such as are Spiri­tual, not Carnal: so called Heb. 7. 16. -9. 10. natu­ral and grounded on reason and primitive honesty [Page 39] (not arbitrary and typical Laws) purged from le­gal Ceremony Col. 2. 14, 17. Lastly; that he would be their gracious God Heb. 8. 10. and they should be a peculiar tr [...]asure to him above all other peo­ple, as the same thing is expressed Exod. 19. 5. And this Covenant now he would enlarge from Abra­hams Enlarged. seed, to all mankind: Christ by his Media­torship making peace as between God and man, so between the Jew and the Gentile, pulling down the wall which before parted their Courts in the Temple, the outer being for the Gentiles. See Eph. 2. 14, 15. Eph. 1. 10 and would establish it likewiseEstablished [...] [...]tter pro­mises. on better promises. He is the Mediator of a better Covenant which was established on better promises Heb. 8. 6. The heavenly country and reward of eternal life; being not so clearly at least proposed before our Saviors coming, as the typical felicities of the earthly Canaan.

But that he required also on mans counter part; That hating and forsaking our former courses we should hereafter (being so much enabled by grace; so much to be rewarded by eternal glory; freed from the unsupportable burden of Ceremonials) yeild obedience to his Laws, as explained by his Son, in a more strict manner then had been per­formed by former ages: Lastly, that as he would be our gracious God, so we should be his obedient people. Heb. 8. 10. Else that there were prepared pa es praemio p [...]nae. And as his exceeding favors were now revealed to obedience, even life eternal; so his exceeding wrath against all impiety, even fire unquenchable Matt. 3. 7, 10, 12. This I say is required on mans part. For in this new Covenant (which is done in their baptism by Sponsors, and afterward ratified in Confirmation by themselves.) [Page 40] Men engage something as well as God, according to the manner of that former Exod. 24. 3. where the people engaged with one voice; All the words, &c. will we do. Now Jesus it was that brought this Go­spel this blessed tidings from his Father, that was the Sponsor; the undertaker, the Surety from God of a better Testament. Heb. 7. 22. He the person whom the Lord appointed to preach this good tid­ings unto the meek, to bind up the broken hearted, to proclaim liberty, to open prisons, to comfort all that mourn, to proclaim the acceptable year of the Lord; (but also the day of vengeance to the wicked. Esai. 6. 1.) He by whom God commended his love toward us, whilst we were yet sinners Rom. 5. by whom we have now received the attonement with God vers. 11. Rom. 5. 1. by whom it pleased the Father to reconcile all things unto Himself Col. 1. 20. 2 Cor. 5. 18. Eph. 1. 10. -3. 12. And as he came offering Reconciliation from Him, so beseeching us to be reconciled also to him 2 Cor. 5. 20.

And upon his necessary departure from hence, he§. 4. left others to do the same office and to beseech men the same thing from generation to generati­on in his stead. Vers. 10. And by baptism washing away their sins past, to take every ones promise of obedience and fidelity, and so admit them into this Covenant. Baptism being the Sacrament which now answers to Circumcision, (which was the Sacrament to the beleevers under the Law, not of the first Covenant of works (as the Jews miscon­ceived it) but of the second of Righteousness by Faith, which came by Christ Rom. 4. 11. Gal. 3. 17. In which every single person by Sponsors at the Font (if baptized in Infancy) afterward in Con­firmation by himself gives his particular assent to [Page 41] the Covenant: and by this is made partaker of the new promises in it: therefore saith the Apostle Act. 1. 33. Repent and be baptized, &c. for the promise is to you and to your children; and therefore a good conscience (in obeying Gods commands) answer­ing our Covenant made in Baptism to do so, called [...] in the vulgar, Interrogatio, (because then in­terrogatories are proposed about it, and engaged for by the baptizand) is said to save us. 1 Pet. 3. 21.

Christ then being the Mediator of a Covenant;§ 5. The blood of this [...]ove­nant. and no solemn Covenant being made without shed­ding of blood, Zech. 9. 11. see Ps. 50. 5. Those that have made a Covenant with me by Sacrifice. See Exod. 24. Gen. 15. Heb. 9. 15, 18. &c. This blood laying a solemn engagement and obligation on both the parties for performance of promises. (Therefore Gen. 15. 10, in Gods covenanting with Abraham, were the Beasts divided into two halfs, God passing between them: and Exod. 24. In Gods covenanting with Israel, the blood divided and half sprinkled on the Altar on Gods part, and half on the people:) beside that in a Covenant of this kind especially between a just Lord and rebellious Subjects, where one part had so highly offended, this blood sprinkled upon them signified a remissi­on (which is never done without blood Heb. 9. 22.) Hence no hearty agreement and reconciliation between two formerly differing parties being possi­ble without remission of all former offences; and again no remission of former offences from the just God being without sacrifice or satisfaction; neither was therefore any Covenant without sacrifice. And the eating of such a sacrifice given to [...]od (being as it were an admittance unto Gods Table, and Viands; and to have Communion with him, [Page 42] see Exod. 24. 5, 11. 1 Cor. 10. 16. &c. 21. signified a reentrance into his favor: Thus; sacrifice, shedding and sprinkling of blood I say, being required at the solemnity of a Covenant (which Ancient cere­monies were all only forcadumbrations and types of this we now speak of; and not it fashioned ac­cording to what the former were, but they accord­ing to what it should be.) It pleased God to give and to confirm likewise and ratifie this last Cove­nant unto us in the blood of his Son: Rom. 5. 10. with whose blood we were sprinkled; this being the infinitely highest expression of his renewed love to mankind; for what greater signification had A­braham of his love to God, his Friend, then to of­fer his only Son? and the same we see God now requited to the children of Abraham; tho these his enemies here giving really, what he would not of Abraham really accept; making this blood a per­petual witness and assurance of his remitting all those transgressions now, which still remained un­der the former covenant Heb. 9. 15. and an ever­lasting obligation of him to performance of his promises.

But yet further this being not only a Covenant§. 6. The Death ratifying this Testament. but a Testament: both because it was Gods last will, that he hath enjoyned unto man to observe, Heb. 8. 8, 10. none other being to come after it; and being in this last will also, a legacying and con­veyance to us, from the Son, of that heavenly in­heritance which from his Father by birthright from all eternity was his; and no such Testament stand­ing in force, but from the death (first) of the Te­stator; whom living, perhaps it might be chang­ed, but after death never can. Heb. 9. 17. Hence, to make all sure to us every way; our Savior the [Page 43] Testator suffered death. And for these reasons is the Gospel called so often the new Testament in his blood Luk. 22. 20. and his blood stiled the blood of the Covenant Heb. 10. 29. Zech. 9. 11. That we are said now to be come from Mount Sinai and to Jesus the Mediator of the new Covenant: and to the blood of sprinkling that speaketh better things then Abels; for that spoke revenge, but this remission; and his blood said to witness the remission of our sins, &c. 1 Jo. 5. 8. Heb. 12. 13. Hence we are called Elect thro the sprinkling upon us of the blood of Jesus Christ. 1 Pet. 1. 2. Hence is he said to have made peace thro the blood of his Cross Col. 1. 20. And to have reconciled us in the body of his flesh thro death. Col. 1. 21, 22. that he suffered, &c. that he might sanctifie the people with his own blood. See Exod. 19. 10. -29. 21. There­fore those also who afterward break this Covenant are said to have troden under foot the Son of God, and to have counted the blood of the Covenant wherewith they were sanctified an unholy thing, &c. Heb. 10. 29. And lastly, hence as they did eat of their peace­offerings before the Lord Exod. 24. 5, 11. in token of their readmittance into his Friendship: so were we likewise in this Covenant to be made partakers of the Lords Table, in ea [...]ing of this Sacrifice of our Savior, offered for the establishing of the new Covenant; and therefore this his flesh he hath gi­ven us to eat and his blood to drink Jo. 6. 53. &c.

And God again raised this Mediator (who by§ 7. Performance of t [...]e promi­ [...]es put into his hands re­vived. his own blood sealed this our peace Col. 1. 20, 21, 22.) from the dead, that he might shew that he accepted of this his mediation; and that all things by him transacted in it were according to his Fathers good pleasure; And that God might give also into his own hands the management of all those gracious [Page 44] promises made by him in this new Covenant; that he might be the Captain of our Salvation; have power himself of the remission of sin, and of pour­ing forth the spirit upon all flesh, see Act. 3. 26. -5. 31. and of giving eternal life, &c. which were promised in it. Thus it became that God of peace to bring again from the dead our Lord Jesus, that great Shepheard of the Sheep, thro this blood of the everlast­ing Covenant. Heb. 13. 20. That he might ever live to see to the performance of conditions.

GOD would never give any blessing; nor for­give§. 1. Christ the Sa­crifice. any fault absolutely gratis: but that he would in some offering returned, be ac­knowledged Lord of all, for the one Mal. 1. 6, 8, 10. and with some offering slain, be appeal­ed for the other. That he might to the world more solemnly appear, by the first offerings, a liberal Father to his Creature, and the fountain of all good; and by the second a just Judge to the sinner, and the hater Ps. 5. 5. and punisher of all evil. And hence the first worship of him, that we find in the very infancy of the world, is Sacrifice, Gen. 4. 3, 4. Sacrifice Eucharistical; and Expiatory: offerings of acknowledgment, and thanksgiving for his bene­fits. (And those of the Firstlings Gen. 4. 4.) And of expiation and attonement for our sin, and that by the death of the Sacrifice; for death being the irre­versible punishment of sin, without it might be no remission. Heb. 9. 22. Besides which two we find also another sort of Sacrifice alwaies tendred unto him; a Sacrifice of a more general devotion and dedication of the Officer to his service; an Holo­caust or burnt-offering, wholly consumed on the Altar, and of the most sweet smelling savour unto the Lord. Levit. 1. 9. Exod. 29. 41. Being given freely not out of necessity for an offence, as the [Page 46] sin-offering; and given all, not any part shared by the Doner, as in the peace or thank-offering: Of which burnt-offerings one, a Lamb Jo. 1. 29. (in which respect our Savior was called the Lamb of God rather then any other offering, because this was the daily sacrifice) was offered every morning, and evening, and was to lie upon the Altar conti­nually, and upon this were all other Eucharistical Sacrifices to be offered. Lev. 13. 5. -6. 12

Now as the irreversible doom from Gods eternal§. 2. justice, of sin, without which undergone it could not be blotted out, was death; so it was also to be the death either of the sinner himself; or of as worthy, or a more noble person in his stead, that should take the guilt of the others sin upon him; God out of his infinite wisdom, and mercy to man leaving this outlet of commutation of the person, that so observing his former decrees by the death of his Son, he might save his creature from destructi­on. Therefore the sacrifice and blood of Beasts became useless, (and much more that of one guil­ty person for another, for his death could onely answer for his own sin) Heb. 10. 4. It was not pos­sible for the blood of Bulls and Goats to take away sin, neither did God in them take any pleasure. Ps 50. But only appointed them as types and antifigures of that alsufficient acceptable sacrifice, which in the fulness of times dispensed by God, was to be offer­ed up Heb. 10. 14. for us: In presignification of which transferring of mans guilt and sin upon an­othcr person that should suffer for him, The sinner was to lay his hand upon the legal sacrifice that was to be accepted for him Levit. 5. 5. -44, 15, 26. the like to which tho not with the same purpose, man did also upon his Savior, and that, both the [Page 47] Gentile (for the Roman Soldiers had a part) and the Jew joyntly, making an oblation of him, tho they knew not what they did.

And this was the Son of God, who first, that he§. 3. might be a sacrifice, was Incarnate and became mor­tal flesh. Rom. 8. 3. Secondly, without all sin 2 Cor. 5. 21. for his own person, and so owed no death to God for himself. In type of which the legal Sacrifices were required to be perfect and without blemish, nor blind, nor broken, nor maimed, nor scabbed Lev. 22. 22. and so the fruits to be the very best of them. Numb. 18. 12, 29, 30. Thirdly, in voluntarily pre­senting himself a devoted thing Jo. 17. 19. and a curse Gal. 3. 13. for others, (For which reason he not only took human nature, but it by descent, from those who had sinned, and from those who were restrained under a Law. See Gal. 4. 4, 5. Heb. 2. 10, 11, 14. was a reasonable sacrifice in every thing like to those for whom he suffered, bearing our guilt, and Gods wrath that pursued it, after the same manner that our selves should have born it; The torments of which guilt we may a little guess at from those we sometimes have suffered in our own consciences. Imagine him then in every thing assuming the place of a sinner; so lamenting all offences as if he had done them. Imagine him per­fectly knowing and weighing (which the sinner never could) the number, the hainousness, the odi­ousness, the malice of them toward his Father, so holy and so good; and then proportioning his grief unto it. Consider again that zeal and sense and tenderness he had to his Fathers glory and ho­nour thus violated; then that knowledge-passing love Eph. 3. 19. and compassion to men his Brethren who had thus misbehaved themselves; that whilst [Page 48] all other creatures served God and obeyed the law he had set them Ps. 148. 6. He repented himself that he had made man upon the earth. Gen. 5. 6, Next ima­gine him foreseeing also all the sins to come, mine and thine, and among the rest the malice of his own people, the rejection of them and destruction of their City and his Fathers house, which thing even in his triumph had drawn tears from him Luk. 19. 41. and this for shedding his blood the purpose of which shedding was to have saved them; that thro their final obstinacy turned that to their ruin; which was of such infinite merit: and in this pas­sion, hear him saying again for them and all im­penitent sinners. How fain, how oft would I have gathered, &c. and Daughters of Israel weep not for me, but &c. Imagine then the sorrows he now un­derwent, for these mens offences that they might, and for those, because they could not, be forgiven; and then tell me if ever sorrow was like unto his sor­row. And read his sad complaints Ps. 38. and Ps. 40. 12. penn'd for our Savior, see Heb. 10. 5. Rom. 7. 22. From whence proceeded that deadly sadness Matt. 26. 37, 38. and fear Heb. 5. 7. and amaze­ment and faintings, and bloody sweat, which things never any sacrifice suffered before him, nor any after him of those many holy Martyrs; (nay they were in their passion sustained by him, but he in his (if I may use his own Phrase) forsaken, nay smitten Esai. 53. 4. by his God, by his Father whom he had never displeased) tho enduring perhaps more bodily torment, yet even had a soul so over­charged, so anguished and afflicted which was suf­ficiently discerned, as by those strange sweats, strong crying and tears and passionate prayers to have put by that bitter cup: so by that loud excla­mation [Page 49] upon the Cross when the spirit left that sa­cred Temple of the body: forsaken, and yet not forsaking; but committing it self into the hands of his Father. See Matt. 27. 46. Luk. 23. 46. Heb. 5. 7. This anguish of Soul Mark. 14. is translated by the vulgar pavor & toedium, by us amazedness and heaviness, of which the Prophet Lam. 1. 12. was there ever sorrow, and the Psalmist Ps. 69. 20. I look­ed for some to take pitty but there was none; except only an Angel to strengthen him to endure his grief: and a fellow to help him to carry his Cross, not to remove them when he fainted under both. For the weight of all the sins of all lay upon this in­nocent Lamb, even the betraying and murther of those too that betrayed, that murdered him, as i [...] he himself had committed the misdemeanors; he suffered (towards whom mean while he burnt with such an ardent love that upon the Cross he begg'd for them) and he assumed all the sufferings nature was capable of to make abundant satisfaction for them (Which he that will see at length, let him read the 22. 69. 35. Psalms penn'd for him as appears by Matt. 27. 34, 46, 48. Jo. 2. 17. Jo. 15. 25.) whilst that all Gods vindicative anger against us was poured out upon him: upon him a Sacrifice reason­able, and so in an human manner sensible of the Divine indignation: which Agonies of the Soul were followed with all the inhumanities and cruel­ties of his executioners that could be offered to the body; both in the pains, and reproach of his death. But the slaughter of this Lamb is too long a Tra­gedy to be here set down. And God pittied Abra­hams Son being a preludium to the death of his own, so mu [...]h as that he would permit him to suf­fer no more, then to carry the wood only, the in­strument [Page 50] 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§. 4. 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 [Page 51] 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§. [...]. [...]. 1 Sin-offering for remission of guilt. the sins of the world Matt. 26. 28. 1 Jo. 3. 1. answer­ing to, and fulfilling the type, of the Legal sin­offerings; 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 [Page 52] 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 §. 6. 2 For puri [...] ­ing unclean­nesses. 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 [Page 53] 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 [...]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§. 7. 3 Holocavst 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 [Page 54] 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§. 8. 4 Eucharisti­cal; Peace or thank-offer­ing. 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§. 9. of offences, procured by the sin-offering; which was still offered before, not after, the Peace­offerings, [Page 55] 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,§. 9. 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 [Page 56] 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§. 10. By eating of which we have Commu­nion 1. with God. 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 the2 With his Son, and all that is his. 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§. 11. 3 With the Saints, and all that is theirs. 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. [Page 57] 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§. 12. And are pre­served in both soul and body unto life eter­nal. 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 §. 13. 4 The [...] ­over. 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.

MAN made upright but under a Law, not§ 1. 5. Mans debt to, and bondage under, 1 Sin. 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§. 2. 2 The law. 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.

[Page 59]3. Now the penalty of this law not observed was§. 3. 3 Death. 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.§ 4. 4 Satan. As the first creature that was the object, so ever since (and that not unwillingly) made the instrument, of Gods vengeance toward any other1 As the exe­cutioner of Gods justice 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 depar­ture2 As Prince of this world 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. [Page 60] 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 [Page 61] 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§. 5. 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.

[Page 62]Man being in this deplorable condition; the Son§. 6. Christ our Re­deemer. 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 justice1 By paying a ransom free­ing us from debt. 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§. 7. [Page 63] 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 for2 By making a Conquest free [...] us from slavery. 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 [Page 64] 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. [Page 65] 14. 4, 7. &c. Rev. 5. 9. 2 Cor. 5. 15. That we might be now espoused, and appropriated, to him; and not yield our selves to any other; whom he bought out of their hands with so dear a price; for whom he paid to Gods justice so rich a Dowry (as it was the ancient custome for the husband to pay, not to receive, a Dowry see Gen. 34. 12. Exod. 22. 16.) even himself Eph. 5. 25. Tit. 2. 14. that henceforth we should glorifie him in our bodies and in our spirits, which are his. Tho indeed this our service of [...] is our perfect freedom.

Again at liberty from them, yet hitherto not ab­solutely§. 8. Rom. 23. as neither is our Saviors conquest over them as yet perfect in respect of his members: tho it be for himself. See Luk. 21. 28. Eph. 4. 30. 1 Cor. 1. 30. Rom. 16. 20. Why is it not? Because so itOur Redem­ption not yet fully perfect­ed. seemed good to his wisdom, by, and for, and to, whom are all things, as he made not perfect the world all at once, but successively; nor sent this Author of redemption before the latter end thereof, so nei­their to make perfect our redemption all at once.

For indeed had sin, and consequently the law,§. 9. And why. and death, and Satan upon our Saviors resurrecti­on been utterly destroyed, why should not all the Faithful that were before his coming, as well as we since, have enjoyed the same priviledg? Again thus the world must have ended at our Saviors first coming. 1 Cor. 15. 26. But the compleating of our redemption is reserved to his second, Luk. 21. 28. Eph. 4. 30. Eph. 1. 14. and we see not yet all things put under our Savior in this manner: For it pleas­ed God to make our Savior only the Captain, and we also (but this wholly thro the strength of him, who is the Author and finisher of our Salvation) part­ners in this conquest; giving us arms and strength [Page 66] to fight them, but not victory without our fighting too after the same manner, as did our Savior. It pleased him, that we should yet a while longer suf­fer the assaults of sin, but repel them; overcome the Devil, but not without being tempted; and death but not without suffering it; and the law, but not without obedience to it; Lastly, that in these things we should suffer in some sort for our Savior, i. e. for his honor, as he did for us, i. e. for our wickedness; that herein all virtues might more be exercised; and Gods glory thro opposition more exalted.

It remains then we enquire next, How much of§. 10. How much already per­formed. our redemption is performed already by this our Saviour? First, tho some sin is hitherto still inherent in us, yet we are restored to the spirit of God lost by1 In respect of sin. Adam Rom. 8. 23. and 1. by it commanding now within us, freed from the dominion of sin for the future. In which respect we are said to be dead to sin. Rom. 6. 11. And 2. by the price that was paid upon the Cross, freed from the guilt and imputati­on of sins past in the time of sins former raign in us.

2. 1 Tho we are still tyed to the obedience of the§. 11. 2 Of the law. law moral, yet we are freed from the law Ceremo­nial, it being only typical of the things which were fulfilled in Christ. At his death when he cried con­summatum est (tho before he both observed it him­self, and commanded it also to others, see Luk. 2. 21. Matt. 10. 5. -15. 24. -8. 4) he freed us perfectly from this. 2. Again, freed from the condemnation of the law Moral: both 1. By having our former debts to it discharged by him; and so this bond, that was kept against us, cancelled and nayled thro upon the Cross Eph. 2. 15. Col. 2. 14. 2. And freed by grace given us from that inability we had here­tofore to perform it, by being now enabled to [Page 67] observe it in all the parts thereof (tho not without some defects). And there is now no sort of sin, how natural, how customary soever (uncleanness, in­temperance, revenge, &c.) but we have sufficient ability thro Christ to master, conqu [...]r; triumph o­ver it, so as never to commit any one more (con­summate) act thereof, if we will but use those wea­pons the spirit affords us, prayer, &c. Insomuch, as that we shall admire, upon tryal, the strange transform­ings of our selves, and the great goodness and power of Christ. [...]3. And in those deficiencies by being delivered also from the curse of it thro Christ by repentance and faith in him Act. 13. 38, 39. Nay yet further; freed not only from the condemning power, but from the commanding and directing power, of the law Mosaick; not that we now are without law, 1 Cor. 9. 21. but that we have it, much fuller, then it was before in the Tables, written in our hearts; by which we walking in the spirit, and being filled with love, do all things commanded in the law by the demonstration and power of the Spirit: see those places much to be noted Gal. 5. 13. 1 Tim, 1. 5, 9. Gal. 3. 19. Rom. 8. 15. And thus we are said to be dead to the law, or it to us Rom. 7. 4. Gal. 2. 19. Dead to the former delivery of it, by the giving of which we were not able to perform it, as now we are when it is given us by the spirit: for the law is given twice, at the first by Moses written in Tables of Stone, so a killing letter; afterward by the spirit written on the heart, and so 'tis a quicken­ing spirit, that now doth the work of the law, which law abides for ever. Matt. 5. 18. 2 Cor. 3. 6. see Heb. 10. 11. 2 Cor. 3. 7, 8. the difference of the ministra­stration of the spirit and the ministration of Moses. Rom. 8. 2.

[Page 68]3. Tho we are still subject to death, yet we are§. 12. Of Death. freed already from the most considerable death, from that eternal; and from the fear of the tem­poral; yea we are now inviting and desiring it, as an entrance into our Saviors presence, and eternal bliss. (Nay further taking pride to conquer it the same way our Lord did, and turning all the prepa­ratives thereof, diseases, infirmities, &c. by willing, patient, cheerful suffering thereof, into matter of advantage and reward; so that we had been less hap­py in a greater present conquest.) Phil. 21, 23. A­gain freed (as our Savior was Heb. 5. 7.) tho not from suffering it; yet, that we shall not perish in it, but after a while be recovered from it. Therefore harmless now it hath changed its name in the new Testament Scriptures, and is called a sleep 1 Cor. 11. 30. In which respect we are said already to be pas­sed from death to life. Jo. 5. 24.

4. Tho we are still subject to the temptations of§. 13. Of Satan. Satan, yet are we freed from his former power in and over us Act. 26. 18. by the more powerful spi­rit of God, which is now greater in us then he that is in the world. 1 Jo. 4. 4. And the strong man now cast out by a stronger then he Jo. 12. 31. -16. 11. 1 Jo. 3. 8. Luk. 10. 18, 19. Matt. 12. 21. Accordingly since our Saviors coming wee see the Devils former gross religions and delusions, (except in some out-skirts of the world America and China, &c.) utterly ruin­ed, and him abridged most what of all his former inspirations, (for many of the lying Prophets were possessed and deceived (themselves) by an evil spi­rit see Micah 2. 11. 1 King. 22. 20.) possessions, en­thusiasms, apparitions, dictating Oracles, by which he, being very frequent in these, was taken to be the great power of God. See Act. 8. 10. - 16. 16. [Page 69] comp. 17. 1 Sam. 18. 10. 2 King. 1. 2. 1 Cor. 12. 10. -14. 29, 32. 1 Jo. 4. 1. and sustained by his frequent inanimations of them, that gross worship of idols which are since grown contemptible according to the prophecies. Zech. 13. 1, 2. Esai. 46. 1. comp. Esa 45. 13, 16. Esai. 2. 18, 20. Hos. 2. 17. So that now he is glad to use more fine and subtle arts (for he is not yet utterly to be chained up.) And the cheif religi­on abhors idols, and worships the true God that made Heaven and Earth; but only opposeth the Savior thereof, and him too not altogether reject­eth, but diminisheth in comparison of the Divels Prophet, Mahomet. And tho he is not yet quite chained up from seducing the Nations, nor tempt­ing also the servants of Christ, yet in respect of eve­ry one, as he is weaker or stronger in grace, so by him that sits now at the right hand of God, are his tem­ptations moderated and proportioned, none suffer­ing above what they are able to repel. 1 Cor. 10. 13. And the weaker, as they loose the glory of a con­quest, so have they the security of not being assault­ed: whereas tis much to be observed that (for their greater reward) our Savior permits Satan more li­berty as it were to try Masteries with those that are stronger (even sometimes to visible apparitions, as he assaulted first their Lord, and there want not examples of this done to many more, when eminent in holiness) as he did to Holy Job, to the Apostles: who by this discovered more of Satans wiles, and more easily discern'd the spiritual powers, that war against Christians, and gave readier directions for the fight. See Luk. 22. 31. 2 Cor. 12. 7. 2 Cor. 2. 11. Eph. 6. 12, 16. Jam. 4. 7. 1 Pet. 5. 8, 9. Eph. 4. 27.

But when our Redemption is compleated, which§ [...] must not be before our Saviors appearing and his [Page 70] Kingdom 2 Tim. 4. 1. then shall we have, by vertue of this our Redeemers ransom, and conquest alrea­dy performed, and the full effects of which are al­ready enjoied, in his own person; all freedom from them, that can be imagined. First, Concerning sin: That quite effaced, and we Glorious, Holy, and without blemish, not having spot, or wrinkle, or any such thing, but perfectly sanctified and cleans­ed, and so as a pure virgin presented and espoused unto the Son of God. Eph. 5. 26, 27. 2 Cor. 11. 2. 2. Concerning the law: love perfected, and we ne­cessitated to good in such a manner, that our acti­ons there shall no more be capable of reward or pu­nishment; and consequently that there shall be no more place for a law. 3. As for death it shall be swallowed up in victory, and cast into Hell Rev. 20. 14. 1 Cor. 15. 26. Rev. 22. 2, 3. 4. Satan also who now goeth abroad to deceive the Nations, shall then be cast into the lake of fire and brimstone: and the Accuser of the Saints shall then be judged by them; and condemned to those everlasting tor­ments, which are prepared for him, and his Angels from the beginning. Rev. 20. 10. 1 Cor. 6. 3. Matt. 25. 41.

BY Gods good will and pleasure; as Adam the§. 1. Christ the se­cond Adam. first man from the Earth, was made a com­mon person; by whose disobedience and fall all dyed. So there was to be a second Adam from Heaven, 1 Cor. 15. 47. made also a Common person, by whose obedience and merits mankind should be repaired, and have life. 1 Cor. 15. 22. And this was the Son of God of whose su­premeDependent [...] God the Fa­ther. dignity and equality with the Father, (as having the same essence and perfection of nature, and consequently the same glory, power, and all other divine attributes) see Phil. 2. 6. Jo. 5. 18, 23. -10. 29, 30. -17. 5. Rev. 1. 4. -4. 8. comp. with Rev. 4. 2. 5. which means the Father, and Rev. 1. 8, 17. this the Son. And 'tis not to be passed by; that whereas there have been several apparitions of the first and second person of the Trinity; they are both described much-what alike, see Esai. 6. Rev. 1. 13. of the Son Jo. 12. 31. comp. Rev. 4. 2. &c. of the Father as appears Rev. 5. 7. and Dan. 7. 9. comp. 13. according to which attributes no person is be­fore or after another. And omnia opera Trinitatis essentialia, & ad extra i. e. (such as have some influ­ence into the creature, and where there is no rela­ting of one person to another) must needs be indi­visa i. e. if of one person, of all. Because all are but one and the same God: yet in respect of acts and [Page 72] agency personal even before the Incarnation; whe­therBefore his In­carnation. it be by vertue of eternal generation: (Ordo sine subordinatione, cum una tantum sit essentia divina. Missio in divinis non jussionem, non imperium, sed pro­cessionem unius personae ab alia, cum novi effectus con­notatione, significat. Bell. Judic. de lib. Concordiae.) So Pater dicitur major filio ratione principii, non ra­tione naturae. Notatur enim quaedam authoritas in eo, quod pater est principium filii & non contra. Ita Basi­lius, Nazianz. Hilar. & multi veteres, &c. Bell. de Christo l. 1. c. 6. Cur necesse est si dignitate & ordine secundus est filius, tertius spiritus, natura quoque ipsos secundum & tertium esse Basil. see Bell. de Christo l. 2. c. 25. In which sense Qui communicat essentiam & naturam, communicat potestatem, scientiam, &c. (as Aquin.) & recognitione authoritatis paternae & do­nantis, (as Hilary); or whether it be by the parti­cular economy, and dispensation of the Divine wis­dom in order to the Creation and the Redempti­on of the World; even before the Incarnation, I say, as the Father doth nothing without, but all by, the Son, both in the Church and in the world; and in these both in the creating, and in the ordering; and sustaining thereof, see Jo. 5. 17, 22. Heb. 1. 2, 3. Jo. 3. 35. Col. 1. 16, 17. (Therefore is the Son distin­ctively from the Father called the Lord, because of his immediate Dominion over all things Phil. 2. 11. 1 Cor. 8. 6. Act. 2. 36. 1 Cor. 15. 24. Rom. 1. 7. Eph. 4. 5, 6.) So the Son every where acknowledgeth, all he hath (life, knowledge, power) to the gift and Communication, and all he doth to the command and appointment and exemplar, of the Father; Himself to live by him; to have life in himself as the Father hath, but from his gift: to be sent by him; not only the man Christ Jesus to be sent to us, in the [Page 73] flesh and human nature, but the second Person in the Trinity, then the only begotten Son of God the Father; see 1 Jo. 4. 9. comp. Jo. 3. 13, 17. Jo. 6. 38, 39. -17. 5. Heb. 1. 2, 3. to be first also sent into the flesh, and to take human nature upon him; for he that was sent, descended from Heaven, and was made flesh, see 1 Jo. 4. 2. Jo. 16. 28. Heb. 2. 14, 16. 1 Tim. 3. 16. Jo. 6. 38. Again to judge, do as he hears from him, as he is taught by him. Jo. 8. 28. as he hath seen him do; the works he shews him; ope­rating, as it were, after his pattern, see Jo. 5. 6. 7. 8. chapters. Jo. 14. 28. -17. 3. 1 Cor. 15. 27. Jo. 10. 18. -5. 30. -8. 15. -10. 32. Matt. 20. 23. Many of which places (if not all) cannot be understood of his hu­man nature; Neither are these expressions incon­gruent to the second person of the Trinity, since the like are granted to be used of the third, the Ho­ly Ghost. See Jo. 15. 26. -16. 13, 14, 15.

2. But secondly (which is more to our purpose)§. 2. Much more after it. in the mystery of the Incarnation; here God the Father only represents the whole Deity in its Glo­ry and Majesty; and God the Son then divested, stripped, and emptied Himself of that form of God, in which he was; and (in respect of the use and exercise of it, further then as the Father pleas­ed to dispense it unto him) of all the Majesty and power of his Divinity; In which thing our blessed Lord was fore-typified by Sampson: for thus was he for the love of an Harlot (we were no better) willing to part with, and to lay aside all his strength; to be bound by his own Nation, and delivered up to his enemies, Judg. 15. 11. to be blinded and made sport with, and to be put to death: but by his death (as Sampson) destroying his enemies, and getting the victory. See Judg. 16.

[Page 74]Thus he became in fashion only as a man; Luk. §. 3. Assuming the infirmities of human na­ture. 12. 50. undertaking all the imperfections (that are without sin) of human nature, such as others have; and receiving all the perfections of it from the gift of God the Father, so as others do, &c. Suffering the imperfection, and infirmities not only of the body; but those innocent ones of the Soul too; and these not only in the sensitive and appetitive faculties, as fear, sorrow, Mark. 14. 34. horror of death, &c. In so much that he was capable of being strengthened by one of those Angels whom he had made Luk. 22. 43. (not to name that treating with him by Am­bassadors from Heaven Luk. 9. 31. one from the law, and another from the Prophets, about his suf­ferings.) Besides those natural inclinations and velleities (if I may so say), that appeared in him of the lower faculties; solliciting for things conve­nient to them; tho alwaies ordered (by reason and the Spirit) to conformity with the will of God: see Jo. 6. 38. Rom. 15. 3. Matt. 26. 39. [Where we discover natural propensions diverse from those of the Spirit, tho these proposing their own desires, not opposing the others resolves.] But some think, in the Intellectual part also: either 1. The absence of some knowledge (supernatural to man & non debitoe inesse) for some time by the suspension of the light of his Divinity from it; as it is clear the Bea­tifical vision was suspended from it in the time of his sad and dolorous passion. Which knowledg in­creased in him according to the dispensation of the Father. See Luk. 1. 80. -2. 52. where Christ is said to increase in wisdom and spirit, &c. not in ap­pearance only, but with God as well as men: see Mark. 13. 32. comp. with Rev. 1. 1. and this with Rev. 5. 5, 6. &c. where the Lamb is said to be wor­thy [Page 75] to, &c. to have prevailed, to open the book. (Of all future events) and to look thereon, &c. and v. 12. To receive wisdom (this being signified vers. 6. by the 7 eyes; as power by the 7 horns,) for that he was slain, &c. and Mark. 6. 6. Matt. 8. 10. where he is said to wonder, as if some thing happened unex­pected. Or; 2. The absence of that experimental knowledg which he afterward acquired by suffer­ings, see Heb. 5. 8. -2. 17, 18. Or, 3. at least see Jo. 16. 30. -21. 17. some restraint of the effects, and ex­ternal manifestations of his knowledge; till the time the Father had appointed for them to be o­pened. See Act. 17. comp. with Rev. 1. 1. and Mark. 13. 32. Matt. 20. 23. Therefore he is said in his youth to have heard the Doctors of the Law, and conferred with them: (tho by this doubtless he learned not from, but imparted wisdom to, them. Luk. 2. 46, 47.) Nor did he offer to teach till the age allowed for Doctors to profess. And not then, till after he had as it were prepared himself for it, in six Weeks solitude, silence, watching, fasting, prayer. (For he who prayed whole nights, when all the day wearied with emploiments, certainly omitted it not in that long vacation.) And so for the external operations of the Spirit it self; tho he was by the Holy Ghost conceived; and had it not stinted, and given by measure as others Jo. 3. 34. Col. 1. 19. (who yet are said also to be filled with the Holy Ghost as the blessed Virgin and St Stephen, and some even from the womb, as St John Baptist. See Luk. 1. 15. Act. 7. 55.) yet the more publick functions of it were restrained till at 30 years of age that he was baptiz­ed; & that it, at the solemnity, visibly descended on him; and then he began in the strength of it, to preach, do Miracles, &c. Luk. 4. 1. Jo. 2. 11. -4. 54. And so [Page 76] his power, tho alwaies as God equal to the Fathers, Jo. 3. 35. yet for the actual exercise and execution of it as man, successively given him according to the fore-appointments of the Father. In which respect he saith more emphatically and with signi­fication of some enlargement of it (I mean as Man) All power is given me, &c. Matt. 28. 28. Jo. 5. 20. Jo. 14. 12. -17. 12. -16. 7. Matt. 11. 25. Eph. 4. 10. Rev. 1. 18. And it shall be yet more fully said by him at his second coming; till when his fulness and his Kingdom in respect of his members is not prefected. See 1 Cor. 15. 28. Eph. 1. 23.

2. Again receiving all perfections of this human§ 4. Receiving the perfections of it from God his Father. nature not from the donation of the Word, the se­cond person united to it; but from the Donation of the Father. For tho (as 'tis shewed before) he hath all dependence on the Father even in those perfections, wherein he is equal to the Father, by reason of his eternal generation, as the Son; yet now he hath another dependence also in this em­ptied condition, as his creature; in which respect he became so much his inferior. It was the Spirit (called also the power, the glory, of the Father Rom. 6. 4. 2 Cor. 13. 4. Luk. 1. 35.) that overshadowed the Virgin at his conception; that anointed and san­ctified Jo. 10. 36. him at his Baptism Luk. 4. 18. Act. 10. 38. (for he did not anoint or glorifie himself Heb. 5. 4, 5.) that sealed him Jo. 6. 27. comp. Eph. 1. 13. that carried him into the Wilderness, Matt. 4. 1. Luk. 4. 14. by which he fasted so long, and did so many Miracles, Act. 2. 22. Matt. 12. 28. by which he was said to be in the Father, and the Father in him, (as he prayeth his Disciples also might be) Jo. 17. 21, 23. -8. 29. and these only by the Spirit could be so. By which he had power to lay down and take up his life [Page 77] when he pleased in respect of mens power Jo. 10. 18. -2. 19. and to give and to Communicate life to whom he pleased, &c. (for he received both this life, and this Commandement to lay it down from the Fa­ther Jo. 10. 18. -2. 19. -5. 26.) By which he offered up himself. Heb. 9. 14. This is it that raised him from the dead Rom. 1. 4. -6. 4. 2 Cor. 13. 4. 1 Pet. 3. 18. Heb. 5. 5. and that justified him, that he was all that he pretended to be. 1 Tim. 3. 16. (And the fi­nal justification of all the Saints also, and declara­tion of them to be accepted by God, will be by the same Spirit at their Resurrection glorifying them); at last that exalted him to Heaven: For from the Father it was, that he received his glory and his Kingdom Act. 2. 23. Phil. 2. 8, 9. Heb. 1. 9. -2. 9. and the administration thereof he shall one day also a­gain give up unto the Father. 1 Cor. 15. 28. So God is said to be his head, as he ours, 1 Cor. 3. 23. -11. 3. and dying into his hands he resigned his Spirit. Luk. 23. 46. As Stephen afterward his into our Saviors.

Thus he received all things from the Father;§. 5. And from him, after the ordinary way of Prayers. Which he very often used, and those very long ones Luk. 6. 12. as before the election of the Apostles Matt. 14. 23, 25. after dismissing his Auditors Luk. 9. 1. and likely for the same purpose he usually re­tired out of the City at night to Mount Olivet, see Luk. 21. 37. Mark. 11. 17. which custome of his was observed by Judas. Prayer both for himself and for others see Jo. 17. 15. where he praies that his Father would deliver them from the evil, &c. Luk. 22. 32. That Satan might not overthrow Peters faith: and Matt. 16. 17. where he imputed Peters confession to the Revelation of his Father. He praied to the Father for all things when wanted: and returned [Page 78] thanks for them when received (Jo. 11. 41. where his giving thanks that he was heard, implies he praied the Father about raising of Lazarus, tho this not set down) Matt. 11. 25. see Matt. 26. 30.. In which praiers too tho the Father heard him alwaies Jo. 11. 42. for all things he asked with a deliberate and plenary will 1 Jo. 5. 14. which was alwaies conform­ed to the Divine, yet not for all the velleities of his sense and Humanity, looking on things simply ac­cording to the bare inclinations of nature; As in the request of the Cup passing from him: And some think in that petition of exemplary charity. Luk. 22. 34.

Thus much of our Savior, the eternal Son of God§. 6. the Father, his ungoding himself as it were, and professing man (which the Apostles sometimes speak so Emphatically 1 Tim. 2. 5. Act. 2. 22. and call the Father his God as he is ours. See Eph. 1. 17. Ps. 45. 7. Jo. 20. 17. And sometimes distinguish him from God; i. e. either as he is man; or as God the Father is the fountain, as it were, of the blessed Trinity. See 1 Cor. 8. 6. Jo. 17. 3. Eph. 4. 5, 6. -5. 20. Col. 2. 2. Rom. 15. 6. 2 Cor. 11. 31. Eph. 3. 21.) Of which descent of his I may say; that this putting on so great weakness; and then against all assaults of it, so faithfully in all things serving his Father, ren­ders him, if it were possible, more capable of his Fa­thers love; for this my Father loveth me because I lay down my life, &c. Jo. 10. 17. Jo. 15. 10. Because I keep his Commandements, not seeking my own will but the will of my Father Jo. 5. 30. as a Saint obtains more here on Earth, then when he serveth God in Hea­ven, i. e. procureth a reward by his service on Earth, which yet he cannot increase hereafter by his ser­vice in Heaven; or as Mans infirmity is also said, [Page 79] in the glorifying God to have some advantage of the Holy Angels perfection, that it can suffer for him. But however this good use we may make of this exinanition and incarnation, namely, to ar­gue of it as St James of Elias Jam. 5. 17. Jesus a man subject to like passions as we, so weak, so tempted as we; He assisted by the same spirit of the Father as we; he did, he endured, he received so great things: therefore we should, and may do and suffer by the same spirit the like; and if we do so shall receive the like, 1 Joh. 3. 2, 3. such as that man now is, such men may be, if such they now be as he was; who was pleased to be in all things as they are, saving the preeminences he hath from the hypostatical union.

Having shewed how, and how far, he became§. 7. A Covenant made with the second A­dam as with the first in­voluving his seed. man, to pass now from the form, to the virtue, of his manship; and to shew how he was the second man, to repair with advantage all the mischiefs coming to mankind by the first; being made such a com­mon person to them, as none besides him but the first man was; who in all things was a type and fi­gure of him that was to come. Rom. 5. 14. And the parallel between them we may read at large Rom. c. 5. from the 12. v. to the end. And 1 Cor. 15. 20. &c. 45. &c. to the 50th. And such a Covenant as was made with Adam of Reward for obedience; Re­ward, to him, and to his seed; if (being enabled by the same spirit) they should follow his steps; (In whom we may gather all the world should have been blessed had he stood; because all were cursed in his fall, unless Gods justice be larger then his mercies:) The same Covenant, upon the first mans miscarriage, we find enter'd into by the early pro­mised seed of him that fell, Christ; that, as by one man to us came death, so by another might come [Page 80] life; and that the second might conquer the Ser­pent, by which the first was stung. I come, (saith he) to do thy will O God which the First disobeyed: Thy law is within my heart. Ps. 40. 8. Heb. 8. 10. Matt. 6. 17. And accordingly he was made under the law; all the law that might be; both Moral and Ceremonial. And to him thus undertaking on the one part, the promise was made by God on the other: the promise not only for himself, which needs not to be doubted, see Heb. 11. 6. but for his seed also. See Gal. 3. 16, 19, 22. Namely that all the world should be blessed in him, as in the first they were cursed; Blessed, first in receiving the promise of the spirit, as the earnest and seal of the inheritance, Gal. 3. 14. Act. 2. 32. and then the in­heritance it self, of eternal life; which pro­mises he upon his obedience received first himself, and then traduced to his posterity. Of whom in­deed Abraham and afterward David (for with him also was a Covenant made concerning his seed) were but types; the promise of being Father of the faithful and heir of the world Rom. 4. 13. being made to Abraham only in this seed, see Heb. 1. 2. Gal. 3. 17. and so said to be fulfilled now in his Resurre­ction or rewardment. Act. 13. 32, 33. In which seed the Gentiles, as well as the Jews, were first blessed (according to the promise) Gal. 3. 8.

And so only he the true Father of all the faithful§. 8. He fulfils it. Heb. 2. 13, 14. Esai. 9. 6. of whom Abraham their Father was also a Son. And this second Adam com­ing to perform this obedience, and to obtain these promises for undone man, that he might destroy the former works both of the Devil, and of man by his instigation 1 Jo. 3. 8. and shew that our standing is by humility, as our fall was by pride, was made [Page 81] in a quite contrary way to the first. For as the firstBy walk [...] [...] a quite contrary way to the first. came out of the Earth, of no worth in himself: So he came from Heaven no less then the eternal Son of God. And as the first being from so mean an extraction, made Lord of all the world and placed in a Garden of pleasure, yet hearkning to the Ser­pent, who represented the Divel whose wiles still tempt us; and to his wife, who being also his own flesh, then represented the flesh which now tempts us; and enticed likewise by the fairness of the for­bidden fruit, which represents the pleasures of the world now tempting us; whilst he thought by tast­ing of this to attain, I know not what, wisdom and happiness, in the event lost himself and us by his ambition and pride; after the similitude of whose transgression his posterity daily offends by the same temptations. So this second Adam of so noble a de­scent, by the contrary waies to these conquered and recovered all the former's losses; (that is) 1 By annihilating himself, when he was before Lord of all things, to answer the other's magnifying Him­self being nothing, and by assuming also amongst men a low and afflicted condition: His kindred so mean the people were much offended at it, that a Prophet should have such a poor alliance. Mark. 6. 3, 4. By becoming a man of sorrows and acquainted with griefs; without form or comliness, despised and rejected of men, abhorred of his own Nation, of his kindred, laughed to scorn and made mouths at, see Esai. 49. 7. -53. 2, 3. Ps. 22. 7. one of a ma­nual trade, a Carpenter Mark. 6. 5. Jo. 7. 15. and a long time an Apprentice at it, for anything we know, till 30 years old; so much time passed in ob­scurity and silence Luk. 3. 23. for any thing that is mentioned of him, except his three daies spent [Page 82] at Jerusalem when twelve years old about his hea­venly Fathers business; In the time of his preach­ing afterwards by being of such professed poverty, as that he had not where at night after his toilsome work to rest his head, Matt. 8. 20. (as he told a Scribe what he was to expect if he follow'd him) but when he had taught all day in the City, went at night and lay on an hill Luk. 21. 37. Mark. 11. 17. even de­priving himself of that ordinary provision, which his Father makes for the Beasts and for the Fowles. And as for his followers their eating green Corn, and that on no fasting day, argued they made ma­ny hungry meales. Matt. 12. 1. So that to follow him might well be called taking up a daily Cross, Luk. 9. 23. therefore, 'tis observed, he chose men hardy, not learned, to endure all labors. Especially when as they were likewise to do all their work (preach, cure diseases &c. gratis (gratis accepistis, gratis date,) and without taking any thing for their labour; tho mens charities (by Gods providence) were not a­wanting unto them Matt. 10. 8, 9. Again by being of such professed and wonderful humility, so avoid­ing of all honor or applause; that, besides the liv­ing so obscurely, and unknown of this wisdom and power of God for 30 years, he afterwards resorted to no Princes Courts at all, was seldom amongst the Rabbins, not often in great Cities; very rare­ly at Jerusalem except a little before his passion; (chid for it by his Friends. Jo. 7. 4.) Made no osten­tation of his knowledge, but veiled and covered it in Parables and Proverbs; which was not without some prejudice to him, see Jo. 16. 29, 30. and when they admired it, he told them he spake not of him­self; It was not his own wisdom but his that sent Him Jo. 7. 16. and this over and over again No [Page 83] ostentation of his works so miraculous, but [...] them as much as he could: and when brought once before a King to do some, altogether forbare them. No ostentation of his holiness, but used a common and free conversation; neither strict for his diet, nor his company (for he was not to avoid the encoun­tring of any temptation): called therefore a Wine­bibber, and keeper of ill company; questioned for not fasting; and He and his Disciples disesteemed in comparison of the Baptist and his. Matt. 9. 14. In his riding in triumph into Jerusalem at the same time, when other paschal Lambs also destined for the slaughter were solemnly brought in, see Exod. 12. 3, 6. taking only an Asse, nay possibly only a little Colt of an Asse to ride on in this his great time of State: from which the Prophet long before noted his great humility and lowliness. Zech. 9. 9. Learn of Him for he was meek and lowly. By coming in the qua­lity of a Servant, a voluntary Servant, to secular Ru­lers Esai. 49. 7. to his servants, even to washing their feet Matt. 20. 28. to his Father in all things: see Esai. 50. 4, 5, 6. tho he were a Son, saith the Apo­stle, yet learning obedience by the things which he suf­fered. Heb. 5. 8. In nothing pleasing Himself, nor seeking his own will Jo. 5. 30. but doing alwaies whatever pleased his Father. Jo. 8. 29. Obedient when by him commanded death, such a death Phil. 2. 8. as the other disobedient merited, tho threatned with it. And in his glorifying afterward intending chiefly that of his Father, and making Gods glory the end of his own. See Jo. 17. 1, 19. Phil. 2. 11. Jo. 13. 31, 32. -14. 13. But not hearkning to Satans like ambitious proposals, made to him as to our first Parent, with a purpose to beget in him also some pride.

[Page 84]See the parallel between them in many things.§. 9. The Devil tempting both about eating contrary to the good pleasure of God (as may be gathered from our Saviors answer Matt. 4. 4.) saying to one yea hath God said ye shall not eat: and to the other; Command that these Stones be made Bread, encou­raging both to presumption: saying to one, He hath given his Angels charge over thee, to the other ye shall not dy: and alluring both with fair and false promises, Eritis sicut Dii, and Omnia haec tibi dabo. But indeed supposing our Savior in a condition much more liable to the temptation in offering meat, and that usual, not prohibited food as Adam's was, to one hungry, not to one satiated with all o­ther delicacies: Honor and wealth to one poor and despised: and suggesting special care of Angels to one that was the Son of God, tho then having vo­luntarily abbridged himself for his Fathers greater Honor the priviledg thereof. Yet he not hearken­ing to these wiles so much as to do any thing for his own reputation (tho Satan fail'd not to prompt him who, and how great he was): no not to shew his power in flying down from a pinnacle, or in pro­ducing bread by Miracle, tho both in a seeming case of necessity; but answering, he must live by the word of God, in every thing doing as God appoint­ed him; for that was his bread to do the will of his Father; and accordingly he made not bread for himself who made it for others; but God sent An­gels to minister it unto Him. So that the Prince of this world had no such thing in him, as he had in the first man Jo. 14. 30; Again, by not being enti­sed here by any false beauty of this world, set be­fore, and presented unto, him Matt. 4. 8. nor in­dulging so much as the innocent inclinations of the [Page 85] flesh; by whose necessities, sleep, hunger, rest, he was often importuned; but versed in continual mortifications of it; watching, fasting, weeping, and all the inconveniences of poverty and travail­ing; by denying to himself many useful things per­mitted, as the other longed after unnecessary things forbidden. By earnestly desiring and so chearfully entertaining all sufferings, and that cruel passion, (tho he shewed, how easily he could have avoided it, when at his speaking but one word to them, his apprehenders went backward, and fell to the ground Jo. 18. 6. till by his own leave (like Samp­son) they took and bound him): also that he had the full sense and reluctance of nature towards it, that we have (without which his sufferings had not been so meritorious) in that passionate deprecation of it in the Garden, where he in his own person de­scribed unto his Disciples the battel of Sense to shew them the victory of the Spirit, calling it his ba­ptism, his Eucharist. See Luk. 22. 15. -12. 50. Jo. 14. 31. Mark. 10. 32. where he outwent, and lead to­wards Jerusalem the place of this Tragedy, his Di­sciples afraid and drooping because of that storm he had told them was coming; led them on, tho he foresaw, and numbred, and foretold so punctu­ally every opprobrious circumstance thereof (of which other Martyrs are happily ignorant) even to the Soldiers spitting upon him, vers. 33. see Jo. 18. 4, 8. How he sought to save his Disciples, and, I had almost said, prevented Judas's betraying him, for whom he was so much troubled in spirit Jo. 13. 21. by meeting the Soldiers, and offering himself, and charging them (astonished) to let the others go; by his soveraign authority securing from harm all but himself, Jo. 18. 9. and giving himself for them, [Page 86] not only in his passion, but to, it. In which suffer­ings, he did not one Miracle before the King to save his life, nor spoke a word to defend so inno­cent a cause; but invited as it were their condemna­tion with a resolute silence. And when as he had power at any time to have laid down his life; yet by his former avoiding stoning and precipitation preserved he himself for a more open shame and greater torments. Thus by contraries he undid the works of the Devil in the first Adam; and conquer­ed and triumphed by humility and afflictions, as the other fell by pride and Paradise; leaving this special lesson to the world, Learn of me for I am meek and lowly. After the similitude of whose righ­teousness also all his posterity since do overcome; namely by resistance of temptations, by humility, and by sufferings. See Phil. 3. 10. 2 Cor. 4. 10. Gal. 6. 7. Col. 1. 12. Gal. 5. 24. 1 Cor. 4. 11. &c. 2 Cor. 6. 4. &c. Well might he therefore proclaim learn of me for I am lowly, &c. And as it is said of the Saints in glory, quanto altiores, tanto humiliores; and as him­self said: the greatest must be as it were a child. Matt. 18. 4. So doubtless never was there man thus perfectly humble in all things, as was this the Son of God. The meekness of whose spirit may be clearly seen in this, that many, whom the ill nature of his Disciples repulsed, he continually enter­tained; never denying any help he could give to any that sought to him. See Matt. 19. 13, 14. -15. 23, 24. Mark. 10. 48, 49. -9. 38, 39. Luk. 9. 54, 55. Matt. 14. 15. comp. Mark. 8. 2, 3.

And after this performance of all this humility,§. 10. Receives the re [...]ard. and obedience without sin, He also received the re­ward promised (for which he had took this pains, and endured this shame Heb. 12. 2.) even eternalFor himself. [Page 87] life and glory see Phil. 2. 8, 9. Act. 8. 33. for his hu­mility, &c. Luk. 24. 26. Ps. 18. 20. -110. 7. 1 Pet. 1. 21. -3. 22. Heb. 2. 9. -1. 9. Rev. 5. 9, 12. being restored to all that was lost by, or promised to, the first A­dam; For his having been a servant, now made Lord and Christ Act. 2. 36. now made the Son of God (being said to be begotten on the day of his Resurrection Act. 13. 33. Luk. 1. 32. Rom. 1. 4.) and so at his transfiguration, the preludium of his glori­fication, it was celebrated with a voice from Hea­ven this is my beloved Son, Matt. 17. 5. see 2 Sam. 7. 14. comp. Heb. 1. 5. and as at his Nativity, so at his resurrection called the first born, Col. 1. 18. giving then to the Disciples the appellation of brethren. Jo. 20. 17. Of whom death was in labour, as it were, while she had him in her womb, Act, 2. 24. and at last by the power of his Spirit was delivered of him. By which we are also begotten again, &c. 1 Pet. 1. 3. He also was stiled, Heb. 1. 3. the Image and character of God, as the first Adam was before him. Luk. 3. 38. 2 Cor. 4. 4. Gen. 1. 27. And heyr of all things, and having the dominion over them, as Adam in inno­cence had Ps. 8. 5. comp. with Heb. 2. 6. Psal. 2. 8. which are all resanctified, and, as I may so say, re­deemed from their former pollution in him, as they were unhallowed by the other; see Heb. 1. 2. 1 Co [...]. 10. 25, 26. Rom. 8. 19. &c. -14. 14. Now he read­mitted into Paradise Luk. 23. 43. and to the Tree of life Rev. 2. 7. -3. 21. -22. 14. from which the first was expelled. For tho he was and had all these from all eternity, yet emptying himself as it were of all former rights in becoming man, he thus made a new purchase and acquisition of them; that so these his honors might be transferred to his seed, asFor [...]is s [...]d. were the first Adams misfortunes. Which seed h [...] [Page 88] now began to propagate and to multiply, and re­plenish the Earth with it. He multiplying it not as th [...] first Adam by carnal pleasure, but, as a vegeta­ble seed increaseth, by dying; ('tis our Saviors own allusion Jo. 12. 24, 23. -3. 14, 15. Esai. 53. 10, 11.) And as the spirit in seed upon its burying in the Earth, and dying, begins first to operate and dilate it's self: So did his spirit to the production of a num­berless progeny. See Jo. 7. 39. For which seed also,1 The Spirit. as well as for himself upon his exaltation he receiv­ed the promised spirit; to be given them for the present, Luk. 24. 49. Act. 2. 33. by which the rebel­ling flesh should be brought again under its domi­nion. And the Crown of Immortality to be receiv­ed shortly; being the two things we lost in the fall2 Life. of Adam. So that look how much the first Adam contributed to our destruction; much more hath the second for our Salvation.

To number up all whose derived blessings upon§. 11. His particu­lar benefits. mankind more particularly, we are first to take no­tice: that sin having entred into the world by the first man, and after it death; this second Parent was forced in the first place to undo the works of the former; and to clear the malevolent influence that came from him, before he could impart to us his own; and remove the punishment the first brought on us, before regain the reward, he lost us. Therefore as the first Adam sinned, and we bar [...] 1 As our [...]ead, communicates absolution from sin by his death for it. part of his iniquity, so we sinning the second Adam bore all our iniquities: and as we by partaking the first Adams flesh became heirs of his sin, so he by partaking ours became (if I may so say) heir of our sins. And that even of the sins of the whole world; as not some few but all mankind were sinners and perished in Adam; That the restitution might be [Page 89] as large as the fall. This man upon the precious Cross offered a price of mans redemption, not only sufficient for all the Sons of Adam, and yet limited by him to some few i. e. the saved; but also actual­ly tendered to God his Father indifferently without exception for them all. See 2 Cor. 5. 14, 15. where the Apostle argues that all the sons of the first A­dam were dead in sin, because the second Adam died for them all. See Heb. 2. 9. 2 Pet. 2. 1. Rom. 14. 15. 1 Cor. 8. 11. 1 Jo. 2. 2. Rom. 5. 18. 1 Tim. 2. 6. So those that perish Heb. 10. 29. by apostacy could not be said to have troden under foot the Son of God, and the blood of the Covenant, if no way pertaining to them: and so in the Holy Communion if not his body offered also for, and to, the wicked, how could they be guilty of his body and blood? 1 Cor. 11. 27. That therefore this blood becomes not effectual and profiting to all (in respect of which that phrase for many is used Matt. 26. 28.) it is because of the conditions to be performed on every mans part, that it may be beneficial unto him. See Joh. 3. 16, 17. Or also (to take the strictest opinion of predestina­tion) because the Father hath so pleased to enable only some of the seed of Adam to the performance of such conditions. But the Son in all things obe­dient and subject to his Father chose or picked out none, no not his twelve Disciples, but took in­to his diligent protection those, whom ever the Fa­ther pleased to give him: and even amongst the twelve in submission to his Fathers will chose one of them, well foreknowing it Jo. 6. 70. to shed his blood. See Jo. 17. 6, 9, 24. Jo. 6. 65. Act. 13. 48. -15. 13. Jo. 10. 26. Matt. 11. 25. Rom. 11. 7. and with a Divine patience tolerated him, robbing him of his necessary provisions, before he betrayed his sacred [Page 90] person. See Jo. 12. 6. Nothing therefore is there on the account of the universality of his pretious sa­crifice, why every single Son of Adam may not be saved by the plentiful effusion of that all-meritori­ous stream of his blood; which gushed out from so many Fountains made in his body; from his head, back, breast, hands, feet, nay (in that Garden-ago­ny) thro every pore. And those, who make them­selves uncapable of the benefit thereof, make, in as much as concerns them, the blood of t [...]e Son of God who loved them and gave himself for them Gal. 2. 20. to be shed (so grievous a crime) in vain; and this (by the Apostle) is making themselves guilty of his murther. Heb. 6. 6. 1 Cor. 11. 27. Thus he by Gods promise becoming the second head of the body of mankind 1 Cor. 11. 3. whereof we by faith are members, by suffering and dying for us and in our stead, (tasting death for every man, saith the Apostle Heb. 2. 9.) he thus satisfied Gods justice, and appeased his wrath toward us; as one member in the natural body oft suffers the punishment for the fault of some other. Sicut Homo (saith Aqui­nas) per aliquod opus quod manu exerceret, redimeret se a peccato quod commisisset cum pedibus. For by this Communication of head and members Adam brought in condemnation and death: and there­fore shall not mercy be enlarged as far as justice by the same relation, that also they may be removed? For as, if one member suffers 1 Cor. 12. 26. all the members suffer with it; so all the members are count­ed to suffer what any one doth, For all the mem­bers of one body, being many, are one body; and so is Christ 1 Cor. 12. 12. [and we]. This is certain, the first Adam hath brought no guilt or misery on his members, which the second hath not, (or shall not [Page 91] in due season) take away. Nay, saith the Apostle, he hath taken away far more then the first brought; to wit all our own personal guilt too. For one only sin of the first was enough to undo not only himself but all his posterity, and to bring in death: but many millions of sins, besides that, could not hinder the second, to procure us (notwithstanding them) salvation and eternal life. Rom. 5. 16.

Now since all our benefit by him comes from our§ 12. ingrafting and incorporation into him, that so his sufferings may be accounted for ours, the Sacra­ment or religious Ceremony instituted to conveyBaptism in­corporating us into his death. unto us this first effect of the second Adams dying for us, (and so freeing us from the condemnation, and washing us with his blood from the stains of our former sins) is Baptism. After which, tho the in­firmity of concupiscence still remain (for the bene­fits of the second Adam are not fully perfected till this life is ended) yet is both the strength thereof much abated; and the reatus or guilt thereof to­tally removed; i. e. that none shall be condemned for the solicitations and importunings thereof (which will happen till our redemption is com­pleated) so they be by him (sor which he is en­abled with sufficient grace) mastered and supprest. Therefore are we said in the Scripture to be baptiz­ed The Sacra­ment of par­don. into Christ; to put on Christ. Gal. 3. 27. Rom. 6. 2. to be in Christ Rom. 8. 1. Phil. 3. 9. by one spirit to be baptized into one body. 1 Cor. 12. 13. To be baptized into his death, to be co-planted in the likeness of his death; and to be buried with him in Baptism Rom. 6. 3, 4. &c. 1 Pet. 4. 1. by baptism to be saved from death and sin 1 Pet. 3. 20, 21. &c. and therefore as Baptism is called our death, so his death by him is called a Baptism Matt. 20. 23, Luk. 12. 50. What by him [Page 92] was really performed, being by us too represented, and acted in Baptism. For our Savior is supposed (see Rom. 6. chap.) to represent till his death, a son of Adam as we are; and one that had took sin up­on him; tho he had none in him; and so to suf­fer the punishment, and dy to it, as well as for it, that is, no more afterward to be charged with it, Rom. 6. 10. and then to rise again a new man; ac­cording to which we (true sinners) in baptism are supposed to dy with him to sin Rom. 6. 2. no more to live in it; and then to be born again of him, to begin a new life, a life to holiness; called also newness of life Rom. 6. 4. life spiritual opposed to the former carnal, see Gal. 6. 1. 1 Cor. 2. 15. Rom. 7. 6. according to which we are said to be already risen with Christ. Col. 3. 1. That is, from death in sin. Ba­ptism signifying 1. both our putting on, (some think signified by the expression borrowed from the pulling of old clothes and putting on new; a Cere­mony used at Baptism in the Apostles times, and after them in the primitive Church) and being in­grafted into Christ, so that we have right to his sufferings, &c. and 2. then, by virtue of his death our being cleansed from sin, typified by the water washing us: and then 3. our putting to death, cru­cifying, and putting off the old man Rom. 6. 6. the son of Adam, and so dying to sin; signified by the ancient manner of immersion of the body under water (nothing of it to be seen) and 4. then our putting on the new man, and Christ; our being born again of water and the spirit, and being made a new creature; represented in the emersion and eleva­tion again out of the water. See Col. 2. 12. -3. 10. Jo. 3. 5. As if you stood by those curing waters of Bethesda, n [...]w stirred by an Angel, and saw a son [Page 93] of the first Adam consisting all of flesh, diving into those waters, all polluted with sin, and dying in them (which thing one man in every ones stead, did for us) and then springing up a new child out of this old stock; the son of the second Adam, con­sisting of spirit Jo. 3. 6. 1 Cor. 6. 17. washed clean and pure to live a new life in obedience.

2. After he hath thus Communicated unto us,§. 13. 2 As our [...]ead communicates righteousness or life spiri­tual by his Resurrection. (as many as are his members) absolution from sin, by his dying to it for us; and our implantation in­to his death by baptism; the second blessing he derives upon his seed is Righteousness Rom. 5. 15, 18. 19. Luk. 1. 72, 75. that by this we may attain life eternal; as by deliverance from sin we escaped death. And this righteousness this second Adam conveighs unto us in two manners; As Adam in like manner did sin to his posterity. 1. For first as we derived both from the example of Adams dis­obedience, and from the propagation of his flesh (a natural soliciter even in mans innocence for its own delights, without regard of their lawfulness Gen. 3. 6. but much more after the fall) a pronity to evil, and by loss of the Spirit, inability to good: so from the example of Christs obedience, and the1 [...] us to perform [...]. traduction of his spirit, we receive a new ability, in­clination, and pronity to good and aversion from evil. See Eph. 2. 10. Tit. 2. 14. Jo. 8. 39, 41, 44. Rom. Rom. 13. 14. Eph. 4. 23, 24. Rom. 11. 16. 2. Again, as his posterity, for Adams one sin and disobedi­ence, was made sinner; and judgment and con­demnation came upon them, who sinned not after the similitude of his transgression, for not their, but his, disobedience; and that also one onely dis­obedience of his; Rom. 5. 12. &c. to the 20th. The branches being holy or unholy as the root is; See [Page 94] Rom. 11. 16, 28. Heb. 7. 9, 10. So the posterity of2 Compleating our imperfect righteousness. Christ, both when they yeild obedience, yet for his obedience and righteousness, not theirs, is ac­cepted; theirs, (whether devotions, or good works, at least many of them) being by reason of the re­mains of the old man (as yet only crucified in part) weak and imperfect, but his compleat and exact; for which therefore all the imperfections of theirs, (by faith) are pardoned. And when they disobey, (their obedience likewise being not constant) their repentance (if it be rightly performed; i. e. by now dying to their new sin since baptism in pennance, and mortifications; and commemorating the Lords passion in the Communion Matt. 26. 28. 1 Jo. 2. 1, 2. serving to the remission of sin; as they died before to their old ones in Baptism; and then by living afterward according to the spirit) for his sufferings and obedience is also accepted for obedi­ence. So that we are made righteous in Christ, see Rom. 8. 1. comp. Heb. 7. 9. 10. as well as from Christ, in our selves, by his spirit; as also we were sinners in Adam Rom. 5. 12. as well as from Adam, in our selves by the flesh derived from Him. See Rom. 5. 15, 19. Phil. 3. 9. Rom. 8. 1. 2 Cor. 5. 21. 1 Cor. 1. 30. Eph. 1. 4, 6. 1 Pet. 2. 5. Eph. 4. 24. Col. 3. 17. 3. Thus Jesus Christ the righteous 1 Joh. 2. 1. derives to all his members, righteousness and life spiritual, op­posed to carnal. Next He for this righteousness ad­vanced by God to Immortality, Kingdom, Glory, &c. derives upon his seed the reward of Righteous­ness,3 As our head communicates glory, or life eternal, in our resurrection. life eternal; opposed to this 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.

[Page 95]And this life in its due time is to be communicat­ed§. 14. 1 Effected by the same spi­rit by which his. 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 'tis 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 the2 Effected by him. Church) naturally gives the sense and motion to the members, Therefore, as 'tis 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.

[Page 96]And the proper Sacrament instituted to conveigh§. 15. The Eucharist iucorporating us into his life. 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.The Sacra­ment of Uni­on. 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 'tis 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. [Page 97] 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 [...]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 bre [...]hren be the first born.

But we must know, that, as all these effects of our§. 16. All t [...]ese Benefits de­pend on our being made his [...] 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. Esa [...]. 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 [Page 98] 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§. 17. 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. Which we are by the deri­vation to us of his nature. [...] His Spirit. 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, 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, where­we 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 [Page 99] and entrance into this heavenly linage.

And these are Faith, some degree of it; i. e. glad­ly §. 18. Given to us upon Faith and Repen­tance. 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)§. 19 Our new birth, at our Baptism, 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 theNot [...] per­fected 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 [Page 100] 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§. 20. By this spirit the image of Christ first formed in the soul. 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 [Page 101] as it is,) bringing all its rich graces with it, mentioned 1 Cor. 12. 3, 8. &c. 1. Illumi­natingIts mighty working in the soul o [...] the like graces to those in Christ. 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. [...]. 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 theHis [...] in the soul not [...] this life. soul is not perfect neither in this life: therefore cal­led, first f [...]uits only of the spirit, and tast of the hea­venly gifts, and the powers of the world to come; an earnest and seal of something to be had more fully hereafter, a Fountain springing up, and a sowing [Page 102] to everlasting life, a progress from glory to glory, see Rom. 8. 23. Heb. 6. 4, 5. 2 Cor. 1. 22. -5. 5. [...]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 theUmbra in le­ge: Imago in Evangelio: veritas in coe­lo: S. Ambros. 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,§. 21. 2 Shall be also in the bo­dy hereafter. 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. [Page 103] 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 perfecti­onW [...]en we sha [...]l more prop [...]y be the [...] of God. 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. [Page 104] 5. 1. &c. Rom. 8. 23. The same individual this shallIts mighty working in the body of the like glory to that in Christ. 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. [Page 105] 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,§. 21. Before the re­surrection as we, so our Head, not compleat. compleat every way before our resurrection; being without us, a Head glorified without its body. Therefore is the Church called His fulness, Eph. 1. 23. and as his glory, so his sufferings, in as much as part of hers are yet behind, are said not to be yet compleat. Col. 1. 24. And so he is said now to love the Church, to nourish and cherish her out of the love he bears to himself; for none ever hated his own flesh. Eph. 5. 28. Especially the head, in which are pla­ced the senses for the good and defence of the whole body, that is most sensible of any thing that happens unto it, see Act. 9. 4. and more watchful in providing for it. Therefore is this his love to her noted to be greater, a more merciful, faithful, com­passionate love, from his being the second Adam, and undergoing the experience of like infirmity, then the blessed Angels; or as he as God, was (if I may so say,) capable of. See Heb. 2. 17, 18. We being now the travail of his soul, Esai. 53. 11. for whom he endured the birth-throes of death, Act. 2. 24. [Page 106] and therefore he, as a pained mother, the more loves us according to his sufferings for us.

Whose strait and intimate connexion and tye§. 22. The diverse relations of Christ to us as second Adam. unto us, in respect of this his second Adam-ship, the Holy Ghost in the Scriptures hath expressed in all the nearest and dearest relations, that can easily be fancied, styling him and us,

In a new Creation or Regeneration, (where Christ Father, Chil­dren. is all in all. Col. 3. 11. as Adam in the former) Fa­ther and Children, He being made after the perfect image of God, and we after his. He heir and Lord of all things, and we by him. who having lost our for­mer title to the Creatures by the fall of Adam, and upon this the use of many of them restrained, have now a new right established thro him. They be­ing sanctified, as it were, now again by a new word of God in this new Creation: as they were in the first; and both thro Christ; by which they are all free, all clean upon prayer, thanksgiving, and alms, to all his seed; tho still unclean to all the rest; See Rom. 14. 14. 1 Tim. 4. 3. Tit. 1. 15. Rom. 4. 14. Heb. 2. 5. Luk. 11. 41. 1 Cor. 3. 21, 23. -7. 14. comp. Tit. 3. 5. See Col. 1. 15. Rev. 3. 14. Heb. 1. 2, 3. Heb. 2. 5. Gal. 6. 15. Rom. 8. 29. 2 Cor. 5. 17. Eph. 2. 10. Eph. 4. 24. Col. 3. 10. Esai. 9. 6. -53. 10, 11. Heb. 2. 13. Jo. 3. 3, 4. Ps. 22. 30.

Husband and Spouse. A priviledge and relationHusband, Wife. to the Son of God which we shall have beyond the blessed Angels, a similitude of nature being only ca­pable of this. For where are the Angels called the Bride, the Lambs wife? See Rev. 21. 9. Eph. 5. 25. &c. 1 Cor. 6. 13, 15. &c. In which relation we are said to be members of Christ, not only as the Hands or Feet are of the body natural, but as Eve was of A­dam, of his flesh and of his bones: and to be one spirit [Page 107] with Christ, as Adam and Eve were one flesh. Of which espousal and union of the Church with Christ, the institution of marriage was but a figure and type. And Adams saying to new made Eve; This is now made bone, &c. Gen. 2. 23. but a prophecy; And her being made out of Adams side, but an allegory of the Churches springing out of Christs side, pierced on the Cross, (so much observed by St. John. Jo. 19. 34, 35. 1 Jo. 5. 8. That water and blood, which came from thence first begetting, Jo. 3. 5. and then nou­rishing, Jo. 6. 35. the Church his Spouse). And mans being made head of the woman, but an emblem of Christs being Head of the man, 1 Cor. 11. 3. that is, of mankind his spouse: whom, according to the an­cient custome of not receiving a dowry with, but paying one for the Virgin Gen. 34. 13. Exod. 22. 16. Christ is said to have bought with a dear price, 1 Cor. 6. 20. even by giving himself for her Eph. 5. 25. that hereafter she should be wholly for him. But yet tho she is betrothed already by the pledge of the spirit, yet the marriage is not consummate, nor to be ce­lebrated but in Paradise; where the first was. This second Eve being as yet but in the forming, as it were, out of a crooked Rib by the hand of God; Gen. 2. 21, 22. in cleansing, and purifying, and making white, forgetting her own people and her Fathers house. Ps. 45. 10. so reproachful unto her future splen­dors, &c. that she may be presented, at that day not having spot or wrinkle, or any such thing, a chast Virgin, &c. See 2 Cor. 11. 2. Eph. 5. 27. in dressing and putting on her wedding Garments, that she may not be found naked; as, upon her fall, she was in Pa­radise. See 2 Cor. 5. 3. Rev. 3. 18. Rev. 19. 7, 8. -16. 5. Matt. 22. 11.

Head and Members. This every where occurring. [...]

[Page 108] Root and Branches. The new stock into which weRoot, Branch­es. are ingrafted and planted by Baptism, see Jo. 15. 1. &c. Rom. 6. 3, 4, 5. -11. 17. -15. 12.

Foundation and Building: built up a Temple, toFoundation, building. be no more profaned and defiled, 1 Pet. 2. 4, 5. 1 Cor. 3. 16, 17. 1 Cant. 8. 9, 10. Rev. 21. 9. 10. Eph. 2. 20, 21. and Christ the Corner stone, in whom the two side-walls of Jew and Gentile are joined. Eph. 2. 14, 15.

Elder and younger Brethren, in respect of God ourElder, young­er brethren. common Father. Jo. 20. 17. The honor of which we shall the more value, when we consider such a a contemptible Prodigal, upon this relation only, so royally entertained. Luk. 15. Called also the first born consecrated to God for the rest. The first fruits; which under the law represented the whole. Rom. 11. 16. 1 Cor. 15. 20. Rom- 8. 29.

Hence all thing done by him, from these relati­ons we have to him, are said also to be done by us. received by him to be received by us, done to him, to be done to us; and done to us, to him. So we now dead to sin. Rom. 6. 1. To the law. Rom. 7. 4. Col. 2. 20. To the world, the affections to it, Gal. 6. 14. Now risen, Col. 3. 1. now ascended and sitting in heavenly places. Eph. 2. 6. Sons of God, Heirs, Gal. 3. 27. See Matt. 25. 40, 45. Hence all Gods promises are fulfilled unto him, first in his human nature; and then descend only from and thro him, to us. And all that we return, (blessings; prayer, &c.) ascend and are acceptable only thro him, and for his sake, to God. Eph. 1. 6. -3. 21.

But we must know, in this our new Creation andConfiguration as wrought by [...]im, so to be advanced likewise by us. parentage, that (we being once created,) in all the business of our Salvation; as God worketh in us, so we work together with God; that there is a conca­tenation and conspiring of Gods grace and our [Page 109] will. That as this new image of God is formed in us by his spirit, so by our endeavors; and that there is a configuration as effected by him, so required of us. A Configuration to all his vertuous and holy life here (many singular patterns of which are set down before) a Configuration to his sufferings and death, Phil. 3. 10. as it is, first in our Baptism, and for sins after Baptism ought to be in the painful fruits of re­pentance, abstaining from worldly pleasures; using the body hardly, &c. which are therefore called mortifications. A Configuration to his resurrection and life after it; In having our conversation in Heaven, Phil. 3. 20. living to God only, no more to affections of this life; ever worshipping, praising, loving, admiring, glorifying, offering up, and de­dicating our selves to God. For so Saints live that are dead. See Rev. 4. 8. &c. -5. 9, 12. &c. -7. 9. &c. Quicquid gestum est in sepultura, resurrectione, &c. ita gestum est ut configuretur vita humana quae hic geritur. For our participation of Christs merits is only by being his members (they can be communicated to none else); and our being members necessarily im­plies conformity, (in actions, suffering, &c.) to the Head. For that one should suffer and not the other is quite contrary to the nature of members, 1 Cor. 12. 26. and argues schism in the body. Should any mem­ber therefore so presume on the obedience or suffer­ings of the head, as that himself now needs nor suf­fer nor obey; such a one without bearing its part and proportion therein, Col. 1. 24. either never was, or is ceased to be, a true member. Christ did no­thing for our salvation, which we are not for it, in some sense, to do also our selves. Gal. 6. 14. -9. 19, 20.

GOD being of infinite Holiness and purity, to shew his hatred against sin, would not§. 1. The Holy God not ad­mitting to his service the approach of sinners. admit the approach of sinners into his Sanctuary and presence; nor accept (im­mediately) of their praiers and service offered to him: which, if any, after Discipline was settled, should have presumed to do, they were no less then to dy for it. See Lev. 3. 10. 1 Sam. 6. 7. Numb. 4. 15. -16. chap. Job 9. 31. -42. 8. But yet being of infinite mercy too, not to shut out sinners thus from all commerce with his goodness, he selected (from the beginning) some singular persons, taken from the rest of men [no man taking this honor to himself but he that was called of God, Heb. 5. 1, 4.] and being firstBut of some chosen and consecrated persons in their behalf. anointed, consecrated, and sanctified after an ex­traordinary manner, and cleansed with great Ce­remony (after the more express delivering of his pleasure in the promulgation of the law, see Exod. 29. chap. Lev. 8. 12.) who should be ordained for men in things pertaining to God, Heb. 5. 1. -2. 17. who should have the administration of holy things, and nearer access to Gods presence; should bring unto the Lord the peoples gifts and offerings; Heb. 5. 1. make attonement and reconciliation for their sins and errors, &c. Heb. 2. 17. Heb. 5. 2. Amongst which ministers of the Sanctuary some were kept at a [Page 111] greater distance; as the Levite: who had theSome mini­string at a greater di­stance; t [...]e Levite. charge of the Tabernacle and the vessels thereof, and was to minister to the Priest, but might not come nigh the vessels of the Sanctuary or the Altar: [that they dy not. Numb. 18. 3.] Some approached nearer as the Priest; (confined to Aaron and his seed) who had the charge of the Sanctuary and of the Some nearer, The [...]; of [...] line only. Altar; who were to preserve themselves continual­ly undefiled, Lev. 21. 1. &c. and amongst them, all such to be excluded from attendance, as had any corporal blemish, tho but a squint eye, or a flat nose, or a dwarf. Lev. 21. 18. &c. (The same perfe­ction being required for the sacrificer that was for the Sacrifice, Lev. 22. 20.) to whom only it belonged, to offer the daily morning and even Sacrifice, and all other the peoples offer­ings upon it, and to make attonements for them; to sound with Trumpets (which none else might use) over the burnt and peace-offerings; [that they might be for a memorial to the people be­fore the Lord. Numb. 10. 10.] In sin-offerings to car­ry some of the blood into the outer Sanctuary, and to sprinkle part thereof before the Lord before the Veil, and to put also of it on the horns of the Altar of Incense before the Lord: Morning and Evening at the time of the sacrifice, to burn incense before the Veil upon the Altar of the Sanctuary; to dress the Lamps morning and evening, and every Sab­bath to renew the shew-bread before the Lord; to discern between clean and unclean; holy and un­holy: At the coming out of the Sanctuary, lifting up their hands towards the people, and putting Gods name upon them solemnly in a set form Numb. 6. 6, 24. &c. 2 Chron. 30. 27. Ecclus. 50. 5, 19. &c. 1 Chron. 23. 13. to give the sacerdotal benedi­ction; [Page 112] And as solemnly to bless, so also to curse. Deut. 27. 14. This for the Priest.

But the High Priest approached yet nearer to the§. 2. And nearer yet the High Priest. His Office. Lord, much distinguished from the rest in his typi­cal garments, who once yearly, on the grand day of Expiation, was to enter within the Veil into the Sanctum Sanctorum before the glory of the Lord, ap­pearing between the Cherubims (he first making a cloud of Incense,) and there to present and sprin­kle with his finger 7 times upon the mercy-seat it self, and seven times on the floor before it. Lev. 16. 14. the blood of the sacrifice made for the Priest and the people before the Lord; and to make at­tonement with it for the Priests, and for all the peo­ple; and not only for them, but also for all the ho­ly things; the Tabernacle, the Holy Sanctuary, the Altar it self; to purge and resanctify, and (as if God was also displeased with these for sin) to re­concile them Lev. 16. 20. with blood; to hallow them (saith the Lord) from the uncleannesses and transgressi­ons of the children of Israel in the midst of whom they re­mained; Such a contagion is our sin to the whole creation. See Levit. 16. 16, 19. and when he went in, he was to bear the names of the children of Isra­el engraven, and upon his two shoulders, and again engraven like the engraving of a Signet upon the brestplate of judgment upon his heart, [for a me­morial of them before the Lord continually. Exod. 28. 12, 21, 29.] He was also to have engraven upon the front of his Miter in Gold, Holiness unto the Lord. [And it shall be upon Aarons forehead that he may bear the iniquity of the Holy things of the children of Israel. See Numb. 18. 1. Lev. 16. 16. And it shall be alway upon his forehead, that they may be accepted be­fore the Lord. Exod. 28. 38.] And besides these Urim [Page 113] and Thummim were likewise to be upon his heart; and in any thing doubtful the people were to repair unto him, and he by Urim was to ask counsel for them before the Lord, and according to his word they were to do. Lastly, the benediction of the people was in a special manner conferred by him. See Lev. 9. 22. Ecclus. 50. 5. &c. Therefore in this Ceremony twice (viz. after the ending of the Sa­crifice, and again after his coming out of the San­ctum Sanctorum) He solemnly in Gods name blessed the people. See Lev. 9. 22, 23. Upon Aarons first solemn blessing them, fire came out from before the Lord to abide on the Altar for ever, vers. 24.

Now what was said before of the Levitical Sacri­fice§. g. [...] of Priesi [...] imperfect, de­caying, and except (typi­cally) [...]. is here to be said again of the legal Priests. They continuing sinners as well after, as before, their consecration; and offering for their own faults, as well as for the peoples, Heb. 5. 3. (a sinner for sin­ners) were in themselves ineffectual Intercessors before God; and, as it was impossible for those sa­crifices to take away sins, so for such Priests (being sinners and daily consorting with sinners, and free from, only some, not all defilements) to make any attonement; but only in relation to, and as types of, the other Priest to come, who only was without blemish, holy, undefiled, and separate from sinners. Heb. 7. 26. Add to this that the service they did in this office, was very incompleat; For they were not Intercessors before the Lord for all Nations, but presented only the names of the twelve Tribes of Israel; and for them they knew not every ones diverse confessions and requests; nor were able to make particular recommendation of these. Or if to recommend, yet had no ability to help subnexed to their Intercession for them: which (we shall shew). [Page 114] is a priviledge of the true Priesthood: which is al­waies joined with Royalty and power. They en­tred into the Divine presence but once a Year, and presently came out again, did not abide, and wait, and sit down there, to be perpetual Advocates with God for the people. And then the place, they went into, was not the true Sanctuary which the Lord pitched Heb. 8. 2. who, tho he is every where in his essence, yet is he only in Heaven as his dwel­ling place. 1 King. 8. 39. then hear thou in Heaven thy dwelling place. The place of the appearance of his glory and Majesty, of his Court and Atten­dants; of his throne where he gives audience unto all his Creatures, is there. But their sanctuary ser­ved only unto the example and shadow of Heavenly things. Heb. 8. 5. And the glory in it was but a sha­dow of his glory. 2 Cor. 3. 10, 11. Lastly, the Requests, they made in it, were rather about temporal then eternal things, about present and corporal, not fu­ture and spiritual. No new Canaans for us, no new Jerusalems; no new eternal places of rest prepar­ed by them; no conferring also on all the people their Brethren, that sacerd [...]tal Honor to wait for ever on God in his holy Temple, which is the com­plement of all our felicity. These benefits were re­served to crown the intercessions of another High Priest, of an higher Order.

In the fulness of time therefore came the sub­stance,§. 4 This Order Expired. Jesus Christ the true High Priest. of whom these were types; 1. As a Sacrifice without spot, so a sacrifice without sin; pure, with­out all blemish, not a bone of him broken, unharm­able, undefiled, separate from sinners; not after a while decaying, but continuing for ever, at this day, at this hour; The same yesterday and to day and for ever. Heb. 7. 24, 26. -13. 8. 2. Tho thus per­fect [Page 115] and perpetual; yet (which is strange) 1. one of [...] li [...] nature. our selves: a man as we; raised up from the midst of us; of our brethren. Deut. 18. 15. For this was al­together necessary for such an office, in which he was to be the Representative of his brethren. Therefore the legal High Priest appeared before the Lord, not only in his person like unto them; but with all their names engraven upon his brest; and this (saith the Text) for a memorial of them before the Lord continually, Exod. 28. 12, 21. and therefore the Apostle puts in the definition of an High Priest, Heb. 5. 1. [Taken from amongst men]. 2. Again, one2 In the [...] thereof. he was that was to be compassed with infirmity, (for a while at least); that standing before the Lord he might have all compassion in him toward those, for whom he officiated; might be the more earnest; the more constant, and diligent; and know how more tenderly to present to the Holy Majesty the temptations, the miseries himself had experienced; and they also might have more confidence to com­mend their suits unto him, as being their brother; and once, as they, straitned. Therefore 'tis a Rule, Heb. 2. 11. [He that sanctifieth and those who are sanctified are all of one] and therefore this Priest, for as much as the children were partakers of flesh and blood, did also himself likewise take part of the same, v. 14. not the nature of Angels but of man, v. 16. and was not ashamed to call them Brethren, ver. 11. and to be made like unto them in all things, v. 17. and that for the foresaid ends; that he might be merciful, be faithful, unto them. Heb. 2. 17, 18. -5. 1, 2. -4. 15. Besides: Before Gods justice no intercession could be effectual without merit; (therefore mediation of sinners for sinners profits not) nor no merit, but in a condition and nature liable to temptations and [Page 116] sufferings; (at least such merit not serviceable in the behalf of men, where his merits are not in the same kind, as their demerits were;) and therefore there is the same reason of the humanity of our Sa­vior, for his being a Priest, as for his being a sacri­fice.Called to this office and anointed by God. 3. Thus being man, and man clothed with infirmity; fitted for this office; he was not appoint­ed by himself, but called (as other Priests were) to this office; and anointed by God. Heb. 5. 4, 5. Heb. 3. 2. 2 Pet. 1. 17. Act. 10. 38. But far more glorified and honored in it, then any before him; God now anointing a Priest once, and for all; Heb. 7. 28. and not to the same order, of which the former were; (in many things, as is shewed before) defici­ent,Of the order of Melchise­deck, i. e. Re­gal and E­ternal. but to the very best, that of Melchisedeck, i. e. a Priesthood everlasting and royal; and that had power joyned with Intercession; and the honor of sitting down by him, to whom he officiated. For this man was counted worthy of more glory then any before, as being the builder, and afterward, upon its ruin, rebuilder, of this house over which God thus made him Lord. Heb. 3. 3.

Thus made a Priest; now let us view the exact§. 5. This Holy Priest offering the sacrifice, a sin-offering. discharge of his office in the several parts thereof; and first the Priests office (for expiation of sin, &c.) being first to offer the sacrifice; and then to carry the blood thereof into the Sanctuary, and there make an attonement and intercession with it for the offenders. He therefore first offered the sacri­fice, a sin-offering upon the altar of the Cross, such as never Priest offered before him: neither for the worth of it; being all-sufficient, (never any more sin-offering required after it, nor never any benefi­cial before it, but only thro it): nor for the near­ness and dearness of it to the Sacrificer. Abraham, [Page 117] the rigidst example we have, only offering to offer his son; But this Priest offered himself, and that voluntarily, and that coming out of the bosom of his Father, from the glory he had with him long before the world; i. e. coming out of the Sanctum Sanctorum to do it: (as wanting something when he was there before (notwithstanding those rivers of blood of Bulls and Goats that were shed before) with which to appease his Fathers justice) out of the infinite love he bare to sinners. [Now once, saith the Apostle, in the end of the world he appeared to put away sin by the sacrifice of himself, Heb. 9. 26.] and that sacrifice of himself by himself offered. See Heb. 7. 27. Eph. 5. 2. Jo. 10. 17, 18.

But his high, and that Melchisedechical i. e. eter­nal,§. 6. After this entring into the S [...]nctum Sanctorum Priesthood did not so much consist in this transi­tory act at the Altar, which any Priest might exe­cute; but in the second carrying and appearing with the blood in the Sanctum Sanctorum before the Lord, &c. only performed by the High Priest. There­fore the Apostle placeth upon him Priesthood after Melchisedecks order; which could not be till he was King as well as Priest; not till after he was first ri­sen from the dead, and made perfect (at which time also he was made King and Lord) when a­scended and made higher then the Heavens, he had now no more conversation with sinners; was harm­less, i. e. no more to be hurted; undefiled, i. e. that needed not to intermit, for this at any time, his of­fice. See Heb. 7. 26. when, as before he had become weak, suffered and dyed for us, so now he lived for evermore; and was set down on the Majesty on high, in the Sanctuary which the Lord had pitched; and there had received all power, to help, to protect us; all gifts to showre down upon us. We have such an High [Page 118] Priest (saith he): Such an High Priest becomes us. In this was his honor and glory above all Priests before him: and in this the certainty of our Salvation; when he is not only the meritorious cause, but the efficient; nor only the price, but Author of it. See Heb. 5. 4, 5. comp. 9. Heb. 5. 5. comp. Act. 13. 33. and Ps. 2. 7. comp. 8. ask of me, &c. Heb. 5. 9, 10. be­ing made perfect, called &c. Heb. 6. 20. forerunner, made &c. See Heb. 8. 1, 2, 4. and 7. 26. Ps. 110. 4. comp.Without which his office had been imper­fect and inef­fectual. 1, 2. Heb. 8. 6. such a ministry following such a me­diatorship.) Our Saviors death perfected his Ob­lation indeed but not his office; nor, our Salvation. And it is since that, that he daily procures, as we repent and believe, the application of the merito­rious sacrifice to us, which he then made for us; and we are said no less to be saved by the sprinkling of his blood, which is done in the sanctuary now con­tinually; then by the shedding of it which was done on the Cross. See Heb. 12, 24. [...] Pet. 1. 2. Heb. 9. 19, 23. -13. 12. The price of our redemption was then laid down sufficient to satisfie justice, but not yet carried in and accepted by grace: (for tho the sa­crifice was sufficient for all, yet it is effectual only to some [i. e. Believers]; for whom as it was provided at first by meer grace, so by meer grace the satisfa­ction thereof (being none of theirs) is to them ap­plied, Heb. 2. 9. (from whence Gods free grace, notwithstanding our Saviors merits, is so often put for the cause of our Salvation, see Rom. 4. 4, 16.) be­fore the throne of which grace he now went to ap­pear with it. But then many things there are, be­sides the expiation of sins past, also necessary for the compleating of our salvation; which we are said to owe chiefly to our Saviors intercession: therefore, as we find our justification and remission of our sins [Page 119] (committed before our conversion) ordinarily im­puted to Christs death and resurrection; so, our sal­vation; all the strengthning of us in our new life; that abundance of grace whereby we now serve God; our consolation and protection in all affli­ctions, from all our enemies, in the service of him; the remission of our sins, when after baptism and conversion relapsing into any faults, &c. are ascrib­ed to our Saviors living evermore in this office of intercession, and to his sitting now at Gods right hand with all power. See 1 Jo. 2. 1. Rom. 5. 10. -8, 31. yea rather that he is now at the right hand, &c. and who now can separate? for he is able to the uttermost. Heb. 7. 21. Jo. 14. 10. This, that we may not so look on the past benefits of our Savior, as not also to ac­knowledge, give thanks, and rejoyce in his present service for us; (which remainder of service to be performed after his passion he seems to intimate in that somewhat obscure speech to Mary Magdalene. Jo. 20. 17. Touch me not for I am not yet, &c. i. e. the time of embraces and your full enjoyment of me is not (as you suppose it is) yet come, see Rev. 19. 7. for all my business is not done, &c.) and may behave our selves as gratefully toward one from whom we have received so rich favors; so also dutifully to­wards one, on whom we depend for more.

Now then to view in order the several offices this§. 7. He entring (thro the heavens) to the true san­ctuary. The vail of the other being now rent and it made com­mon. High Priest after his sacrificing did and doth for us: First then (the Holy Priest entring into the San­ctum Sanctorum thro the vail) so the flesh of the Son of God, being a vail, Heb. 10. 20. which contained within it, and hid, his Deity, was then rent, and this Holy Priest now thro it, Heb. 9. 12. reentred in­to his former Majesty and glory before covered by it. Again upon the renting of this vail, Matt. 27. [Page 120] 50, 51. presently that in the Temple, that severed the Holy from the most holy, place, was rent al­so; by which, (the place within being now laid open and made common) was signified both a void­ing of that former service of the Levitical High­Priesthood; and that the way was now admitted for this new Priest, having already slain his sacrifice, Heb. 9. 8. into another true Sanctuary, into a San­ctuary of the Lords own erecting, not at all made with hands; Higher then the heavens; to which san­ctuary he passed thro the outer Tabernacle of these (which likewise was not made with hands) see Heb. 8. 2. -7. 26. -9. 11, 24. of which supercelestial san­ctuary both that which was pitched by Moses, and1 The descri­ption of this Sanctuary. that built by Solomon were representations; figures, examples, shadows, Heb. 9. 23, 24. -8. 5. both made; one according to the pattern shewed to Moses in the Mount, where Moses saw God as in a Sanctuary: See Ps. 68. 17. And God is said to descend upon it: Ex­od. 34. 5. -33. 21. as afterward upon the other, in a cloud to speak with Moses; the other to David 1 Chron. 28. 19. in a design. Of which heavenly San­ctuary we may have a divine sight a far-off from the several visions and apparitions of Gods glory: both those in the old Testament, see Esai. 6. 1. Ezech. 1. 4. -10. 1. &c. and those in the new to St. John. For 'tis worth the noting that not only Gods glory on the Mount to Moses, Ps. 68. 17. but in the heavens to St. John, appeared still as in a Temple, or San­ctuary, see Rev. 6. 9. -7. 15. -8. 3. -9. 13. -11. 1, 19. -13. 8. -14. 15, 18. -4. 5, 4. where is mention of the Court, of the Altar of burnt-offerings. Rev. 11. 1. and 6. 9. of the Altar of Incense; upon which were offered In­cense together with the Saints prayers, see Luk. 1. 9, 10. comp. Rev. 8. 3. of the Ark of the Covenant; upon [Page 121] the top or covering of which was the Mercy-Seat, or propitiatory, or throne of grace. For the Ark, Cherubims, &c. did alwaies represent a Throne or triumphant Charet; which besides the Cherubims (winged for flying, and footed in such a manner for running), had wheels also, for which see (be­sides Ezek. 1. chap. in whose visions were oftentimes removals of this Charet or Throne from place to place, and Dan. 7. 9.) 1 Chron. 28. 18. where the Ark is called the Charet of the Cherubims. The Cherubims; the 4 Beasts (the same with Ezekiels and Esaiahs) by whom Gods Throne was supported, of all Crea­tures his nearest and most vigilant Rev. 4. 6. Ezek. 1. 10. attendants; who gave out Gods orders to the rest of the Angels Rev. 15. 7. of the Candlestick with 7 Lamps of fire burning before the Throne; the re­presentation of the Holy Ghost as appears by Rev. 1. 4. -5. 6. Ezek. 4. 2, 10. comp. with 6. Act. 1. 3. And, (which never appeared in the former visions of the old Testament) of a Lamb that was slain before the Throne; and about the Throne on either side of it of 24 Presbyters in a Semicircle, sitting on seats re­presenting the Church Triumphant: and the Session of the President and the Elders in the Jewish Syna­gogue or Consistory; and afterward of the Bishop and his Presbyters in the Christian Churches: these encircled with a guard of millions of Angels Rev. 7. 11. Rev. 5. 11. Habited all like Priests as also our Savior himself was in another vision, Rev. 1. 13. Ex­od. 28. 40. in linnen garments to the foot, white and resplendent; and girt about the paps, Crowns on their heads. See Exod. 28. 40. like those of the Priests for ornament and for glory: Bearing his name on their foreheads, Rev. 22. 4. (as the High Priest did holi­ness unto the Lord) Palms and Instruments of Mu­sick; [Page 122] and Vials full of Incense in their hands, cele­brating divine service in this Temple; praising God, and the Lamb; and offering to him (as the Clergy here do) the praiers of the Saints; Praising the Lamb for the redemption of themselves, and of mankind. Rev. 5. 9, 10. comp. with 1. 6. Ready to comfort John about the power of the Lamb, Rev. 5. 5. and to instruct him concerning his suffering Bre­thren. Rev. 7. 13. see Rev. 4. 4. -6. 11. -7. 9. -15. 6.

Having thus made a description of the place, (the§. 8. 2 Of his per­son entring. heavenly Sanctuary and the propiatory or throne of grace there, over the Ark compassed with 4 Che­rubims, &c.) according as the Lord Jesus was pleas­ed to represent it to St. John: Here first now let us imagine to enter and present himself this great High Priest soon after his work finisht upon the Al­tar of the Cross; such as he is described, Heb. 7. 26. Holy, unharmable, undefiled, separate from sinners, needing no washing first, as the Legal did; arrayed with all the truth and substance of those things, which were typified by the ornaments of the legal High Priest, bearing our names upon his shoulders. Esai. 53. 6. -9. 6. Esai. 63. 9. and again engraven as a Signet upon his heart, according to Cantic. 8. 6. Hagg. 2. 23. for a memorial of us before the Lord con­tinually. Exod. 28. 12, 21. Having engraven up­on his Miter Holiness [pure and never stained] un­to the Lord, that so his holiness may bear the iniqui­ties of our holy things, and we in and by it may be accepted before the Lord (he being made unto us wisdom and righteousness and sanctification and redem­ption. Numb. 18. 1. Exod. 28. 38. 1 Cor. 1. 30. Rom. 5. 19.) appearing again a Priest with the restord U­rim and Thummim Ezra 2. 63. upon his heart, light and perfection; perfect wisdom and perfect righ­teousness; [Page 123] opening the book of all Gods secrets, and shewing them, as he pleaseth, to his Brethren, Rev. 5. 5. -1. 1. Numb. 27. 21. by the Holy Ghost, Jo. 16. 13, 14. as it first hears and receives from him. thus passing thro the outer Sanctuary of the heavens, Heb. 9. 11. whilst it is proclaim'd before him, Be­hold the Lamb of God, &c. my servant whom I have chosen: my Beloved in whom my soul is well pleased, Let us imagine him, I say, in such equipage to appear in this Sanctum Sanctorum before that Mercy-Seat, that throne of grace, and to appear in the presence of God there, not for himself, but for us, saith the A­postle, Heb. 9. 24. -8. 1. for himself had that glory there with his Father before the world was, and came down out of his bosom for this purpose (for he that would ascend thus must be such a one that descend­ed first) that he might return thither with these new engagements upon him, with a great many names besides his own, new relations and new kin­dred, entring in thither now for his poor Bre­thren.

Thus entred, first into this Sanctuary he carries§. 9 [...] in the sacrifice. with him not only the blood, but the whole sacri­fice, being restored unto him, (after he had offer­ed it as an entire Holocaust, and poured out all the blood thereof at the foot of the Altar) to offer it here a second time to the acceptation of his Father. See Heb. 8. 3. comp. 9. 7. carries it with all the wounds, and piercings made in it as honourable marks of his sufferings, and remembrances thereof to his Father, (which 'tis probable that his glorifi­ed body still retains); appearing in his Father sight a Lamb as it had been slain. See Rev. 5. 6. as also he appeared before for confirming the faith of his Disciples, Jo. 20. 27. to which the Apostle alludes, [Page 124] Gal. 6. 17. and (likely) shall appear at the last day, to the everlasting reproach of his enemies. See Rev. 1. 7. In memory whereof also the very Altar (the Cross) is imagined to be that, which is called the sign of the son of man, Matt. 24. 30. and which shall appear in the heavens, and be carried before as his royal Ensign in his procession to the last judgment. Which Sacrifice since he appoints here (in the con­secrated elements) to be shewed forth by his Priests in our Sanctuaries before God, in 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, notAnd sprink­ling the blood before the Lord. 7, nor 77 times, but continually: and note that all blood-shed, when it comes before the Lord, hath a [Page 125] 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 tis 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 [Page 126] 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,§. 10. Making In­tercession. 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 fo [...] 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 present­ing1 In present­ing his own prayers to the Father for us. 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 [Page 127] 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 accu [...]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 promiseth to pray the Father for them, who was greater then he, [and therefore they might rejoyce they had such a friend with him, see [Page 128] Jo. 14. 16, 28. -16. 7, 26.] tho he assured them of his Fathers great affection to them for his sake, even in case himself should not pray for them. 3. His long (many whole nights) and assiduous practises of prayer here on earth, (doubtless for them and us,) tho importuned with so much other business. S. Pe­ters suddain repentance and tears, Matt. 26. 75. came from his intercession, Luk. 22. 32. 4. If we consider the matter of that (one only long) praier of his, that is set down, Jo. 17. after his work was finisht here; and he was to leave his Disciples here on earth to the custody of his Father. Ver. 12, 13. And, some part of his Church now and till the end of the world having the same necessities; Many sheep that were not of that fold, of whom he saith also that he must bring them in, Jo. 10. 16. How can he not continue for them the same petitions, till he be made compleat also in the whole Church his body? Neither praied he then for his Apostles a­lone, but for them also that should believe on him thro their word, vers. 20. for our sanctification, vers. 17. for our perfecter union with him and the Father in this world, vers, 11. 21. for our glorification with him in heaven, vers. 24. Perfectly knowing every ones infirmities. A particular Advocate as any one of his Servants Heb. 5. 9. sinneth, procuring remissi­on, 1 Jo. 2. 1. and infinitely pitying every ones con­dition. An Advocate as any one of his is tempted and afflicted, procuring succour, and watching that their suffering may not be beyond their ability, Heb. 2. 18. and perfectly foreseeing all their dangers. An Advocate begging deliverance from future evils; as he did here on earth for Peter, when Satan would have sifted him [but I have praied for thee that thy faith fail not] Luk. 22. 23. and going away; for [Page 129] his Disciples left behind: [Father I desire not to have them quite taken out of the world, but keep thou them in it from the evil, vers. 15. from their powerful and invisible enemy, and from all those wolves among among whom I leave them. Think we then the Shepheard of Israel now sleepeth? But we must not let this pass un noted; That his Intercession who is al­waies heard, (for he asketh according to the will of God, Rom. 8. 27.) never asketh such things, as God hath decreed by no praiers to be exorable in; As to be capable of his mercies and favors, there are some dispositions prerequisite in the person. See Ezek. 14. 3, 5, 14. For such therefore, as want these, our Savior perfectly knowing his Fathers will can ask nothing absolutely, that is against it. Tho with a velleity (if you will) now, (as when he praied in the Garden for himself, or for his enemies when on the Cross, Luk. 23. 34.) he desires or wisheth mercy even for all, even for those who shall never receive any. Velleity I say, qua hoc vellet, si aliud non obsiste­ret, but his intercession with an absolute will (which is alwaies conform to his Fathers, and so alwaies fulfilled by his Father) is not general and for all; (so we might think it frustrated) but for those that are, or will be rightly disposed, and are, or are to be, of his Church; (even as the High Priest carried in before the Lord only the names of the twelve Tribes.) I pray for them, saith he, I pray not for the world, Jo. 17. 9. not for those, who have the devil for their Father, 1 Jo. 3. 8. not for the man of sin, and those persecutors of his Church; Against whom we may imagine he now deprecates his Fath [...]r in behalf of the Church, in that form, Rev. 6. 10. How long Lord, &c. Ps. 44. 9, 17. and Zech. 1. 12. How long, &c. which Angel was the Son of God: and re­ceives [Page 130] from him that answer in the Psalmist. Ps. 110. 1. Sit thou on my right hand, till I make, &c. whom he will at last utt [...]rly destroy at his coming; for there is a sin we may not, therefore neither doth he, pray for. 1 Jo. 5. 16. And this much more indears his in­tercessions unto his, since they are not common for all; and let us take heed least there be in any of us an heart of unbelief, Heb. 3. 12. either not to enter at all, or to run out of, this fold; either not to be ingrafted into, or to be cut off from, his body; and so be made uncapable and loose our share of such dear intercessions and omnipotent praiers, by virtue of which 'tis not possible for the elect to miscarry. Matt. 24. 24.

2. And as this our High Priest intercedes and of­fers§. 11. 2 In present­ing also our praiers and oblations to the Father. up his own praiers for us, so he offers up all ours too. For God, under the Gospel, is served with spiritual sacrifice, as under the law he was with car­nal; both with sin-offerings our Confessions; and peace-offering, our giving of thanks, of praise andThe sacrifices and oblations of Christians. glory unto him; and Free-will-offerings, our re­straint of some lawful liberty, when this any way conducing more to his service; and whole burnt-of­ferings, our resignation and dedicating of all we have and are to the promoting of his glory. So our praiers are called Incense, and the morning and even­ing Sacrifice. Rev. 5. 8. Ps. 141. 2. Our praise the calves of our lips. See Heb. 13. 15. comp. with Hos. 14. 2. Ps. 50. 14, 15. preferred before all the Herds on the Mountains; all our words and actions, even to our eating and drinking, required to have a spe­cial dedication to God. Col. 3. 17. 1 Cor. 10. 31. And as all our actions, that are by the soul, so all our passions and sufferings, that are by the body, are sa­crifices too, and much more properly such, then the [Page 131] former; so both those mortifications and crucify­ings of the flesh by our selves, whether for the wip­ing away, or for the prevention of sin, and killing of our brutish lusts now instead of slaying of beasts, or our patient and contented undergoing those sent from God for sin, are no mean sacrifices: see Ps. 51. 16, 17. Thou delights not, &c. The sacrifices of God are a broken spirit; a broken and a contrite heart, &c. And those sufferings in the flesh from others, (for righteousness sake, or for the glory of God, or for the benefit of our Brethren,) when we instead of the blood of Beasts, offer up our own to God; and undergo Martyrdom for his sake, this is the highest sacrifice of all, and so St. Paul calls his. 2 Tim. 4. 6. Phil. 2. 17. 2 Cor. 12. 15. And these sufferings also our Savior presents to God, as he doth those of his own body; for we also are his body, and as he of­fers up himself, so us, to the Father. Tota congrega­tio societasque sanctorum, universale sacrificium offer­tur deo per sacerdotem magnum. Aug. 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 acc [...] ­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. [Page 132] 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§. 12. 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, [Page 133] 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§. 13. 3 In procur­ing our ad­mission to de­liver them our selves unto the [...]. 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 ('tis noted) in his Epistles a­bove 500 times; because to, by▪ thro, and in Him [Page 134] 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,§. 14. The benefits of his 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) be­foreProcuring us the Holy Spi­rit from the Father. 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 uponAnd all bles­sings spiritual and temporal. 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, [Page 135] 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 gre [...]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; powerfulHimse [...]f im­ [...] con­ [...] them [...]. in working, (according to the promise Jo. 14. 20.) after his departure. 2. Of the manner of their con­veyance (which will much advance our confidence, if we consider our near relation.) For we receive them not by his procurement only from the Father, but even from his own hand. Every good and perfect gift cometh from the Father, &c. Jam. 1. 17. but thro, and by immediate donation of the Son; and by the same way as all our praiers and sacrifices ascend, and enter in, blessings come forth of, this Sanct [...] ­ary. Upon his asking all things are given him, Psal. 2. 8. (whom the Father alwaies hears) and at his own pleasure he dispenseth them. Act. 2. 33. [...]ph. 1. 3. And this, the having in his own power the gift of all things (from whose hands we may be sure we shall want nothing) belongs peculiarly to the te­nure of his Priesthood; being Melchisedechial and [...]. joyned with Kingship, Sacerdotium Regale, or Sa­cerdotale regnum, i. e. having royalty and power joyned with it; as before the law these two were joyned in the Princes of families, so after the law they are united in Christ, a King over all; but Him, whom, as a Priest, he serves. Therefore we find him sitting at the right hand; and the promise of hav­ing his enemies made his footstool so frequently joined with his Priesthood and intercession; for to shew the everlasting power of his Priesthood. See [Page 136] Heb. 8. 1. Rom. 8. 34. Ps. 110. 1. comp. with 4. Act. 2. 33. Ps. 2. 8. Therefore since he ever liveth to make intercession, he is able to save (saith the Apostle) not willing only, Heb. 7. 25. Able to succour, Heb. 2. 18. see Jo. 17. 2, 24. Father I will that, &c. Jo. 14. 13, 14. [If ye shall ask any think in my name (his asking or our asking in his name is all to one effect, as is shew­ed before) I will do it] where he shews both his de­pendance on his Father as a Priest, and power over all things else as a King.

Besides this officiating as an Intercessor; in Hea­ven§. 15. As High Priest inter­cessor, answer­ing to Aaron. as a Sanctuary, (as he is High Priest;) wherein he is compared to Aaron; Our Savior, (by the same Apostle in his treatise of his Priesthood) is called the Captain of our Salvation bringing many sons of God unto glory. Heb. 2. 10. Lord of the houshold of God; and conducter of them into a promised place of rest, and forerunner entred before them into Hea­ven, as it is the land of promise; and this as he is a regal High Priest, wherein he is compared to Mo­ses, So by his royal Priesthood Captain of Gods people, answering to Moses. and Joshua his successor, conducters of Israel towards Canaan. See Heb. 2. 10. -3. 1, 2, 6. -4. 8, 9, 14. -6. 20. comp. with Heb. 12. 1, 2, 18, 22, 25. -11. 14, 16. We being in this world after our deliverance from Egypt, the dominion of Satan and sin; and passing thro the Red Sea of Baptism, 1 Cor. 10. 2. yet, as in the Wilderness; a dry and thirsty land where no water is (as the Psalmist spiritually com­plains of it, see Psal. 63. 1. -39. 12. -119. 19. whoever take it for any thing else much mistake it) now un­der Christ (I speak of him according to his man­hood) our Conductor; as they were under Moses and Joshua:) and all things that were done there were examples. 1 Cor. 10. 6, 11. First therefore as Moses, [when the mount of God burnt with fire, [Page 137] nothing but blackness, and darkness, and tempest; nothing but wrath and judgment towards us, and fear least the fire of the Lord should break forth up­on us, having all sinned as Israel had, and none durst draw near to speak for us.] Behold him coming forth out of the midst of us (the true Mediator) and going for us into the Mount; and there like Moses, Exod. 32. 30. making an attonement for us. And tho there is yet to come another shaking of all things, shaking heaven and earth and all in pieces under this second Moses, Heb. 12. 26. far more ter­rible then that under the first; wherein he shall come in judgment to destroy his enemies, from which then there shall be no Mediator to hinder him, as Exod. 32. 10, 11. yet then to those that obey him, this Mount Sinai shall be changed into Mount Sion, and the city of the living God, &c. see Heb. 12. 22. &c. where are such and such glorious company. And thither shall he also carry up his Brethren after the remainder of the 40 daies, or 6 weeks of his abode there are expired. Meanwhile from thence, not from an higher place of the earth, but from the highest heaven into which he is gone up, he con­tinually speaks unto us not with that terror as the Angels from Mount Sinai gave the law, but with the soft voice of his spirit, the ministration of which by him is opposed to that of the law by Moses. 2 Cor. 3. 8, 9. And wo be to all them, that refuse to hear him far beyond those that refused to hear Moses. Heb. 12. 25. -10. 29. 2. And then, as resembled by2 To Joshua. Joshua or Jesus, (called so as a type of him) he is the Conductor also of the people of God into the true land of promise, Heb. 4. 8. the place of rest; the rest of God. Heb. 4. 5. Into which God hath sworn no unbelievers shall enter. And into this our blessed [Page 138] Savior is entred already before us, and set down (the posture of resting) at the right hand of God; entred not only as a forerunner Heb. 6. 20. or leader; to give an example, that we should follow him thither; the Anchor of our hope being already cast within the veil, by the taking possession of this our fore­runner. Heb. 6. 19, 20. But also a forerunner orAnd the fore­runner into the place of rest. Harbinger (as Joshua his type also was) to view that good land as it were, and there to prepare a place for us, Jo. 14. 2, 3. in that house where are ma­ny mansions (the heavens that we see, being but a center to it, from whence God looks down upon them as they upon the earth, Ps. 113.) not any therefore, but an honourable, a choice place there; see Rev. 4. 4. where the Church-men were sitting on either side of Gods Throne in the midst of all the glorious train of Heaven, and the Angels stand­ing in a circle about them. Rev. 5. 11. -7. 11.] Fa­ther I will, that those be with me where I am, to behold my Glory, &c. Jo. 17. 24.] not in the same region, but in the same place of it where his glorious body is; not in the Country only, but of the Court; follow­ing and waiting on the Lamb there where ever he go­eth;] which is named as some special honour, Rev. 16. 4. -7. 15. -3. 4. And from thence after this place prepared for us, and us for it, he hath promised to come again and accompany us thither in person. (Thus is he a forerunner to all the faithful, in re­spect of their bodies entring into that celestial Ca­naan; he being the first-born from the dead: but 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 [Page 139] 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) be [...]ore him; which opinion seems to be strengthned from th [...] 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 'tis 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 t [...]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 [Page 140] 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 t [...]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§. 16. The substi­tutes of this Priest in his own (necessa­ry) absence here on earth 1 To present his sacrifice. 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 [Page 141] whom is Intercession made: both by presenting2 To make in­tercession for the people. 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 [Page 142] 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§. 17. This honor of Priesthood from Him to be communi­cated to all his Brethren. 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. We are all there­fore one day to take holy orders; to be made Priests and Kings; or Priests Melchisedechical. In­deed we are already Priests not only some of us inIn some sort al [...] they offici­ating in it here on earth. respect of the rest; (which I have mentioned be­fore) who officiate for them in the publick assem­blies; but even all the people of God in compari­son of the rest of the world; the Church being a chosen generation out of all the rest; an holy Nation; a Kingdom of Priests; Gods peculiar treasure, the Israel of God, separated and sanctified for to serve him. See Exod. 19. 5, 6. Gal. 6. 16. 1 Pet. 2. 5, 9. Rev. 1. 6. Every one of whom, not only by the Priest, (in publique assemblies,) but by themselves also, (in their hearts) may offer sacrifices imme­diately to God the Father, acceptable thro Jesus [Page 143] Christ, Heb. 7. 19. and hence are we also called, not only Priests by whom, but Temples also; and that not our souls only but our bodies (inhabited by Gods spirit; as that Ancient one was by his Glo­ry,) in whom, such sacrifice is offered; (as our Sa­viors body also (more eminently) was stiled a Tem­ple. See Jo. 2. 21. 1 Cor. 3. 16. -6. 19. Eph. 2. 22.) But this Temple is yet but in building, as it were; we being here [...] and hereafter more perfect­ly [...]: Here Tabernacles, hereafter Temples: see Eph. 2. 21, 22. But these we shall be made yet much more hereafter. 1. After the day of judgment. For then shall every place become a Sanctum San­ctorum, and every one a Priest: See Rev. 21. 22, 23.But shall more compleatly after t [...]e day of judgment. where the new Jerusalem, that after the final judg­ment, Rev. 20. 12. comes down from heaven (where perhaps, as God expresseth elsewhere earthly by hea­venly things, so here heavenly by earthly) hath no Temple at all in it; For that (which indeed makes a Temple whereever it resides) the glory of God and of the Lamb being now spread all over it; ir­radiating and illuminating it throughout; (in which respect there is said to be neither Sunshine nor Night there;) it is, all of it nothing but a Tem­ple, vers. 3. or God being the Temple, vers. 22. allBeing [...] and [...] as He. over it. See the same thing prophecyed, Esai. 4. 3, 5. that every one should be [...]alled holy; and every house and assembly in Sion have the same glory upon it, (cloud by day and fire by night) that was on the Tabernacle. And in this Sanctum Sanctorum Gods Servants shall see his face, (without a cloud of In­cense betwixt) and stand before his glory; with his name [Holiness unto the Lord] in their foreheads,And serving God for [...]ver [...] Temple. Rev. 22. 4. and there they shall serve him, vers. 3. See Esai. 61. 6. -66. 21. night and day in his Temple, Rev. [Page 144] 7. 15. before the Throne of Glory: in singing eter­nal glories and praises to him, for there shall be no more confession where no sin; nor praier where no more want; not infirmity, nor affliction, the na­tions being healed by the tree of life, Rev. 22. 2. no [...] any curse, or excommunication of any Rev. 22. 3. there. And secondly, As then Priests and Servants to God the Creator; so are they also Kings or Lords over the Creation: sit down on thrones with Christ, and Rev. 3. 21. and reign for ever and ever, 22. 5. reign on the earth, 5. 10. over the Nations, 2. 26, 27. Judge Angels, Judge the 12 Tribes, be rulers over Cities, Luk. 19. 17. see Matt. 25. 21. -24. 47. Luk. 16. 10. which expressions, so far as they have refe­rence to Christs kingdom after the final day of judgment, and not to that prosperous condition of the Church which is promised before it, are meta­phors expressing the unintelligible things of the next, by the more acquainted things of this, world; which cannot be, no more then those, Ezek. 43. c. &c. speaking of the same things litterally fulfilled. 2. Priests also after Death before the great judg­ment2 Priests also in some sense (in the soul) after Death. day, in the better part of us, the soul; the estate of which, tho it was Gods pleasure that it should not be fully revealed to us, yet we may not neglect to take notice of that which is so.

It seems plain then: 1. That tho there is no for­mal§. 18 A glympse of the after­death conditi­on of the souls of the Blessed. judgment, or sentence passed upon any man at the day of Death, or final reward appointed, or any convention or appearance of the soul before the eternal Judge, for why then have not other spirits that are void of bodies as yet received that judg­ment? see 1 Cor. 6. 3. And tho the soul (as well as the body) attain not, (as not extensively, so nei­ther intensively) its full beatitude, reward and [Page 145] crown, nor vision and communication of God, and glory, nor a full satisfying of its desires. Ps. 16. 15. or punishment, pain, and torment, until the general day of judgment and retribution (which is true not only of men, 2 Pet. 2. 9. but devils, more great and more Ancient offenders, then men, [...] 6.) as may be gathered; from both our Saviors and the Apostles frequent expressions, command­ing us to depend and cast our hope on the expecta­tion of the coming of Christ in glory at the last day; and deferring the receit of our salvation, of the reward, and of the crown of glory, &c. till that time. See Luk. 14. 14. 2 Tim. 4. 8. -1. 12, 16, 18. 1 Pet. 1. 5, 13. 2 Pet. 3. 11, 12. Act. 3. 19; 20, 21. Luk. 21. 27, 28. Phil. 2. 16. -3. 11. 1 Cor. 1. 7, 8. -15. 19, 32. 2 Cor. 5. 1. &c. 2 Thess. 1. 6, 7. Heb. 9. 27, 29. Rev. 22. 7, 12. Col. 3. 3. comp. 4. 1 Jo. 3. 2. 2 Pet. 2. 9. Jo. 14. 3. By which it appears that there is a place not to be entered before Christs second coming, pre­pared by his Ascension; but before this were many souls in Paradise. And this applied not only to the body, but the spirit. 1 Cor. 5. 5. From the pe­tition and expectation of these souls. Rev. 6. 9, 10, 11. From the just punishments of other spirits much worse, and that stay for no bodies, yet defer'd till that day. See Jude 6. Matt. 8. 19. -25. 42. 2 Pet. 2. 4. Luk. 8. 31. comp. Eph. 2. 2. Some at least it seems dwelling in the Air, and not yet cast into the Abysse: and likewise in this interval between death and judgment, tho 'tis most probable that some souls attain not so much bliss, and glory, and priviledg as some others. See Rev. 20. 4. comp. 5. -14. 4. Nor perhaps so much security (I mean not in respect of damnation) but in respect, of that severe tryal, which shall be at that dreadful day: and of the [Page 146] measure of their salvation, bliss, and reward. For since some sins shall come into judgment and scru­tiny at that day, which shall not amount to the condemnation of [...] (by which our Savior expresseth hell here, Matt. 5. 22. as frequently else­where. See vers. 29. Matt. 25. 33.) see Matt. 5. 22. comp. Matt. 12. 36. And since of those, who shall be saved in that day: yet this salvation shall be much more difficultly attained by some then others. 1 Cor. 3. 15. It cannot be imagined that the state of all the souls of those, who rest in peace, are alike blissful in the interval between death and judg­ment: or equally comforted, of some of whom such a severe examen is afterwards to be passed. It cannot be, that such a difference of the salvandi be­ing to be in judgment, there should be none before it; nor the same soul so much in bliss at one time as some other, see Rev. 20. 4. -14. 1. -7. 4, 9, 14, 15. comp. Rev. 6. 10, 11. Yet it seems plain, I say, that the soul in general, severed from the body, doth af­terwards of it self subsist: That it is still intelligent and hath use of its faculties: That it (because o­ther spirits are) is capable [...] [...]wing things cor­poreal: That it certain of salvation passeth, (at least those of the more perfect) carried thither by Angels, Luk. 16. 22. comp. Matt. 24. 31. Luk. 16. 9. comp. Luk. 12. 20. into a place of rest, consolation, inchoative bliss; or certain of its damnation; of imprisonment, and inchoated pain, till the resur­rection of the body. Secondly, That the souls of the faithful (since his resurrection) are gathered to Christ; and do, tho not all in the same proxi­mity and degrees of consolations, then see and be­hold him, and the blessed Angels. See 2 Cor. 5. 7. comp. with 6. 8. for if St. Paul desires this change [Page 147] because here we walk by faith, not by sight; there­fore we walk there by sight, not by faith. See 1 Cor. 13. 12. comp. with 10. and Heb. 12. 23. So Calvin, who spake very warily in this point; Animae piorum militiae labore defunctae in beatam quietem concedunt, ubi cum felici laetitia fruitionem promiss [...] gloriae ex­pectant: and again: Christus illis praesens est, & eas recipit in paradisum, ut consolationem percipiant, &c. Reproborum vero anim [...] (the furthest removed from God and light) cruciatus, quales meritae sunt, patiun­tur: & vinctae catenis (ut etiam diaboli Jude 6.) te­nentur, donec ad supplicium, cui addictae sunt, traban­tur. It is plain I say from these texts well consider­ed. Matt. 10. 28. Job 1. 8. 2 Cor. 12. 2, 4. Heb. 12. 23. Act. 7. 59. Luk. 23. 43, 46. 1 Pet. 3. 19. Phil. 1. 23. 2 Cor. 5. 1, 2, 3. comp. 6. and 8. Luk. 16. 22. [...]. 20. Rev. 19. 22. comp. 20. 12. In some of which, tho some things are said of the person, yet they must needs be understood only of the soul; (Animus cu­jusque est quisque.) And indeed it were unreason­able to deny to the soul in its state of separation, that converse with God, those favors, revelations, &c. from him; which we must grant to it in an extasy (wherein the body lies as it were dead and unserviceable unto it;) which St. Paul experienced in his raptures, 2 Cor. 12. 2. and to the Prophets in their dreams. These things granted, to see a little further; whether any thing can be discovered con­cerning the imployments, &c. of the souls of the Blessed, that are with Christ. First, we find the Court of Heaven (as now it is, since our Saviors Ascension) described by the Apostle, Heb. 12. 22. &c. to consist of God, Christ, Angels; a Church or general assembly of the first-born; and spirits of just men made perfect; called by him in other [Page 148] places the Family in Heaven, Eph, 3. 15. Th [...] Jerusa­lem above, our Mother-City. Gal. 4. 26. Heb. 12. 22. In respect of which we are said to have our [...] in heaven. Phil. 3. 20. And perhaps that text, Eph. 2. [...]. where we are said to be set down with Christ, may be meant of that part of the Church which now resides in Heaven. Again, in all St. Johns visi­sions, we (find besides all the usual appearances of the old Testament) first the representation of a Church or Ecclesiastical Senate now in heaven (de­scribed before, Heb. 12. 22.) and these there prai­sing God for the Creation Rev. 4. 10, 11. then the Lamb, Rev. 5. 8. for his mercy to the Church, and for his judgment upon its enemies (for all the works of God are one of these two:) for the reward they had received, Redemption of the whole Church out of every nation and people amongst which still this comes in, that they were made Priests and Kings; as we find it every where frequent, see Rev. 1. 6. -7. 15. -20. 6. and for that they should receive, reigning up­on earth, i. e. in the new Jerusalem descending from Heaven, Rev. 21. 2. after the execution of Gods judgments upon their, the Churches, enemies. See Rev. 5. 9, 10. -11. 16, 17, 18. which praise in the 4. and 11. chap. the 24. Presbyters singly perform: and tho (in the 5th) the Cherubims joyn with them, 'tis in the worshiping, not in the song, as drawn in that form; for else the Angels every where glori­fy God, as fellow Servants, Rev. 19. 10. -22. 9. for his mercies to the Church. 2dly. Besides this Se­nate, we find mention of souls; first of the primitive Martyrs those slain for the witness of Jesus appear­ing under the Altar, (where sacrifices were slain, and the blood, which is the life or soul, Lev. 17. 14. poured out at foot thereof) and here crying out, [Page 149] How long before the time of vengeance! Rev. 6. 10. not that they thirst after Revenge, but their re­ward; (yet this thirst void of impatience) which it seems was not to be bestowed till the accomplishment of the rest of their Brethren, (yet under persecution) and the destruction of their enemies, see Rev. 20. chap. as Gods reward and punishments have their solemn and set times; and are not of men single, but of many together; thus it is in the first resurre­ction, Rev. 20. 4, 5. after destruction of the Beast, &c. Rev. 19. 20. those sooner and later martyred, crowned at once: and thus in the second Resurre­ction, Rev. 20. 12. At the destruction of Satan and death, those long and lately dead raised at once. Meanwhile there are given them white Robes, and rest: Rev. 6. 11. white robes implying both the righteousness, innocency, holiness of these Saints, which they bring with them from the Earth, see Rev. 19. 8. -7. 4. -3. 4. and the glory, and light, and beauty which is given to this innocency, from God: after this, upon their number accomplished; and judgment ready to be executed upon those who kil­led them. See Rev. 8. 7. &c. we find these souls (clothed with white robes and palms in their hands) standing before the Throne, &c. and praising God and admitted to serve him in his Temple, and to follow the Lamb, &c. Rev. 7. 9, 15. &c. Next we find the souls of those, who living in latter times had gotten the victory over the Beast, first with patience resting, and their good works, i. e. their white linnen, fol­lowing them, Rev. 14. 12, 13. then their number likewise being accomplished, and now judgment go­ing forth against the Beast, &c. standing likewise upon the sea of glass before the Throne with Harps (as the service of the Temple was celebrated with Musick. [Page 150] 1 Chron. 25. 1.) Harps of God, as 1 Thess. 4. 16. and singing Moses's triumphal song over the Egyptians: see Rev. 15. 2, 3. -4. 6. To these two may be added those primitiae of Israel, who first upon earth, upon going forth of judgment, were sealed to be pre­served, Rev. 7. 3. and then are found Rev. 14. 3. praising God on Mount Sion. Lastly, afte judg­ment executed and finisht as well upon the Beast, false prophet, &c. Rev. 19. 20. as upon the persecu­tors of the primitive Martyrs. Rev. 8. 7. &c. We find the promised reward given to the souls both of those who were beheaded for the witness of Jesus, Rev. 6. 10. and those (after) who had not worshipped the Beast, (Rev. 15. 2. both joined Rev. 20. 4.) in the first resurrection; being then made Priests of God and of Christ. Rev. 20. 6. When also Christ himself is said in a more special manner to be admitted to, and possessed of, his Kindom: i. e. after his enemies de­stroyed (in respect of his members.) See Rev. 19. 6. -11. 17. -15. 4. Dan. 7. 13, 14, 17. And is yet again to be advanced higher in it; after the day of judg­ment; and death destroyed. For that giving up the kingdom to the Father, 1 Cor. 15. 24. and God being all in all, vers. 28. is not an annulling, (except for the manner of it only) but perfecting of our Sa­viors kingdom. And all this is done before the last general resurrection of bodies, set down. Rev. 20. 12. Now this first Resurrection is either to be restrain­ed to the Martyrs under the two great persecutions, storied, the first, Rev. 6. chap. the 2d. Rev. 13. chap. as first fruits; and those, who are come out of great tri­bulation, Rev. 7. 14. -14. 4. and to some others (per­haps) of extraordinary sanctity; whose other zea­lous service for God hath equalled the Martyrs sufferings; who shall have some extraordinary pri­viledge [Page 151] beyond the rest, either in a proper former resurrection of their bodies upon the destruction of the Beast; (as the general resurrection follows that of Satan). Which will not seem so great a Paradox after one hath well considered that such a resurre­ction of bodies not of a few, but many old Testa­ment Saints hath already been accomplished; namely at our Saviors resurrection, see Matt. 27. 52, 53. who accompanied him ascending as the first fruits of the Resurrection of the rest by the same Christ to come. Nor will it be a stranger thing then for some before others to enjoy in their bodies celestial bliss, then now it is that Enoch and Elias do so. Or in a Metaphorical one of the soul; (Mar­tyres fruuntur (ut loquuntur veteres) praerogativa re­surrectionis: sunt jam nunc [...], sicut alii futuri sunt post universalem resurrectionem. Grotius Annot. Cassand. Art. 21. which as it is capable of the ex­pression of a resurrection to grace, Jo. 5. 25. Col. 3. 1. (according to that of the Schools, Mors animae sepa­ratio à Deo. So perhaps, it may be said to have one, and as it were, a new life, when it is advanced to a far greater glory (according as Hereticks, that held no other resurrection, applied this term only to it, 2 Tim. 2. 18. 1 Cor. 15. 12.) whilst the souls of the wicked, that still lie in prison till the great day, are said not to live again till the day of judgment, and then to be condemned to a second death. See Matt. 10. 28. and the souls of other faithful only to be at rest. See 1 Cor. 5. 5. Or if the first resurrection be thus understood, namely of souls to greater glory, then may it be applied not only to the Martyrs, (who are named by St. John living in times of perse­cution) [...] only but to the spirits of all the Saints that are deceased before our Saviors 1000 [Page 152] years reign. Especially if we consider; first that St. John names such infinite numbers of them of all na­tions, &c. Rev. 7. 9. 2. The marriage of the Lamb, which (likely) excludes no Saints mentioned at this time. Rev. 19. 9. 3. The same reward of reign­ing, security, of not being hurt by the second death, &c. Rev. 2. 11, 26, 27. promised not only to the Martyrs, but all repenting and doing good works: tho I allow them to the first in a far higher mea­sure. Rev. 2. and 3. chap. 4. Because he no where makes mention of other Saints, not having the same priviledges; but of other dead. Where, his saying that blessed and holy are they that have part in the first resurrection, for on such the second death hath no power seems to imply, that the second death should have power over all the formerly de­ceased that had not part in it. See Rev. 2. 11. And thus much of our being admitted first in soul, then also in body by Christ, to the same honor with him of Priesthood, and vision, and attendance, on God in the holyest of all. Blessed be such love to sinners for evermore! For what joy do we imagine would an Israelite have had, to have been introdu­ced within the veil, and to have beheld the glory be­tween the Cherubims, which yet the High Priest might then see only thro a cloud of incense? How passionately did enamoured Moses beg for one sight of Gods face, (which only the Gospel admits us to;) and was suffered only to see his back? and Elias on the Mount of God, after 40 daies fast, admitted only to hear his voice? But we all by this High Priest are advanced in due time even to see face to face. 1 Cor. 13. 12. And this, it is that holy David inflam'd and melted with Divine love every where so much longs and sighs for, to dwell in Gods house for ever; [Page 153] to behold his beauty in his Temple: i. e. to live for ever in his presence: for as a Prince makes the Court, so Gods presence makes a Temple. See Ps. 23. 6. -84. 1. &c. How amiable. My soul thirsteth. Blessed are they that dwell. A day in thy Courts. Ps. 42. 1. &c. As the Hart panteth. And so his chief praier to God not to turn away his face; to cause his face to shine; to lift up the light of his countenance upon him; never to be enjoyed but in his holy place; into which this our great High Priest first conducted him. The greatness of which Divine bliss of his, and of all Saints, we may measure (but how infinitely doth the other exceed it,) by the joy we should take in the possession of some earthly thing with which we are desperately in love; and by the mourning we make for the loss, i. e. in the absence of it when despaired. So the soul as soon as it hath once cast its 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, ('tis 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 [Page 154] 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§. 19 This High Priests (at the last day) re­turn out of the Sanctua­ry, and reap­pearance to the people. 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 'tis 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.

GOD in the beginning made the world by§. 1. Before our Saviors in­carnation God the [...] by him created, sustained, governed the whole world. 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 aAnd more special [...]y the Church. 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▪ [Page 156] 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 [Page 157] 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 resisted his will?) but that he chose rather to found his kingdom over Creatures of reason in another way; i. e. in a volun­tary, free, and chosen submission unto him; which might be to them an obedience of more reward; and to their Soveraign of greater honor: (but they straight abused it to his great dishonor and their own shame;) to repair therefore this kingdom of his Father again, in the way God first established it, i. e. in mans free submission to, and elected ser­vice of, God.

And out of a zeal to his Fathers greater glory, in§. 2. Our Saviors descent from his eternal throne for mans sake. procuring him also to be glorified by us his Crea­tures, as he also glorified him. For his chief end of his now-to-be-acquired Kindom was the glorifying of, his Father not himself; (see Jo. 17. 1. -13. 31, 32. -14. 13. 1 Cor. 15. 28. comp. 24, 25. where after per­fecting of our salvation he resigns his kingdom, and as man, becomes a subject) for what glory [Page 358] could he purchase a new, which he had not before voluntarily quitted? see Jo. 17. 5. 2. Next out of the singular honour he destined for man, to carry up our nature, and set it above all principalities and powers, &c. and to give us those near relations to God as no Creature besides is honored with, to be the Lambs wife; to sit down with him, and judge the nation, nay, Angels, &c. made lower then the Angels to be crowned in Him with majesty and Honor above them. Ps. 8. Heb. 2. 3. Again out of compassion to man, (who at the beginning made in Gods image had a kingdom and immortality promised him, and by his folly lost it) to give him a pattern, and shew him the way how he might regain it. 4. Lastly, to exercise his kingdom, (which he al­waies had over the Church) now with more ten­derness of love (by contracting new relations unto his subjects, and investing their nature, and mak­ing it a dominion fraternal,) and with (if I may so say) more pity and compassion from his experi­rience, by tasting the same infirmities with them, by which he might also much more strengthen their hope and confidence in him; and so advance their endeavors. For these and many more rea­sons foreseen by this the wisdom of the Father, He emptied Himself of all his eternal glories; forgat his Creation of all things; laid aside his Crown, his right to any thing, so rich, and having all things, be­came poor and having nothing. For which how lively doth he resemble his type Abraham in his leaving his own Country, and his Fathers house, and coming to sojourn, as it were, into a strange land. That so he might be made likewise (for the promise to Abraham was chiefly performed to Christ) Heyr of the world and Lord of all Nations. Till God [Page 159] should rebestow all these upon him as a reward to a Creature, of yielding obedience to his Commands, and exercising all sinless patience in all temptations; according to those promises of a kingdom upon the like patience and obedience made to man.

For God from the beginning had destined man§. 3 A kingdom promis [...]d to man at [...] ­first. unto a kingdom; Matt. 25. 34. comp. 41. but ac­cording, as his eternal wisdom had decreed, muta­tability and variation in the things here below, and the building by degrees of perfection out of imper­fection; and the bringing forth of good out of the womb of evil, this kingdom and this glory was to be attained by man, thro free will, thro temptati­ons of the threefold enemy, and by a conquest over them. Therefore the first man also, to come to this happiness, was first to encounter the world, the flesh, and the devil. A tree set afore him in the ve­ry midst of the Garden standing by the tree of life, Gen. 3. 3. -2. 9. good for food, pleasant for sight, so­veraign for its virtue, being called the tree of know­ledg, and desirable (saith the text, to make one wise. Gen. 3. 6. A woman of the same flesh with him, and Satan setting her on, &c. And as he, if standing thro all these, so his posterity ever since, whosoever of them shall pass thro these temptations in all obe­dience and patience, are to have a kingdom, &c. But so it happened; That the first man created to this hope, yet weakly failed under those assaults; and forsaking Gods word, and believing the divels lyes, sought a kingdom indeed, but not by the way of humility, and obedience, and shutting his eyes, which God had prescribed; but by the ambition of wisdom, and having his eyes open, and knowing good and evil, and being as Gods which the devil suggest­ed; and so both he and his posterity were defeated of it.

[Page 160]Our Savior therefore to repair this loss became§. 4. Our Savior became man: and by obedi­ence and suf­ferings gain­ed it. man, to win a kingdom upon the same promises; and this second Adam conquered, where the first was foiled; and for this victory was afterward crown­ed. To this end Christ both died, and rose, and reviv­ed, that he might be Lord, &c. Rom. 14. 9. see Jo. 5. 27. Because or as he is, Phil. 2. 6, 7, 8. &c. 1 Tim. 3. 16. Jo. 13. 3. Luk. 1. 32. Esai. 9. 6. Heb. 2. 9, 10, 14. Psal. 45. 7. Act. 2. 36. -10. 42. -17. 31. Matt. 28. 18. &c. to shew to man the truth and performance of Gods promises; and to be an example of the possibility of attaining them, and being made perfect, to be a Joseph in the Court of heaven, and an AuthorAnd so by him all A­dams postevi­ty, that fol­low him. of salvation unto his Brethren; who animated by his example, assisted by his spirit, and protected by his power, thro the same way of obedience and suf­ferings, shall attain the same reign and dominion, and kingdom, as the man Christ Jesus hath. See Luk. 12. 32. -22. 30. Rev. 2. 26, 27. -3. 21. 1 Cor. 6. 2, 3. Rev. 20. 4. -5. 10. Dan. 7. 22. And this by the e­verlasting appointment of the Father Matt. 25. 34. thro the Son. Luk. 22. 29.

And now to view the greatness and extent of this§. 5. The power and extent of Christs kingdom. kingdom of the man Christ Jesus, bestowed up­on him for his perfect obedience, and willing suffer­ings, we find it as large as that of God the Father: who is for this universal dominion given him of the Father stiled ordinarily in scripture the Lord, as the Father, God. See Rom. 1. 7. Act. 2. 36. Phil. 2. 11. All power that can be named, over every name, that [...] Over An­gels, Good, E­ [...] can be named, in Heaven, Earth, under earth. As over the evil Angels; (not only to quel them in all opposition; but also to imploy them in his service, see 1 Cor. 5. 4, 5. 1 Tim. 1, 20. and to dispose of them in their motions. See Matt. 8. 31, 32.) so over all [Page 161] the good, (and that for his humiliations, Phil. 2. 9, 10. comp. with 8. 1 Pet. 3. 22.) whom he im­ploies as his Ministers and servants in all [...] of his government. See Matt. 13. 41. Rev. 1. 1. called his Angels as well as, of God. Act. 12. 11. Jo. 5. 28. comp. with 2 Thess. 4. 16. whom they all adore. H [...]b. 1. 6. And from whom, they not having naturally or originally all knowledg of the various wisdom of God and mysteries of his works; but being succes­sively in the due time increa [...]ed in it, according to the dispensation of the Almighty, see Eph. 3. 10. 1 Pet. 1. 12. continually receive their greater illu­mination, and perfection of knowledg: he being the eternal wisdom of God; and light of the whole world. Of whom he is head also, as he is of the Church, therefore called the elect Angels, as men 1 Tim. 5. 21. from whom 'tis conceived (for doubt­less they are conserved by, and in all things depend on, him, by whom they were created) they pos­sess their present confirmative grace, and illumina­tions, Rev. 19. 10. and shall hereafter receive at the end of the world a greater glory, see Eph. 1. 10. Col. 2. 10. -1. 20. As over the Church, so over the ad­versaries of it. Luk. 19. 27. Rev. 19. 15. -1. 7. 2 Thess. 1, 7, 8. As over Christian, so over Heathen, King­doms,2 [...], [...], [...]. governing them also with his providence and by his Angels, Dan. 10. 13, 20. Dan. 11. 1. As over3 Souls, [...]o­dies. bodies, so over souls and consciences, to know, convince, to send torment and self-condemnation into them. Rom. 2. 16. 1 Cor. 4. 5. -14. 24. 2 Cor. 10. 2, 3. &c. Act. 5. 5. -2. 37. -24. 25. Jo. 16. 8. Tit. 3. 11. having power over the laws; what shall oblige them, what4 [...] to [...], and [...]. not. Annulling the former Ceremonials of Moses, Lord of the Sabbath, &c. Col. 2. 8, 9, 17, 21. Act. 15, 10. Gal. 5. 1. -4. 3. Eph. 2. 14. Power to remit, and to [Page 162] retain sins; with the key of David opening and shut­ting5 Sins, to re­mit, to retain them. 6Over living, over dead. as he pleaset [...]; Joh. 5. 22. Act. 10. 42. Act. 17. 31. Power, as over the living, so over the dead; the Author of the raising again of their bodies, 1 Cor. 15. 45. Jo. 5. 28. all that are in the grave shall hear his voice, &c. and the disposer of eternal life, or tor­ments, to whom he pleaseth. Jo. 6. 54. -10. 28. Phil. The last Judge. 3. 21. The final Judge, and this as man, Act. 17. 31. Rev. 1. 7. Jo. 5. 22. Act. 10. 42. before whose tribunal all must appear, 2 Cor. 5. 10. judging most righte­ously, being the wisdom of the Father, the word, the truth. Most throughly, and those things especially1 Of men brought back to life. which escape all former judgments of men; the secrets of men, Rom. 2. 16. the counsels of the heart. 1 Cor. 4. 5. See what a word it is that we have to do with in that day, described Heb. 4. 12, 13. Very accurate and punctual in weighing the several worths of eve­ry mans works, and putting fire to those that are drossy, even of those whom he saves. See 1 Cor. 3. 13, 15. Gal. 6. 4, 5. Judging not only men, but An­gels,2 And also Angels. 1 Cor. 6. 3. and these not only the evil to pass their sentence; and deliver them up to torments; Matt. 8. 29. 2 Pet. 2. 4. but probably the good also; for their reward non disquisitione meritorum, sed re­tributione praemiorum: for tho from the beginning of the world, they both (in respect of their own demenor in themselves) have had their sentence; and the one, then, confirm'd in grace and goodness, the other having left to them no regress from evil; yet in quantum actibus hominum communicati; & ra­tione The good and the bad. eorum, quae circa homines operantur (as the Schools) the one sort here not doing more necessa­rily good, then the other, evil; nor the other more rejoycing in our straying from God, then the other in our Conversion; Luk. 15. 10. which argues the [Page 163] diligence of the one for our salvation; as of the o­ther for our destruction. Therefore I say if these have not all their punishment already; (but shall suffer also for deceiving men, Rev. 20. 10. and who knows whether this likewise in a just proportion) why should we imagine the other to have all their advancement? Especially since they are not yet freed from many charges and imployments about persons in dignity much inferior unto them: and the [...]ter of [...] and [...]ments. perfection of blessedness seems to consist in rest, and the end of motion, which alwaies tends to some­thing yet desired, not attained. But occulta Do­mino Deo nostro. Meanwhile how terrible this to those who tread the blood of the Covenant under foot, to have their violated enemy their Judge. 2 Cor. 5. 11! How comfortable this to those who ob [...]y him,7 [...] all the Crea [...]ures. to have their Brother to have Power as over men, so much more over all the other Creatures; Seas, Winds, and Heaven and Earth! who as he made the old, so hereafter shall make a new, world; end­ing with a Creation of it, as he began by the sameA new world to be made by Him. power, by which here He (to our astonishment) or another in his name, i. e. by his power Act. 3. 16. did create or repair an eye, or leg, or some small piece thereof. He being the grand Liberator of the whole world at last; as well as of the Sons ofAs men have seen some pie­ces of it by him repaired. God, Rom. 8. 21. and Heaven and Earth being in his power, as well as all the power therein given him. See Heb. 5. 5. 2 Pet. 3. 13. Rev. 21. 1. That we may know that there is nothing, nor present, nor to come, nor high, nor low from which he cannot defend us, out of which he cannot deliver us, Rom. 8. 38, 39. and over which we also are not rulers and conquerors thro him that being flesh of our flesh, loveth us, v. 37.

[Page 164]But amongst all these, over whom he hath pow­er,§. 6. yet his care is now more special toward the Church his body. Eph. 1. 21. Heb. 3. 6. sending a­broad Teachers, Eph. 4. 7, 11. &c. distributing to seve­ral, several gifts of the spirit; Phil. 4. 13. commu­nicating a great part of his power to them: whatever they ask doing it for them, &c. helping them in miseries, afflictions, tho not as yet keeping these from them; delivering them from the mastery, tho not as yet from the assaults, of their enemies.The manner of exercising this his Regal pow [...]r. For tho all power every where is given him; and when any is executed ▪tis executed by him; and no part almost of this his universal power, but hath in a specimen, for an essay and testimony of it, been executed by Him already, even to that highest one of raising the Dead; by him, and by others also by his power; yet this power was not received to be, in every part, executed all at once; but according to the dispensation of the times appointed by the Father, who gave him this power. See Heb. 2. 8, 9. 1 Cor. 15. 23. &c. Matt. 20. 23. He governing all according to his Fathers will, whose will yet is the same with his own. Therefore is he, in respect of some acts of his power, described sitting down at Gods right hand, and resting and expecting Heb. 10. 13. till the time comes of doing every thing in that order that the Prophets have foretold it; i. e. that the Father hath fore-ordained it. Act. 3. 21. who hath put the times and seasons of every thing in his own power, as our Savior answered his Disciples, when they were inquisitive about his Kingdom, Act. 1. 7. as in other acts, going forth already conquering and to conquer. Neither are all his enemies to be subdued at once; but one after another; First An­tichrist; then Satan; the last death: See Rev. 19. 20. [Page 165] -20. 10, 14. 1 Cor. 15. 26. And so are the same enemies also overcome by degrees. They first hindred from conquering his elect (which power over them he received at the very first); then hindred from as­saulting. For already by the power of his spirit, neither the flesh, nor Satan are suffered to over­come us, except by our own default: but only per­mitted for the exercise of our virtues still to assail us; And that meanwhile many by these assaults pe­rish, 'tis not from any defect of the power, or good­ness of this king: who is so dil [...]gent that of all that his Father gives him, he calleth them all by their names; goeth before them, leadeth them out; fleeth not from them when the wolf cometh, looseth not one, Jo. 10. 13, 12. -17. 12. Ps. 23. 1. and in heaven, in the presence of the Angels, rejoyceth (like the woman that had found her lost piece; and the shepheard that had regain'd his straying sheep) for the recovery of eve­ry sinner. See Luk. 15. 7, 10. But from the eternal wisdom and law of the Father, (which law his pow­er must not transgress) not to take away free will from man, (which done all further demerit and re­ward ceaseth, and by which left he must still have a possibility to sin) till the consummation of the world. But this only Free-will being continued to man, without which as vice, so all virtue expireth, and what is there that he could have done for his vine­yard that he hath not done? for there is nothing in or without us, that can oppose him concerning ns, if we our selves do not See Rom. 11. 23. [When we believe not, when we will not Matt. 23. 37. Mark. 6. 5. Rom. 11. 23. Jo. 16. 12.] These are the bounds the Father, not to overthrow the nature of man, hath set to the power of his Son; they arguing no impotency, nor unwillingness in him, but incapa­bility [Page 166] in us. Else all things that can make man hap­py shall be accomplished by the omnipotent power of this King of Saints in their proper season.

But to express the manner of this kingdom yet§. 7. more fully; we are to know; that as God by our Saviors coming into the world, and first appearance of the kingdom of God, removed away the weak elements and imperfections of the former times; and by this light caused all those shadows to vanish;Which is by certain de­grees advan­cing. so he compleats not this kingdom neither all at once, but makes it to grow like Elijah's cloud from the bigness of a man's hand, till it cover all the earth; and like those waters, Ezek. 47. 3. &c. by which doubtless are meant the larger and larger effusions of the spirit till the day of the Lord come. Act. 2. 17, 18, comp. 19, 20. Umbra in Lege, Imago in Evan­gelio; veritas in Caelo. (S. Ambrose) and advanceth it by gentle degrees to more and more perfection till the end come; therefore compared to a mustard­seed, and a piece of leaven. Luk. 13. 19, 21. It was the Disciples error Act. 1. to think that the King­dom of Christ, that was but then vagient in its in­fancy, should presently appear in its full strength without any intermediate growth: which had it then come to pass, and so nothing have been ca­pable of any further perfection, the world must al­so presently have concluded: the fulness of all perfe­ction being only in the last scene of the last Act thereof. For there is no decrease or revolution to imperfection, or standing at a stay in the work of God (Man, his image cannot endure this in his petty contrivances,) but increasing alwaies and advancing to that just height he hath determined for them. A prognostication of which governing the world he hath left us in the 6 daies work of the [Page 167] Creation of it. And so our Saviors kingdom is not yet come to its period of perfection. See Dan. 7. 14, 9. Heb. 2. 8. Rev. 11. 15. -16. 17. -19. 6. Luk. 19. 11. &c. 1 Cor. 15. 25, 26. Dan. 2. 34, 44. Act. 3. 21, 23. but in a constant progress toward it, both in respect of the subduing of his enemies; And the more and more enlarging of his dominion; till all the Hea­then be his inheritance, and the uttermost parts of the Earth his possession.

And for the first (To repeat more largely what was§. 8. briefly said before) tho all power in heaven and earth be already givea unto Him, in respect of himself. Matt. 28. 18. Tho God hath made him both Lord and 1 In respect of subduing his Enemies. Christ, Act. 2. 36. and we see him crowned already with glory and honor, Heb. 2. 9. yet all things are not as yet put under him in reference to his body: tho sit­ting at the right hand of God in his person, he is suffering still in his members, Col. 1. 24. Saul, why persecutest t [...]ou me? At his resurrection long ago he then led captivity, (i. e. Sin, Satan, and his instruments, Death and its associates,) captive, so as to suffer no more at all from them in his own person; nor to suffer in his body the Church so far, as that it should be conquered by them, Luk. 22. 32. Matt. 16. 18. he then disarming them of their formerly mortal wea­pons, but yet not so far, that it should by them be no more assaulted; nay the stronger assaults are now toward the latter end of the world; as his members are more by him enabled to bear them. His servants also conquering the same way, as him­self, they never so much, as now, since he sits on the Throne, being given up to martyrdom, and overcoming death by death. Christianity is yet on­ly under the conduct of their spiritual Moses tra­vailing afresh in the wilderness toward another Ca­naan; [Page 168] expecting, not entred into, rest. Moses was but a type of Christ; the Israelites of the Church: Egypt, and Babylon, and Antiochus of Antichrist; that1 Antichrist. is to be revealed in the last times: against whom Christ comes first with aids of grace; before he comes with the glory of his presence going forth conquering and to conquer, but by several degrees, and one ene­my after another: first triumphing over the Beast, and then over his image, and the false Prophet; first by the constancy, the witness, and blood of the Saints. Rev. 12. 11. Then by the sword of vengeance. R [...]v. 19. 15. Then over Satan, first, so far as to bind him2 Satan. from doing hurt: then casting him into destructi­on, Rev. 20. 2, 10. and last of all over Death, the last 3 Death. of all his enemies that shall be destroyed. vers. 14. And as the subduing of his Enemies, so the enlarging of his dominion, is effected by certain degrees. He2 In respect of enlarging his dominion. brought salvation to all people, but not therefore it tendered to all persons in all times; but only to some generations (according to the good pleasure of the Father to whom his kingdom is subject) in every country, and again to some Countries in eve­ry age. Matt. 24. 14. How narrow was the sound of the promulgation of his kingdom at first? [Into any Village of the Samaritans enter ye not.] How obscure1 To the Jew in part. his Sermons? [And without a parable spake he not unto them.] How uncapable his Auditors? [Not able to bear his doctrines, Jo. 16. 12. Luk. 24. 21.] Great works were done when he was present here, but greater to be done after his departing hence. Jo. 14. 12. His personal presence with his servants, which was a great encouragement to them, being advan­ced into an assisting them with his presence with God in heaven, and his spiritual presence not with, but in, them; receiving there from the Father and [Page 169] giving unto them the Holy Ghost, by which them­selves, (ignorant whilst his body was with them) were enlightned with all truth; and thousands now at a time converted to the Truth. Therefore was it expedient for the promoting of his kingdom to go hence; His Commission before being only from the2 [...]. Jews; [I am not sent, &c. Ma [...]t. 15. 24.] but after his ascent, receiving the promise for the Gentiles; [when he asked of God and had given him the Hea­then also for his inheritance. Ps. 2. 8.] And shedding the gift of all manner of tongues upon his Disciples for instructing them. And ever since hath he en­larged his borders, and advanced to a further per­fection towards his fulne [...]s; which is his body the Church, Eph. 1. 21. still bringing more sheep into his fold, Jo. 10. 16. and gathering up the children of the kingdom, as his Father hath given them him, here, and there; in this or in the next generation; not loosing one of those be gives him, and sending his Laborers hither and thither according as his har­vest is ripe: Now forbidding his Apostles to sow their seed in one place, where he sees the ground is yet too stubborn to receive it [as in Asia, Act. 16. 6. and in Bithynia, vers. 7. They assayed to go into Bi­thynia, but the spirit of Jesus (as many Copies) suf­fered them not and in Jerusalem, Act. 22. 18, 21. They in Jerusalem will not receive thy testimony con­cerning me: make hast, depart, I will send thee to the Genti [...]es.] Again guiding them, (and that by ap­pearing himself in person) to other places, where he saw he had [by his Father given him] much peo­ple: as at Corinth, Antioch, Ephesus. See Act. 13. 48. -16. 10. -18. 9, 10. -8. 39. Then spake the Lord to Paul, Be not afraid for I have much people in this City: So, in places where they might do him more ser­vice, [Page 170] pricking them forward extraordinarily with the secret instigations of his spirit. See Act. 17. 16. -18. 5. -19. 21. driving Paul without any rest to Je­rusalem, that he might convey him thence, by oc­casion of a false accusation to sow the Gospel at Rome. See Act. 13. 2. -8. 1, 4. more spreading the Gospel, by a persecution of the professors. [Gods work being not, good without evil; But, Good out of evil.] All this zeal toward the Gentile; af­ter he had, (out of his dear affection to his own na­tion) first made tender of their ministry to the3 To the Jew Apostatized. Jew: where (then refused) yet in the time appoint­ed his standard shall be set up; and they also shall bow unto his Scepter, and unto Sion shall come the deliverer. Rom. 11. 26. comp. with Esai. 59. 20. and the light of the Gentiles shall also be the glory of Israel. Thus the Sun of righteousness goeth on and pro­spereth; and none are hid from the heat thereof; but also, as the Sun, he enlightneth not all this Sphere at once: First, rising upon the Jew; from them shining on the Gentile; amongst these, first visiting the proselytes, and those who were before introducted into the Jew's religion (for such were most of the first Converts. Act. 16. 14. -17. 4, 12, 17. 18. 7.) but from these by little and little spreading to the rest of the Gentiles, those before abounding in all idolatry: and amongst these to the Eastern and Asiatick people sooner (the light of the Gospel holding the same course with that of the Sun, and night also since having succeeded the day in places where it first shined) then to the European and the West (those whom the Gospel visited later being re­compensed in this that they have retained it longer.)

But this so, as the light is still increasing; and far more here added to the fold of that great Shep­heard▪ §. 9. [Page 171] then have there apostatized from it; andAt last per­ [...] [...] in [...]. still it proceeds, and hath passed over the broadest Seas, to new discovered kingdoms; America; and so from them hath made the round to the furthest East; China to the posterity of Sem; (For by him was the East generally peopled, as the North by Ja­phet, and the South by Cham) and from them shall at last return to the posterity of Abraham, the bod [...] of the Jewish nation from whence it set forth, Rom. 11. with whom we hope that a remnant of Cham▪s seed also, out of which hath sprung that great enemy of Christ, shall be gathered to the Church, Ps. 72. 10, 11. and then that wicked one, with those that obstinately follow him, be utterly destroyed, and then Noah's curse fully accomplished. And [...] observable that, at the same time the Gospel began to decay in some parts, it began to be planted in others. When the Eastern and African Churches began to be overgrown with Apostacy and Heresy▪ the Northern nations, Germany, Pole, Denmark, Sweden, Norway, &c. began to be gathered into the Church. And after that the West (again) had been overrun with the grossest superstitions, Sects and Di­visions; the Gospel was hastily transferred to the East and West-Indies. From Christian assemblies it hath grown to Christian States; and from these again (as it has been of a long time generally belived) shall encrease into a Christian, and the fifth and last, Empire: (not that all that live then shall be Saints; (or that the world shall be under one Monarch; an o­pinion made to serve the ends of sedition and ty­ranny), but all or most for their religion, Chri­stians,) neither shall Antichristianism be universal either for place or time. Of the 10 horns, this E­nemy shall prevail but over three; Dan. [...]. 8. and [Page 172] as he shall be toward the end of the world; so shall he not continue unto it; nor have the honor, mundo secum moriente, mori; but those Kings at last shall make him desolate, who before gave their strength unto him. And our Saviour shall conquer the world first another way; before, by setting it on fire. His spirit, his word first shall prevail over it; over the hearts and souls of men; and they shall one day, before the last, become subjects, not only to his power, but to his truth: when Satan also himself, before the time that he shall be utterly destroyed, shall first have shackles 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§ 10. The three A­scents of his throne. 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 [Page 173] 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§. 11. The whole work [...], all his mem­bers c [...]m­pleated, [...] ­mies conquer­ed, resigning up his ing­dom to the Father. (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 [Page 174] 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§. 12. is said of his Kingdom, is verifyed also of the Saints; By whose merits, after whose example, un­der [Page 175] 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.

LASTLY. As all these benefits come to§. 1. The Old world had not only the types, but the benefits, of the promises. 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. 3 [...], 39. Esai. 32. 15. -44. 3. Jer. 31. 33. -32. 40. Ezek. 11. 19. -36. 27. [Page 176] Joel 2. 29. Zech. 12. 10. &c.] and raised a continu­ed expectation and longing for them; both in men, and Angels; Mal. 3. [...]. 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. theHad, the pre­sence and con­duct of the s [...]n of God; [...]nd the presence, and assistance of the Holy Spirit. 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▪§. 2. The Govern­ment of the old world by the Son. 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 [Page 177] 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 [...] ­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. [...]ph. 5. 14. he was alwaies the light the conduct and protection; Ps. 80. 1. he was alwaies the shepheard [...]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 (S [...]. 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 [Page 178] 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;§. 3 All judg­ments and vengeance. 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§. 4. Executed by the second person of the Trinity. 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, [Page 179] 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§. 5. Of, an [...] having [...] Attributes. 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 [Page 180] presence, and Gods name said to be in Him. Exod. 23. 21. Esai. 63. 9. which seems plainly applyed to our Saviour by the whole description, and by 1 Cor. 10. 9. yet the same is called also Gods face, Exod. 33. 14. and God himself, vers. 3. who refusing upon their idolatry to conduct them any longer; yet af­terward condescended unto it, upon the intercessi­on of Moses: shewing in the first the malignity of sin; in the second the power of Christs intercession for sinners; typified by that of Moses. See [...]xod. 33. 14. -34. 10. Now for the coincidence of these two [God the Lord] and [The Angel] &c. see Gen. 16. 7. comp. 10, 13, 14. Gen. 22. 11. comp. 12. -32. 34. comp. 30. and Hos. 12. 4, 5. Gen. 48. 16. comp. 15. Gen. 31. 11. comp. 13. Exod. 14. 19. comp. 24. -3. 2. comp. 3, 4, 6, 7, 14. Deut. 33. 16. and Zech. 3. 1, 2. where Joshua appearing before the Angel, as a Judge, is ac­cused by Satan, see vers. 4. Mark. 12. 26. Act. 7. 38, 35. comp. 53. Heb. 12. 26. And many more places to this purpose. Which interest, agency, and ap­pearance of our Saviour in the old Testament, those other places in the new seem to glance it. 1 Cor. 10. 9. comp. Exod. 17. 2. Numb. 21. 5. Heb. 11. 26, 1 Pet. 3. 19. -1. 11. Matt. 23. 37. where How oft would I, &c. seems to be meant also before his incarnation, by the Prophets, whom he alwaies sent; before, and since. Neither doth that saying, 1 Jo. 4. 12. Jo. 1. 18. [No man hath seen God at any time] 1 Tim. 6. 16. [nor can see him] (grounded on Gods words in [...]xod. 33. 20, 22.) thwart that, which hath been said; or oppose the visions and apparitions of God veil'd in created representations and images; but only those visions of him in his own nature and essence: or that more proper glory, wherein he shall be seen by us in the next world, 1 Cor. 13. 12. which devouring fire [Page 381] and unaccessible light nothing mortal can behold without being melted and consumed; the image of which also is sometimes represented so glorious, as neither is it beholdable, see Lev. 16. 13. and most­what so glorious, as not seen without great horror and trembling; the ordinary symptomes in all ap­paritions; even those not only of God, but of An­gels. And this invisible glory is called Gods face, Exod. 33. 20. Not but that Gods face also hath been seen, see Gen. 32. 30. Judg. 6. 22. &c. But that face was only a vizard (if I may so say) over his own face; and that glory but a shadow of his own glory (therefore Moses after a sight of these, Exod. 24. 10, 16. Numb. 12. 8. still affectionately desired a sight of the other. Exod. 33. 18.) Sometimes made more, sometimes less, glorious; as when in the form of a man he dined with Abraham. But yet except when the divine Majesty personated an ordinary man, seldom in any glorious apparition under the times of the law was his figure, or at least his face, seen; this familiarity being reserved, in the incarnation of God, for the times of the Gospel. 1 Jo. 1. 1. Jo. 1. 14. The appearance to Abraham (in a vision or rea­lity it matters not for our purpose) Gen. 15. 17. comp. 12. was a blazing flame issuing out of a Fornace en­vironed with darkness. Exod. 24. 16. The sight of the glory of the Lord was like a devouring fire to the people, and to the Elders who had more clear vision, vers. 10. there is mention only of (as it were) a Saphire-pavement under his feet: and remember (saith Moses) Deut. 4. 15. that ye saw no manner of similitude. Moses his importunity afterward only saw his shoulders passant, and was entertained chief­ly, as also Elijah, and as Adam in Paradise, Gen. 3. 8, 10. like some terrible noise in the air indicating [Page 182] Gods presence with a voice and a proclamation. This being the time of hearing his word, hereafter of vision; see Exod. 33. 19. -34. 6. 1 King. 19. 12. Ezek. 1. 26, 27. the appearance of the loines of a man, and flames covering the upper and the lower parts. Esai. 6. 1. No description of his person, save the posture only sitting on a Throne; only a parti­cularizing of the Cherubims. Dan. 7. 9. A descri­ption of his covering, his vestment, and his hair, but not of his person. Rev. 4. 3. no description of any figure, only the lustre like a Jasper or Sardin-stone; only Rev. 1. 12. In St. Johns vision of our glorified Savior, there we find all the parts of his body pun­ctually described, much resembling Daniels of that glorious Angel, c. 10. 5. which some also imagine to have been our Saviour.

3. This appears in that some of the apparitions§. 6. Some old Te­stament ap­paritions must be granted to be of the se­cond person. of God in the old Testament must be granted to be of the second person; as that vision Esai. 6. 1. which is interpreted expressly of Christ Jo. 12. 41. comp. 40. quoted out of Esai. 6. where this vision is relat­ed and this being the Lord, whose glory resided in the Temple, and sate between the Cherubims. That vision Ezek. 1. 26. must needs be of the same Lord too; see Psal. 68. 24. comp. 18. now the same Lord residing in the Temple, and before, in, or upon the Tabernacle; it follows that the Lord conduct­ing the Church in the wilderness, was also the se­cond person. And from these, which must be grant­ed,From these granted o­thers in rea­son cannot be denyed. many other appearances in reason cannot be de­nyed to have been of the same person. Especial­ly most of them being acts of care, and providence, and mercies toward the Church. Amongst which (to name only some of them) that to Abraham As those to Abraham. seems to be, Gen. 18. where 'tis plain, that one of [Page 183] the 3 celestial persons was the Lord; Abraham speaking in the singular, and but calling one of them Lord, vers. 13, 17. And two of them only entring Sodom; whilst the third, which was the Lord, stay­ed and discovered the destruction of the City, vers. 22, 33. whom see again, Gen. 19. 16, 17. talking with Lot, and vers. 24. executing judgment on the wick­ed, after he had saved the Righteous: coming then with salvation and promises in one hand for the good; promises of himself to come: and thro him of the inheritance of heaven, typified in Canaan; and deliverance from Hell, typified in Lot; and with judgments in the other hand upon the impi­ous; judgment of fire and brimstone, and being cast into a bottomless lake in hell, typified in So­dom. And since our Saviour saith when the Jews asked him Jo. 8. whether he had seen Abraham, that he was before Abraham, and that Abraham had seen his day and was glad: (where it seems plain by vers. 38, 23. that he was discoursing of himself, as being the eternal Son of God; which the Jews so much stumbled at, and St. Johns relations every where so much vindicate. And that the day, he speaks of, is that permanent one of eternity, which never ends; and to which all time is but as one day, 2 Pet. 3. 8. why may he not expressly mean it of these visions of Abraham? and the glad tidings he brought him in them of that coming, which the Jews then, yet without rejoycing as Abraham, beheld? And might not Abraham be said thus to see his glory; as well asTo Noah. 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 [Page 184] 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, (asTo Jacob, &c. 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 wasThat to Moses on Mount Si­nai, on the [...], In the Wil­derness, In the Temple, &c. 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 [Page 185] 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 [...], and [...], Him; [...], [...], [...], the [...]. 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 back­parts: 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 [Page 186] 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, D [...]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§. 7. The descent of the Ho [...]y Ghost under the old Testa­ment. 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 Anci­entSome sprink­lings then of all its gifts. 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. [Page 187] 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 ex­traordinaryIts [...] in some [...] men. 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; [Page 188] 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. And specially on the sons of the Prophets. Act. 1. 16. 1 Cor. 2. 13. Its 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 [Page 189] places; Naioth, Bethel, Hiericho, inhabited by great numb [...]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§▪ 8. The 2 Cove­nants from the t [...]e. 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 [Page 190] 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 theTwo generati­ons alwaies: One of works, the other of faith. 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. [Page 191] 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. The one having a confusion of languages amongst them; The other retaining (as proper to them) the first language of paradise; called af­terward the Hebrew, from Heber, (in whose time the earth was divided); and afterward, amongst his multiplied posterity, adhering only to Abra­hams race. And of the former of these there was a Church of God erected from the beginning; which had Gods more special presence in the same land where paradise was. Gen. 4. 16. Which Church seems (from Matt. 19. 4, 8. comp. Gen. 6. 1, 2. and 4. 19. and Mal. 2. 15.) to have been then restrained both from polygamy, and marrying with the unbeliev­ers; which matching with them afterwards was cursed with a gigantick, (and consequently tyran­nous) ofspring, like that of Cain's, the wicked ge­neration, Gen. 6. 4. -4. 23, 24. and of which match­ing after the flood Abraham and the Patriachs had much abhorrence: doubtless because the worship and fear of the true God was not among them. See Gen. 20. 11. -24. 3. -27. 24. From which wicked Cain was excommunicated and banished, whose mur­thering of his brother may be guessed [by the way of Cain] being joyned with [the gainsaying of Core] Jude 11. to hav been, not only out of envy to him; because his sacrifice was more accepted, but out of emulation; for his being some way or other more specially preferred in the ministration also of the divine worship: and his race proved like him, full of violence, murders, many wives, &c. Gen. 4. 23, 24. -6. 11. see Gen. 4. 3, 12, 14, 16.

Amongst these sons of God Abel was the first, re­corded§. 9. [...]. [...]. [Page 192] in the Heb. c. 11. declared there to be righ­teous; or justifyed and accepted of God by faith: and that faith was; that God was a rewarder of all those that diligently seek him, vers. 6. which is a faith in Gods promises: and a faith of things not seen, vers. 1. a faith therefore of promises not yet at­tained; and indeed why else his blood cry after death? vers. 4. how else did he and the rest dy in faith? vers. 13. if not something hoped for after death? viz. the restoring of that paradise which was lost; see vers. 16, 26, 39. and the restoring of life again to the innocent; as well as future vengeance on the oppressor. Righteous Abel slain by him that wasSeth: the first Father of the Holy Race. born after the flesh; that God might shew in the first Saint the lot of his Church here on earth; Seth is given in his stead the Father of the holy race; said to be begotten in Adams image, as Adam was in the likeness of God; Gen. 5. 1, 2, 3. which is not said of the former issue, it may be, with reference to re­storing of man in Christ, to the image in which God created Adam. Col. 3. 10. Eph. 2. 10. And born af­ter long expectation first, (as Abrah [...]m's son of pro­mise was) Adam being 130 years old before he had this seed, that was appointed by God instead of A­bel. Enos. Gen. 5. 3. -4. 25. After him Enos, who com­paring Gen. 4. 26. with 2 Pet. 2. 5. was the first more publick preacher of righteousness; as Noah was the Enoch. eighth. The fifth after him, Enoch; a Prophet; Jude 14. and after a singular manner pious; who served God out of faith that he was a rewarder of the dili­gent seekers of him; and accordingly received that reward in an anticipated translation: that the times before the law might in him have a type of the ad­vancement of the promised seed, and an example of the promised reward to all beleevers thro him; [Page 193] as those under the law had in Elias; and those under the Gospel saw in the seed it self. See Heb. 11. 5, 6. The eighth preacher of righteousness was Noah; And [...] here (in the tenth generation from Adam) the world that then was, was to be (as this second also shall be) for its wickedness destroyed, but, after first the preaching to them by Christ, 1 Pet. 3. 19. i. e. by the spirit of Christ, 1 Pet. 1. 11. the same Gospel which is preached to us, viz. that as Christ was (in the appointed time) put to death in the flesh, but quickned in the spirit; so they might be judged and be put to death or become dead in the flesh, accord­ing to the former will and lusts of men; and be quickned in the spirit according to the will of God. See 1 Pet. 4. 6. comp. vers. 1, 2. and 1 Pet. 3. 18, 19. 2 Pet. 8. 9.

At which time (the world after this preaching of§. 9. Of t [...]e cove­nant of Grace made, or ra­ther renewed, with him. the Gospel unto them and the long-suffering of God 1 Pet. 3. 20. for an 120 years, Gen. 6. 3. still con­tinuing disobedient), and being to be destroyed by water (the type of the end of it to come by fire) we find the first express mention of a Covenant; established with Noah and his seed, Gen. 6. 18. (where [my] not [a] seems to me to imply the continua­tion, not the beginning of a Covenant) in which God makes a promise to save him in this ark of the Covenant, and to bless the earth unto him; which was cursed for sin; and then should have been de­stroyed. Gen. 6. 13. Which also his Father at his birth prophecyed of him, Gen. 5. 29. and to regive to him and his seed the dominion of the world; which after the flood he gives him the possession of: see Gen. 9. 1. &c. And this promise we find made to Noah almost in the same terms, (that we n [...]d not doubt of the same thing intended by it) as it was [Page 194] afterward to Abraham (that he also should be the heir of the world, Rom. 14. 13. &c.) so also, of Noah as of Abraham, 'tis said, that he became heir of the righteousness which is by faith, Heb. 11. 7. that is heir of the benefits thereof, promised unto him. And the promise was one and the same from the begin­ning, first of the coming into the world of the pro­mised seed, which is already fulfilled: and then of the restoring of man, (first in, and then by the pro­mised seed) to the inheritance which he forfeited by Adams fall; which inheritance was, 1. a right both to the earth and the creatures therein, (which since Adams fall none have right to before God, but only thro Christ.) 2. And more specially to the hea­venly country and city, Heb. 11. 16. called also en­tring into Gods rest, Heb. 4. 6. &c. that yet to come, vers. 7, 8, 9. In the presignification of which rest to come the Sabbath was appointed from the begin­ning to be observed with rest, &c. see Heb. 4. 3, 9, 10. after the 6 daies labour of this world, and after our deliverance from the persecutions of Egypt, that is, all (whatever) the Churches enemies. For because both these are the same in the substance, therefore was it instituted as a symbole of both, see Exod. 31. 17. (Gods work in the creation, after which he is said to be refreshed, being a type of his work in the redemption of the world, and in the Elect) from which also being perfected he shall rest at the day of judgment: which city these holy men also look­ed after. Heb. 11. 10, 13, 39. comp. with Heb. 8. 2. -9. 11. And we also yet expect till the second com­ing of our Saviour. Of which promise that of the earth was a type to Noah; as that of Canaan to A­braham. Which promise is already made good to the seed; and shall be by him to Noah; and to Abraham; [Page 195] and to all those who are of the Covenant, and of faith; who shall be blessed with faithful Abraham, Gal. 3. 9. thro the seed of Abraham; to whom the promise is (in the first place) made, Gal. 3. 16. be­ing heir of all things, Heb. 1. 2. and in whom the Covenant is conformed to Abraham and the rest, Gal. 3. 17. to be fulfilled in its due time; As they were looking at the promise of the seed to come a­far off, and not made perfect in that without us, who have already seen it fulfilled; so we also yet looking afar off at the promise of our inheritance (by the seed) yet to come; and neither they nor we made perfect in this till the end come. When the wicked shall be finally destroyed, and the righteous delivered and saved: of which eternal salvation the preserving of Noah and his family in the general deluge was an eminent type, see 2 Pet. 2. 5. comp. with 9. as also the saving of Lot and his family in the second fiery judgment of Sodom; and the sa­ving of the Israelites, (i. e. the Church of God, Act. 7. 38.) in the t [...]ird great day of judgment, in the slaying the first-born, and drowning of the Egypti­ans. Of which Israelites afterward not believing, only two, (in the consuming of all the rest in the wilderness) entred Canaan. Where the saving also so few in comparison of the world that perished (because men loved evil more then righteousness) is a type of the paucity of the saved at the last day. See Rom. 9. 27. And the manner of Noah's being saved was also a type; His being saved by or upon the water was a figure of Baptism, by which we are [...] type of Ba­ [...]. now saved, 1 Pet. 3. 21. as also was the passing of the Israelites to their preservation thro the Red sea. 1 Cor. 10. 2. And if we may say the same of the Rain­bow the seal of the Covenant with Noah, as of the [Page 196] cloud that conducted the Israelites; this also was the figure of Baptism, 1 Cor. 10. 2. which is the seal now current of the Covenant of grace. And if they had then the seals, they had also the Covenant to which they belonged. Now for the other Sacra­ment of the Eucharist; the Eucharistical sacri­ficesOf the Eu­charist. (which were from the beginning) of the flesh of which the offerers did partake, were e­ver the types thereof. Nor may I pass over, (in shewing the Gospel of Noah) the Covenant then that was made not only with Noah but also the Creatures, Gen. 9. 10, 12. which, as they (the earth, &c.) were cursed for sinning Adams sake, Gen. 3. 17. -4. 12. Rom. 8. 20. and with man were to be destroyed, Gen. 6. 7, 12, 13. so in the Co­venant of grace, by the promised seed they also shall be freed from the bondage of corruption into the glorious liberty of the Sons of God, Rom. 8. 20, 21. &c. of which, their deliverance with Noah was a preludium, Gen. 5. 29.

After Noah Shem for his filial Duty, Gen. 9. 24. §. 11. Shem, was the heir of the Covenant of grace, and Father of the holy seed; imagined by some to be Melchi­sedeck, but the Father of Heber and the Hebrew's he was, Gen. 10. 21. and as God vouch [...]afed after­wards to be called the God of Abraham, so before him he was called the God of Shem; Gen. 9. 26. And then also Noah prophecyed of the posterity of Ja­phet,The Lord called the God of Shem. the Gentiles, their being united also to the Church descended from Shem; which prediction was fulfilled upon the coming of the promised seed. Gen. 9. 26, 27. And 'tis noted, as of Noah, that he lived to see the 9th generation, even till the 58th year of Abraham; so of Shem, and Salah, and He­ber, that they all outliv'd Abraham: which long [Page 197] life of these holy men was surely a great advantage for catechizing their children in the true service of God. Yet many of Shem's race in time fell away to idolatry. See Josh. 24. 2, 14, 15. Gen. 3. 53.

And therefore God 17 years after Noahs death and§. 11. Abraham. 367 years after the flood called Abraham out of the house and country of his idolatrous Fathers, and opens the same way of salvation, (i. e. the Gospel)Of the Cove­nant of Grace renewed with, and the Go­spel preached to, him. more clearly yet to him (therefore he called the Father of the faithful) God promising him, that he should be heir of the world, (Rom. 4. 13. (that is) in his seed: and that seed, Christ Gal. 3. 16, 17. Christ, the promise that was made both to him and to all the Fathers. See Act. 13. 32, 33. 2 Cor. 1. 20. Heb. 11. 13. comp. 39. And they possest of their inheritance first in his resurrection, Act. 13. 33. and not only that he Rom. 4. 23, 24. but that in all Nations those who were the children of the faith of Abraham Rom. 4. 16. Luk. [...]. 9. should be coheirs of the promise made to Abraham. And this the Apostle calls the Gospel that was preached to Abraham, Gal. 3. 8. and the Covenant made with him in Christ, vers. 17. Luk. 1. 72. comp. 68. And the adoption. Rom. 9. 4. From which commonwealth of Abraham or Israel the Gentiles be­ing aliens, and having no title to the Fathers, Rom. 9. 5. are there said to have been formerly in the times of the old Testament without Christ, strangers from the Covenants of promise; having no hope, &c. Eph. 2. 12. Of which covenant of Grace and the Gospel and not of that of works (for at the giving of the law there was no such ceremony required or practised, Josh. 5. 2, 7. tho mistaken perhaps to be so by the children of works, see Rom. 9. 32. Gal. 5. 3. or at least it being a part of the antiquatedAnd of the Sa­craments be­longing to it. ceremonies, (the same reason that (they conceived) [Page 198] bound them to the observing of it, binding them to the observance also of all the rest) was circumci­sion then a seal. See Rom. 4. 11, 13. Act. 2. 38, 39. and the Antitype of our baptism. God beginning now more ceremoniously and solemnly to own his Church; setting a corporeal mark upon it, where­by his people might be more signally separated and distinguished from the rest of men; as afterward (they multiplying into a nation,) in Moses's time, he distinguished them by peculiar laws. Fourteen generations after Abraham was the Gospel yet more evidently preached to David (that his seed, hisDavid. son should rule over all the whole world, &c.) which seed promised to David also was Christ, see Act. 13. 23. and this covenant again established with him.The same Co­venan [...] re­newed to him. See Ps. 89. 3. [...] Chron. 17. 11. Act. 13. 23, 24. and Ps. 72. and 89. The subject of whose songs is almost no­thing else but Christ; as we see from the expositi­ons of them in the new Testament. And because the promises were made more fully to Abraham and to David; therefore hath our Saviour more chiefly the title, of [the seed of Abraham, and of the Son of David] then of others. See Matt. 1. 1. And Da­vid was followed by the goodly fellowship of the Pro­phets, The Prophets. Of Gods fre­quent renew­ing of the co­venant of grace to his people by them. whose light shined brighter and brighter, 2 Pet. 1. 19. in those former darker ages (so that some of them are called rather Evangelists then Prophets) till the open day of the Gospel at last ascended upon the Earth in its full lustre and perfection.

And let this be observed to the glory of the§. 12 mercies of God everlasting, certain, never-failing, (neither by Satans polices, nor by mens sin); how at a certain distance of time, God alway mindful of his covenant with his elect. (For though God is no accepter of persons, Act. 10. 34. Gal. 2. 6.) for any [Page 199] external considerations of nation, &c. nor internalAnd by ex­traordinary Teachers con­stantly re­forming the Church at cer­tain times, when much declining [...] his true wor­ship, and least deserving it. of properties and parts (for the reason why any have these better then others is purely because he gave them); yet he is an admitter or receiver of one mans person, not anothers; of one nation, not an­other; they being in all things equal (or mostwhat he whom he receives some way inferior); to gra­tuital favors for his own to us unknown pleasure, no way grounded upon any thing in the person. He preaccepteth none in point of justice, so as to do wrong to any; or deny to any their merit and due, tho due only upon his promise, by which he hath tyed himself to reward industry, and our right use of his former gifts; Matt. 25. 29. see Matt. 20. 13, 14, 15. But in point of liberality he doth, so as to do more good to some then others, without any cause at all that is in the person: Rom. 9. 11. -3. 3. -11. 29. Esai. 41. 2, 4. Nor is this said, as if he did not ordinarily give more with respect to some former gifts of his (either those of nature, or those of grace; those acquisit by mans industry, or infused by Gods mercy) that are in such or such a person, see Matt. 25. 15, 29. but that he hath not tyed himself to give only where are former gifts; and many times doth otherwise out of respect of the superabundance and overflowings of his mercies, and of his Church upon earth: which his everlasting purpose had de­termined (notwithstanding mens frequent Aposta­cies) to maintain from the beginning to the end of the world, Rom. 3. 3, 4. -11. 29, 36. even then when he had most reason of all to desert it; after it had begun to decline to idolatry, Atheism, &c. sent new preachers of this Covenant, and renewed the true Religion by them. And how not in the best of times, for a reward of obedience; but in the worst [Page 200] ever out of a necessity of repair; not in the growth but the decadency of former piety; his eternal pit­ty still visited the world with new light and new Ambassadors. Some 600 years after the Creation,As by Enoch the world then full of ungodly sinners both in words and deeds, Jude 14. Enoch was sent a Prophet; who walked with God; and in whom was shewed to the world the reward of righteousness; and who de­nounced the last judgment day against the then wicked. Again at a certain distance from Enoch, Noah. before the flood; when now not only the rest of the world, but also the holy race was corrupt with op­pression and violence from Gigantick people, Gen, 4. 23, 24. and illegal conjunctions upon multiplica­tion of women. Gen. 6. 2. comp. 1, 4, [...]3. Mal. 2. 15. God sent Noah, who walked also with God, and was a Preacher of righteousness 367 years after the flood. Idolatry also now growing rife, and Shems holy race fallen away into it. Josh. 24. 2, 14. Gen. 31. 30, 53. God called Abraham; who commanded his children Abraham. to keep the way of the Lord, Gen. 18. 19. &c. 430 years after this, Gal. 3. 17. when the children of Israel were full of the Idols, whoredoms and abominations of Egypt; sacrificing unto Devils, &c. see Josh. 24. 14. -5. 9. Lev. 17. 7. Ezek. 20. 7, 8, 9, 14. -23. 3. (The reason why they were so prone to it at Sinai: and upon every occasion so ready to start from the Lord) God sent Moses, but not for any merit of theirs at all: therefore are they every where so fre­quently told of it. See Deut. 9. 4, 5, 6. &c. [Not for thy righteousness, nor for the uprightness of thine heart, for thou wert, &c. but to perform the word which the Lord sware.] And Ezek. 20. and Ezek. 36. 21, 22, 31, 32. where God saith when they would not cast away their abominations, &c. that he never­theless [Page 201] wrought for his name sake, and caused them to go forth, &c. see vers. 8, 9, 10, 14. &c. see the like story Psal. 106. 8, 43, 45. comp. with the rest of the Psalm. Ps. 78. 38. comp. 36. the reason of his compassion not their goodness, but their mortality: vers. 39. 65. Jer. 30. 8. &c. comp. 15. -31. 19. Nor were their chil­dren he carried into Canaan better then their fa­thers, Ezek. 20. 21. (for which consider that strange passage, Amos 5. 26▪ (of which the modesty of Mo­ses hath said nothing in the story) the secret carry­ing along with them (besides the Lords) the effigies and Tabernacle which they made to themselves of Mo­lech and Chiun, &c.) But yet for his name sake, &c. vers. 22. And see vers. 37, 40, 41. How God promis­eth after the expiring of his punishments and wea­riness of asflicting (very frequent in the Prophets) before any at least acceptable repentance of theirs, a restorement of them to all his mercies and bles­sings; upon which restorement (saith he) ye shall remember your waies, and loath your selves, when I have wrought with you for my names sake, not accord­ing to your wicked waies, vers. 43, 44. see Ezek. 16. 59. &c. Not as if he did not require our repentance for to obtain the return of his favours, especially to challenge or expect it; which is so effectual to ha­sten his mercies, and cut off the remains of justice. See Lev. 25. 39. Ezek. 6. 8, 9. But if this be not: Mans impenitence or unbelief shall not frustrate for ever Gods faith, promise, glory; Rom. 3. 3. But he will create new hearts in us rather; and we shall repent after his mercies at least, when not before: and St. Paul shall cry out; O the depth! Who hath first given unto him, Rom. 1l. 35. For he who hath tyed himself upon repentance to shew mercy; hath not tyed himself not to shew it but only upon repen­tance. [Page 202] And indeed Gods judgments many times, (particularly war) making men worse; and his punishments (by our desperate malignity) increa­sing sin; whence could any reformation begin but from himself? who is forced at last, (when our sin contends in duration with his justice) because his mercies endure for ever, to pardon us for nothing. Nay when his favours are built upon our repentance, 'tis the same, tho not so short a way of pure mercy. We have no goodness but that some grace prevents it. It only makes its own way; 'tis only it, that in­vites itself; and prepares its own lodging; and if we would find out the beginning of Gods mercies we can go only from one to another in infinitum; who makes first that repentance, which he after­ward rewards; and gives us first to ask those favors, which he gives us for asking.

To return to the subject in hand. Now in this§ 13. Moses. time of greatest necessity God sent Moses: whose law was given for a light to the feet of the sons of faith; as for a letter of condemnation to the sons of Belial. About 400 years after, Act. 13. 20. when the Israelites were quite declined from the pious steps of their forefathers; and the word of the Lord (upon it) for a long time, had been rare and preci­ous, See Judg. 2. 10. 1 Sam. 3. 1. God sent Samuel, Samuel and David. David, &c. 500. years after this; all relapsed into idolatry; and in their captivity little amendment; see Ezra 9. 1. Zech. 7. 5. &c. just when ten forede­creed Sabbaths of years for the land (whose Sab­baths among other things by them were not observ­ed) see Lev. 26. 34. 2 Chron. 36. 21. were run out: God for his names sake sent a restorement of their Church and government by Zerubbabel and Joshua. Zerubbabel and Joshuah. Near the end of 70 Sabbaths or weeks of years, i. e. [Page 203] 490 years Dan. 9. 25. after this, when we know what a miserable condition the Church of God was in, from the wickedness of the High Priest; the super­stition and hypocrisie, and false doctrines of the Pharisee, when there was now hoc dignus [...] no­dus; God sent his son to reform all things Heb. 9. 19. AndHis own Son. we may gather also from Rom. 11. 26, 27, 28, 29. that the last conversion of this nation, shall be only for Gods promise, not their repentance. And indeed who so considers that from God proceeds all our reformation; as well as his blessings for, and upon it; for all the effects of mercy must wholly ac­quiesce in him; and acknowledg all things alwaies done for his own sake; nothing for ours. These s [...]t and foremeasured times of performing these pur­poses of God the Evangelist hath otherwise observ­ed in the 14 generations; that were between those great Epocha's of Abraham and David; David and the Captivity; Captivity and Christ. Matt. 1. 17.

And now what can hinder Gods goodness; or de­cay§. 14 God for [...]ver preservin [...] the [...] not [...] to its [...] in [...]; [...] own [...] purpose and ple [...]sure. the Church; since 'tis plain that sin cannot? God preserving it not for its holiness, but his glory. To whose power Satan is so far inferior; that tho he is permitted to work much sin in the world; yet was he never, nor never shall be, able to frustrate by sin any of the least of Gods designs. And therefore that supposition is not pious, of his assisting the Church so far as she neglects not her duty: which is only promising, that the Church shall not (if it doth not) fall away; for so doubtless it had been, long since many times over, perished: And Gods enemy have had the universal Monarchy of this lower world. But as from him only it is that the Churches faith continues; so his promise that she shall not, is also that▪ her faith shall not, fail; see Luk. 22. 32. [Page 204] comp. with Matt. 16. 18. And the motives of Gods protection of Her are now the same as of old, (where­with his servants, upon the rising of his indignati­on against her, alwaies conjured him); i. e. not re­spect to her righteousness; but the care of his name: least it (either the power or glory thereof) should be polluted amongst Christs spiritual enemies, Satan and his Angels: and temporal, Antichrist and his wor­shippers; whilst he seemed unable to protect her. [Hence the jealousy of Gods and Christs name, a­mongst the Mahometans now, no less then amongst the Heathen before, shall secure Christianity.] See Numb. 14. 16. Who is now also as jealous as ever of his honor; and saith as of old, Ps. 46. 10. I will be exalted amongst the Heathen, &c. Or the truth and faithfulness thereof should be aspersed amongst his servants; after so many promises and oaths made (for besides those latter of the new Testament, even that old one to Abraham (which was concerning his spiritual seed) is no way yet canceld or expired), if he should appear unready to preserve her. See Exod. 32. 13. And in that great judgment Matt. 24. 21. from which some are saved, he saith not for the righteous, but for the elect tho e daies shall be shortned: i. e. for his election of some to whom he will shew mercy: which election Rom. 9. 11. is of God cal­ling, not man working; who creates repentance, as well as shews favor upon it; and who of a sudden brings an holy generation out of a corrupt. Whose omnipotency delights to exercise it self in changing even curses themselves into blessings. As we see in the curse of Adam; Satans mischiefs upon Eve, be­ing the occasion (in cursing him) of promising the blessed seed. Gen. 3. 15. In the curse of Babel; by it peopling the world, Gen. 11. 8. -10. 2. &c. Of Levi's [Page 205] race, Gen. 49. 7. whose scattering in Israel became their preeminence in the imployment of the mini­stry of holy things. Numb. 16. 9. Of Christ, Gal. 3. 13. the killing of whom by Satans great plotting and malice, became the salvation of the world. The Babilonian Captivity, which ('tis observed) much advanced in the world the knowledg of the true God, and prudent laws. The prosecuting of the death of Stephen, and destruction of the Christi­ans; by which the Gospel was spread over the world. Act. 8. 4. Onesimus his running away, Philem. 15. his conversion. Glory be unto his omnipotency and wisdom out of weakness producing strength; and good out of evil! Amen. And again whose unsearch­able counsel doth not ty and restrain it self to pro­sper all good intentions and pious designs of those, who are zealous for propagating his Church, ei­ther by converting Heathens to the christian faith; or Heretical Christians to the truth. And this on­ly because his preappointed time of mercy to such a people is not yet come: who for their sins are yet longer to suffer the just judgment of blindness and error; And it is not for men to know the times and seasons which the Father hath put in his own power; much less to take up the sword unbidden in his cause; being an Engine he hitherto hath not used, to promote religion. And perhaps therefore it hath been (tho I am perswaded sometimes drawn out of pure zeal to Gods honor) hitherto so unsucces­ful. Witness, those many unfortunate attempts up­pon the Mahometans in several parts, by Christian Princes in the Holy war: By Lewis 9th, by Charles 5th, &c. Towards which enemy of Christian reli­gion (since he hath attained his just bounds) their defences have been wonderfully successful; not so [Page 206] 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§. 15. The eminent promulgatio [...] of the Cove­nant of Grace 430 [...]ears se­niour to that 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, The Gospel preached to the same peo­ple when the law was. 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 consistsThe law to the children of faith, co [...]si­stent with, subservient to, and no way ann [...]lled by, the Covenant of Grace; or the Gospel. 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 Ma [...]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 [Page 207] 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 [Page 208] 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 §. 16. Tho to the children of works a kil­ling letter. (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; 'tis 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 [Page 209] 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 forwardYet [...] to drive them (made sensible of their inabili­ty) forward into t [...]e Cove­nant of Grace. 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 mean­while 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 [Page 210] 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 free­woman; 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 [Page 211] 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;§. 17. The two mi­nistrations of the law by Moses; and the spirit by Christ, how and how not opposed. 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 [Page 212] 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: andThe Ancients had a waies the same way of salvation as the latter times. (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 [Page 213] 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. [...]. 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 [Page 214] 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 [Page 215] 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 [Page 216] 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§. 18. 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 [Page 217] 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 by them, to those in­stituted by our Saviour after the mystery of our sal­vation accomplished. Veteribus sublatis (saith S. Au­stin) instituta sunt nova, virtute majora, utilitate meliora, actu faciliora, numero pauciora, and Leo (quoted before) eadem fuit virtus charismatum, quam­vis non eadem fuit mensura donorum, and this may be the reason of those 2 Canons in the Concil. Tri­dent. 7. Session. Siquis dixerit novae legis sacramen­ta à sacramentis antiquae legis non differre nisi quia ce­remoniae sunt aliae, & alii ritus externi: Anathema sit. And again, si quis dixerit Baptismum Johannis habu­isse eandem vim cum baptismo Christi, Anathema sit. Which was also the Ancient doctrine of the Church against the Donatists pleading from it the lawful­ness of the iteration of Christs baptism. To whom St. Austin replyes contra literas Petiliani l. 2. c. 37. Sicut aliud est carnis circumcisio Judaeorum, aliud au­tem quod octavo die Baptizatorum nos [...]elebramus: & aliud est Pascha quod adhuc illi [...]e ove celebrant, aliud autem quod nos in corpore & sanguine Domini accipi­mus; sic alius fuit Baptismus Johannis, alius est ba­ptismus Christi: Illis enim ventura ista praenunciaban­tur, [...] completa illa praedicantur. Thus Calvin al­so Instit. l. 4. c. 14. 22. Quin uberior etiam spiritus gratia hic (i. e. in the Sacraments of the new Te­stament) se proferat, si tempus cum tempore compa­res non dubium est: Nam id pertinet ad gloriam regni Christi, sicut ex plurimis locis praesertim ex 7 capite [Page 218] Johan. colligimus: Quo sensu accipere oportet illud Pauli, umbras fuisse sub lege, Corpus sub Christo. Ne­que enim consilium est exinanire suo effectu testimonia gratiae in quibus olim Patribus veracem se probare deus voluit, sed comparative magni facere quod nobis datum est. And I think no Christian hath reason to equal the benefits of their Manna or Paschal Lamb to those of the Eucharist instituted by the Lord Jesus, with annullation of the other; and a pre­face of Hoc est corpus meum, which seems needless innovation, if as much might have been said of the former Lamb. See Bishop Forbes de Eucharist. l. 1. c. 1. s. 26. Haud dubie prisci fideles ante Christi incar­nationem carnem Christi spiritualiter edebant in Man­na, & rebus aliis figuratam, & sufficienter pro statu oeco­nomiae illius ad salutem 1 Cor. 10. &c. sed nihilominus per communicationem carnis Christi in Eucharistia multo altius & solidius nos Christianos incorporari Christo quam priscos fideles, qui Christi incarnatio­nem praecesserant: And again. Eadem fuit Judaeo­rum & Christianorum esca quoad significationem, non autem quoad rei significat [...] & figuratae prae­sentiam & exhibitionem. Haud absurde igitur di­citur Agnum paschalem, Mannam, pe ram &c. fuisse Sacramenti Eucharistiae typos & figuras, &c. And if any one think to equal the benefit of the new Sa­craments with those old ones because salvation was also had under them, He must also deny any profit thereof also now to people formerly penitent and beleevers: because these also prevented of the actu­al reception of these Sacraments may attain eter­nal life. Thus 'tis confessed the former Sacraments to be in many degrees inferiour to the new institut­ed by Christ. The Schoolmen go yet further in de­pressing them. Non valuisse sacrificia vetera, &c. ad [Page 219] expiationem peccati quoad culpam & paenam Gehennae, nisi quatenus signa quaedam erant protestantia fidem in Christum. Non justificasse vi sua (as the new ones do) sed ex fide & devotione suscipientis, quae fides nunc non efficit gratiam sacramentalem, neque dat efficaci­am sacramentis, sed solum tollit obstacula. Instituta esse primo & per se ad significationem fut [...]rorum (ac­cording to that of St. Austin non dantia salutem, sed promittentia salvatorem) non ad efficiendum aliquid [...]isi per accidens, quatenus in eorum susceptione erat protestatio sidei, &c. Yet (to conclude) How ever be it per se, or be it per accidens, 'tis granted by all that the same effects for remission of sin, and grace ne­cessary to salvation according to the oeconomy of those imperfecter times, were wrought in the re­ceiving of those Sacraments as since in the new. So Aquin. part. 3. 62. q. 6. art. confesseth per Circumci­sionem Gratiam fuisse collatam quantum ad omnes gra­tiae effectus, sicut in Baptismo non tamen ex virtute ipsius Circumcisionis sicut per Baptismum. And Bellar­mine. Meritum Christi nobis applicatur per sacra­menta, Hebraeis autem per solum fidem: But he adds quae tamen fides requirebat sacramenta vetera ut con­ditiones sine quibus non fides operabatur. Yet since more abundance of grace and salvation comes by the new, more immediatly and properly instituted by our Saviour for such an effect; Therefore were the new much desired by (and we are not to doubt) with much benefit administred, to those who had formerly received the other; which were also the types and figures of these. And Blessed ever be God who hath made our times partakers of these his more excellent benefits and dispensations.

The same way of salvation; first, by remission of§. 19. sin past, &c, Ps. 32. 1, 2. upon repentance. Second­ly, [Page 220] by obedience for the time to come: the chil­drenThe same ju­stification and sanctification. of faith being guided by the same Evangeli­cal precepts, regenerated by the same spirit; and this spirit operating the same purity and sanctity in their hearts, under the old Testament, as under the new. Neither may we think that the latter Saints more illuminated differed from the ancient more oreshadowed, in the perfection of any new parts of obedience, but only in the perfection of degrees. Nor (for degrees) was their illuminati­on so small (and consequently their obedience soThe same obe­dience t [...]en required and performed. impure), in comparison of us as some imagine. Which thing, after first having taken notice, that the two greatest Commandements which indeed contain all the rest whatsoever Rom. 13. 10. are quot­ed by our Saviour out of ehe law and Prophets. Deut. 6. 5. Lev. 19. 18. see Matt. 22. 37. -7. 12. We may the better discern by running over the strictest precepts of our Saviours Sermon, Matt. 5. &c. and seeing how far those of the Law and Prophets have advanced towards them, tho the supine negligence or hypocrisy of the Jewish Doctors took notice only of some places (for the outward expression) of less restraint; as Thou shalt not kill, commit adultery, forswear thy self, &c. without considering others at all that were of greater.

The parallel precepts given under the law, to§. 20. The Parallel precepts un­der t [...]e law, to those under the Gospel. those of our Savionr; Matt. 5. vers. 21. see Eccles. 7. 9. Psal. 3. 7, 8. Exod. 22. 28. Psal. 39. 1. 1 Pet. 3. 9. [not railing] confirming it from Psal. 34. 13. and the practises of David, 2 Sam. 16. 10. and of Moses Numb. 16. 4. and the censure of Nabal for calling David a runaway. 1 Sam. 25. 14. And indeed the general precept of the law [loving our neighbour as our self, and doing only to him, what we would he should to us] [Page 221] sufficiently involves the prohibition. To our Savi­ours, Matt. 5. 27. see Prov. 6. 25. Job. 31. 1. Prov. 5. 8. where advised to turn another way. Jer. 5. 8. Is our Saviours stricter then Prov. 23. 31, 33. And lastly the 10th Commandement; from which we may argue; If (now) the eye look, &c. without coveting, 'tis innocent: if with it, then also this was a sin. To those Matt. 5. 33. see the third Com­mandement; and our Saviours reason for not swear­ing, Matt. 5. 37. Which reason [of its coming of evil] argues that it was never lawful; and (conse­quently) alwaies forbidden; either by the positive, or the natural, divine law. Now tho we find not in the positive law [swear not at all] (which pre­cept is in no times to be understood absolutely); yet we find that we shall only swear by the Lords name Deut. 6. 13. -10. 20. (for swearing by him was his ho­nour, Esai. 65. 16. Jer. 2. 16.) and again that we shall never take his name in vain. Therefore they might not swear at all; unless upon necessary and just causes; But so also we may now swear. And see this in St. Paul not unfrequent. To that Matt. 5. 38. see Prov. 20. 22. -24. 29. Lev. 19. 18. Tooth for tooth (for pub­lique revenge) is still lawful; but private never was. See Numb. 35. 24. And see Lam. 3. 30. Esai. 30. 6. answering to Matt. 5. 39. To Matt. 5. 43. &c. See Exod. 23. 4, 5. and if his Oxe; then if a thing much dearer to him; then also if Himself. See Rom. 12. 20. quoting it out of the old Testament. Pro. 25. 21, 22. Psal. 7. 4. Job. 31. 29, 30. Lev. 19. 17. Prov. 24. 17, 18. Tho some enemies there were devoted to de­struction, to whom they might shew no mercy. Deut. 7. 16. As also now some en [...]mies of God we may not pray for, 1 Jo. 5. 16. and some acts of cha­rity there were, in which they were obliged only to [Page 222] their brethren. Deut. 15. 3. -23. 20. But so also 'tis now, Gal. 6. 10. Now concerning these precepts a­bove quoted we may not think that they were un­known or unpractised till the time wherein we find them registred. For we find not only the morals of Moses, but even many of the ceremonials, observed before his times; As paying tithes, Gen. 14. 20. Pu­rifying, cleansings, changing their garments. Gen. 35.

2. Holocausts, Gen. 8. 21. Peace-offerings, Exod. 24. 5. Clean and unclean beasts. Gen. 7. 2. The birds in sacri­fice not divided. Gen. 15. 10. comp. Lev. 1. 17. Not eating the blood, Gen. 9. 4. Not marrying with unbe­leevers as may be gathered from Gen. 6. 2. comp. 1. And so Polygamy seems then prohibited. See Matt. 19. 4, 8. comp. Gen. 6. 2. and 4. 19. Raising seed to their brother. Gen. 38. 8, 10. But they happened ra­ther to be registred and set down by parts, what the Holy Ghost alwaies on the same manner dictat­ed to the faithful; as those sins also were by them strictly avoided. Else the holiness of ancient No­ah and Job would not have run parallel with that of Daniel, Ezek. 14. 14. which in the 10 Comman­dements were only reductively prohibited. This publication of the divine laws being still more and more perfect; Moses more illustrating, and com­menting, as it were, upon the former patriarchal Traditions; and the Prophets upon those of Moses; and Christ again upon those of the Prophets; he compleating and fulfilling all things.

3. The same way of salvation anciently, (as now)§. 21. The same sufferings; and mortificati­ons, &c. re­quired and undergone. was by sufferings. Self-denial, taking up the Cross, mortification, affliction, as they are the portion of the godly under the new, so were they under the old Testament: and the same promises of protecti­on, deliverance, temporal happiness and prospe­rity, [Page 223] that were to the righteous under the old, are also to the Saints under the new. And as the pre­sent state of the wicked is observed to be prospe­rous since our Saviours coming, but endless destru­ct on after it; so it was before. And they are Gods constant waies, from the beginning never chang­ed; first affliction, then deliverance; first evil, then good to the godly: first prosperity, then ruin; first good, then evil, to the impious. But who so will uni­versally discern these paths of God by his experi­ence, must first perfectly see the goodness and wick­edness of the heart (where their chief seat is) to distinguish between the good and the bad; and then must see the joyes and afflictions of the heart (where their chief seat is) to distinguish between the truly temporally happy, and the miserable. Be­sides these he must see to what place the soul goes when it leaves the body; and to what place also the body goes when it leaves the grave: for t e rea­sons, Matt. 16. 26. Luk 12. 20. Rev. 18. 7. And then for the better considering of temp [...]ral judg­ments and mercies he must live the time of 3 or 4 generations. Till which let his ignorance say with the Wise man, Eccl. 9. 1. Homo nescit utru [...] a more an odio dignus sit. Meanwhile to see the unity of the doctrine of the two Testaments concerning these. 1. And first for self-denial, mortifications, &c. Ge­nerally we learn from those ancienter Saints, sack­cloth,Consider the old Testament mortificati­ons. dust, and ashes, fasting, lying on the ground, &c. (see Davids humiliations, 2 Sam. 12. 16.) so far as some that will hold only on the liberty of the new, reject these as humiliations proper only to the old Testament. The austerities of the Prophets were ve­ry great: the self-denial of Abraham and Moses, &c. not to be parall'd. 2. That temporal afflicti­ons [Page 224] were the portion of piety under the old Testa­ment; and that this book taught men so; see the witness that the new bears to it, chusing rather to recite it as an old, then teach it, as a new credend. See Heb. 12. 5. quoting Prov. 3. 11. Rom. 8. 36. quot­ing Psal. 44. 24. Jam. 5. 11. chusing an example ofTemporal af­flictions of the godly. sufferings out of Job. And now for the history of old times. Consider how that old-Testament-Piety began in Abel; and how it ended in those men­tioned, Heb. 11. 35. &c. How the children of promise were at first the servants of their Brethren, as at last their Masters. So that as the Apostle Gal. 4. 29. [...]aith, as then, so it is now; we may lawfully convert it inOf single per­sons god [...]y. saying; as now, so it was then. See Abrahams leaving his country Act. 7. 5. the complaint of Jacob, Gen. 47. 9. Consider the afflictions of Moses (yet those chosen by him) of David; and those not less after, then before, his coronation. See Psal. 39. 12. see the sad complaint of Psal. 44. notwithstanding vers. 17. lastly, consider the design of holy Jobs histo­ry divulged most early to lesson all posterity, not to adjudge prosperity only to the godly, nor affliction to the wicked. But it was so with singleOf nations godly. persons, but not so with nations; because they had promises of temporal happiness then upon holi­ness, first: and have they not so still? Doth not God still temporally bless both persons and nations that fear and serve him? the preachers tell them so. And for righteous men are there none now that may say with David, Psal. 16. 6? But if temporal prosperity be the promise of the law, and affliction the lot of the Gospel; then, as then we argue Israel Gods people, when prosperous, we must argue them so still: because now most distressed. Nay further, them then not to be Gods people, because no nati­on [Page 225] seems to have suffered more then the Israelites, (not to a final extirpation of them, for whom mer­cy is in the last place reserved, but for all manner of tyranny and oppression over them) if we do but together with their short felicities in Joshua's, and Davids, and Solomon's time, &c. consider their condition in Egypt, after in the wilderness; in the time of the Judges; under the invasions of the kings of Syria, Babylon, Egypt, Antiochus, Romans. For as the temporal prosperity of those, who are Gods people, depends only on the continuance of their holmess (God judging here those more, whom he will not judge hereafter; and visiting the sins of his servants almost alwaies with temporal afflicti­ons, tho he deals not so with others, because re­served for future and greater punishments) so they never continuing long without offending God, it comes to pass that they never long abide tempo­rally happy. And we see the very life of holy men not unoften ending in the temporal punishment of some sin, as good Josiah's and Moses's, and the Co­rinthians 1 Cor. 11. 30. comp. with 32. Only the certain comfort to these whether men or nations, is; that Gods judgments alwaies end to them in mercies; mercies everlasting. And Gods proceed­ings with them are alwaies such as are described, Psal. 89. 32. and Esai. 54. 7, 8. yet that moment contains their sufferings at this day as appears by v. 9. &c. and speaking of their last conversion. 3. That prosperity was observed under the old Testament to be the ordinary inheritance and port on of the wicked, see those many expostulations we find eve­ry [...] of [...]. where in the ancient Scriptures. See Jer. 12, 1, 2. Job. 21. 1. &c. and whose friends were reproved by God, for maintai ing throout that discourse, [Page 226] the contrary Job. 42. 7, 8. Psal. 73. 1. &c. Mal. 3. 14. Psal. 17. 14. which wonderment is as much now, as it was then; and proceeds not from a right suppo­sition of any promise God made either then or since of perpetual prosperity to the godly, and ad­versity to the wicked; but from an human, short­sighted, non-consideration of the future endless happiness of the one, and destruction of the other: which only is the word of the Almighty and shall stand fast for ever. But we will needs conceive their end already past; when they are but entring upon an eternity of being. 4. That temporal prosperi­tyUnder the new Testa­ment tempo­ral prosperity in some sense to the godly. under the new Testament is not to be denyed to the godly, see Mark. 10. 30. 1 Tim. 4. 8. Matt. 5. 5. comp. Psal. 37. 11. from which it seems to be taken. Jam. 5. 11. Where the Apostle proposeth Job's re­prosperity for an example to Christians; And that long life promised to obedience to parents; and blessings not only upon themselves, but their chil­dren, to those who obey Gods Commandements, are since the Gospel, antiquated; and these events altered, who dares to affirm? Or what good man is there that hath not long stories of Gods several temporal mer [...]ies to him in this world? And when I consider the temporal condition of the greatest sufferers; (tho 'tis true 1 Cor. 15. 19. to the eye of men, and the little enjoyment of any good things of this life, they are of all men most miserable) yet in such condition, for the present, also they seem of men the most happy (only if you suppose their hopes to be true): for I find them, tho not freed from adversities; yet alwaies sure of protection in, and deliverance from, them. See S. Pauls words 2 Cor. 1. 10. and 2 Tim. 4. 17, 18. agreeing with the doctrine of Ps. 37. and Ps. 34. 19. So that his bonds assured with [Page 227] such mercies made others bold, and Phil. 1. 12. &c. and their joyes solid and true and not counterfeit, and far exceeding, and making them even senseless of their sorrows: see 2 Cor. 1. and when I look on their life ending in a violent, painful, and ignomi­nious death, yet when I consider the wages for it; it seems that it ought not to be called an affliction, but an extraordinary service; undertaken for to at­tain a greater reward eternal, then others shall have who take not the same pains. See Heb. 11. 35, 26. But concerning temporal prosperity of Saints two things we must note. 1. That it is not for the most part so constant as the wicked's is (see the reason before) because all men sinning; the just God punisheth in this world those of his servants, &c. (the reason of this because he punisheth them not hereafter:) but (according to the qualification inserted Mark. 10. 30.) interlined with afflictions; and consists more in protection in and deliverance from, then vacancy of, all crosses (yet which things make it to them infinitely more pleasant; as war and conquest is, then a constant peace: and hun­ger and a feast then constant satiety): and that it is a happiness as succeeding evils; so succeeded by them, like the condition described, Psal. 106. but good and peace alwaies the last. Ps. 37. 37. 2. That when it is, it is more secret, and within, and less discerned; whereas that of the wicked is more ex­ternal, and specious, and obvious to the eye. So that the world sees much more of the one and much less of the other then indeed there is. To con­clude this point from the premises I think we may safely pronounce. 1. That a constant prosperity (excepting some evils of no moment) hath some­times happened to the wicked; but never to any [Page 228] good man. 2. That constant adversity never hap­pened either to evil or good. Not to the evil, because they purchase evil to come only by the pleasures of some present sins▪ nor to the good because God deli­vers as he afflicts. 3. That to the good, more worldly dissatisfaction, then worldly content, either from his not having, or at least his not using and enjoy­ing, its good things, 1 Cor. 7. 29. hath alwaies hap­pened. 4. That for the people and Church of God in general; ever since the beginning, the lat­ter afflictions thereof have been and shall be still greater; greater therefore under the times of the Gospel, then of the law; see Matt. 10. 34. and greater still the deliverances; all Glory be to the infinite wisdom of our God!

Thus much of the same obedience and sufferings,§ 22. 3 The same rewards eter­nal then pro­mised. required alwaies of the children of faith, under the times of the law and Prophets; as since under the times of Christ; even the same from the beginning. Next, these required alwaies upon the same re­wards promised and punishments denounced, i. e. eternal bliss, or torments: which that they were al­waies believed, hoped, feared by the most of menPunishments eternal threatned. (for now also some there are who believe them not) we may learn from the ancient universality of this opinion (for so much as concerns the soul) e­venThe common belief of all nations con­cerning these. amongst false religions; which must either be borrowed from the relations of it made to the Church, (as all false religions were but several cor­ruptions of the true): or from the common light of nature (as such a thing there is, Rom. 2. 14, 15.) For indeed how could at any time right reason al­lowing only a God; and reward and punishment; for virtue and vice; as 'tis, Gen. 4. 7. argue other­wise? For they seeing the wicked many times here [Page 229] prosperous; and the righteous suffer; even the first good man murdered by his own brother: and then holding after death no second state, there remains no punishment, &c. for temporal death, passing up­on all, can be no punishment of any ones sin, ex­cept Adams, any more, then it is of the sins of all. Now the light we find amongst the ancient Hea­thens we may not deny to have shined much more in the Church. But secondly, That not only futureOf the Anci­ent [...] a resurrection of the body. bliss and pains, but a resurrection also was com­monly believed in the Church before our Saviours times, encouraging the good, affrighting the wick­ed, see 2 Maccab. 12. 44. Wisd. 4. 16. and all the 5th cap. 2 Maccab. 7. 9, 36. which tho not Canonical yet are convincing, to shew the Jews ancient opi­nion in this point; and the last place seems to be verified by the Apostle, Heb. 11. 35. see Martha's ready answer, Jo. 11. 20. and the opprobrium of the Sadduces for denying it. Matt. 22. 23, 29. Of whom note, that they were a Sect not numerous; counted generally Hereticks among the people (as the Pha­risees the Orthodox) that, for the evidence of these truths therein they were forced to reject the writ­ings of the Prophets, and were told also by our Sa­viour that they understood not the writings of the law. Matt. 22. 29. And again that this belief a­mongst them was of no later date, see Heb. 11. 12. &c. whence may be collected the quality of that faith mentioned vers. 6. which (compared with the end of the 4th vers. and beginning of 13.) must needs be believing God to be a rewarder after this life, or else is nothing worth, see vers. 35, 40. vers. 26. of the reward i. e. eternal; else Egypt was to be preferred before the Wilderness. See Luk. 1. 54, 72. Rom. 3. 21. -1. 2. Next let us consider the old Testa­men [...], [Page 230] and the many places therein declaring thisThe scriptures of the old Te­stament Con­cerning a re­surrection. truth (tho the cleer light we have of these things since the Gospel, makes us fancy the darkness of former times to be far greater then it was). Con­cerning which our Saviour chides the Sadduces not only for not knowing the point, but not knowing the scriptures, Matt. 22. 29. (as the Apostle likewise doth the Corinth [...]ns 1. ep. 15. 34. I speak it to your shame) and quotes Exod. 3. 6. for the proof of it: as also St. Peter 2 Ep. 3. 13. for the new creatio [...] quotes Esai. 65. 17. See for this day of judgment and new Creation, Esai. 66. 15, 22. -51. 6, 8. Psal. 102. 25. -50. 1. &c. And the righteous living after it. Psal. 102. 28. comp. 26. Esai. 51. 6. -66. 22. There­fore is God also himself said to be their reward. Gen. Concerning e­ternal bliss after it of the faithful. 15. 1. Psal. 73. 26. -142. 5. Eccles. 11. 8, 12, 14. Eccles. 2. 3. See first then that clear expression, Dan. 12. 2, 3, 13. Esai. 13. 12. where note that the term of sleep­ing for death used so frequently in the new, see 1 Thess. 4. 13. is borrowed from the old, Testament; and not only intimated rest, but argued a rewaking; whence also the resurrection is called the morning, Psal. 49. 14. 2 Pet. 1. 19. and seeing light again, Psal. 16. 9, 10, 11. spoken of the resurrection Act. 13. 35. in the first place of Christs, but also of Davids, by him. Psal. 17. 15. comp. with 14. and with Psal. 16. 11. Psal. 49. 15. comp. with 14. Psal. 73. 24, 26. Psal. 36. 8, 9. comp. with the rest. Job 19. 25. &c. Job 13. 15. Fs [...]i. 26. 19. opposed to 14. Hos. 13. 14. Esal. 25. 8. -51. 6, 8. quoted 1 Cor. 15. 54, 55. Exod. 32. 32. Ps. 69. 28. comp. with Phil. 4. 3. Rev. 20. 12. Luk. 10. 20. where keeping this memorial of them, is upon their being first by death removed out of sight, see Mal. 3. 16, 13. where this registring of them differenceth the righteous from the prospering wicked. Add to [Page 231] these Enoch's assumtion to another life before, E­lias under, the law; as Christ after it. Add the rais­ing of several other to life. 2 King. 8. 5. -4. 35. Heb. 11. 35. Arguments to the old world both of Gods power and purpose. Esai. 13. 9, 10, 11, 12. comp. with Matt. 24. 29. Enough of the resurrection of the just to life; but what of the wicked to eternal torments? First these seem to follow necessarilyEternal pu­nishment of the wicked. upon concession of the other; sins being our own, more then righteousness is; and therefore if this in us obtains a reward, the other will punishment. Again this punishment is not a temporally miser­able life, (as appears before); oftner undergon by the good then the bad; nor can it be a tempo­ral death; because there is no more undergon by the profanest, then the holiest; and is so far from deterring the unbelievers of future torments, from sin; as 'tis made an argument for it. [Let us eat, &c. to morrow we dy, Esai. 22. 13. 1 Cor. 15. 32.] I may go further, Neither could the loss of a plea­sure to come tho greater, yet unknown and a far off, sufficiently sway most men to loose and forego a pleasure present and acquainted; (the worth of the one being counterpoised by the nearness of the other.) Yet more; Neither could the danger of incurring of some future pains make men for­bear the pursuit of some present delights; if all their joy must be bought with some sorrow; It seeming to them no wisdom to be in pain to avoid it. Tis therefore the wisdom, and also mercy of the Lawgiver, to appoint a penalty so high, as may abundantly serve to deter men from the fault: and this can be only future pains; not only great, but e­ternal. The severity of which, by how much it seems to us super-proportioned to sin, so much more [Page 232] is it necessary and justified; since neither the fear thereof can yet keep the most men from sin, and many also for fear of these escape sin here; and at­tain to heaven, who upon a less penalty would have entertained the enticements of vice; and lost the promised reward, and voluntarily as it were con­tracted for present delight a future misery, had it not been so unmeasurably great. 2. Tis plain, that the wicked of the old world suffer eternal torments, see Matt. 11. 22, 24. 2 Pet. 2. 9, 10. comp. with 5, 6. and with 1 Pet. 3. 19. Jude 7. where the unclean false teachers are threatned with the same destruction to come, as the divels, the old world, or the Giants, Sodom, Cain, Core, &c: And hence it follows that either from the evidence of Conscience, or of Tra­dition, or of Scripture, these were sufficiently made known unto them. For tho Gods bounty may be greater then his engagement, yet not his punish­ments then his threats; least he should seem to hide the hook of our misery, only to make us swallow the bait of sin. But thirdly, Did not Israel know, &c. Yes, See Luk. 16. 29. Abrahams answer to Dives in these torments: who it seems having not believed, till felt them himself would fain have some warn­ing of them sent to his Brethen; and the Patriarch answered him they have Moses and the Prophets. And indeed we scarce find any, or no expressions of these future pains in the new Testament but taken out of the old. Matt. 5. 22. Gehenna or the valley of Hin­non; a pleasant vale near Jerusalem; in which was To [...]het a place where children were burnt alive to the honor of the idols; 2 King. 23. 10. Jer. 7. 31. ta­ken out of Esai. 30. 30. where Tophet is set to signi­fy these eternal pains. Mark. 9. 43. fire unquench­able and never dying worm (alluding to that of the [Page 233] grave) out of Esai. 66. 24. R [...]v. 19. 20. out of Gen. 19. 24, 28. comp. with Jude 7. And these, and many other expressions are used also in [...]he old Testament; not to signifie but the same t [...]ing, as they are in the new: which the better to discover, we are to take notice; 1. That all the expressions mentioning going down into darkness; into Hell; and the pit; the place of Giants; the place of the uncircumcised; of the slain; under, or into the lower parts of the earth; (where (in the inferiour spatious concavity thereof, the Diameter of its body amounting at least to 7000 miles) in all likelyhood, is the place of those torments. It being farthest from light, and the mansion of the Blessed: which place seems to be in­timated Luk. 8. 31. where the Divels desire they may not be sent into the deep, but live on the earth, Mark. 5. 10.) going into destruction; death gnawing upon them; their grave-worms never dying; never seeing light; perishing like the beasts; their iniquity being upon their bones; being had no more in remem­brance; and being blotted out of the book of the liv­ing, &c. signify not simply the common lot of the grave (where the righteous are said to sleep, Esai. 57. 2. comp. 1.) or only a suddainer descent thi­ther, by an untimely death; (for the righteous al­so many times have an early decease,) but the place of a prison and torment. 2. That the frequent threats there of Gods coming to judgment, are of­ten not meant of some particular temporal execu­tions of his wrath upon the living; but of that last general, that shall be upon all the world: called by the Baptist the wrath to come, Matt. 3. 7. as appears by the quotations of them in the new Testament, applyed to that day. See 2 Pet. 3. Rev. 20. 21, 22. chap. compared with the last chapters of Esai. Ezek. [Page 234] Zech. &c. Esai. 13. 9. comp. Matt. 24. 29. 3. That the future misery of the wicked, as it is expressed in some places by the paena sensus, so not unoften byPaena damni. the paena damni; only by privation of light, of life, i. e. future, of remembrance, &c. see Psal. 73. 18, 20. [awakest] i. e. in the morning of the resurre­ction, as Psal. 39. 14. and Psal. 17. 15. comp. with 24. 4. and with Job 21. 13. [in a moment, i. e. with­out such languishing pains as Job had] 32. where they are intimated to dy without much pain, as well as live in much prosperity. If therefore after such pleasures their destruction means only death; death many times peaceable and easy: what pree­minence over them at any time hath the Godly? why may he not then bless himself? and others al­so praise his providence? Psal. 49. 18. Psal. 49. 14, 19, 20. where by perishing like beasts, and death gnaw­ing upon them; and never again seeing light, is ex­pressed their paena damni, their condemnation to utter darkness; and non-restorement to life eter­nal; as appears comparing them with vers. 15. and Psal. 16. 11. And such are those expressions, Psal. 9. 5, 17, 7, 8. chiefly intending the last day of judgment and vengeance. See Psal. 69. 27, 28. comp. with Exod. 32. 33. and Phil. 4. 3. Psal. 17. 14. Esai. 26. 14. comp. 19. But for their opinion of paena sensus too; See the opinion of latter times, Wisd. 4.Paena s [...]nsus. 20. comp. with 5. 1. -6. 6, 8. of the former; in the ancientest testimony in the world, that of Enoch the Prophet. Jude 14, 15. He speaketh so early of the last judgment: frequently appeal'd to in the old Te­stament tho mistaken, see Ps. 2. 9. compar'd with Rev. 2. 27. -19. 15. See Fsai. 30. 33. -33. 14. comp. 16. -66. 24. These compared with Job. 26. 5, 6. where the Vulgar and Diodat [ [...] gigantes gemunt sub aquis [Page 235] & qui habitant cum eis] and 1 Pet. 3. 19. and Esai. 14. 9, 12. suscitavit tibi gigantes, 15, 18, 19. Prov. 2. 18. and 9. 18. The dead, the Giants as in the other i. e. the wicked of the old world; and condemna­tion to the place where these are, is the future pu­nishment of the unchast; and signifies not death or the grave; but hell and torment. See the like ex­pressions, Ezek. 32. 18, 19. &c. 28. 10. -31. 18. Prov. 7. 26, 27. Esai. 10. 18. Psal. 63. 9, 10.

Thus in all times the same way of salvation; the§. 2 [...]. Conclusio [...]. same God never changing his counsels, the same Son of God Patron of the Church; the same Spirit illuminating and sanctifying it; the same Cove­nant of Grace; the same Gospel; the same benefits; by looking forward (as of old) upon the seed pro­mised; or looking backward (as in these latter times,) upon the promise fulfilled. And as Heb. 8. 8. shews that the Gospel was a Covenant of the lat­ter daies, in respect of Christ exhibited; so Gal. 3. 16, 17. shews it was of the former, in respect of Christ promised. And those places where we read of new and better Covenants, Heb. 8. 9, 10. better promises, Heb. 8. 6. better Hope, Heb. 7. 19. &c. are not so to be understood; as if there were now pro­duced and made known some way of salvation to the world, when as there was none before; or some new way of salvation, when as there was another before; But are opposed, either not to the former times in general; i. e. in respect of all persons, and of all Covenants made with, and promises made to, them: but only to those times, in respect of the co­venant of works; which then by the errour of ma­ny of the Jews (the children of works) was gene­rally more looked after, then the Covenant of faith, which had then but few followers: see Rom. 9. 31, 32. [Page 236] when also the one Covenant was more largely and legibly drawn in great Characters; the other put forth more obscure, and in a lesser Print, and a veil drawn over it, 2 Cor. 3. 14. till the fulness of time was come. Therefore also the former times had the de­nomination of the times of the law; the latter of the Gospel. And again, in respect of the literal promise (under the law) of felicity in the earthly Canaan. Therefore where the Apostle saith [established on better promises] understand there those typical ones, of earthly Canaan, made to Israel at the promul­gation of the law. Or opposed to those times in ge­neral: but this only; first, in respect of the diverse administrations of the former times with many troublesome ceremonials and types to be afterward abolished: and of the degrees of the greater mani­festations, in the latter times, of the way of salva­tion; being void of shadows, types, and figures: all these now being brought to perfection and accom­plishment in the incarnation of the Son; effusions of the Spirit; enlargement of the Church; promulga­tion of an Heavenly country instead of an Earthly Canaan; and from these greater manifestations many more of the children of works becoming now the children of faith: And from its stronger beams as well those illuminated, who before sate in darkness, Luk. 1. 79. and midnight; as this light in­creased to those, who had before some dawnings thereof. And secondly, in respect of the accom­plishment of those promises to the faithful of the former ages: which are made thro Christ, spoken of Heb. 11. 13, 14, 16. In which they could not be com­pleated and perfected before the times of the Go­spel: neither in respect of the body, they waiting for the restorement of that, till those of the Gospel [Page 237] are glorified with them; nor (according to the re­verend opinion of Antiquity) in respect of the soul, they not having the kingdom of heaven laid fully opened unto them till our Saviour was first en­tred in thither. See Eph. 1. 10. Col. 1. 20. Heb. 11. 39, 40. -12. 23. For indeed the performance and per­fection of the mystery of mans redemtion was a thing only received in the last daies. And tho the virtue of Christs incarnation is communicated al­waies to all men; yet not the latter times on the former, but the former depend on the latter, for the substance and ground of their hope and salva­tion, Jesus Christ come in the flesh. These having the body, of which body coming toward them the o­ther had the shadow; Col. 2. 17. And in these respects the times of the Gospel are said to have so much advantage of those of the law: we seeing in a clear glass Gods glory, they thro a thick veil; we 2 Cor. 3. 13. standing in a clear, whereas the best of them in a dim, light; and the most of them in utter dark­ness. See Matt. 13. 17. -11. 11. 1 Cor. 2. 10. &c. 2 Cor. 3. 7. &c. Here note that the oppositions of the times that are used in the other heads preceding (in which I follow only the phrase of the Holy Scriptures) are by these limitations so to be interpreted, as that they no way contradict the doctrine of this last chapter.