An exact collection of the works of Doctor Jackson ... such as were not published before : Christ exercising his everlasting priesthood ... or, a treatise of that knowledge of Christ which consists in the true estimate or experimental valuation of his death, resurrection, and exercise of his everlasting sacerdotal function ... : this estimate cannot rightly be made without a right understanding of the primeval state of Adam ...

SECT. VII.

A Treatise concerning the Acts or Exercises of the SON of GOD his everlasting Priesthood.

OR, Conteining the Manner or Meanes by which the Son of God, through the continual Exercise of his everlasting Priesthood in his hea∣venly Sanctuary, doth now De Facto, sett Free indeed, all such as seek for the working out of their own Salva∣tion with fear and Trembling.

CHAP. XLIII.

1. THe Manner how the Sonnes of Adam are set Free by the Sonne of God, hath been in part heretofore, or rather the First part of this Free∣dom hath been declared at large in the Eighth Book of these Commentaries, Sect. 2. Chapt. 6. &c. Amongst other Qualifications of the Son of God incarnate for destroying the works of the Divel, it was a Special One, That he should take upon him the Form of a Servant, to the End he might without any wrong to His Person, or any injustice done upon his Humane Nature by God the Father, Dye the death of a Servant, that is, the Death of the Cross, and by such death and sufferings pay the full Ransome of all Man∣kinds Redemption, and set us all Free de jure. The main business yet remain∣ing to be discuss'd is [Concerning the Manner, the several Waies or Means by which he doth de Facto sett Free indeed (that is, Perfectly;) All such as seek to work out, or rather industriously labour for the working of their own Salvation with Fear and Trembling.] That is, (I take it) with such Fervent Prayers and Supplicati∣ons to God the Father through Him and by Him, as He tendred for Himself in his Agonie, or in the dayes of his Consecration to that Everlasting Priesthood which he now exerciseth in the Heavenly Sanctuary, where he now sitteth at the right hand of God the Father:

2. With the Manner of Christs sitting at the Right hand of the Throne of of Majestie I am resolved not to meddle in this Book;* 1.1 the Manner of his sitting there being no Article of our Faith, nor any of the most useful Apper∣tenances (as I conceive it) to that Grand Mysterie of his exaltation as Man above all Powers and Principalities. St. Austins answer unto Dardanus who (as farr as my reading serves me) first moved that Curious Question which of late hath much troubled the Church; [Whether Christs sitting at the Right hand of God the Father include any VBIQVITARIE PRESENCE of his Hu∣manitie] doth very well satisfie me, and I intreat the Ingenuous Reader, it may (for this time) suffice him: till it please God that he see more.* 1.2

The Summe of this Reverend Fathers Answer is,

That the Session of Jesus Christ the Son of God at the Right hand of the Throne of Majestie is to be

extended neither further nor shorter then to the place, or heavenly places, whence he shall come to judge the Quick and the Dead.

From much better Authoritie then St. Austin's, or any Visible Church Representative here on Earth, either in, or since his time, we are taught and enjoyned to believe, That the Son of God by whom the world was made, sitteth now in Our Nature at the right hand of the Almighty Creator, and that this his Seat, is in the Heaven∣ly Sanctuaries which are not made with hands, (as the first Tabernacle in the wildernesse, and as the Temple at Jerusalem were;) that He sitts there as the High Priest of our Soules continually exercising his Function for accomplishing the Redemption or Freedom of all such as are Capable of it; giving all men a Competent Time, (the definite extent whereof is only known to God and to himself) for their Repentance and Conversion unto him. Only thus much we know indefinitely, that there he shall Sitt as our High Priest untill the Enemies of his Gospel and despisers of his Priesthood be made his Foot∣stoole▪ that is, untill the Iniquitie of the retchless part of Mankind, and the number of such as are Predestinated unto Eternal life be accomplished. This Glass being runne, he will appear as King to give Royall Sentence upon all such as shall be alive at his coming, or have been dead before, and render to every man according to his Works. Thus much we may learn from our Apostle in the eighth and ninth Chapters of that Divine Epistle to the Hebrews, which I have proposed as my Guide or Mapp for my safe Conduct through this Treatise Concerning the Power and continual Exercise of Christs Priesthood in his heavenly Sanctuary.

CHAP. XLIV.

The Coherence of the eighth Chapter to the Hebrews, with the seven preceding, and two following.

The Exact Proportions or Parallels, Betwixt the Mundane Ta∣bernacle with the two Sanctuaries therein, and the Coelestial with those in it; betwixt the Manner or Rites in the Conse∣cration of the One and the other: Betwixt the High Priests of the Old Testament, and Christ our only High Priest of the New: intimated in This, ex∣plicated in the following Chapters.

HEBR. CHAP. VIII.

Verse 1. Now of the things which we have spoken this is the Summe, we have such an High Priest who is sett on the Right hand of the throne of Majestie in the Heavens.

Verse 2. A minister of the Sanctuary and of the true Tabernacle which the Lord pitched, and not Man.

1. THese words have a double Reference; The One, unto that which he had said in the seven Chapters Precedent; The Other, unto some Passages following in this eighth, ninth, & tenth, &c Of the Doctrinal

Parts of the seven Chapters precedent, and of the Mysteries contained in them, it hath been my Lot to treat in former Bookes of these Commentaries, and as the matters handled in them did minister occasion, upon a great part of the first Chapter, upon some principal passages in the second and third; upon the most part of the fifth, sixth, and seventh, the Reader may find what I did conceive to be most usefull for his instruction or meditation, in the seventh, eighth, and ninth Bookes of these Commentaries.

2. The Places whereunto the First Verse of this Eighth Chapter hath more special Reference, are the foure first verses of the First Chapter. God who at sundry times, and in divers manners spake in times past unto the Fathers by the Prophets, hath in these last dayes spoken unto us by his son, whom be hath appointed heir of all things by whom also he made the worlds. &c. Who when he had by himself purged our sinnes sate down on the right hand of the Majestie on high: being made so much better then the Angels, as he hath by inheritance obtained a more excellent name then they. &c. But unto which of the Angels said he at any time sit on my right hand, untill I make thine enimies thy footstool? ver. 13. Another place (whereunto the same words Chap. 8. 1. referre, most to be observed as a principal Pillar of our Beleife concerning the heavenly Sanct∣uary wherein Christ sits on the right hand of God) is that; Chap. 6. ver. 19. 20. Which hope we have as an Anchor of the soul both sure and stedfast, and which entereth into that within the vail, whither the fore-runner is for us entred, even Jesus made an High-Priest for ever after the order of Melchisedeck.

3. With this last passage of Chap. 6, the Mysteries contained in the in the 8, 9, and tenth chapters do most immediatly accord. Mysteries I am bold to style them, (though some interpreters make them no more then Me∣taphors, or unhandsom Rhetorical Tropes) because the matters contained in them are expressd in Divine Allegories, which (as hath been observed before) do herein farre exceed Allegories meerely Rhetorical or concerning matters Secular, in that they alwayes afford Concludent Proof, that is, true Argu∣ments of Real Proportions. The Principal Termes or Real Subjects of Pro∣portions in the 8, and ninth chapters of this Epistle are these following; The Earthly or mundan Tabernacle, and the Coelestial; The Two Sanctuaries contein'd in the Earthly Tabernacle, and the Two Heavenly Sanctuaries which in proportion answer to them: The several manner of Dedication or Consecration of all these Sanctuaries: The several manner or Rites used in the Dedication of all these Sanct∣uaries: The distinct Offices of the High-Priest and Ordinary Priests of the old Testament or Covenant, and of the Onely High-Priest of the New.

4. In the earthly Tabernacle framed and pitched by Moses, and so like∣wise in the Temple of Ierusalem projected by David but finished and con∣secrated by Salomon his son, there were Two Sanctuaries or Holy Places: One, into which the Ordinary Priests were by precept to enter every day; The Other into which it was lawful for none save for the High-Priest alone to enter, and that but Once every Year. Now this earthly or mundane Taber∣nacle (which contained these two Sanctuaries) being erected by Gods special Command unto Moses, according to the Patern which had been shew∣ed him in the mount; it is a clear Case from our Apostles Authority and Ex∣position of Moses, that, Both these Sanctuaries or Holy Places made with hands, were but Types or shaddowes of two Sanctuaries, not made with hand but prepared or Created by God himself in the Heavens. Every High Priest is ordained to offer gifts and sacrifices, wherefore it is of necessitie that this Priest have somwhat also to offer; For if he were on earth he should not be a Priest, seing that there are Priests that offer Gifts according to the Law:

who serve unto the example and shaddow of Heavenly things, as Moses was ad∣monished of God when he was about to make the Tabernacle. For See (saith he) that thou make all things according to the Patern shewed to thee in the mount. Heb. 8. 3. 4. 5. These words contain a Fundamental Principle, which, were it exactly surveyed; and a Profound Mysterie, which, were it well sounded would guide us to the discovery of many more throughout this Epistle, and afford much variety of admirable Consequences to every Learned, or how∣ever, matter in store, of Admiration to every Ingenuous Reader.

5. To give some Hints unto the One, and directions unto the Other: The heavenly Sanctuary represented by the most Holy place (or that which they call Sanctum Sanctorum) in the earthly Tabernacle or material Temple, as is evident from our Apostle, Chap. 1. Was that heavenly Sanctuary whereunto our High Priest Christ Jesus is entred Once for all, and wherein he continually exerciseth his Everlasting Priest-hood. And after the second Vail, (was) the Tabernacle which is called the Holiest of all, which had the golden Censer and the Ark of the Covenant overlayed round about with gold, wherein was the golden pot that had manna, and Aarons rod that budded, and the Tables of the Covenant, and over it the Cherubims of Glorie shaddowing the Mercie∣seat: of which we cannot now speak particularly. Now when these things were thus ord••ined, the Priest went alwayes into the first Tabernacle, accomplishing the service of God, but into the second went the High-Priest alone once every year, not without bloud, which he offered for himself and for the errors of the people. The Holy Ghost this signifying that the way into the Holiest of all was not yet made manifest (that is, not yet opened, but close shut) while as the first Tabernacle was yet standing. Heb. 9. 3. 4. 5. 6. 7. 8.

6 But unto whom was the way into the Most Holy Place so shut? unto men only as unto Enoch and Elias, or unto the soules of Patriarches, of pro∣phets, or of other Saints deceased? or unto all besides the son of God, the holy Angels not excepted?

CHAP. XLV.

That the Soules of Righteous Men, Abraham, &c. were in a Blisse∣full heavenly mansion before; But after The Kingdom of Heaven was perfectly set up and open to all Belei vers By Christs Placing As man at the Right-Hand of God, Their Con∣dition was Bettered

1. WEre not the soules of righteous men, of Abraham, of David, of Patriarchs, of prophets in a Place of Bliss or in heaven it self before our Saviour's Ascension thither? I make no Quest∣ion but they were estated in some Blissefull heavenly Mansion. For it is not to be suspected that Abraham from the day of his death was not as near unto the throne of Majestie, and in a place of as great Happiness as the Penitent Malefactors soule was admitted into, some few howers after his torments upon the Cross were ended. Now the place whereunto he was in soul admit∣ed the same day he dyed, was a True Paradise, not that Terrestrial Paradise

which Adam lost; much less any Region under the Earth, or Concavitie in the Earth, as some have imagined that which they call Limbus Patrum to be; but that Coelestial Mansion which the First earthly Paradise did re∣present: That, into which Adam, if he had not forfeited his estate in the first Paradise, should in good time, it may be, have been translated in Body. That Abraham was in a place of Blisse, and of reward or Recompence accord∣ing to the righteousness of his ways, is clear from the Parable of Lazarus, whose soule was carryed by the Angels, not into any Subterraneal Vault (of which or like places the holy Angels are no officers or attendants) but into Abrahams Bosome. So all English Translations render that place without any dissent or discord to the Greek or Latine; from neither of which, not∣withstanding, this sense or signification of the word can be concludently in∣ferred. For Sinus in Latine or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek do signifie or import as well that which we call in English a Bay, a safe Rode or Harbor for ships, as a Bosome. And with the warrant of the most learned and Punctual Interpreters of the Scripture amongst the Greek Fathers, that place, Luke 16. ver. 22. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ] May be rendred thus, that the soul of Lazarus was carried or wafted by the Angels into the Bay of Abraham, that is, into some one of those heavenly places wherein the soules of Abraham and other righteous men did rest, as ships in a safe Bay or Harbor, freed from all Dangers of wind and other annoyances, expecting time or opportunitie to arrive or to be transported into the Royal Seat or Ha∣ven of blessednesse, (which, as hath been said) was not open or passable until the King of glorie did enter into it. So that Abraham and many others were blessed in soule in those heavenly Harbors into which they were wafted or safely conducted by the Angels, but did not, but possibly could not, receive the accomplishment of such bliss, as the humane sanctified soul, though se∣parated from the body is capable of, untill the Son of God did enter into the holy place not made with hands; that is, not till his Ascension both in Body and Soul into the highest Heaven; not before his Enthronization in his Seat of Majestie at the Right-Hand of God the Father.

2. The truth of this last Assertion [Albeit Abraham were in a blessed Haven: yet the Anchor of his Hopes did not approach the true Seat of Bliss before our Saviours Ascension] may be inferred from our Apostle, Heb. 6. 19, 20, This hope we have as an anchor of the soule both sure and stedfast (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and which entreth into that within the Vail, whither the fore-runner is for us entred, even Jesus, made an high Priest for ever after the order of Melchizedeck. As also from another place much mistaken by some of the Ancients and not well translated by many modern Interpreters, Heb. 11. 39, 40. All these (of which number Enoch, Abraham, and Moses were three principal ones) having obtained A Good Report through Faith received not the promise, God having provi∣ded some better thing for us that they without us should not be made perfect. That is, should not be Consecrated to be Kings and Priests, before such of the faithful as lived at the time of our Saviours Ascension were Consecrated with them. And in this sense that of St. Ambrose (with whose Expressions of this Mysterie many in our times have been altogether causelesly much offended) [when thou hadest overcome the sharpness of death thou didest open the kingdom of heaven to all Believers,] ought to be taken. Nothing can be more plain or more Concludently proved from our Saviours own words and his Apostles Com∣ments on them, than this, That, The Kingdom of Heaven it self was not Erected, was not established untill that Jesus, whom the Jews had Crucifyed, was made both Lord and Christ, and placed as Man at the Right Hand of his Father.

3. To dilate further upon this Point for this Present I dare not, lest I should lose my way, or forget to return to the other Parallel proposed, to wit, [What heavenly Mansion or Sanctuary the first Part of the earthly Tabernacle, or Court, whereinto the ordinary Priests went every day, did represent or foreshaddow?] I shall not trespass against any Article of Faith, or Rule of interpreting Scrip∣tures, nor I hope offend any ingenuous Conscience, by delivering my Opini∣on in a Point wherein the Scripture (as I conceive) is silent, or which can neither be enforced upon Us as any part of Christian Belief, nor be refuted by any Rule of Faith. To my apprehension of our Apostles meaning, Heb. 8. ver. 5. That place or Mansion in the heavenly Tabernacle wherein Abraham, Lazarus &c. did rest, before The Kingdom of heaven was set open to all Beleivers, was That Place or Court which Atrium Sacerdotum, the Court of the Priests in the first Tabernacle or in Salomons Temple, did Picture out unto us. Or, if the soules of the Faithful were not admitted into That Place before Christs death: we cannot allot a Lower or Outermer Mansion in heaven it self than that, which Atrium Congregation is, that is, the Court of the Congregati∣on in Salomons Temple, whereinto the Congregation of Israel which were no Priests were admitted and taught by the Priests, did represent. How∣ever it be, That heavenly Mansion or Sanctuary, which in proportion truly an∣swered to the Sanctuary or Court of Priests in the material Temple, was no such happy Seat of Bliss, before Christs Death, as it was made by it. For by his Bloud it was finally Consecrated or dedicated to be what now it is, a True Temple, which was the Second Parallel proposed.

CHAP. XLVI.

A Parallel betwixt the Rites of Dedicating the Tabernacle, the Vessels, &c. with Bloud of Beasts; And of Consecrating the Heavenly Places with the most Precious Blood of Jesus Christ.

1. THe Place or Station for drawing this Parallel aright is Hebr. 9. Neither was the first Testament dedicated without Bloud. For when Moses had spoken every Praecept to all the People according to the Law; he took the bloud of Calves, and of Goates, with water, and Scarlet wooll, and Hyssop, and sprinkled both the Book and all the people, saying, This is the bloud of the Testa∣ment which God hath enjoined unto you. Moreover he sprinkled with bloud both the Tabernac•• and all the vessels of the Ministerie. And almost all things are by the Law purged with Bloud, and without shedding of bloud is no Remission, Ver. 18, 19, 20, 21, 22. All this he speakes, according to the plain Litteral Sense of the Law, concerning the Purifying or Consecrating of the Earthly Tabernacle with its Vessels or Implements. The Mystical Sense or meaning of the Mat∣ters of Fact or Practises performed by Moses and Aaron, when they consecra∣ted the first Tabernacle with the bloud of Bullocks and Goates, &c. is litterally explained unto us by this our Apostle in the verses following. It was there∣fore necessary that the patterns of things in the heavens should be purifyed with these, but the heavenly things themselves with better sacrifices than these, ver. 23. These words admit no Metaphors or Tropes, but have their proper and Real Logical

Sense. The Argument is most punctually Concludent; [The Similitude or paterns of heavenly things were purified with bloud: therefore the heavenly things themselves, that is, the Caelestial Tabernacles were to be purged and consecrated with the bloud of Christ our high Priest which is now entred into them for our Sanctifica∣tion and final Redemption.] To inquire what should become of all our Sa∣viours bloud whether shed in his Agonie or upon the Cross, will seem I know A Curious Question, specially to slothful Students in Divinitie. On the other∣side, it would argue a drowsie Fancie either voluntarily to imagine, or to be by others perswaded, That his most Precious bloud being shed in such abundance should be like water spilt upon the ground, either swallowed up by the dry earth, or mingled with dust, or dispersed by the heat of the Sun and resolved into vapours. Seeing every drop of it was truly The bloud of God: It can be no Sin to suppose, nay to believe, that All of it was by his death, made, as his Body now is, Immortal; that All of it was preserved entire and sincere, and brought either by his own immediate power, or by the Ministery of his holy Angels into those heavenly Sanctuaries, which were to be CONSECRATED by it, to be the Seats or Mansions of everlasting bliss unto all true Believers, and thus brought in at the time of his Entrance into Paradise in soule, though not in Body, which was im∣mediately after he had commended his Spirit unto his heavenly Father.

2. If unto all that hath been said in this Argument, I should further adde, That the most precious bloud of the Son of God which was shed for the Ransom of our Sins in the Garden or upon the Cross, and brought into the Celestial Tabernacle upon his death (whether reunited to his Glorified Body or glorified in it self and preserved apart from his body) doth still retain an everlasting Efficacy for the daily Purifying of our hearts and working Sancti∣fication in us; I presume the Intelligent or ingenuous Reader will interpret this Assertion rather for a Point of speculation, not much thought upon by others, than any Paradox or Heterodoxal Doctrine of my own Invention. But of the true Vertual presence, or Real Operation, of the Body and Bloud of our Lord Jesus Christ upon our Soules, in so great distance as is between the most high and most holy Celestial Sanctuary and these material Temples here on earth, wherein we Celebrate and Solemnize the memorie of his Death and passion, more punctually and more fully, if God shall be pleased to give leave,* 1.3 hereafter. All which I have here affirmed or intimated will uncontrollably follow from our Apostles Doctrine in this Epistle, and from other Passages of his Fellow Apostles. To begin with that of Heb. 9. 11 &c. Christ being come an High Priest of good things to come, by a greater and more per∣fect Tabernacle not made with hands, that is to say, not of this building; neither by the bloud of Goates and Calves, but by his own bloud, he entred in once into the holy place, having obtained eternal redemption for us. For if the bloud of Buls and of Goats and of the ashes of an heifer sprinkling the unclean, sanctifieth to the purging of the flesh; How much more shall the bloud of Christ, who through the Eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? In this passage we have the true Mystical or Prophetical Sense of sundry Mosaical Rites or sacrifices plainly decyphered without Metaphor or Figure; the very Literal Historical or Civil sense, of some of which, or of the Legal Precept which injoynes, or of the Rule for right using them, but a few Christian Writers have duly considered or rightly understood. It shall suffice me to insist upon the Parallel between such Mosaical Rites as I un∣derstand with their right use or End, and the Evangelical Mysteries fore-pi∣ctur••d by them.

CHAP. XLVII.

Before the fuller Draught of that Parallel (If the bloud of Buls—and the ashes of an Heifer—. Much more the Bloud of Christ—.) treated on in the two next Chapters; The Apo∣stles Translating the Hebrew word (Berith) by [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉], is shewed to be, not a meer Allusion, but of strict Proprietie.

1. THe Height and Depth of the Mysteries contained in these two ver∣ses, Hebrews 9 13, 14. cannot in this life be truely sounded. And before I can survey the Surface of the Parallel intended by our Apo∣stle, I must endeavour to charm the Tongues and Pens of some sawcie Criticks in these last Ages: Such for the most part are meere Grammarians, or men in whom Grammatical skill is too predominant. For of this Light kind of Learning that of our Apostle Scientia inslat, as Ludovicus Vives somewhere well observes, is most punctually or peculiarly true. And the man whose Brain is full of this skill, and whose Breast is emptie of Mora∣litie or other solid and ingenuous Literature, is like a Pinnace ballasted with Corke or some lighter Stuffe bearing the Sayle of a Gallioun or Ca∣rack. And if this meer Verbal skil be matched with some sleight Diale∣ctical Termes, as with Second Notions or Dichotomies, these serve as En∣gines to set words, Dictated by the Holy Ghost, or the several significa∣tions of one and the same word, at Opposition one to another; whereas they admit only some Difference, no way opposite but subordinate, or truely Concordant. Some of this Crue in the Romish Church (with whom I dare not avow that None in the Reformed Churches are participant,) have been so bold as to impeach the Author of this Divine Epistle (if not dire∣ctly, yet by Necessary Implication) either of Ignorance in the Hebrew Dialect, or of such fancies or delight to play with words, as have been too frequent in these Later Ages. For so they say that St. Paul (or who ever he were that was the Author of this Epistle) doth play with the He∣brew [Berith] when he translates it, in this ninth Chapter or elsewhere, by the Greek [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which primarily and properly signifies a Testament or dispo∣sition of goods or inheritance bequeathed; whereas Berith doth punctually and formally signifie a League or Covenant.

2. All this notwithstanding argues onely some Diversitie in the Significa∣tion or Interpretation of the words, no Real Difference or Opposition of the matter signified by them; no more (if so much) then is between a Live∣ing Creature endued with Sense, and, A man or Sensitive Creature endued with Reason. Now though every Creature endued with sense be not a man, or reasonable Creature, yet every man Essentially is a Creature endowed with sense. The Connexion between these two words which some Criticks have set at Variance, to wit, between a Covenant and a Testament, is altogether as Essential and Formal as the former betwixt a Man and a Sensitive Creature: for albeit every Covenant be not truely and formally a Testament, yet every Testament truely so called, essentially is or includes a true and proper Cove∣nant. So that one and the same word [Berith] in some places of the old Testament imports no more than the Genus or General signification, to wit, a Covenant: In other places it necessarily imports a Testamental Covenant, and must be rendred, as the Apostle here doth, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is a Last Will or Valid Testament. Our blessed Lord and Saviour (I beleive, and those which impeach our Apostle in this place will not, I hope, deny) did understand the meaning of the Hebrew [Berith] as it is used in that Great Covenant with the Israelites (whereof Moses by Gods appointement was the mediator) Much better then any modern Grammarian Critick does. Now our Saviour instructs us that the Covenant, made by Moses betwixt God and the Israelites, was a true and proper Testament. This Cup (saith he in the Institution of the new Covenant) is the new Testament in my blood, which is shed for you. And if this new Covenant (as Ieremie instyles it) were truely and properly a Testament: then questionless the old Covenant which God made with his people in the Institution of the Passeover, and renewed by Moses in the wilderness, was a Testament truely and properly so called, and ought to be translated by the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All the Covenants which God made with his people whether concerning the Blessings of this life, or of the life to come were but Introductions, Parcels, or Appendices unto the old and new Testaments.

3. Wherein then doth a Testament properly so called, exceed a naked Covenant? There may be, and usually are, many Covenants wherein there is no Free Donation of either partie Covenanting, but a mutual Reddition of Quid pro Quo, or (as some Civilians speak) Ratio datiet accepti: And such a Covenant or Act of Commutative Justice, cannot properly be conceived betwixt God and man or other creature: None of which are able to give their Creator any thing which was not his own before, or which was not received from him by Free Gift. Every Last Will or Testament includes or presuppo∣seth a Free Donation of some Goods or Lands &c. by the Testator, though often times upon Covenant or subsequent Condition of Executing or per∣forming the Will or Testament: otherwise the Legatee, or Executor, may forfeit his Estate or Interest in the Goods freely Bequeath'd unto him. And of this nature are both the old and new Testaments. Neither of them was Absolute in respect of all that had Interest in the Blessings be queath'd; which, howsoever they were most freely bequeath'd, did tie such as had Interest in them unto performance of such Conditions, as being neglected or contemned by them, might deprive them of the Inheritance or Blessings bequeath'd. The Blessings bequeathed by Moses (Gods Embassador both to Pharaoh and to his people: or, as the Apostle instyles him, the Mediator of the old Testa∣ment) were First, The Deliverance of the sonnes of Jacob from Aegypt; Secondly the inheritance of the Land of Canaan. The Blessings, bequeathed

by the Mediator of the new Testament and ratified by his Blood, were, the Deliverance of mankind from the powers of darkness, and the inheritance of the kingdom of Light.

4. The Parallel between the Institution of the Passover and of the Lords Supper; or of the two Inheritances bequeathed, the one by Moses, the other by Christ, is so plain that it needs no Comment. It only requires a diligent Reader or Hearer; or what is wanting on the ordinary Hearers part may be supplied by every ordinary Catechist before the receiving of the Sa∣cramental Pledges. One point yet remaines more pertinent to the unfold∣ing of our Apostles meaning, [Heb. 9. ver. 15. And for this cause he is the Mediator of the new Testament, that by meanes of death, for the redemption of the transgressions that were under the First Testament, they which are called might receive the promise of Eternal Inheritance. For where a Testament is, there must also of necessitie be the death of the Testator. For a Testament is of force after men are dead: otherwise it is of no strength at all while the Testator liveth.] And it is this: As the Israelites did not enter upon the inheritance, or take posse∣ssion of the Land of Canaan, till after Moses the Testator or Mediator of the old Testament, was dead; so neither was the Kingdom of Heaven our ever∣lasting inheritance set open to all or any Beleivers until Christ Jesus, the Testator or Mediator of the new Testament, was crucified, dead, buried, and raysed again to immortal Glorie. Since which time, as is the King, so is the Kingdom or inheritance bequeathed; so is the Testament it self, being sealed by his bloody death; All and every of them, Truely Everlasting.

CHAP. XLVIII.

The Parallel between the most Solemn Services of the Law and The One Sacrifice of Christ. And, The high praeeminence and efficacie of This in comparison of Those. The Romanists Doctrin [that in the Masse Christs Body is Iden∣tically Carnally present, and that there is a proper Sacrifice Propitiatorie offered] derogates from the Absolute Per∣fection of Christs offering himself Once for all.

1. THe principal Termes of proportion in this Parallel which serve as so many several Kens or Markes for the right survaying of it, are The services of the Law, or the Offices of Legal Priests, and the Perpetual Function of our High Priest. The services of the Law wherein our Apostle instanceth, are the Principal and most Solemn Sacrifices, which were injoyned to the Priests after the order of Aaron. The One Sort whereof were Anniversaries, as of Bullockes and Goates▪ and to be offered every year upon the day of Attonement, and so to be offered from the First Erection of the Taber∣nacle in the wilderness, so long as the Law of Ceremonies was de Jure to con∣tinue, untill our Saviours death upon the Cross; since which time all Bloody Sacrifice have lost their Legal Vse. The Other service was That Sacrifice of the Red Heifer, and the Consecration of water by the sprinkling or mingling her Ashes; which perhaps was not Anniversarie, nor often put in practice from the time of Moses his Death untill the Ascension of our Saviour into heaven.

Now our Apostle takes it as granted, that if these choice Sacrifices, of Atton∣ment, and of the Red Cow, were altogether unsufficient to purifie the Hearts and Consciences, or the Soules and Spirits of sinful men; the Ordinary or meaner sacrifices of the Law were much more unsufficient to all such pur∣poses as the Sacrifices of our high Priest was Alsufficient to all such pur∣poses as the Sacrifice of our high Priest was Alsufficient and most Efficacious for. The Eminency of Christs bloudie Sacrifice upon the Cross (in respect of all Legal sacrifices of what rank soever) consisteth, First, in the Efficacy which it had and hath for Remission of all sins committed against the Moral Law of God; that is, of all such sins as immediately pollute the reasonable Soul and Conscience. The least degree of such Purification no Legal Sacrifices could immediatly effect, reach, or touch. To what Use then did they di∣rectly serve? or what was the proper Effect unto which they were immedi∣ately terminated? That was the Purification of mens Bodyes from meere Legal uncleannesse; that is, from all such negligences, Ignorances, or Casu∣al Occurrences as not being expiated by the Priest, did exclude the parties so offending from the Tabernacle of the Congregation; Or (as our Apostle speakes) to Purifie them from such uncleannesses of the flesh, as did but fore∣shadow or picture the uncleanness of the soul, or the dead works of sinne, All which, being not expiated by a more excellent Priest then any was after the order of Aaron▪ will exclude all from entring into the heavenly Tabernacle.

2. Such Legal uncleannesse, as did exclude the Parties polluted with it from the Tabernacle of the Congregation, was many waies contracted; as by touching of the dead; by eating of Meats forbidden by the Law; or by not eating meates allowed of by the Law according to the Rule or Prescript for such Ceremonial Services; or by the like Omissions or Practises which were not in their own nature or to all men sinful, but sinful in the Seed of Jacob only, to whom they were Evill only because forbidden, not forbidden because they were evill in their own nature. Even in regard of such shadows or Typical Of∣fices for Purifying men Legally unclean, the best and most solemn Sacri∣fices of the Law (though offered once at least every year, and otherwise as often as dayly Occasions or Occurrences did require) were no way so efficaci∣ous or Effectual, as the One Sacrifice of the Son of God offered by himself but Once for all, is for the perpetual Purifying of our Soules from the Dead works of sin, and for our Consecration to the everlasting service of the everli∣ving God, which is that Freedom indeed wherewith his only Son hath promi∣sed to set all such Free, as Believe in his Name and Abide in his word, John 8.

3. The Eminencie of Christs Priesthood and Sacrifice, above the Priest∣hood and Services of the Law is deeply wronged by the Doctrine and Pra∣ctise of Secular and Regular Roman-Catholick Priests, as they do term themselves; and so is our Apostles Doctrine in the ninth and tenth Chapters to the Hebrews, more peremptorily contradicted by them, then it was by the Incredulous or unbelieving Jews, in his life time. The Western Anti-Christ (so the Lutherans distinguish them) hath in this particular so farr out∣bid the Antichrist of the East, that if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Law-opposer or man of sin, were to be followed close with Howant-Cry, or his Footsteps to be tra∣ced for these nine hundred years, by the Christian Kingdoms or States, the Chase and Cry would sooner fall into Rome or Trent then into Constantinople; though That, no question, be now the seat of Gog and Magog or of the Eastern Antichrist. That Contradiction of Sinners, which our Saviour Christ did indure here on Earth, Heb. 12. 3. improved by the Roman Church in later dayes, a∣gainst all such as rightly believe in him, specially against such as duly admi∣nister

his holy Sacraments, may with its improvement be concludently in∣ferred by the Tenents and daily Practises of that Church, both which are as punctually and as fully contradictory to the Doctrine of the Author of this Epistle, Chap. 9. and 10. and to many other principal Maxims of Christian Religion, as any Doctrine, Tenent, or Practise can be one to another. For the Law having a shadow of good things to come, and not the very image of the things, can never with those Sacrifices which they offered year by year continually to make the Comers thereunto perfect. For then would they not have ceased to be of∣fered, because that the worshippers once purged should have had no more conscience of Sins. But in those sacrifices there is a remembrance again made of sinnes every year. For it is not possible that the bloud of Bulls and Goates should take away sins, &c. Heb. 10. 1, 2, 3, 4. By the which we are sanctified through the offering of the body of Jesus Christ ONCE FOR ALL. And every Priest standeth daily mini∣string and offering oftentimes the same sacrifices which can never take away sinnes. But this man (or rather this Priest) after he had offered ONE SACRIFICE for sinnes for ever, sat do••n on the right hand of God, from henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified. Whereof the holy Ghost also is a witness to us: for after that he had said before, this is the Covenant that will make with them after those dayes, saith the Lord: I will put my Laws into their hearts, and in their minds will I write them: and their sinnes and iniquities will I remember no more. Now where Remission of these is, there is no more offering for Sin, ver. 10. to 18.

4. The force of our Apostles Inference, and the very Pith of his Discourse throughout these Passages, presented to the Readers View, doth more pun∣ctually refute the Doctrine of the Romish Masse, then it did the Contradicting, Jews, or other Blasphemers of Christs Name and Office, either before or since this Divine Epistle was written. The Pith and Marrow of all his Argu∣ments consists in This; That even the best of Legal Sacrifices or services (were they bloudy or unbloudy) were altogether Unsufficient to Purifie the Con∣science, could never take away sin; Because They were to be Reiterated, the best and most solemn of them every Year, and many of them every Day, others as oft as Casual Occasions did require Now if this Argument be Con∣cludent (as no Christian can denie it to be) against the Jews which pleaded for the Sufficiencie of Legal Sacrifices, it will conclude a fortiori, or with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb 9. 14. against the absolute Perfection or Sufficiencie of our Saviours Sacrifice of Himself (supposing that it should be as the Romanists teach.) Thus much it will inevitably inferre, according to the Peremptory Canons of the Roman Church, which plainly teach, and under pain of damnation injoyn all Christians to believe, that Christs Body and Bloud That very same Body, that very same bloud which were once offered by himself upon the Crosse, are daily offered by the Masle-Priest. Or, as if this were not enough, to out-vie the Jewish Synagogue in the Sin of Contradiction to Christ, they adde, that every such offering is a propitiatorie Sacrifice as well for some that be dead, as for the living. And I think such Oblations as they make, do the one sort as little good or as little harm as they doe the other, unlesse they sollicite the Priest to make this kind of Attonement for them. But to such Sollicitors or Executors of such Sollicitations both Doctrine and Practise must needs create as great danger as any Heresie, or Branch of Contradicting Infidelitie hath done or can do to the mainteiners of it. This Branch of the Roman Churches Doctrine doth as punctually Contradict that Fundamental Do∣ctrine, Heb. 9. 13. [If the bloud of Bullocks and Goats, &c.] as it doth the foreci∣ted Passages, Heb. 10.

5. But the authorized practise of consecrating their Holy water for remission of sinnes and Sanctification, is most palpably Contradictory to our Apo∣stles meaning, or to the meaning of the holy Spirit in that other Instance of the Water of Sprinkling, wherein the Ashes of the Red Cow were Special Ingredi∣ents, and gave the vertue and Tincture unto it, for purifying men from such Legal uncleannesse, as the best Ceremonies of the Law and This Water in spe∣cial was Consecrated for. The Law for the Consecrating This water, and the Use or Ends for which it was Consecrated we have Numb. 19. The mistaking of which place, and the gross misse-use of the like water solemnly consecra∣ted by that Canonical Authoritie, which the Romish Church doth challenge ••ver all other Churches, is set down in such plain terms, that no honest heart∣ed Roman Catholick specially of the English, Scotish, Netherlandish or German Nation, if he be able to read the New Testament in his own Native Language, but he will be either heartily sorry for Alexander the fifth who made this Canon, or at least ashamed that their Forefathers should approve it, or that it should be practised by their Instructers, if they would permit them to have the reason of the Canon or Decree rightly translated into a Language which they understand. The Canon with the Glosse upon it is here transcribed in the same words wherein it was first conceived and published. In Decreti 3. part. de Consecrat. distinct. 3. c. 20. prout habetur in Corpore Juris Canonici, Jussu Gregorii 13. Lugd. impress••, Anno 1618.

6. Sic se habet Glossa in hunc locum.

Aquam Sale] Haec est decima pars distinct. Secundùm Jo. de Fant.

CASUS. Quaeritur cur aqua cum sale benedicatur? Et respondetur, ut ea homines aspersi sanctificentur. Cum enim in vetere Testamento cinis vitulae sanctificabat, & sal per manum Helisaei Prophetae sanavit sterilitatem aquae, multò magis aqua cum sale benedicta omnia conspersa purificat.

Aquam saleu 1.4 conspersam populis benedicimus, ut eâ cuncti aspersi sanctificentur,x 1.5 & purificentur. Quod & omnibus sacerdotibus faciendum esse mandamus. Nam si cinis vi∣tulae y 1.6 sanguine asper sus populum sanctificabat,a 1.7 at{que} mundabat,b 1.8 multo magis aqua sale asper∣sa divinis{que} precibus sacrata populum sanctificat at{que} mundat. Et si sale asperso per Helisae∣um c 1.9 Prophetam sterilitas aquae sanata est, quanto magis divinis precibus sacratus•• sal sterili∣tatem rerum aufer•• humanarum, & coinquinatosd 1.10 sanctificat, mundat, at{que} purgat, & caetera bona multiplicat, insidias diaboli avertit, & à Phantasmatum versutiis homines defendit?

7. But wherein did the Roman Church so grosly mistake the meaning of the Holy Ghost in that instance of the Red Heifer, Heb. 9. ver. 13. Or, to what mischievous inconvenience doth her practise unto this day, upon this mistake amount? To no less inconvenience, to no lower degree of Antichristian Impietie then this, that the Legal Priests with their Ceremonies or Sacrifi∣ces should be truer Types of every Masse-Priest, whether of higher or low∣er Rank, and of their services, then of Christ Jesus our high Priest, or of his everlasting Sacrifice, and perpetual Function: Both which were and are performed by him in his own Person, not by any Deputies or Vicars. But to me it is no wonder, if that Church do make Aaron, Eleazar, and their Suc∣cessors rather Types of Masse-Priests then of Christ: seeing (as hath been observed before) they make Melchizedeck himself (according to whose Order the Son of God only was to be consecrated high-Priest) a more lively Type of meanest Masse-Priests, then any true adumbration or shadow of Christ Jesus; and the Service of the Masse-Priests at the Altar to be the accom∣plishment of Melchizedecks Priesthood.

8. Had then the Anniversarie sacrifices of Buls and Goats upon the Day of Attonement no Reference or relation to the Sacrament, of Christs Bodie and Bloud? Nor the water of sprinkling mingled with the ashes of the Red Heifer, no semblance with the Sacramental water of Baptism? Yes doubt∣lesse, both these Ceremonies had special Reference unto, and exact sem∣blance with these two Blessed Sacraments: And yet were both of them sha∣dows or Types only of Christs Bloudy sacrifice upon the Crosse, and of the perpetual Exercise of his Everlasting Priesthood, since he ascended into his hea∣venly Tabernacle. Christ Jesus only and his everlasting Priest-Hood is the very Body or solid substance of all Legal Rites or services: And of this Body the Anniversarie sacrifices, whether of Attonement or others, were true Types or shadows. And of the same Body or Substance, the Sacraments of his body and bloud, and of Baptism are somewhat more then Types; True Representations of what is past, assured Pledges of all the Blessings promi∣sed to the Fathers and Patriarchs in the Old Testament, and actually Exhibi∣ted in a better manner, then they were to them, unto all Believers, since his entrance into the most Holy Place.

CHAP. XLIX.

That The Forraigne mainteiners of the more then Fatal Irrespective Rigid Decree make Christ Iesus rather a meere Sacrifice Then a True Everlasting Priest acting for us, and daily working out our Reconciliation to God. So do such as teach [That The Sinnes of some were Remitted before they were Commit∣ted.] Of the Super-Excellency of Christs Priesthood and one Sacrifice in comparison of The Aaronical Pr. and the many Services thereof.

1. BUt here I must expect this or the like Reply from some Interimists or such peaceable men as desire a reconciliation betwixt Ours and the Romish Church:

If to celebrate the Sacrifice of the Mass, that is, So to offer up Christs body and Blood or whole Christ upon the Altar, be a branch of Antichristianism or an implicit denyal of Christs Everlast∣ing Priesthood: will you undertake to acquit the reformed Churches (as you term them) from the like sin or Sacrilegious opinions, or from rob∣bing Christ of his Greatest Honours as He is Man, which are, to be King, Priest, and Judge?

For any intire Reformed Churches or Christian Sove∣raigntie, whose Publick Confessions or authorized Catechismes it hath been my hap to Read, I know not one that is this way faulty: Nor do the bitterest adversaries of the Gallican, Swizterland, or German Churches lay Antichristi∣anism to the charge of their autorized Canons or Constitutions, Albeit they indict a great number of private writers, Pastors or Teachers in Germanie, France, & Switzerland, many in England and more in Scotland for being de∣voted Members of the Eastern Antichrist; the height of whose Haeresie or Infidelitie, they place in the Maintenance of That more then Fatal irrespective Decree, in respect of Which all things (Christs death it self not excepted) be said, so to fall out, as that they could not fall out otherwise or be prevented.

2. For such private writers as have gone too far in the Poynts mentioned, in what Christian Church soever they be, I leave them to answer for themselves and for those whose doctrin they Follow. My purpose is onely to request my Brethren of the Church of England (however for the present they stand affected in these poynts) to take it into more deep and Logical Considera∣tion then hitherto it hath been taken by English Preachers or Writers;

Whether, According to Forrain Rigid Tenets of Predestination, or of Gods absolute irrespective Decree for Election and Reprobation, (which came to us English at the third hand, as from Zwinglius &c. which They had at the first, from some antient Romish Schoolemen,) it be possible for us or them to maintain by any rational way; That our Lord and Saviour Jesus Christ either now is, or hath been a true Priest or Sacrificer, rather then a meer Sacrifice predestinated from eternitie for takeing away the sinnes of the Elect onely? Or whether such, as They Term Elect from Eternitie, needed any Priest at all besides God the Father who did destinate his Onely Son to be a Sacrifice or a mean necessary (though subordinate) for effecting

the principal or utmost end of his Decree; to wit, his own Glory by the salvation of the Elect?

My poor Capacitie for these 34. yeares wherein I have lived a Minister, or Priest, of the Church of England, could never, nor yet can find any tolerable answer, or Evasion, to free, such as main∣taine the often-mentioned Rigid Decree, from these Two Imputations. The One, That they cannot truely or by any rational way acknowledge Christ to be a Priest after the order of Melchisedec: The Other, That they cannot acknowledge him to be properly instyled such a Judge, as in our Creed we profess him to be. They will at length be enforced to borrow a more fit expression of his Office from our Sister-Nation, and instyle him to be the Doomester or Doomesman of the Quick and of the Dead; that is, an Infe∣rior Officer, which hath no hand or Vote in the course of Justice for Life and Death, but onely a power or delegated authoritie to read or pronounce the sentence which the Judge or Cheif Officer of State had written before; though not so long before or in such indeleble Characters, as the Doom, which our Saviour Christ shall pronounce upon Every man at the Great day of his appearance, was written in the Life-books of life and death everlast∣ing. My exhortation, unto every man amongst us which beleive in his name, shall be, that of the Learned and pious Hemingius:

That we seek not our assurance of Faith or hope in Parcarum Tabulis, which were irreversibly written before any part of the world was made (if we may beleive some heathen poets or Stoicks,) but in, Gods promises made to Abraham, and to be performed by Jesus Christ as he is now our High-Priest and King, and as the Supream Judge of Quick and Dead.

3. Having thus farr endeavoured to sever the dross or wipe off the Aspersions (or such meaner stuffe) as have been cast upon, or mingled themselves with that Golden Foundation layd by our Apostle Hebr. 9. My next Addressment must be to Dilate or Diduct the Precious Metal contained in it, or in the Third Parallel proposed. The Parallel was between the anniversarie Sacrifices of Attonement, the Sacrifices of the Red Cow; and the One Sacrifice offered Once for all by our Everlasting High-Priest. His Sacrifice is truely instyled Everlasting, not for this reason alone, that it was of Infinite Value, or a full price for purchasing the Everlasting Redemption of man-kind; but in this respect also, that it hath an Everlasting Efficacie for the dayly re∣mission of actual sinnes, for purifying the Hearts and Consciences of all such as in Faith dayly pray unto the Father in the name and mediation of his only Son, who is likewise rightly instyled an Everlasting Priest, not in regard onely that he is now altogether immortal; but more especially▪ in that he Perpetually executeth the Office of the High Priesthood, by making Conti∣nual Intercession for us, & by accomplishing our Reconciliation unto the God∣head. All things are of God who hath reconciled us to himself by Jesus Christ, and hath given to us the Ministerie of reconciliation: to wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them, and hath commited unto Vs the word of reconciliation. 2 Cor. 5. 18, 19. This Reconciliation Quâ Deus nos sibi reconciliavit, was wrought by Christ whilest he went about on earth doing good, and by his sufferings upon the Cross &c. The Other part of our Reconciliation, or reconciliation taken in the Passive Sense, Quâ nos Deo reconciliamur, is dayly wrought in true Beleivers by this our High-Priest; and so wrought, by the continuated par∣ticipation of his Spirit, by the interposed renovations or nourishments of that Grace, which immediatly descendes to us from the sweet influence of this Sun of righteousness, now sitting more Glorious (by much) in his

heavenly Tabernacle then the visible Sun in its Sphere. And of This Part of Reconciliation, or of Reconciliation in the Passive Sense, must that of our Apostle be understood.

Now then we are Embassadors for Christ, as though God did beseech you by us, we pray you in Christs stead to be reconciled to God. For he hath made him, to be sin for us, who knew no sin, that we might be made the Righteousness of God in him, 2 Cor. 5. 20, 21.

4. He that desires to guesse aright at the Eminencie of Christs Priest-hood and Sacrifice, in respect of the Aaronical or Legal Services, or to take such an indefinite Estimate of both, as may advance his Meditations upon The know∣ledge of Christ crucified, and ascended into the heaven of heavens, may follow the Scale set by Astronomers betwixt the space of Local distances on earth, and the space of the highest Coelestial Orbes or Spheres, which answer in propor∣tion to them; alwaies allowing a greater Excesse of Proportion between the Excellencie of Christs Priesthood, beyond Aarons or Melchisedecks, then Astro∣nomers allot betwixt the space of so many Degrees in the heavens and so many miles on earth.

5. The Legal Priests or sacrificers were, at the same time and by successi∣on, Many, their Sacrifices or Services were, both for their kinds or matter, and for the solemn manner of their offerings, More. The several kinds of their sacrifices and Solemnities, I leave unto the Readers search, this being an Argument whereof many have written copiously enough in most modern Churches. It will be enough for me to observe or call thus much to the Readers Remembrance, that all the Offices or Services of Legal Priests were fully accomplished in the Consecration of the Son of God to be our Everlasting High Priest; That all their Offerings and Sacrifices (whether bloudy or un∣bloudy, whether of Vegetables as of herbs, or green Eares of Corn, of meal, of Loaves; whether anniversary, or upon special occasions) were more then accomplished in his Own Once offering of himself. The All-suf∣ficiencie of this his Oblation of himself will best appear from the due Consi∣deration of the Multiplicitie of the former sacrifices, and the often Reiteration of them. Of bloudie sacrifices some were reiterated Every day, others Every year, or in Sett Festivals, or upon Special Occasions for private Persons: And this last sort of sacrifices or Offerings were to be reiterated so often as Occasions or occurrences did interpose. No one sacrifice could purifie the same par∣ty, though peccant only against the Law of Ceremonies, from his Legal Un∣cleannesse for any more Turns then One. Every Recidivation or Relapse into the same sin or error was to have a new Purification.

6. Now if it were possible to calculate, First, The multitude of sinnes, and of sinners against the Moral Law of God, in comparison of such as did sinne against the Law of Ceremonies; Secondly, The excessive number of sinnes committed by every particular Christian man; and bear this truth in mind, that there needs no other sacrifice either for sinne or sinners besides That One of Christ himself upon the Cross, the Influence of whose infinite value is daily and hourly communicated to all such as seek salvation by him: The Super∣excellencie of this our high Priest, and of his sacrifice, in respect of all Legal Priests and services, will farre surmount the compasse of the Highest Hea∣vens or Orbes imaginable, in comparison of the least sensible part of the Earth.

7. But some New-started Opinions there be, which take away much matter of Admiration in this great Subject of Divine Meditation, and dull the spirits of otherwise wel-minded men in the search after the virtue of Christs Everlast∣ing

Sacrifice and Priest-hood. Of these new Opinions, One special One is (for I must not here touch upon the rest) [That the sinnes of some men, of all the Elect, were remitted before they could be comitted:] An Opinion voyd of all Reference to any pious use or practise; A Speculation most untrue, prodigiously absurd. For no actual sin by whomsoever commit∣ted, can be remitted to men living here on earth, otherwise then by some new Influence from the Everlasting Sacrifice of Christ, or (as our Apostle speakes) without the sprinkling of that bloud, Which speaketh better things then that of Abel. Heb. 12. 24. As much as I here intimate, that passage of St. John (if it be rightly scanned) will clearely evince. If we say that we have fellowship with him, and walk in darkness, we ly, and do not the truth; But if we walk in the light as he is in the light, we have fellowship one with an∣other; and the blood of Jesus Christ his son, cleanseth us from all sin. If we say that we have no sin, we deceive our selves and the truth is not in us. 1 Iohn. 1. 6, 7, 8.

8. So then, even such as walk in the light, stand in need of Cleansing by the blood of Christ. And with Reference to this place (as I conceive) that Maxim of S Austin, well approved of by the best Reformed writers, was first conceived by him [Our Justification consists in the perpetual Remission of sin.]* 1.11 But an errour there is, which I know not when it did first creep into the world, but creep it did by the Incogitancie, or indistinct Notions of some Late writers [That Iustification is but one Act, never to be resumed or reiterated.] This Assertion may be true in respect of That Justification, Quâ Deus nos justificat, or of Justification taken in the Active Sense as it concerns God; For, no act of his can be resumed or reiterated, nor admitt any interpositions or Interims of time. But if we speak of Justification in the Passive Sense, or as it is an Effect wrought in our soules by the spirit of Christ, there may be and are many Acts, many Resumptions or Renovations of the same Act or Effect; All being wrought in us by Interpositions or several Interims of time. Our Natural bodyes do not require so many Refections of meat and drink for continuation of life, of health, and strength, as the Faith by which the just do live, and other spiritual Graces which accompanie Faith in the Purifica∣tion of our soules, do admitt▪ yea require Refections spiritual. Of these refections or refreshments of Faith or other Graces, some are obtained by our dayly Prayers: others, being like extraordinary feasts or banquets, are wrought in the participation Christs Body and Blood, so often as we receive that blessed Sacrament as we ought to do. But the most of us which enjoy the Libertie of Christian Lawes do not receives it so often as we ought; Fewer as they ought. And whosoever receives it unworthily receives it too often, if he so receive but once. Unto the worthy Receivers of the Sacramental pledges of Christs Body and Blood, how often so ever and how many so ever receive them, the Blood of Christ, though but once shed, be∣comes a Perennal unexhaustible Fountain of life everlasting. But of the right interpretation of our Saviours Testament or Institution of this blessed Sa∣crament, more at large, by Gods assistance, in the Article of the Holy Catho∣lick Church. In the mean time Two Prayers there be commanded by the Church our Mother to be used in the Uisitation of the Sick at the Administrati∣on of the Sacrament unto them; Both which, mutatis mutandis, I would Com∣mend to every piously minded Christan's Meditations (or to every professed Christian that desires to be such) both before and after he present himself at the Lords Table, though he so present himself in perfect health of body and mind.

1. O Lord look down from heaven, behold, visit, and relieve this thy Ser∣vant. Look upon him with the Eyes of thy mercie, give him comfort▪ and sure confidence in thee, defend him from the danger of the Enemie, and keep him in perpetual peace and safety, through Jesus Christ our Lord. Amen.

And 2. O Most Merciful God which according to the multitude of thy mercies dost so put away the sins of those which truely repent, that thou re∣membrest them no more, open thine Eye of mercie upon this thy servant, who most earnestly desireth Pardon and forgivenesse. Renew in him (most lo∣ving Father) whatsoever hath been decayed by the Fraud and malice of the Divel, or by his own carnal will and frainess. Preserve and continue this sick member in the unitie of the Church, consider his contrition, accept his teares, asswage his pain as shall be seen to thee most expedient for him. And forasmuch as he putteth his whole trust only in thy mercy, impute not unto him his Former sins, but take him unto thy Favour through the merits of thy most dearly beloved Son Jesus Christ. Amen.

CHAP. L.

The Rarity of that Rite of consecrating the Water of Sprinkling by the Ashes of the Red Heifer, an Emblem of Baptism and the Sin∣gularity thereof. Our Churches meaning in some expressions at the Administration of that Sacrament.

1. BUt although the frequent Use of the Sacrament of Christs Body and Bloud be needful or necessary by Precept, and a Means much available for strengthening of Faith, or for repairing those decayes or ruines which the subtiltie of Satan works in our soules; yet the Reiteration of the Sacrament of Baptism is neither Necessary nor allowable, much lesse Commendable for such purposes. And the Raritie, or rather Singularitie of It, was to my apprehension, Emblematically prefigured by the Sacrifice of the Red Heifer, or the Water of sprinkling, which was Legally sanctified or consecrated by her Ashes. The Law concerning this kind of Purification is not to be found (I take it) in Leviticus, at least not in that sixteenth Chapter wherein the Law of the Sacrifice of attonement is punctually set down; However the forementioned Glossarie upon the Romish Canon for consecrating Holy Water, either through negligence,* 1.12 or ignorance, or both, avouch that place for it. If the sacrifice of the Red Heifer had belonged unto the Feast of attonement, it must have been reiterated once every year, whereas the Hebrew Antiquaries affirm; that this solemnitie was not used above tea times during all the time of the Law, of the Tabernacle or Temple▪ And whether it were so often used may be questioned, because there is no Law or Precept for the Continua∣tion of it, but only for the use of the water of sprinkling (being once conse∣crated by it) so often as the occasion specified in the Law did require.

2. But unlesse the frequent use of the water, so mingled with the ashes, did wast or exhaust the ashes of that one sacrifice, which Eleazar not Aaron was commanded to offer, These might have been preserved without putrifacti∣on for a longer time then the Law of Ceremonies was to endure. For Ashes (as good Naturalists tell us) being well kept are immortal, or an Emblem of Immortalitie. But it may be that as soon, or as often, as the Ashes of any

such sacrifice were, by frequent use of the water of sprinkling, exhausted or wasted, the Legal Priests were bound by the Law mentioned to offer ano∣ther for consecrating the water of sprinkling, whose use was to continue as long as the reason mentioned in the Law did indure.

3. The chief use or End of the water of sprinkling mingled with the Ashes of this sacrifice, was to purifie such as had made themselves Legally unclean, or had casually fallen into such uncleanness. One branch of this uncleanness was the touching, or being touched by any Dead Corps. And unto this use of the water of sprinkling mentioned, Numb. 19. 11. that of our Apostle, Heb. 9. 14. hath special Reference, more then Allusion. How much more shall the bloud of Christ purge our Consciences from DEAD works? That this Legal Sacrifice for sinne was an Exquisite Type of Christs Bloudy Death and suffe∣rings, or an exact picture of his bloud, wherewith the heavenly Sanctuary or Holy places were purified, (although the bloud of this Legal sacrifice were not brought into the Earthly Sanctuary) no good Writers which I have read either deny or question. That the Water of sprinkling consecrated by the aspersion of the Ashes of this Legal Sacrifice, did truely resemble the water of Baptism, by which we are washed from sin, and consecrated unto God as clean persons, that is, made members of his Church here on earth, is so evident in it self, that it needs no Paraphrase or Laborious Comment upon the fore-cited Law. Yet to this purpose the learned Reader may find much pertinent matter, in Chytraeus his Comments upon the Book of Numbers, and in many others. It will be more needful or better suiting with my intentions in this place, to prevent the captious exceptions which some Anti-Papists have heretofore taken and now resume against the expressions of our Publick Liturgie in that Part of it which concerns the Administration of Baptism.

Almighty and everlasting God, which of thy great mercie diddest save Noah and his Familie in the Ark from perishing by water, and also diddest safely lead the children of Israel through the red sea, figuring thereby thy holy Baptism; and by the Baptism of thy wel-beloved Son Iesus Christ, did∣dest sanctifie the floud Iordan and all other waters to the mystical washing a∣way of sin. We beseech thee for thine infinite mercies that thou wilt mer∣cifully look upon these Children, Sanctifie them and wash them with the holy Ghost; that they being delivered from thy wrath, may be received into the Ark of Christs Church, and being stedfast in faith, joyful through hope, and rooted in charity, may so passe the waves of this troublesome world, that fi∣nally they may come to the land of everlasting life, there to reign with thee world Without end, through Iesus Christ our Lord, Amen.

Seeing now, dearly beloved Brethren, that these Children be regenerate and grafted into the body of Christs Congregation, let us give thanks unto God for these Benefits, and with one accord make our prayers unto Almigh∣tie God, that they may lead the rest of their life according to this begin∣ning.

We yeild thee heartie thanks, most merciful Father, that it hath pleased thee to regenerate this Infant with thy holy Spirit, to receive him for thine own Child by adoption, and to incorporate him into thy holy Congregation, and humbly we beseech thee to grant, that he being dead unto sin and living unto righteousness, and being buried with Christ in his death, may crucifie the old man and utterly abolish the whole body of sin, that as he is made partaker of the death of thy Son, so he may be partaker of his resurrection, so that finally with the residue of thy holy congregation, he may be Inheritor of thine everlasting Kingdom, through Christ our Lord. Amen.

4. It is no part of our Churches Doctrin or meaning, that the washing or sprinkling infants bodyes with Consecrated water should take away sinnes by it's own immediate Vertue. To affirm thus much implies as I conceive a Contradiction to that Apostolical doctrin. The like figure whereunto even Baptism doth also now save us, (not the putting away the filth of the flesh, but the answer of a good Conscience towards God) by the resurrection of Jesus Christ, who is gone into heaven &c. 1. Pet. 3. 21. The meaning of our Church intends no further then thus; That if this Sacrament of Baptism be duely administred, the blood, or bloody Sacrifice of Christ; or (which is all one) the Influence of his spirit doth alwaies accompany, or is Concurrent to this solemn Act. But whether this Influence of his spirit or Vertual presence of his body and blood be either immediatly or only terminated to the soul and spirit of the party Baptized, or have some vertual influence upon the water of Baptism as a mean to convey the Grace of Regeneration unto the soule of the partie Baptized, whilest the water is poured upon him, is Too Nice and curious a Question in this Age for sober Christians to debate or contend about. It may suffice to beleive that this Sacramental pledge hath a Vertual Presence of Christs Blood or some Real Influence from his Body Concomitant though not Consubstantiated to it, which is prefigured, or signified by the washing or sprinkling the body with water.

5. But it will be, or rather is Objected, but only by privat or some sawcy spirits; That if the Doctrin of our Church were true and sound, then all that be rightly Baptized should be undoubtedly saved, being once washed or cleansed from their sinnes. The Objection were of some force, if the Church of England did hold or maintain such Doctrin or Tenets, as they do which make or favour it, to wit, That the sins of the Elect only are remitted by Baptism, or, by the Sacrament of Christs Body and Blood: or, That sins once remitted cannot be remitted afresh; or that the Partie which is once pardoned for his sins, before commited, cannot afterwards be condemned. The Ortho∣doxal Truth is, That albeit the Original Sin of Children truly Baptized in the name of Christ, or the Actual sins of young or elder men so Baptized, and the sins of their forefathers (so far as it concernes men of riper yeares to repent them of both) be so truly remitted in Baptism, that neither young men nor old may be Baptized again; Yet the Astipulation of a good Conscience, wherein the internal Baptism (as St. Peter tells) doth consist, may and ought by the Law of God and of Christs Church, to be reiterated.

And this Astipulation of every Christian, male or femal, though baptized after they have passed their Nonage for Civil contracts,* 1.13 ought to be resumed or re-acknowledged so often as they intend to receive the Sacra∣mental pledges of Christs body and blood, either privately or in the pub∣lick congregation. But for all such as have been baptized in their Infancie, the Personal Resumption or Ratification of that VOW, which their Fathers and Mothers in God, did make for them at the Sacred Laver, is to be exacted of them Ore tenus, in some publick Congregation, before they can be lawfully admitted to be Publick Communicants of Christs Body and Blood.

6. There is then no default or defect in the Church of England Doctrin or Lawes concerning Baptism,* 1.14 or Confirmation of such as have been ba∣baptized

in their infancie. But I dare not avouch so much for justifying the men unto whom the Execution of these Lawes is especially commended, whether they be of Lower, of higher, or of the highest Rank. It hath not been my hap to peruse very many Presentments of Church-Wardens or In∣feriour Priests in Visitations; Yet of those few or any, whereof I have had some Cognizance, I have observed but a very few, or scarce remember any tendred against the Parents, or such as were Sureties for Infants at the sacred Font, for not bringing them at convenient times to be Confirmed, or blessed by the Bishop of the Diocese, or against inferiour Ministers for not Preparing those, the Cure of whose soules was immediatly committed to them, to re∣ceive the Confirmation of their Faith, by the Benediction of the Diocesane; much lesse against Diocesanes themselves for not executing their office in this Great Service of the Church either in their own Persons, or by their Suffraganes.

7. Whether the solemn Baptizing of all Infants, which are the children of presumed Christian Parents throughout this Kingdom, without solemn Astipulation, that they shall at years of discretion personally ratifie their Vow in baptism in publick, in such manner as the Church requires, be not ra∣ther more Lawful or more tolerable then Expedient, I leave it with all submission to the consideration of Higher Powers. In the mean time I shall every day blesse my Lord God, as for all others, so in particular for this Great Blessing bestowed upon me, that I was in a Convenient Age, in a happy time and place, presented by my Sureties in Baptism, to ratifie the VOW which they made for me, and to receive the Benediction of the Bishop of the Diocese, being first instructed in the Churches Catechism by the Curate of the Parish, from whose Lips (though but a meer Grammar Scholer, and one that knew better how to read an Homilie or to understand Hemingius or other Latine Postills then to make a Sermon in English) I learned more good Lessons, then I did from many popular Sermons; and to this day remember more, then men at this time of greater years shall find in many late applauded Catechisms.

CHAP. LI.

Inordinate Libertie of Prophesying brought Errours into the Church, disgrac'd, and hindred the Reformation.

1. ALbeit the Reverend Fathers of our Church, and their Suffraganes, should use all possible care and diligence for performing of all that is on their parts required; yet without some better conformitie of Catechism••, and reformation of such as write them, or preach Doctrines conformable to them, there is small hope, that in such plentie of Preachers as now there are, this work of the Lord should prosper half so well as it did in those TIMES and in those Dioceses, wherein there were scarce ten able Preachers besides the Prebendaries of the Cathedral Church under

whose Tuition, in a manner, the rest of the Clergie were. I well remember, and I cannot but remember it with joy of heart, that the Synods in that Dio∣cesse wherein I was bred▪ did constantly examine the Licenced Readers how they had profited in learning, by their Exercises, which they did as duly ex∣hibit unto the Chancellor, Archdeacon, &c, as they did their Orders or their Fees. Such as had profited well were Licenced to Preach once a moneth or once a quarter, having certain Books appointed, from whose doctrine they should not swarve, but for the most part translate. The Authors then in most esteem, were Melancthon, Bullinger, Hemingius (especially in Post••ls and other Opuscula of his) or other Writers, who were most conformable to the Book of Homilies, which were weekly read upon severe penaltie.

2. But since the Libertie of Prophesying, was taken up, which came but late∣ly into the Northern Parts (unlesse it were in the Towns of Newcastle and Bar∣wick, wherein Knox, Mackbray, and Vdal had sown their Tares) all things have gone so cross & backward in our Church, that I cannot call the Historie for these fortie years or more to mind, or express my observations upon it, but with a bleeding heart. The First Declination from the Ancient Church was, Concerning the Death and Passion of our Saviour Christ; of which the for∣ward Zelots, or rigid Reformers of Popish merits did make more malitious and scandalous Vse upon Vse, then the Papists themselves, or other Here∣ticks, did of any doubtful or difficult place of Scripture. The people were in a manner taught to believe that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Credere, to believe this Article was suf∣ficient to Salvation, live they in the mean time how they list. This foolish Doctrine did begin and propagate it self in Germanie, before Melancthon did correct Luther, or as Chemnitius thinks, did record his own Recantation. But the infection in the mean time did so farr overspread the Church of England before it heard of the remedie, that it moved Sir Thomas Moore to lay aside jesting, and deplore the miseries of his times in earnest, to see men given over to Revelling, Bouzing, or drinking, or to other worse vices, and yet continue Confident that the sufferings and Passions of Christ should fully pay the shot, or discharge the reckoning how great soever it were.

3. It was but an Implicit Branch of the former Error, which at the first did not break forth in expresse Termes, to teach men to Believe Secundum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with full Assurance of Faith, that Christ dyed for them in particular, before they had any assurance that Christ dyed for All men. A strange Conclusion, which they sought to cover or overshadow with a more dangerous branch of the same Error, to wit; That every man was to have Fiduciam, or full assurance of his own Estate in Grace or interest in Christ, not from Gods General promises made in Him, but from special or Particular Faith. This was that unfortunate Doctrine which gave such Scandal to the beginning of Reformation in Ger∣manie, that not three hundred Bellarmines, not so many Valentia's, or other learned Jesuites which have lived since, could ever withdraw the tenth part so many from Reformed Religion, as Dr. Hessils did with-hold from embra∣cing it, by exagitating this Sensual Doctrine as he styles it, as if it had been con∣ceived or maintained of purpose, that some professing Reformation might continue and encrease their drunken and voluptuous, Others their lascivi∣ous and wanton kind of life; and yet be as sure of their Personal Salvation as either St. Peter or St. Paul were, during their Pilgrimage here on Earth. This was that Ginne or Noose which Satan sought to draw upon them, as knowing that he had this kind of people at greater command, then ever he had any besides. For (as is intimated in some former meditations published, and in some Others in due time to be communicated to Learned and Pious

Readers) There is not, There cannot be any possible Evasion out of this snare, but by recanting the former Opinions or Errors themselves. For every Novice in Arts hath Learned, that every Vniversal Negative Proposition may be Con∣verted Simpliciter. Now the Scripture gives us this Universal Negative, again and again;

That no Adulterer, no Covetous Person, no Slanderer or Re∣viler of his Neighbours, no Seditious or Rebellious Spirit shall enter into the King∣dom of Heaven.

The other Vniversal Negative which they deliver up as their Deed and Writing unto the Father of Lies, and of all wicked cunning, is This, That no Man which must of necessitie enter into this Kingdom, though he dye this day or to morrow, can be an Adulterer, a Covetous Person, a Slanderer or Reviler of his Neighbour, or carrie a Seditious Rebellious or Traiterous Spirit to his King and Countrie. Now by this Noose or Gin which they have cast for them∣selves, the Great Tempter can draw or lead them to all manner of mischief and Hypocrisie, to envenome their thoughts with malice and slander, with Treason, Sedition, and Disloyaltie, and yet assure them, that they are no Slanderers, no Traytors, &c. but Zealous and Godly persons, because they must enter into the Kingdom of Heaven.

The Last and worst branch of the former bitter Root, is an Assertion which I never read in any forraign writer, but of late set down in Terminis Terminan∣tibus by some English Zelots, whose study and practice it hath been either to improve or malignifie Forraign Errors. The improvement of the for∣mer Errors, which Outlandish Writers did rather not take into Considerati∣on then maintain, is, The Division of all Mankind into Two Sorts, that is, into Elect and Reprobate. An Error I confesse which can do no great harm upon such Sawcy Malepert Vocalists, as have the gift to let the Word of God runne as fast out at their mouthes, as it comes into their braines either by the Ear or Eye. But if it enter once into the thoughts of a Sober Conscientious Spirit, whose brain and heart have dayly entercourse or Commerce, it is impossible but it should put him into a Dangerous Perplexitie, either of being carelesly Presumptuous, or of falling into utter despaire. Experiments of this Later e∣vill have been more frequent in our Church, and in these times, then in any other Church or times before us.

4. For Conclusion of this Tragical Consideration, I would request all such as sit in judicature, specially in Causes Criminal, to call to mind, or suffer Me to be their Remembrancer, of a Grave saying delivered by a great Praelate in the high Court of Parliament, That Severitie without instruction is a kind of Tyranny. More particularly my humble request is, that with good leave I may put such in mind as judge seditious, turbulent, or enormous practises (or Censure Fellones de se) that they shall mightily condemn themselves by judging them, unless they be as forward withall to quell the Erroneous Do∣ctrine (whether by Lawes Ecclesiastical or Civil) whence the former Pra∣ctises spring, As that kind of Sedition, Stubborn disobedience, disloyalty, Scandalum Magnatum, or privie Conspiracie, under whose heavie burden this State and Church doth now sigh and groan. These and divers other like Branches of the Divels service, are as true and proper Effects, or natural issues, of the forementioned preposterous Belief, or Doctrine of Special faith or Division of all Mankind into Two Sorts; as Christian Charitie, Humilitie, Obedience, Penitencie or Contrition of Spirit, are of the true and wel-grounded Belief of Jesus Christ and of him Crucified.

5. The best instructions that can be given for rectifying the former Er∣rours, is that of our Apostle, Rom. 4. (Though we follow the Interpretations or Hints of those Writers whom these Zelots most admire.) He staggered not at

the promise of God through unbelief: but was strong in Faith, giving glory to God, and being fully perswaded, that what he had promised he was able also to performe. And therefore it was imputed to him for Righteousness. Now it was not written for his sake alone; that it was imputed to him; But for us also to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead, who was delivered for our offences, and was raised againe for our Justifica∣tion. Vers: 20, 21, 22, 23, 24, 25.

CHAP. LII.

That Iustification Consists not in one Single Act. In what Sense, Fides est Fiducia, is True.

1. MUst we then with the Romish Church, admit of a First and Second Justification? One, By Christ's Death; Another, By his Resur∣rection from the Dead? or Two Imputations of his Rightcous∣ness? Surely neither Justification, nor Imputation of Christs Righteousness Consists in One Single Act; both admitt divers Degrees or Parts: or rather, contain a Long Processe. The best way to assoyl the Difficultie proposed will be First, to set forth the proper effects or Duties of our Beliefe, as it is terminated to Christs Death and Sufferings. Secondly, the Proper Issues or Effects of our Beleife of his Resurrection from the Dead. We believe that by his Death our sins, even the sins of the world, were taken away. That Adam, and All that came of Him, were thus farre redeemed by Him, as to be set Free de•• Jure, from the Bondage of Satan, and purchased as a pecu∣liar people to himself. Thus we often read, that we are redeemed by his blood, shed on the Cress; that is, By that One Sacrifice of Himself, the Ransom of Mankinds Redemption was fully payd. Of this all men are bound to have full Assurance, and in respect of this General, tis truely said, Fides est Fiducia, Faith is a Confidence in the Blood of Christ. And thus firmely Believing, our Faith is imputed or reckoned to Us for Righteousness, as it was to Abra∣ham.

2. But many may be Redeemed from Captivitie, & yet have a desire to continue in the Land or Territories of their former Captivitie, or no great desire to be transported out of it, into a safer soyl. Some, with Gryllus in the Poet, desire rather to continue Swine, then to be Re-transformed in∣to the Image of God. And unto These, Christs Death is not available, shall not be imputed, unless it be to their greater Condemnation. But from the General Confidence that Christ hath redeemed us from the bondage of Satan, and Curse of the Law; the Church our Mother hath wisely and piously or∣dained, that all professing Christianitie, yea Infants born of Christian Pa∣rents, or Others exposed by their incredulous Parents, to the Tuition of the Church, shall be forthwith transported out of the Hemisphere of darkness into the Sphere of Light, to be visibly ingrafted into the mystical Body of Christ. The Duty, whereto all such, as are thus transported, are bound, is, to promise and Vow Obedience unto Christ as to their sole Lord and Re∣deemer, To forsake the Divel and all his workes, the pompes and vanities of this

wicked world, and all the sinfull lusts of the flesh, and to fight manfully under Christs Banner unto their lives end, that is, to take up their Cross and follow him; and as he dyed for them, so to be ready to lay down their lives for the bre∣thren, if need require, in his service; or to use our Apostles words Phil. 2. 5. To put on the same mind which was in Christ Jesus, who being in the form of God, thought it no robbery to be equal with God: but made himself of no repu∣tation, and took upon him the form of a servant, and was made in likeness of men, and being found in fashion of a man, he humbled himself and became obedi∣ent unto death, even the Death of the Cross. Vers: 6, 7, 8. Another not alto∣gether so diverse, as rather the same immediate and formal Effect of our Be∣lief in Christs bloody Sacrifice on the Cross, is, Dayly to offer up the sacrifice of a broken Heart, of an humble and contrite spirit. And for offering this Sacrifice, every man must in part be his own Priest, and Confessor, that he may be partaker of the blessing and Grace of the High Priest of our soules, from his Heavenly Sanctuary where he sits at the right hand of God.

CHAP. LIII.

Christs Parable (12. Math. 43. &c.) applyed. Two degrees of Reconciliation: the first Active (or but meere-Gramma∣tically Passive:) The other Real-Passive. So correspondent∣ly, Two Branches of Justification: The One from Christs Death, The Other from the benefit of His Priesthood dayly participated to us.

1. TO proceed thus farr in the Knowledge of Jesus Christ, and of Him Crucified, and in the practice of Christian Duties Concomitant to such Knowledge, is more, I am afraid, (or rather fully perswaded,) then most of such as take upon them to seal Assurance to themselves and to others, of their salvation, (by Markes and Tokens of the Elect, of their own coyning) have rightly got by Heart. And yet to rest secure, upon these Grounds, though learned by heart, of their personal Salvation or irre∣versible Estate in Grace or in Gods Favour, doth open a gap unto hellish Hy∣pocrisie, which our Saviour himself hath commanded us to beware of, or rather to shut it out, as it is in that parable, Mat. 12. 43, 44, 45. When the unclean spirit is gone out of a man, he walketh through dry places seeking rest, and findeth none; Then he saith I will return into my house from whence I came Out; and when he is come, he findeth it empty swept and garnished: Then goeth he, and taketh with himself seven other spirits more wicked then himself, and they enter in and dwell there, and the last state of that man is worse then the first: Even so shall it be also to this wicked generation.

For the right application of this Parable to the Jews, with whom our Sa∣viour there disputes, as also unto men of this and former Ages, I referr the Reader to Jansenius and Maldonate in their Learned Comments upon this place, but especially to Jansenius.

2. Thus much is sufficient to our present purpose, and thus much is most

cleare; That it is not the Sweeping or garnishing of the heart, or emptiness of such vices, as do raign in the hearts of Infidels, and give Satan possession of them, (all which may be wrought by the serious consideration of Christs death Passion, and by the imputation of his Merits) that can secure us from further assaults of Satan to our final destruction. Rather, for us to presume upon these without Experiments, without a continual Guard upon our own soules, is but as if a man having beaten his adversaries out of his house should set up his staffe, or sword, or other instrument of warre without the door to en∣tice his enemie by this opportunitie to make forcible entrance when he is least aware. To what End then doth the Contemplation of Christs death or the Imputation of his merits serve us? Do these beget no portion or degree of any Certaintie of our Estate in Christ, or of Salvation? Yes, they alwaies bring forth a Certainty though not of Faith, yet of Hope, that God in his Good time will accomplish these good beginnings, and crown them with more then a Moral, with an Experimental certainty or assurance of our Estate in Grace. For Regulating our perswasions in this point, there can be no bet∣ter Rule then that of our Apostle, Rom. 5. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by Faith into his Grace wherein we stand, and rejoyce in hope of the Glorie of God, ver. 1, 2. And again more fully, ver. 8, 9, 10, 11. God commendeth his love towards us, in that whilest we were yet sinners Christ dyed for us. Much more then, being now justified by his bloud we shall be saved from wrath through him. For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the attonement. The Ground then of our Hope, or of such Certaintie as we can attain unto in this life, is our Reconciliation to God, of which our Apostle speakes more fully and divinely, 2 Cor. 5. If any man be in Christ, he is a new Creature; Old things are past away; behold, all things are become new: and all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministerie of Reconciliation, to wit, that God was in Christ reconciling the world unto himself not imputing their trespasses unto them, and hath committed to us the word of recon∣ciliation, ver. 17, 18, 19. But if this Reconciliation were sufficient for our Certaintie of Salvation, what need were there of a second Reconciliation, or a second part (at least) of the same Reconciliation, which our Apostle presseth upon us, ver. 20. 21. Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christs stead to be reconciled to God: For he hath made him to be sin for us, who knew no sin, that we might be made the righte∣ousness of God in Him. The first part of Reconciliation is Active, or at the most part, but a Grammatical Passive. As a man is said to be Called when he is sum∣moned to appear, though he make no Personal Appearance: so are we said to be Reconciled to God, when pardon for our sins is proclaimed, though be∣fore we could take notice of it. The Second Reconciliation is a Real passive, and includes a Turning unto the Lord by Acceptance of our Pardon, and by serious pursuing the Allowance of it. The former part of Recenciliation is wrought by meer Imputation of Christs death and merits; The second is wrought part∣ly by Imputation, but especially by Real Participation of Grace from Christ, and gifts of the spirit. These are They that must defend and guard our soules, against the Re-entry or Re-possession of Satan and wicked spirits, whether by fair or forcible means.

3. Answerable to the Two Sorts or Degrees of Reconciliation, there are Two Sorts or two Branches of Iustification: The One by meere Imputation of Christs

Death and Passion, which was once wrought for all, at his Consecration to His Everlasting Priest-hood: The Other, by Participation of his Grace, or Ope∣ration of his Priesthood, since his Resurrection and Ascension. During the time of Legal Sacrifices, whether for sinnes against the Ceremonial or Moral Law, the People were bound upon new occasions, to bring new Sacrifices unto the Priest, and he bound to offer them up unto the Lord for their Reconciliati∣on or Attonement. For us Christians to think or conceive of more Sacrifi∣ces for sinne then One, that was Once offered for all, were to deny Christ, or the Efficacie of His Everlasting Priesthood. But as for the Sacrifices of pray∣ers, prayses or thanksgiving for what is past, or supplications for the assist∣ance of Christs Spirit for the time to come, These we are bound to offer up to God by Christ more frequently then the Jews could offer up their blou∣dy Sacrifices, or then the Priests could attend this service, which they were to attend only at certain houres or Solemn Times, because they were but mortal men and could not perform their Office, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But Christ since his Resurrection and Ascension, is not only an Everlasting High Priest, but doth exercise this his Function without Intermission. Every Priest standeth dayly ministring, and offering oftentimes the same sacrifices which can never take away sins. But this (Priest) after he had offered one Sacrifice for sin sate down on the right hand of God For ever. So the Syriack reades & Points it, much better then the Ordinary English doth, or the Greek, as may appear from a Parallel place, Hebr. 7. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He remaineth a Priest for ever.

4. Briefly, though every sin, perhaps every Gross sin which we commit, after our Justification by the Resurrection of Christ, and reall Participation of his Grace, doth not work a Total Interruption in our Estate, or Interest in him: yet every such sin doth work a decay or diminution of Grace, or some extinguishment of the Spirit of Life: both which must be repayred by the Efficacy or Exercise of his Everlasting Priest-hood. None is so just whether by Imputation of his merits, or by Encrease of Grace, but may and must be dayly more justifyed; So that the Son of God doth set us free, First, by his suf∣ferings upon the Cross; Secondly, by the Laver of Baptism and by Partici∣pation of his Life and Spirit; and Lastly, he will set us Free indeed at the Re∣surrection of the Just, when we shall be translated into that heavenly house or mansion wherein he abideth for ever.

5. Thus much of the Knowledge of Christ, and of him Crucified, and of the exercise of his Everlasting Priest-hood; Points, wherein I could wish to take more pains, though to the wasting of my bodily Spirits, upon Condition I could perswade a great part of the Clergie of this Kingdom, not to make Christ Crucified and raised from the Dead, a meer By-stander in most of their Disputes concerning Election, &c. as if he had shed his precious bloud to no other purpose, save only the purchase of their own Salvation, or the Eternal Excommunication or Damnation of others. Now whether I have justly charged them with denyal of Christs Everlasting Priest-hood, or of his Absolute Dominion or Final Judicature, I here solemnly appeal unto Him in that great Day when he shall come (as I verily believe, He shall) to judge the Quick and the Dead; To reward every man according to all his workes, whether his Writings, Sayings, or Actions.

C. Reader,

THE main Work of the sixth Section was to prepare and clear the way for The Exercise of Christs Everlasting Priesthood, by amoving that Great Mountain of the Rigid Decree, which, in the Authors judgment, did ob∣struct the general approach to the Throne of mercy, and the issues of Grace flowing thence: It making Christ a meer Spectator; at most an Instrument to Execute a Decree passed before all Worlds, and no Actor, Advocate, or Intercessor. This fol∣lowing eighth Section treats of Certain Errors which though some of them do not wholly Evacuate or null, yet do all of them disparage and Entrench upon the vertue and Efficacie of Christs Priest-hood. Some of them were toucht before; here they are more fully handled.

Notes

• * 1.1

  See the ninth Book, Sect. 6. Chap. 39.
• * 1.2

  In the 11. Book, not yet printed.
• * 1.3

  In the 11. Book.
• u 1.4

  ¶Aquam Sale] Quia per aquam confessio, per salem amaritudo signatur & morsio, unde haec est mistura unde geminus procedit partus, divisio sc. delictorum, & ortus virtutum & bo∣norum operum 32. q. 1. c. Cum renuntiatur. Haec designata est per mistionem Judae, qui con∣fessio dicitur; & Thamar, quae amaritudo dicitur; unde Phares divisio, Zaran ortus, ge∣minus sc. partus provenit. H U.
• * 1.4.1

  Hu, stands for Hugo Card. Arch. for Ar∣chidiaconus. su. for supra. in. for infra.
• x 1.5

  ¶Sanctificentur] Quaeritur quomodo aqua benedicta dicatur populum sanctificare vel mundare. ADDITIO. Ad hoc potest responderi secundum id quod no: Su. ea dist. 2. c. Signum, in glo. 2. vers. propter humilitatem &c, aliâs illa glossa ponitur, ea. d. c. insti∣stutio. ARCH.
• y 1.6

  ¶Cinis vitulae] Historia legitur in Levitico, quòd decimâ die Septembris tollebat sa∣cerdos de proprio vitulam rufam trimam & immaculatam quae nondum portaverat Jugum, & immolabat eam pro peccato suae domus: & hircum quem sumebat ab universâ mul••••tudine, immolabat propeccato populi: Pelles & carnes & fimum vitulae, & Hircum comburebat ex∣trâ, & cinerem servabat: & inde per totum annum fiebat aspersio aquae quâ purificabantur immundi de quibusdam quae in lege immunditiae dicebantur: ut putà, si aliquis tetigisset ca∣daver hominis mortui vel Sepulchrum, erat immundus us{que} ad diem septimam: & hâc aquâ mundabatur.
• * 1.6.2

  See Ch. 50. Num. 1.
• a 1.7

  ¶Sanctificabat] Tunc sanguis vitulae fuit remissio peccatorum, ut 12. q. 2. c. Gloria.
• b 1.8

  ¶Mundabat] A venialibus. Su. distinct. 50. c. in Capite. jn. dist. 4. c. nequaquam Nam sacrificiis venialia delentur. Su. d. 2. c. cum omne de poen. dist. 3. c. de quoti∣anis. Nam si qua tunc habebant, mortalia erant. de poen. dist. 6. ca. 1. Circa medium. PER HELIS AEVM.] Historia legitur in lib. Reg. qd. cum Helisaeus esset in ere∣mo, venerunt ad eum viri civitatis & dixerunt: Ecce habitatio hujus civitatis optima est, sicu•• tu ipse benè nosti, sed aquae pessimae sunt & steriles. At ille ait: Afferte mihi vas novum, & mittite in illud salem: & ait: Dicit Dominus, & sanavi istas aquas, & non erit ultrà in eis mors neque sterilitas. Sanatae ergo sunt aquae ille us{que} ad diem hunc juxta verbum Helisaei quod locutus est Dominus.
• c 1.9

  ¶Per Helisaeum] Inde est quod cum aqua exorcizatur dicit sacerdos: [Deus qui per Helisaeum Prophetam salem in aquam mitti jussisti, &c.]
• d 1.10

  ¶Et Coinquinatos] venialibus tantùm.
• * 1.11

  Justification Consists not in one indivi∣sible Act.
• * 1.12

  See Chapt. 48 Num. 6.
• * 1.13

  Though Bap∣tisme may not be reiter∣ated, yet The Astipulation of a good Conscience (or the En∣quireing to God) may dayly, and must often be renewed.
• * 1.14

  No child or Infant Bapti∣zed may or ought to be admitted unto the Sacrament of Christs Body and Blood before he have in his own person ratified that VOW, which his Sureties or spiritual Guardians did make for him at the Sacred Font, where Chrîst is as ••ruly present as at the Sacrament of the Altar, as some term it.