Of the benefits of our Saviour, Jesus Christ, to mankind

CHAP. IX. The Benefits of our Savior common to all Gene∣rations ever since the Creation. (Book 9)

LASTLY. As all these benefits come to* 1.1 mankind by and thro Christ; so they came, alwaies, by him; to all generations of men ever since the Creation; And as well these before, as those since, his coming in the flesh at∣tained salvation and were blessed only by, in, and thro, him. God, (perfecting, as all his other works, so that of our redemption by degrees; and still re∣serving some better thing behind, to superinduce upon the former; that the precedent, without the following, times might not be made perfect; Heb. 11. 40.) appointed not the full-manifestation of his Son, for taking away our sin, &c. nor, (after the Son reascended,) the visible and more plenary de∣scension of the Holy Ghost, for enabling our obe∣dience, &c. till the last times indeed: But yet he not only promised them, (I mean to his Church,) from the beginning, [where note; that in what manner the sending of the Messias or the promised seed so the sending of the spirit, wat only pro∣mised to former ages. See for this (which is less taken notice of) Gal. 3. 14. Act. 2. 3•…•…, 39. Esai. 32. 15. -44. 3. Jer. 31. 33. -32. 40. Ezek. 11. 19. -36. 27.

Joel 2. 29. Zech. 12. 10. &c.] and raised a continu∣ed expectation and longing for them; both in men, and Angels; Mal. 3. •…•…. 1 Pet. 1. 12. [and therefore the faithful were, then, called the children of the promises; and the priviledges of the Jews (the then Church of God) said to be great, in that they had the promises; see Rom. 9. 4. -3. 3. Act. 2. 39.] But he also exhibited them; and this, not only in types, (the figures and representations of what was to come:) [As all former times were, almost in all things, types of the latter, see 1 Cor. 10. 6, 11. Rom. 15. 4. Eccles. 1. 9. that the whole world might know Gods waies, (in his mercies, judgments, &c.) what they are, and what they will be, by what they al∣waies have been; and so, in both kinds, might hope, and fear, the same things to fall out to them; which have come from God formerly upon others, for their example] but in the virtue and benefit of them. Thro the grace of our Lord Jesus Christ (saith St. Peter) we shall be saved, even as they: i. e. the* 1.2 Fathers, see Act. 15. 11, comp. 10. nor only this; but in the presence of them: First for the Son; The go∣vernment of the Church of God under the old Te∣stament was by this only begotten of God, 1 Cor. 10. 9. Heb. 11. 26. tho not yet incarnate.

Humanity indeed was not assumed till the ap∣pointed* 1.3 time; nor any of those offices that necessa∣rily depend on it; no sacrifice, no sufferings for us; no obedience to the laws, which were enjoyned us; no intercession as yet as High Priest for men, his Brethren; as yet a Mediator, in respect of man, to God he was not: being in all things (till he empti∣ed himself) equal to God the Father; yet the be∣nefits of all these, tho not to be acted till their sea∣son were participated and equally communicated

to all ages before thro faith in those to come; as to ages since thro faith of these past. And thus the Lamb may be said to be slain from the beginning. But yet it seems plain; that, (by the divine Oeco∣nomy,) from the person of the Son of God (which was alwaies), The first as well as last, Alpha and •…•…∣mega, Davids ofspring or branch, and root, Rev. 1. 11, 17. -22. 16. and all things as of the Father so by the Son, 1 Cor. 8. 6. Jo. 1. 4. As the first begotten from the dead, Rev. 1. 5. Col. 1. 18. so the first born of every Creature. Col. 1. 15. comp. 17. From this person, I say, as it were a Mediator from the Father to us, came in all times the enlightning and teaching; Jo. 1. 9. Esai. 60. 1. comp. •…•…ph. 5. 14. he was alwaies the light the conduct and protection; Ps. 80. 1. he was alwaies the shepheard •…•…sai. 27. 3, 6. of the Church of God. From this person all blessings de∣rived upon Her; She was ruled with his more ex∣traordinary personal presence and immediate pre∣sidence, (and not by subordinate Angels;) and this done with his great delight, Prov. 8. 30. with great compassion, and affliction for their miseries, Judg. 10. 16. Exod. 19. 4. Deut. 1. 31. Fsai. 46. 3. -63. 7, 9. and with great patience, grief, and 10-times provocations from their sins. Numb. 14. 22. Ps. 95. 10. He often assuming an human figure, as a preamble to his incarnation, tho not yet a real and natural body: and appearing to, and discoursing with, and seen by, the Saints of old, before his coming in the flesh; as he hath done to others since, after his ascension, many times to one man (S•…•…. Paul) that are mentioned, Act. 9. 4. -18. 9. -22. 18. 2 Tim. 4. 17. All the promises of Himself to come were from Himself, and from his spirit; 1 Pet. 1. 11. and a∣mongst the rest that gracious designation (made to

his Father) of his person to be emptied and to as∣sume flesh [Lo I come] the Father again promising, before the world was, all the blessings that should come to mankind there from. See Tit. 1. 2. comp. Gen. 1. 26. and -3. 22. and -11. 7.

And as all mercies upon the Church and the God∣ly;* 1.4 so all judgments upon the wicked and the ene∣mies thereof were executed by the person of the Son, as well before, as since, the incarnation, see Jo. 5. 22, 23. All judgments also being a proper ef∣fect of the word of God. See Rev. 19. 13, 15. Heb. 4. 12. All those judgments upon the old world were by him; being forerunning types of the world to be judged by him at that last day. Therefore is he said in the same manner, since his incarnation as before, to come often (still) to execute judgments without any descent of his humanity. See Rev. 2. 5. Matt. 16. 28. -24. 34, 50. Rom. 11. 26. comp. Esai. 35. 4. -40. 10.

And from Him all these as the second Person in* 1.5 the Trinity, contradistinguished from the Father. For tho opera trinitatis sunt indivisa; and all ex∣ternal works are of the whole Trinity, yet in the operation, the same manner of concurrence can∣not be attributed to the 3 persons: we cannot say that as the Father made the world by the Son; so that the Son, by the Father. Nor that as the Son became incarnate; so the Father: Nor because our Saviours praiers were addressed to the Father, there∣fore they were to the Holy Ghost, or to the Son i. e. himself. Now then to prove this, that we pretend, more fully; and here to pass by that deduction (firm enough) of God the Fathers creating, up∣holding, governing all things by his eternal Son, therefore governing the Church (his people Elect,

whose God he more specially calls himself) these, I say, more especially by the same person his Son.

1. This seems to appear from two Lords, several* 1.6 times named in the old Testament: see Ps. 110. 1. where the second Lord, whom David calls his Lord, is expressly by our Saviour expounded to be himself, Matt. 22. 44. and Himself, not as he was Davids Son, since by his question he implyed that Christ as Da∣vids Son could not be his Lord; but as Gods Son; which the blind Jews imagined not. So of God and God Psal. 45. 6. comp. 7. see Heb. 1. 10, and 8. David making many addresses unto God the Son, as ap∣pears by the quotations in the new Testament: see Psal. 68. 24. comp. 18. and Eph. 4. 8, 9. After this consider Gen. 19. 24. which diversity of expression seems to arise from that Lords being yet on earth, that discoursed with Abraham. Gen. 18. 1, 3, 21. Add to these Ezek. 13. 7. comp. Matt. 26. 31. Esai. 5. 1.

2. From those many places; where the same di∣vine* 1.7 person is (promiscuously) called the Angel of the Lord (therefore not God the Father) and also is himself named God; The Lord; The God of Israel; is delivering his message (if I may so call it) in his own name; receiving worship, dedication of Al∣tars, Sacrifice, as God; and (seeing God and liv∣ing) with wonder applyed to him by those trem∣bling mortals to whom he appeared; by all which joyned together (tho to some it may seem the phrase of those daies to give any Angel the name of God. See Judg. 13. 21, 22. And their opinion that the sight of an Angel was death to a mortal, see Judg. 6. 22. it is as evident that he was distinguish∣ed from all created Angels. See Gen 32. 1, 2. no such ceremonies used. Therefore is this Angel in an especial manner called the Angel of Gods face or

presence, and Gods name said to be in Him. Exod. 23. 21. Esai. 63. 9. which seems plainly applyed to our Saviour by the whole description, and by 1 Cor. 10. 9. yet the same is called also Gods face, Exod. 33. 14. and God himself, vers. 3. who refusing upon their idolatry to conduct them any longer; yet af∣terward condescended unto it, upon the intercessi∣on of Moses: shewing in the first the malignity of sin; in the second the power of Christs intercession for sinners; typified by that of Moses. See •…•…xod. 33. 14. -34. 10. Now for the coincidence of these two [God the Lord] and [The Angel] &c. see Gen. 16. 7. comp. 10, 13, 14. Gen. 22. 11. comp. 12. -32. 34. comp. 30. and Hos. 12. 4, 5. Gen. 48. 16. comp. 15. Gen. 31. 11. comp. 13. Exod. 14. 19. comp. 24. -3. 2. comp. 3, 4, 6, 7, 14. Deut. 33. 16. and Zech. 3. 1, 2. where Joshua appearing before the Angel, as a Judge, is ac∣cused by Satan, see vers. 4. Mark. 12. 26. Act. 7. 38, 35. comp. 53. Heb. 12. 26. And many more places to this purpose. Which interest, agency, and ap∣pearance of our Saviour in the old Testament, those other places in the new seem to glance it. 1 Cor. 10. 9. comp. Exod. 17. 2. Numb. 21. 5. Heb. 11. 26, 1 Pet. 3. 19. -1. 11. Matt. 23. 37. where How oft would I, &c. seems to be meant also before his incarnation, by the Prophets, whom he alwaies sent; before, and since. Neither doth that saying, 1 Jo. 4. 12. Jo. 1. 18. [No man hath seen God at any time] 1 Tim. 6. 16. [nor can see him] (grounded on Gods words in •…•…xod. 33. 20, 22.) thwart that, which hath been said; or oppose the visions and apparitions of God veil'd in created representations and images; but only those visions of him in his own nature and essence: or that more proper glory, wherein he shall be seen by us in the next world, 1 Cor. 13. 12. which devouring fire

and unaccessible light nothing mortal can behold without being melted and consumed; the image of which also is sometimes represented so glorious, as neither is it beholdable, see Lev. 16. 13. and most∣what so glorious, as not seen without great horror and trembling; the ordinary symptomes in all ap∣paritions; even those not only of God, but of An∣gels. And this invisible glory is called Gods face, Exod. 33. 20. Not but that Gods face also hath been seen, see Gen. 32. 30. Judg. 6. 22. &c. But that face was only a vizard (if I may so say) over his own face; and that glory but a shadow of his own glory (therefore Moses after a sight of these, Exod. 24. 10, 16. Numb. 12. 8. still affectionately desired a sight of the other. Exod. 33. 18.) Sometimes made more, sometimes less, glorious; as when in the form of a man he dined with Abraham. But yet except when the divine Majesty personated an ordinary man, seldom in any glorious apparition under the times of the law was his figure, or at least his face, seen; this familiarity being reserved, in the incarnation of God, for the times of the Gospel. 1 Jo. 1. 1. Jo. 1. 14. The appearance to Abraham (in a vision or rea∣lity it matters not for our purpose) Gen. 15. 17. comp. 12. was a blazing flame issuing out of a Fornace en∣vironed with darkness. Exod. 24. 16. The sight of the glory of the Lord was like a devouring fire to the people, and to the Elders who had more clear vision, vers. 10. there is mention only of (as it were) a Saphire-pavement under his feet: and remember (saith Moses) Deut. 4. 15. that ye saw no manner of similitude. Moses his importunity afterward only saw his shoulders passant, and was entertained chief∣ly, as also Elijah, and as Adam in Paradise, Gen. 3. 8, 10. like some terrible noise in the air indicating

Gods presence with a voice and a proclamation. This being the time of hearing his word, hereafter of vision; see Exod. 33. 19. -34. 6. 1 King. 19. 12. Ezek. 1. 26, 27. the appearance of the loines of a man, and flames covering the upper and the lower parts. Esai. 6. 1. No description of his person, save the posture only sitting on a Throne; only a parti∣cularizing of the Cherubims. Dan. 7. 9. A descri∣ption of his covering, his vestment, and his hair, but not of his person. Rev. 4. 3. no description of any figure, only the lustre like a Jasper or Sardin-stone; only Rev. 1. 12. In St. Johns vision of our glorified Savior, there we find all the parts of his body pun∣ctually described, much resembling Daniels of that glorious Angel, c. 10. 5. which some also imagine to have been our Saviour.

3. This appears in that some of the apparitions* 1.8 of God in the old Testament must be granted to be of the second person; as that vision Esai. 6. 1. which is interpreted expressly of Christ Jo. 12. 41. comp. 40. quoted out of Esai. 6. where this vision is relat∣ed and this being the Lord, whose glory resided in the Temple, and sate between the Cherubims. That vision Ezek. 1. 26. must needs be of the same Lord too; see Psal. 68. 24. comp. 18. now the same Lord residing in the Temple, and before, in, or upon the Tabernacle; it follows that the Lord conduct∣ing the Church in the wilderness, was also the se∣cond person. And from these, which must be grant∣ed,* 1.9 many other appearances in reason cannot be de∣nyed to have been of the same person. Especial∣ly most of them being acts of care, and providence, and mercies toward the Church. Amongst which (to name only some of them) that to Abraham* 1.10 seems to be, Gen. 18. where 'tis plain, that one of

the 3 celestial persons was the Lord; Abraham speaking in the singular, and but calling one of them Lord, vers. 13, 17. And two of them only entring Sodom; whilst the third, which was the Lord, stay∣ed and discovered the destruction of the City, vers. 22, 33. whom see again, Gen. 19. 16, 17. talking with Lot, and vers. 24. executing judgment on the wick∣ed, after he had saved the Righteous: coming then with salvation and promises in one hand for the good; promises of himself to come: and thro him of the inheritance of heaven, typified in Canaan; and deliverance from Hell, typified in Lot; and with judgments in the other hand upon the impi∣ous; judgment of fire and brimstone, and being cast into a bottomless lake in hell, typified in So∣dom. And since our Saviour saith when the Jews asked him Jo. 8. whether he had seen Abraham, that he was before Abraham, and that Abraham had seen his day and was glad: (where it seems plain by vers. 38, 23. that he was discoursing of himself, as being the eternal Son of God; which the Jews so much stumbled at, and St. Johns relations every where so much vindicate. And that the day, he speaks of, is that permanent one of eternity, which never ends; and to which all time is but as one day, 2 Pet. 3. 8. why may he not expressly mean it of these visions of Abraham? and the glad tidings he brought him in them of that coming, which the Jews then, yet without rejoycing as Abraham, beheld? And might not Abraham be said thus to see his glory; as well as* 1.11 Esai (it must be granted) did? 2. And next the descent of the Lord in the times of Noah; how like is it to this in Abraham's time before the firing of Sodom? And his conference with and complaint to Noah, see Gen. 6. 3, 7, 8, 12, 13. -7. 1, 16. and his

promises to him and Covenant with him, and his seed; Gen. 6. 18. -9. 9. &c. to those with Abraham. And his preserving of Noah with his family, and his shutting them up in the Ark, Gen. 7. 16. to his de∣livering of Lot and his leading him forth by the hand; And his causing it to rain those miraculous waters by opening the windows of heaven, and springs of the deep, Gen. 7. 4, 11. to the fiery rain upon So∣dom? and how well do these agree with that ex∣pression. 1 Pet. 3. 19? So that it seems without doubt these two of the firing of Sodom; and of the flood; and that of drowning the Egyptians in the Red sea, with the salvation of Noah, Lot, and Israel being the 3 grand types to the world of the last great judg∣ment to come, see 2 Pet. 2. 5, 6. Jude 5. 7. that they were executed by the same hand, see 2 Pet. 2. 5, 6. Luk. 17. 26, 28. that the other shall be even the Son of God; to whom the Father for ever hath committed all mercy and judgment. 3. The same person it seems to be, that first wrestled with, (as* 1.12 he doth in afflictions with all the pious) and then blessed, Jacob: Gen. 32. 24. That appeared to, and was adored by, Joshuah. Josh. 5. 13. 14, 15. comp. Exod. 3. 5. To Gideon, Judg. 6. 22. To Manoah. Judg. 13. 15. &c. all which may be gathered from the arguments forementioned. And I can call to mind in the sacred story only, 2 apparitions or vi∣sions which certainly appear to be of God the Fa∣ther: That of the Ancient of dayes, Dan. 7. 9. comp. 13. and Rev. 4. 2. comp. c. 5. 5. 4. Lastly, he was* 1.13 the Angel that conducted the Church in the wilderness, as is shewed above; and by consequence that gave them the law in Mount Sinai: for tho the law is said to be given by the disposition and promulgation of Angels, Act. 7. 53. Gal. 3. 19. Heb. 2. 2. multitudes

of whom appeared in the Mount, Deut. 33. 2. Psal. 68. 17. by whom those voices were formed in the Air. Heb. 2. 2. In which speaking of the law to the people the Angels were Mediators, as afterward in receiving from the Angel and carrying the law to them, Moses was, Gal. 3. 19. [which is taken no∣tice of several times in the new Testament, to shew the preeminence of the Gospel: since the law was* 1.14 delivered to men by the intermediation of Angels and Moses, Servants and Ministers; but the Gospel by the mediation of his only Son, made flesh that he might familiarly converse with man, without those terrors that accompanied the law:] yet the supreme Legislator was God: Deut. 33. 2. Exod. 20. 1. Exterior loquela Angelorum, interior Dei per Ange∣lum; and that the Son, the eternal word, and Vice∣gerent of the Father; called the Angel Act. 7. 38. that spoke with Moses upon the Mount, from whom he received the law written with his finger: the same Angel that appeared in the bush, vers. 35. that conducted them in the cloud. Which sove∣raign Legislator, for the glorifying of his Father and the saving of man, humbled himself afterward to become Himself the Mediator. The type of which mediation of his, Moses then was; both in delivering the will of God to the people, coming down to them from the Holy place in the Mount; and also ascending and interceding forty daies to God for the people. Deut. 9. 18, 25, 26. As he since hath both descended in flesh from the bosom of the Father, to declare and reveal all his will to us, Jo. 1. 18. who only saw his face, but Moses only his back∣parts: and in whose face the glory of the Gospel shone, as of the law in Moses his face, see 2 Cor. 4. 6. comp. 3. 7. and is ascended again to the Father to

intercede for us; this Real Moses remembring him, not of our righteousness, &c. but of the promise he made to them of the blessed sced, D•…•…ut. 9. 27. and of the triumph the spiritual and temporal enemies of God would make over the deserted, tho most worthy to be deserted, Church vers. 28. By whose prayers and intercessions it now standeth, and shall stand for ever. Amen.

Thus much, that the Government of the Church* 1.15 of God also under the old Testament was by the Son of God. Next for the Holy Ghost: The ope∣rations also of Holiness in men under the old Testa∣ment was by the same spirit. By it, then, Regene∣ration, Gal. 4. 29. and our Saviour wondred at a Doctor in Israel, Jo. 3. 10. that he was ignorant of it. Tho therefore Christ not yet ascended, and this Holy Spirit not then received and poured out in so full a measure upon all flesh; yet as of the Son the Author; so of the Holy Spirit the promise; of the Gospel; there were made some predescents in the old Testament, Esai. 63. 10, 11. Nehem. 9. 30. Zech. 4. 6. some sprinklings and drops of those large effusions which have been poured out in the latter daies; and of almost all those several kinds of its rich graces mentioned, 1 Cor. 12. &c. some first▪ fruits, as it were, and samplars we find in the Anci∣ent* 1.16 Church of God. The spirit of wisdom eminent in Solomon. 1 King. 3. 12. and Exod. 31. 3. The power of miracles eminent in Moses, Elijah, Eli∣shah; and in these a specimen of almost all sorts of them, that are exhibited in the new. Command over the waters, Exod. 14. 21. 2 King. 2. 8. fire 2 King. 1. 10. Dan. 3. 27. Air 1 King. 18. 44. The Heavens, Josh. 10. 12. The multiplying of oyl, meal, bread; like that of our Saviours. 1 King. 17. 14. 2 King. 4. 6, 43, 44.

The Resurrection, 1 King. 17. 21. 2 King. 4. 34. -8. 5. The Ascension, in Enoch and Elijah. Pentecost, in the spirit descending upon his Disciple Elisha from ascending Elijah, the type of Christ. Gifts of heal∣ing, 2 King. 5. 10. -4. 41. -2. 19. Esai. 38. 21. Prophe∣cy, that called the proper season of the Prophets. Helps in Government; see the operations of the spi∣rit upon Joshua; and the Judges of Israel; and the 70 Elders. Interpretation of tongues; and hearts too; of dreams, &c. eminent in Joseph and Da∣niel; see Dan. 5. 12, 25. Only one, the gift of tongues we find reserved as a property to the Gospel upon the enlarging of the Church from one before, at this time to all nations, and languages. We find this Holy Spirit also represented of old (both in the Tabernacle and the Temple,) in those 7 lamps of the 7 branched candlestick; as also in the first de∣scent upon the Apostles it appeared in a flame or tongue of fire: Act. 2. 1. see Exod. 25. 40. comp. Rev. 4. 5. and 5. 6. and Zech. 4. 10, 2. comp. 6. We find it then poured upon Moses, in type of Christ; and from him portions of it derived upon the 70 Elders, Numb. 11. 18. &c. whose sudden prophecying upon it became then also, as in the Acts, a wonder to the people, vers. 27. 28. as it was from Christ upon the Apostles; and so many thousands ever since, and shall be on others to the end of the world. Jo. 1. 16. Eph. 4. 17. We find it then conferred upon the ex∣traordinary* 1.17 Captains of Gods people; exciting them to heroick actions: Joshuah Numb. 26. 16, 18. Gideon Judg. 6. 34. Jephtah Judg. 11. 29. Samson Judg. 13. 25. Giving him corporal strength, a type of that spiritual, which it now bestows upon the Saints; as illuminating and sanctifying, so strength∣ning and giving courage and comfort in afflictions;

this being a special operation of this divine Agent. Therefore one attribute, Esai. 11. 2. is spirit of might; and in the new Testament, Comforter: Upon Saul, and David; presently upon their anointing; by which they were changed and became new men. 1 Sam. 10. 6. -16. 13. see its inspiration of the holy writers; Moses; David; the Prophets: Matt. 22. 43. Heb. 8. 9. -3. 7. Mark. 12. 36. Act. 7. 51. Luk. 2. 26.* 1.18 Act. 1. 16. 1 Cor. 2. 13. Its wonderful operations up∣on the sons of the Prophets; whereby they were put at certain times into wonderful extasies and ra∣ptures, (like those under the Gospel. Act. 10. 10. -22. 17. -9. 9. comp. 12. 2 Cor. 12. 2, 7.) into strange and unusual actions and agitations of their bodies. 2 Sam. 6. 14. Psal. 26. 6. 2 King. 4. 35. -2. 16. -9. 11. 1 King. 18. 12. Ezra 3. 12, 14. (see the like. Matt. 4. 1. Act. 8. 39. -20. 22. -16. 7. -18. 5.) So violent that Saul, (in their society possessed with the same) is said to have stript himself of his clothes, i. e. his up∣per garment, and to have lain down all night un∣clothed, being wearied withose strange motions, &c. perhaps Psal. 149. 3. meant of this. They in these raptures not foretelling things to come, 2 King. 2. 3, 5. but conceiving, and on a sudden, after an unusual manner, dictating, psalms, songs, the praises of God, or explanation of some mystery, or former prophe∣cy. See 1 Sam. 18. 10. 1 King. 18. 29. 1 Chron. 25. 3. comp. 1 Cor. 11. 5. And the spirit then as now did more ordinarily inspire persons, first by their profe∣ssion consecrated to God, Jo: 11. 51. prepared by studies and exercises of devotion in Schools for this purpose; amongst which means was composing the spirits by musick. 1 Sam. 10. 5. -16. 16. Ps. 43. 4. 2 King. 3. 15. Some of the singers Prophets, Asaph, &c. There being many Colledges of them in several

places; Naioth, Bethel, Hiericho, inhabited by great numb•…•…rs. See 2 King. 2. 3, 5, 7. -4. 38. so the Levites, that were the singers, were also spiritual composers of holy psalms, 1 Chron. 25. 2, 5. 2 Chron. 29. 30. And many of the Prophets were Priests or Levites, Samuel, Ezekiel, Jeremy. And now also that the miraculous graces of the spirit are someway both procured and improved by industry, study, prayer, faith, expecting and desiring to receive them seems to appear from. 1 Cor. 12. 31. -14. 1. Rom. 12. 6. 1 Tim. 4. 13, 14. 2 Tim. 1. 6. 1 Pet. 11. 10, 11, 12. And this may serve to shew that the Ancient world were not unacquainted with the operations of the spirit; and in some measure pretasted this pro∣mise of the latter daies; which wrought in all times after the same manner; and came then also from the same Author, the Lord Christ: see 1 Pet. 1. 11. -3. 19. 2 Pet. 1. 21. 1 Cor. 12. 5. Only now its illumi∣nations are greater under the Gospel, Matt. 11. 11. Jo. 16. 13. and further extended; even to all flesh; amongst whom it continues all its rich gifts; For we must not make the times of Christ inferior to those of the law; nor the times of the making of the promises, to be perfecter then those of their ac∣complishment. Thus much of the energyes, and actings of the Holy Ghost in men under the old Te∣stament as well as under the new. And according∣ly, there hath been alwaies the same Covenant of Grace: the same faith in, and by, the Son and Holy Spirit, Gal. 3. 8, 17. &c. and the same Sacraments 1 Cor. 10. 2, 3. from the beginning.

To shew which things somewhat more punctually* 1.19 and particularly. First Gods prescience, seeing mans use of his Free-will and his fall, foreordained our Saviour before the foundation of the world, tho he

manifested him not till the last times. 1 Pet. 1. 20. And presently after the fall, (out of overflowing mercy) in the very curse, he delivered also the cure of it; and condemned the seducer of man to be destroyed by the (then first promised) seed of the wo∣man, i. e. Christ, who also (immediatly) was the seed of the woman only, whom Satan first seduced; that he might be destroyed also by the same instru∣ment i. e. woman, by which he thought to destroy man. Upon the multiplying of this seed, we find accordingly, because the promise of God did not take effect in all the seed, see Rom. 9. 6. &c. Gal. 4. 26. &c. we find in that infancy of the world, the same distinction of men, as now, noted indeed by the Apostle more expressly of Abrahams double seed, Gal. 4. 22. but as true of Adams, and of all the* 1.20 times since the beginning: as likewise those other remarks that are made upon them, Gal. 4. 29. Rom. 9. 12. (that the elder should first persecute, at last serve, the younger) we find then one generation after the flesh, another after the spirit; one of old Adam involved in no covenant but that of works, and by those (being evil) loosing the heavenly inheritance; the other of the promise, and attaining it by faith. And these we find called the sons of God, (which none are but by Christ.) Gen. 5. 2. The other sons of men or in opposition to the former sons of the wick∣ed one the devil. 1 Jo. 3. 10, 12. In which respect the wicked Jews seem to be reckoned as the spiritual race or succession of Cain; since Abels blood is re∣quired of them, Matt. 23. 35, 36. Jo. 8. 44. (God and the Divel being the two spiritual fathers of the progeny of man. Jo. 8. 42. &c.) The one pilgrims on the earth, Heb. 11. 13. The other men of this world; noted for their building of Cities as Cain, Gen. 4. 17.

and Nimrod; Gen. 10. 8, 9, 10. not so the others. The city and type of the one, Babylon, called con∣fusion; and of the other, Jerusalem, intimating peace and unity. The one having a confusion of languages amongst them; The other retaining (as proper to them) the first language of paradise; called af∣terward the Hebrew, from Heber, (in whose time the earth was divided); and afterward, amongst his multiplied posterity, adhering only to Abra∣hams race. And of the former of these there was a Church of God erected from the beginning; which had Gods more special presence in the same land where paradise was. Gen. 4. 16. Which Church seems (from Matt. 19. 4, 8. comp. Gen. 6. 1, 2. and 4. 19. and Mal. 2. 15.) to have been then restrained both from polygamy, and marrying with the unbeliev∣ers; which matching with them afterwards was cursed with a gigantick, (and consequently tyran∣nous) ofspring, like that of Cain's, the wicked ge∣neration, Gen. 6. 4. -4. 23, 24. and of which match∣ing after the flood Abraham and the Patriachs had much abhorrence: doubtless because the worship and fear of the true God was not among them. See Gen. 20. 11. -24. 3. -27. 24. From which wicked Cain was excommunicated and banished, whose mur∣thering of his brother may be guessed [by the way of Cain] being joyned with [the gainsaying of Core] Jude 11. to hav been, not only out of envy to him; because his sacrifice was more accepted, but out of emulation; for his being some way or other more specially preferred in the ministration also of the divine worship: and his race proved like him, full of violence, murders, many wives, &c. Gen. 4. 23, 24. -6. 11. see Gen. 4. 3, 12, 14, 16.

Amongst these sons of God Abel was the first, re∣corded* 1.21

in the Heb. c. 11. declared there to be righ∣teous; or justifyed and accepted of God by faith: and that faith was; that God was a rewarder of all those that diligently seek him, vers. 6. which is a faith in Gods promises: and a faith of things not seen, vers. 1. a faith therefore of promises not yet at∣tained; and indeed why else his blood cry after death? vers. 4. how else did he and the rest dy in faith? vers. 13. if not something hoped for after death? viz. the restoring of that paradise which was lost; see vers. 16, 26, 39. and the restoring of life again to the innocent; as well as future vengeance on the oppressor. Righteous Abel slain by him that was* 1.22 born after the flesh; that God might shew in the first Saint the lot of his Church here on earth; Seth is given in his stead the Father of the holy race; said to be begotten in Adams image, as Adam was in the likeness of God; Gen. 5. 1, 2, 3. which is not said of the former issue, it may be, with reference to re∣storing of man in Christ, to the image in which God created Adam. Col. 3. 10. Eph. 2. 10. And born af∣ter long expectation first, (as Abrah•…•…m's son of pro∣mise was) Adam being 130 years old before he had this seed, that was appointed by God instead of A∣bel.* 1.23 Gen. 5. 3. -4. 25. After him Enos, who com∣paring Gen. 4. 26. with 2 Pet. 2. 5. was the first more publick preacher of righteousness; as Noah was the* 1.24 eighth. The fifth after him, Enoch; a Prophet; Jude 14. and after a singular manner pious; who served God out of faith that he was a rewarder of the dili∣gent seekers of him; and accordingly received that reward in an anticipated translation: that the times before the law might in him have a type of the ad∣vancement of the promised seed, and an example of the promised reward to all beleevers thro him;

as those under the law had in Elias; and those under the Gospel saw in the seed it self. See Heb. 11. 5, 6. The eighth preacher of righteousness was Noah; And* 1.25 here (in the tenth generation from Adam) the world that then was, was to be (as this second also shall be) for its wickedness destroyed, but, after first the preaching to them by Christ, 1 Pet. 3. 19. i. e. by the spirit of Christ, 1 Pet. 1. 11. the same Gospel which is preached to us, viz. that as Christ was (in the appointed time) put to death in the flesh, but quickned in the spirit; so they might be judged and be put to death or become dead in the flesh, accord∣ing to the former will and lusts of men; and be quickned in the spirit according to the will of God. See 1 Pet. 4. 6. comp. vers. 1, 2. and 1 Pet. 3. 18, 19. 2 Pet. 8. 9.

At which time (the world after this preaching of* 1.26 the Gospel unto them and the long-suffering of God 1 Pet. 3. 20. for an 120 years, Gen. 6. 3. still con∣tinuing disobedient), and being to be destroyed by water (the type of the end of it to come by fire) we find the first express mention of a Covenant; established with Noah and his seed, Gen. 6. 18. (where [my] not [a] seems to me to imply the continua∣tion, not the beginning of a Covenant) in which God makes a promise to save him in this ark of the Covenant, and to bless the earth unto him; which was cursed for sin; and then should have been de∣stroyed. Gen. 6. 13. Which also his Father at his birth prophecyed of him, Gen. 5. 29. and to regive to him and his seed the dominion of the world; which after the flood he gives him the possession of: see Gen. 9. 1. &c. And this promise we find made to Noah almost in the same terms, (that we n•…•…d not doubt of the same thing intended by it) as it was

afterward to Abraham (that he also should be the heir of the world, Rom. 14. 13. &c.) so also, of Noah as of Abraham, 'tis said, that he became heir of the righteousness which is by faith, Heb. 11. 7. that is heir of the benefits thereof, promised unto him. And the promise was one and the same from the begin∣ning, first of the coming into the world of the pro∣mised seed, which is already fulfilled: and then of the restoring of man, (first in, and then by the pro∣mised seed) to the inheritance which he forfeited by Adams fall; which inheritance was, 1. a right both to the earth and the creatures therein, (which since Adams fall none have right to before God, but only thro Christ.) 2. And more specially to the hea∣venly country and city, Heb. 11. 16. called also en∣tring into Gods rest, Heb. 4. 6. &c. that yet to come, vers. 7, 8, 9. In the presignification of which rest to come the Sabbath was appointed from the begin∣ning to be observed with rest, &c. see Heb. 4. 3, 9, 10. after the 6 daies labour of this world, and after our deliverance from the persecutions of Egypt, that is, all (whatever) the Churches enemies. For because both these are the same in the substance, therefore was it instituted as a symbole of both, see Exod. 31. 17. (Gods work in the creation, after which he is said to be refreshed, being a type of his work in the redemption of the world, and in the Elect) from which also being perfected he shall rest at the day of judgment: which city these holy men also look∣ed after. Heb. 11. 10, 13, 39. comp. with Heb. 8. 2. -9. 11. And we also yet expect till the second com∣ing of our Saviour. Of which promise that of the earth was a type to Noah; as that of Canaan to A∣braham. Which promise is already made good to the seed; and shall be by him to Noah; and to Abraham;

and to all those who are of the Covenant, and of faith; who shall be blessed with faithful Abraham, Gal. 3. 9. thro the seed of Abraham; to whom the promise is (in the first place) made, Gal. 3. 16. be∣ing heir of all things, Heb. 1. 2. and in whom the Covenant is conformed to Abraham and the rest, Gal. 3. 17. to be fulfilled in its due time; As they were looking at the promise of the seed to come a∣far off, and not made perfect in that without us, who have already seen it fulfilled; so we also yet looking afar off at the promise of our inheritance (by the seed) yet to come; and neither they nor we made perfect in this till the end come. When the wicked shall be finally destroyed, and the righteous delivered and saved: of which eternal salvation the preserving of Noah and his family in the general deluge was an eminent type, see 2 Pet. 2. 5. comp. with 9. as also the saving of Lot and his family in the second fiery judgment of Sodom; and the sa∣ving of the Israelites, (i. e. the Church of God, Act. 7. 38.) in the t•…•…ird great day of judgment, in the slaying the first-born, and drowning of the Egypti∣ans. Of which Israelites afterward not believing, only two, (in the consuming of all the rest in the wilderness) entred Canaan. Where the saving also so few in comparison of the world that perished (because men loved evil more then righteousness) is a type of the paucity of the saved at the last day. See Rom. 9. 27. And the manner of Noah's being saved was also a type; His being saved by or upon the water was a figure of Baptism, by which we are* 1.27 now saved, 1 Pet. 3. 21. as also was the passing of the Israelites to their preservation thro the Red sea. 1 Cor. 10. 2. And if we may say the same of the Rain∣bow the seal of the Covenant with Noah, as of the

cloud that conducted the Israelites; this also was the figure of Baptism, 1 Cor. 10. 2. which is the seal now current of the Covenant of grace. And if they had then the seals, they had also the Covenant to which they belonged. Now for the other Sacra∣ment of the Eucharist; the Eucharistical sacri∣fices* 1.28 (which were from the beginning) of the flesh of which the offerers did partake, were e∣ver the types thereof. Nor may I pass over, (in shewing the Gospel of Noah) the Covenant then that was made not only with Noah but also the Creatures, Gen. 9. 10, 12. which, as they (the earth, &c.) were cursed for sinning Adams sake, Gen. 3. 17. -4. 12. Rom. 8. 20. and with man were to be destroyed, Gen. 6. 7, 12, 13. so in the Co∣venant of grace, by the promised seed they also shall be freed from the bondage of corruption into the glorious liberty of the Sons of God, Rom. 8. 20, 21. &c. of which, their deliverance with Noah was a preludium, Gen. 5. 29.

After Noah Shem for his filial Duty, Gen. 9. 24.* 1.29 was the heir of the Covenant of grace, and Father of the holy seed; imagined by some to be Melchi∣sedeck, but the Father of Heber and the Hebrew's he was, Gen. 10. 21. and as God vouch•…•…afed after∣wards to be called the God of Abraham, so before him he was called the God of Shem; Gen. 9. 26. And then also Noah prophecyed of the posterity of Ja∣phet,* 1.30 the Gentiles, their being united also to the Church descended from Shem; which prediction was fulfilled upon the coming of the promised seed. Gen. 9. 26, 27. And 'tis noted, as of Noah, that he lived to see the 9th generation, even till the 58th year of Abraham; so of Shem, and Salah, and He∣ber, that they all outliv'd Abraham: which long

life of these holy men was surely a great advantage for catechizing their children in the true service of God. Yet many of Shem's race in time fell away to idolatry. See Josh. 24. 2, 14, 15. Gen. 3. 53.

And therefore God 17 years after Noahs death and* 1.31 367 years after the flood called Abraham out of the house and country of his idolatrous Fathers, and opens the same way of salvation, (i. e. the Gospel)* 1.32 more clearly yet to him (therefore he called the Father of the faithful) God promising him, that he should be heir of the world, (Rom. 4. 13. (that is) in his seed: and that seed, Christ Gal. 3. 16, 17. Christ, the promise that was made both to him and to all the Fathers. See Act. 13. 32, 33. 2 Cor. 1. 20. Heb. 11. 13. comp. 39. And they possest of their inheritance first in his resurrection, Act. 13. 33. and not only that he Rom. 4. 23, 24. but that in all Nations those who were the children of the faith of Abraham Rom. 4. 16. Luk. 〈◊〉〈◊〉. 9. should be coheirs of the promise made to Abraham. And this the Apostle calls the Gospel that was preached to Abraham, Gal. 3. 8. and the Covenant made with him in Christ, vers. 17. Luk. 1. 72. comp. 68. And the adoption. Rom. 9. 4. From which commonwealth of Abraham or Israel the Gentiles be∣ing aliens, and having no title to the Fathers, Rom. 9. 5. are there said to have been formerly in the times of the old Testament without Christ, strangers from the Covenants of promise; having no hope, &c. Eph. 2. 12. Of which covenant of Grace and the Gospel and not of that of works (for at the giving of the law there was no such ceremony required or practised, Josh. 5. 2, 7. tho mistaken perhaps to be so by the children of works, see Rom. 9. 32. Gal. 5. 3. or at least it being a part of the antiquated* 1.33 ceremonies, (the same reason that (they conceived)

bound them to the observing of it, binding them to the observance also of all the rest) was circumci∣sion then a seal. See Rom. 4. 11, 13. Act. 2. 38, 39. and the Antitype of our baptism. God beginning now more ceremoniously and solemnly to own his Church; setting a corporeal mark upon it, where∣by his people might be more signally separated and distinguished from the rest of men; as afterward (they multiplying into a nation,) in Moses's time, he distinguished them by peculiar laws. Fourteen generations after Abraham was the Gospel yet more evidently preached to David (that his seed, his* 1.34 son should rule over all the whole world, &c.) which seed promised to David also was Christ, see Act. 13. 23. and this covenant again established with him.* 1.35 See Ps. 89. 3. •…•… Chron. 17. 11. Act. 13. 23, 24. and Ps. 72. and 89. The subject of whose songs is almost no∣thing else but Christ; as we see from the expositi∣ons of them in the new Testament. And because the promises were made more fully to Abraham and to David; therefore hath our Saviour more chiefly the title, of [the seed of Abraham, and of the Son of David] then of others. See Matt. 1. 1. And Da∣vid was followed by the goodly fellowship of the Pro∣phets,* 1.36 whose light shined brighter and brighter, 2 Pet. 1. 19. in those former darker ages (so that some of them are called rather Evangelists then Prophets) till the open day of the Gospel at last ascended upon the Earth in its full lustre and perfection.

And let this be observed to the glory of the* 1.37 mercies of God everlasting, certain, never-failing, (neither by Satans polices, nor by mens sin); how at a certain distance of time, God alway mindful of his covenant with his elect. (For though God is no accepter of persons, Act. 10. 34. Gal. 2. 6.) for any

external considerations of nation, &c. nor internal* 1.38 of properties and parts (for the reason why any have these better then others is purely because he gave them); yet he is an admitter or receiver of one mans person, not anothers; of one nation, not an∣other; they being in all things equal (or mostwhat he whom he receives some way inferior); to gra∣tuital favors for his own to us unknown pleasure, no way grounded upon any thing in the person. He preaccepteth none in point of justice, so as to do wrong to any; or deny to any their merit and due, tho due only upon his promise, by which he hath tyed himself to reward industry, and our right use of his former gifts; Matt. 25. 29. see Matt. 20. 13, 14, 15. But in point of liberality he doth, so as to do more good to some then others, without any cause at all that is in the person: Rom. 9. 11. -3. 3. -11. 29. Esai. 41. 2, 4. Nor is this said, as if he did not ordinarily give more with respect to some former gifts of his (either those of nature, or those of grace; those acquisit by mans industry, or infused by Gods mercy) that are in such or such a person, see Matt. 25. 15, 29. but that he hath not tyed himself to give only where are former gifts; and many times doth otherwise out of respect of the superabundance and overflowings of his mercies, and of his Church upon earth: which his everlasting purpose had de∣termined (notwithstanding mens frequent Aposta∣cies) to maintain from the beginning to the end of the world, Rom. 3. 3, 4. -11. 29, 36. even then when he had most reason of all to desert it; after it had begun to decline to idolatry, Atheism, &c. sent new preachers of this Covenant, and renewed the true Religion by them. And how not in the best of times, for a reward of obedience; but in the worst

ever out of a necessity of repair; not in the growth but the decadency of former piety; his eternal pit∣ty still visited the world with new light and new Ambassadors. Some 600 years after the Creation,* 1.39 the world then full of ungodly sinners both in words and deeds, Jude 14. Enoch was sent a Prophet; who walked with God; and in whom was shewed to the world the reward of righteousness; and who de∣nounced the last judgment day against the then wicked. Again at a certain distance from Enoch,* 1.40 before the flood; when now not only the rest of the world, but also the holy race was corrupt with op∣pression and violence from Gigantick people, Gen, 4. 23, 24. and illegal conjunctions upon multiplica∣tion of women. Gen. 6. 2. comp. 1, 4, •…•…3. Mal. 2. 15. God sent Noah, who walked also with God, and was a Preacher of righteousness 367 years after the flood. Idolatry also now growing rife, and Shems holy race fallen away into it. Josh. 24. 2, 14. Gen. 31. 30, 53. God called Abraham; who commanded his children* 1.41 to keep the way of the Lord, Gen. 18. 19. &c. 430 years after this, Gal. 3. 17. when the children of Israel were full of the Idols, whoredoms and abominations of Egypt; sacrificing unto Devils, &c. see Josh. 24. 14. -5. 9. Lev. 17. 7. Ezek. 20. 7, 8, 9, 14. -23. 3. (The reason why they were so prone to it at Sinai: and upon every occasion so ready to start from the Lord) God sent Moses, but not for any merit of theirs at all: therefore are they every where so fre∣quently told of it. See Deut. 9. 4, 5, 6. &c. [Not for thy righteousness, nor for the uprightness of thine heart, for thou wert, &c. but to perform the word which the Lord sware.] And Ezek. 20. and Ezek. 36. 21, 22, 31, 32. where God saith when they would not cast away their abominations, &c. that he never∣theless

wrought for his name sake, and caused them to go forth, &c. see vers. 8, 9, 10, 14. &c. see the like story Psal. 106. 8, 43, 45. comp. with the rest of the Psalm. Ps. 78. 38. comp. 36. the reason of his compassion not their goodness, but their mortality: vers. 39. 65. Jer. 30. 8. &c. comp. 15. -31. 19. Nor were their chil∣dren he carried into Canaan better then their fa∣thers, Ezek. 20. 21. (for which consider that strange passage, Amos 5. 26▪ (of which the modesty of Mo∣ses hath said nothing in the story) the secret carry∣ing along with them (besides the Lords) the effigies and Tabernacle which they made to themselves of Mo∣lech and Chiun, &c.) But yet for his name sake, &c. vers. 22. And see vers. 37, 40, 41. How God promis∣eth after the expiring of his punishments and wea∣riness of asflicting (very frequent in the Prophets) before any at least acceptable repentance of theirs, a restorement of them to all his mercies and bles∣sings; upon which restorement (saith he) ye shall remember your waies, and loath your selves, when I have wrought with you for my names sake, not accord∣ing to your wicked waies, vers. 43, 44. see Ezek. 16. 59. &c. Not as if he did not require our repentance for to obtain the return of his favours, especially to challenge or expect it; which is so effectual to ha∣sten his mercies, and cut off the remains of justice. See Lev. 25. 39. Ezek. 6. 8, 9. But if this be not: Mans impenitence or unbelief shall not frustrate for ever Gods faith, promise, glory; Rom. 3. 3. But he will create new hearts in us rather; and we shall repent after his mercies at least, when not before: and St. Paul shall cry out; O the depth! Who hath first given unto him, Rom. 1l. 35. For he who hath tyed himself upon repentance to shew mercy; hath not tyed himself not to shew it but only upon repen∣tance.

And indeed Gods judgments many times, (particularly war) making men worse; and his punishments (by our desperate malignity) increa∣sing sin; whence could any reformation begin but from himself? who is forced at last, (when our sin contends in duration with his justice) because his mercies endure for ever, to pardon us for nothing. Nay when his favours are built upon our repentance, 'tis the same, tho not so short a way of pure mercy. We have no goodness but that some grace prevents it. It only makes its own way; 'tis only it, that in∣vites itself; and prepares its own lodging; and if we would find out the beginning of Gods mercies we can go only from one to another in infinitum; who makes first that repentance, which he after∣ward rewards; and gives us first to ask those favors, which he gives us for asking.

To return to the subject in hand. Now in this* 1.42 time of greatest necessity God sent Moses: whose law was given for a light to the feet of the sons of faith; as for a letter of condemnation to the sons of Belial. About 400 years after, Act. 13. 20. when the Israelites were quite declined from the pious steps of their forefathers; and the word of the Lord (upon it) for a long time, had been rare and preci∣ous, See Judg. 2. 10. 1 Sam. 3. 1. God sent Samuel,* 1.43 David, &c. 500. years after this; all relapsed into idolatry; and in their captivity little amendment; see Ezra 9. 1. Zech. 7. 5. &c. just when ten forede∣creed Sabbaths of years for the land (whose Sab∣baths among other things by them were not observ∣ed) see Lev. 26. 34. 2 Chron. 36. 21. were run out: God for his names sake sent a restorement of their Church and government by Zerubbabel and Joshua.* 1.44 Near the end of 70 Sabbaths or weeks of years, i. e.

490 years Dan. 9. 25. after this, when we know what a miserable condition the Church of God was in, from the wickedness of the High Priest; the super∣stition and hypocrisie, and false doctrines of the Pharisee, when there was now hoc dignus 〈◊〉〈◊〉 no∣dus; God sent his son to reform all things Heb. 9. 19. And* 1.45 we may gather also from Rom. 11. 26, 27, 28, 29. that the last conversion of this nation, shall be only for Gods promise, not their repentance. And indeed who so considers that from God proceeds all our reformation; as well as his blessings for, and upon it; for all the effects of mercy must wholly ac∣quiesce in him; and acknowledg all things alwaies done for his own sake; nothing for ours. These s•…•…t and foremeasured times of performing these pur∣poses of God the Evangelist hath otherwise observ∣ed in the 14 generations; that were between those great Epocha's of Abraham and David; David and the Captivity; Captivity and Christ. Matt. 1. 17.

And now what can hinder Gods goodness; or de∣cay* 1.46 the Church; since 'tis plain that sin cannot? God preserving it not for its holiness, but his glory. To whose power Satan is so far inferior; that tho he is permitted to work much sin in the world; yet was he never, nor never shall be, able to frustrate by sin any of the least of Gods designs. And therefore that supposition is not pious, of his assisting the Church so far as she neglects not her duty: which is only promising, that the Church shall not (if it doth not) fall away; for so doubtless it had been, long since many times over, perished: And Gods enemy have had the universal Monarchy of this lower world. But as from him only it is that the Churches faith continues; so his promise that she shall not, is also that▪ her faith shall not, fail; see Luk. 22. 32.

comp. with Matt. 16. 18. And the motives of Gods protection of Her are now the same as of old, (where∣with his servants, upon the rising of his indignati∣on against her, alwaies conjured him); i. e. not re∣spect to her righteousness; but the care of his name: least it (either the power or glory thereof) should be polluted amongst Christs spiritual enemies, Satan and his Angels: and temporal, Antichrist and his wor∣shippers; whilst he seemed unable to protect her. [Hence the jealousy of Gods and Christs name, a∣mongst the Mahometans now, no less then amongst the Heathen before, shall secure Christianity.] See Numb. 14. 16. Who is now also as jealous as ever of his honor; and saith as of old, Ps. 46. 10. I will be exalted amongst the Heathen, &c. Or the truth and faithfulness thereof should be aspersed amongst his servants; after so many promises and oaths made (for besides those latter of the new Testament, even that old one to Abraham (which was concerning his spiritual seed) is no way yet canceld or expired), if he should appear unready to preserve her. See Exod. 32. 13. And in that great judgment Matt. 24. 21. from which some are saved, he saith not for the righteous, but for the elect tho e daies shall be shortned: i. e. for his election of some to whom he will shew mercy: which election Rom. 9. 11. is of God cal∣ling, not man working; who creates repentance, as well as shews favor upon it; and who of a sudden brings an holy generation out of a corrupt. Whose omnipotency delights to exercise it self in changing even curses themselves into blessings. As we see in the curse of Adam; Satans mischiefs upon Eve, be∣ing the occasion (in cursing him) of promising the blessed seed. Gen. 3. 15. In the curse of Babel; by it peopling the world, Gen. 11. 8. -10. 2. &c. Of Levi's

race, Gen. 49. 7. whose scattering in Israel became their preeminence in the imployment of the mini∣stry of holy things. Numb. 16. 9. Of Christ, Gal. 3. 13. the killing of whom by Satans great plotting and malice, became the salvation of the world. The Babilonian Captivity, which ('tis observed) much advanced in the world the knowledg of the true God, and prudent laws. The prosecuting of the death of Stephen, and destruction of the Christi∣ans; by which the Gospel was spread over the world. Act. 8. 4. Onesimus his running away, Philem. 15. his conversion. Glory be unto his omnipotency and wisdom out of weakness producing strength; and good out of evil! Amen. And again whose unsearch∣able counsel doth not ty and restrain it self to pro∣sper all good intentions and pious designs of those, who are zealous for propagating his Church, ei∣ther by converting Heathens to the christian faith; or Heretical Christians to the truth. And this on∣ly because his preappointed time of mercy to such a people is not yet come: who for their sins are yet longer to suffer the just judgment of blindness and error; And it is not for men to know the times and seasons which the Father hath put in his own power; much less to take up the sword unbidden in his cause; being an Engine he hitherto hath not used, to promote religion. And perhaps therefore it hath been (tho I am perswaded sometimes drawn out of pure zeal to Gods honor) hitherto so unsucces∣ful. Witness, those many unfortunate attempts up∣pon the Mahometans in several parts, by Christian Princes in the Holy war: By Lewis 9th, by Charles 5th, &c. Towards which enemy of Christian reli∣gion (since he hath attained his just bounds) their defences have been wonderfully successful; not so

their invasions. And since the last divisions in the Church 1500. the many as unprosperous civil wars of Christians amongst themselves. As on one side the famous invasion of the Swedes, the attempts of the Reformed in the low-Countries; in France; On the other side the invasion of 88; The powder∣conspiracy; the late insurrection of the Romanists in Ireland, &c. without any considerable advantage to that side (which ever it be) that is orthodox.

Neither did Moses, and the giving of the law* 1.47 annul or weaken the covenant of grace; being se∣niour to this promulgation of the law, (as it was re∣newed to Abraham) yet being before him also, 430 years, Gal. 3. 17. neither yet did the Gospel, i. e. the covenant of grace manifested and accomplisht in the times of the Gospel, annul or weaken the law. See Gal. 4. 21. Rom. 3. 31. -3. 21. And therefore the Gospel is said, as to be preached to Abraham,* 1.48 so also to them in the wilderness; tho many of them it profited not, (as also now it doth not), being not mixed with faith in many of the hearers. Heb. 4. 2. And first for the law Ceremonial; it was nothing but the Gospel in symbole and type; and therefore is not abolished by the Gospel when fully manifest∣ed, but only by being compleated and improved; as the Gospel in shadow by the Gospel in substance, or a child is by becoming a man. Gal. 4. 3. -3. 24. Secondly, for the law moral; it now well consists* 1.49 with the Covenant of the Gospel, not one title of it being expunged; but (rather) as some think much enlarged; and a stricter observance thereof then by Moses, required by our Saviour. See Ma•…•…t. 5. 17, 18. comp. 19, 20. Rom. 8. 4. 1 Cor. 7. 19. And it was included and presupposed in the Covenant of grace transacted with Abraham. Gen. 18. 19. Why then

should we think that the law given at Sinai did not well accord with the Gospel, that was then also preached? Heb. 4. 2. Nay, that more perfect know∣ledg of Gods will, the giving of the law to Jacob, &c. whilst other nations walking in darkness were not so dealt with, Ps. 147. 19. is quoted as a great priviledg and favour to that people by the Apostle, Rom. 3. 2. -2. 18. -9. 4. (where the Apostle reckons among benefits not only the promises, and one Co∣venant, but the Covenants and the giving of the law) and rejoyced in, as such every where by the Psal∣mist, Ps. 119. -147. 20. which rendred them (I mean the sons of faith not of works) much more holy and less sinners, then generally the Gentiles were: see Gal. 2. 15. being a lantern to the feet of the children of the spirit; as a letter of condemnation to those of the flesh: and in that it is said to bring nothing to perfection, Heb. 7. 19. being intimated to have the power to advance men some steps toward it. For tho the law was not the Gospel; nor the ministrati∣on of the letter the same with that of the spirit; nor that of Moses with that of Christ; yet one was sub∣servient and a precognitum unto the other. And it was first in order to receive the precept, to tell us what is to be performed; and then the spirit to en∣able us to perform it, (tho without the spirit also we never perfectly know it.) Therefore the first law-giving was to Adam as soon as created; and to it answered especially the divulging of the Gospel to Abraham: again the law was set forth again, and as it were reprinted by Moses at Sinai; and to it an∣swered the manifestation and last edition of the Go∣spel by Christ coming in the flesh. Yet tho thus the law is before the Gospel in order of nature, yet not in time: for even Adam himself as he had an exter∣nal

command to observe, (which was the letter of the law) so had he the spirit to enable him for it; and that the same spirit which is to us restored by the Gospel.

The ministration therefore of the law by Moses* 1.50 (taken single and abstractively by it self, from the ministration of the spirit, which was also admini∣stred at the same time (tho not in its great solem∣nity) to the children of the promise and of faith, tho not by Moses), was of nothing but the letter; and that letter a killing one; impressed in stone but not upon the heart; the the ministration of death, 2 Cor. 3. 7. a Covenant faulty, i. e. defective; and no salvation by it; but the promise annexed was only He that doth, shall live, in them; a sentence of con∣demnation (and so it (accidentally) happened to be then, as now also,) to those who were of works and not of faith, Gal. 3. 9, 10. to those who had the administration of the letter only, and not of the spirit. In which sense taken, all things are said in its disparagement (the law ceremonial making no∣thing perfect, the moral all fuller of sin); and all those oppositions of the law to the Gospel: and of Moses to Christ. See Heb. 8. 9. Therefore where the Apostle makes any such opposition; 'tis either of the more obscure manifestation of the Gospel and promises in the times under the law, in respect of those after the incarnation of Christ: Or of the law Ceremonial, sometimes also called the old Co∣venant, in respect of its accomplishment in Christ; (as this occurs often in the Epistle to the Hebrews) Or not of the book of the old Testament, i. e. of Moses and the Prophets, to the new Testament, i. e. of the Gospel of our Saviour, (for thus the new Te∣stament is also contained in, and proved out of the

old,) but of the law moral considered by it self in the old Testament, (and abstracted there from all the promises of Gods mercy and of grace, that are frequent in it,) only as it rigidly commands all righteousness; forbids all sin; promiseth rewards to those that keep; denounceth punishments to those that transgress it; and meanwhile changeth not, helpeth not at all mans natural pravity, and inability to observe it. Yet thus also; as the letter only, it served well, by shewing men their sins and inability to perform them, to drive them forward* 1.51 with the rod of this Schoolmaster into the Covenant of grace, see Rom. 3. 19, 21. -9. 32. Gal. 3. 22, 24. and to make them look after a Redeemer, by see∣ing how guilty they stood before God; and after the spirit promised and procured by him, by see∣ing their former self-weakness (which spirit and redeemer then also offered themselves to the chil∣dren of faith.) Tho many of the Israelites abused this intention of the law, by seeking justification by it, rather then by faith: Rom. 9. 32. whilst mean∣while the ministration of the spirit, see 2 Cor. 3. 6, 7, 8. Rom. 8. 2. Heb. 8. 10, 11. writ it upon the hearts of the faithful; by which spirit as the just lived; and had remission of former sins (commit∣ted against this law) by faith. Psal. 32. 1, 2. Rom. 4. 7, 8. So he was enabled (for the future) to walk in those same laws; see Luk. 1. 6. Rom. 8. 4. The law standing still in force as subordinate unto grace, 1 Cor. 9. 21. for our works following faith and re∣pentance; (tho not for those preceding them) to which law we are alwaies to perform both sincere and universal obedience. These two ministrations therefore of the law and of the spirit are opposed, for their effect: one taken single, by itself without

the other, serving only for conviction and conde∣mnation, &c. and for the persons by whom they came; one by Moses, the other by Christ; but not for the time, or for the time also; but not as if in time (I mean since Adams fall) the one preceded the other for their absolute being, but only in re∣spect of the clearer manifestation first of the one, then of the other; at several times. In the former times the law being more largely propounded; the promises seen a far off and darkly, as it were thro a cloud or veil; 2 Cor. 3. 13. The Messias expected to appear in the flesh; the gift of the spirit narrower for compass, less in intention: But the latter times, from it now visibly sent down from Heaven enjoy∣ing clearer manifestations of truth, larger effusions of grace. 1 Cor- 9. 10. To conclude. As we find be∣fore the law from the beginning, a double genera∣tion, one sons of God; and the other of men: one righteous and the other wicked; and in Abrahams time one born of the bond-woman, another of the free∣woman; now those born of the free-woman are only such as are made free by Christ, see Gal. 4. 31. -5. 1. one born after the flesh; the other after the spi∣rit, or by promise. (Now the spirit is the promise of the Gospel, as well as the Messias, and comes only by the Messias) one ex operibus, the other ex vocan∣te, Rom. 9. 11. which two generations, (from the beginning) were also shewed in the opposition be∣tween the elder and the younger; (as in Cain whose race was gigantick in comparision of the o∣ther. Gen. 6. 4. and Abel, or Seth: Ismael, Isaac: Esau, Jacob: Ham and Shem, &c. Which may be observed also in Reuben and Judah; Zarah and Pharez; Manasses and Ephraim; David and his brethren; Aaron and Moses; (And not only in

persons, but nations; ancienter and greater nations, against that chosen for Gods people, Israel and the Egyptian: Israel and the Canaanites: Israel and the Philistine: Israel and Babylon; Jew and Antio∣chus; Jew and Gentile; then Gentile the people of God and the Jew Apostate: lastly, the Church and Antichrist. The Elder persecuting the younger, or the former born, the latter; but yet the latter still overcoming the former; for that which is first is natural. 1 Cor. 15. 46.

So under the law also we find a twofold genera∣tion;* 1.52 one of faith holding of Abraham; another of works of the law, holding of Moses, Gal. 3. 9, 10. and two Covenants on foot; the one the Mount Sinai; and the other the Jerusalem-Covenant. Gal. 4. 25. and two explanations upon them, to guide men to which covenant they should adhere; the one [Cursed is every one that continueth not in all things written in the law to do them; and He that doth, shall live, in them. Rom. 10. 5. Gal. 3. 12. quoting Deut. 17. 26. Levit. 18. 5.] The other [The just shall live by faith]; or Blessed is the man whose iniquities are forgiven. See Rom. 3. 3, 7, 8. Gal. 3. 10, 12, 11. Rom. 4. 3. -9. 33. quoting Psal. 32. 1, 2. Habbak. 2. 4. Esai. 28. 16. Gen. 15. 6. Nay see both these coming from the mouth of Moses, who himself was a Son of faith. The one Levit. 18. 5. the other Deut. 13. 11, 12. explained by the Apostle, Rom. 10. 5, 6, 7. &c. The latter of which [The word is nigh thee, in thy heart, &c.] that is, saith he, the word of faith; and that same faith which the Gospel preacheth, vers. 8. And therefore as we are now referred for salvation to the preaching of Christ and his Apostles; so A∣braham then (before these) referred Dives his bre∣thren for their salvation and escaping of hell to the

preaching of Moses and the Prophets. Luk. 16. 29, 31. And both St. Paul and St. James, treating about the point of justification, take their examples out of the old Testament; instancing, how it was in Abra∣ham amongst the Hebrews, and Rahab amongst the Gentiles. See Rom. 4. 1. &c. Jam. 2. 21, 25. And as the other held of Adam and the law; so these latter in all ages held of Christ and the Gospel: and* 1.53 (as we now) had alwaies the same Saviour, their King to conduct them; the same spirit to inspire and inform them; the same Sacraments (for sub∣stance) to confirm them: Baptism in the Red sea and in the Cloud, thro which see Exod. 14. 19, -13. 21. Matt. 3. 11. they passed to Canaan: and the Eu∣charist; the body of our Lord in the Manna, com∣ing down from Heaven; and his blood in the wa∣ter, streaming out of the rock. 1 Cor. 10. 1. &c. So Circumcision was administred, and their sacrifices used by them, as Baptism and the Eucharist by us: (of which instituted by the Lord Jesus theirs de∣livered to the fathers were types) for remission of sin, and conferring grace, for appeasing Gods wrath, and thanksgiving for mercies with reference to the same blood of the new Testament, and the onely true sacrifice. So St. Austin de nuptiis & concupi∣scentia. l. 2. c. 11. saith Circumcisionem ad purgatio∣nem originalis peccati valuisse magnis & parvis, quem∣admodum nunc Baptismus. And that threat Gen. 17. 14. That soul shall be cut off from his people is ordi∣narily understood; that he is cut off as well for be∣ing extra pactum, as being praecepti violati reus. And tho Circumcision in Abraham (who was before the receipt thereof justified by faith) was only a seal of that former justification; as also the Sacrament of Baptism was to Cornelius (saith St. Austin contra

Donatistas. l. 4. c. 24.) See Act. 10. 47. comp. 44. and is to many other. Yet this hinders not (saith Estius 4. Sent. 1. d. 31. sec.) but that in parvulissicut nunc Ba∣ptismus, ita olim Circumcisio non nudum esset signacu∣lum justitiae interioris, sed efficax atque operatorium. And St. Austin ibid. Cur ergo ei praeceptum est ut omnem deinceps infantem octavo die circumcideret; nisi quia & ipsum per seipsum sacramentum multum valebat? And for this purpose also were their sacrifices used. See Lev. 4. 20, 26. and the Priest shall make an at∣tonement for him as concerning his sin and it shall be forgiven him. Vulgar; Rogabitque pro eo Sacerdos & pro peccato ejus, & dimittetur ei. See Lev. cap. •…•…. cap. 17. and Numb. 15. cap. and Heb. 5. 1. That he might offer sacrifices for sins, so Job c. 1. v. 5. offered sacri∣fice for the sins of his sons, and 42. cap. 8, and v. 9. he offered sacrifice and prayed for the trespasses of his friends, and God accepted him. See the same 2 Sam. 24. 25. How like is that Lev. 4. 26. in the old Te∣stament to Jam. 5. 14, 15. in the new, for remission of sin by the Priests using sacred ceremonies and praier? and that Deut. 34. 9. to Act. 8. 17. for con∣ferring of the graces of the spirit? Therefore thus St. Austin Quaest. 84. in Levit. Moses sanctificabat vi∣sibilibus sacramentis per ministerium suum, Dominus invisibili gratia per spiritum suum. And Tract. 26. in Johan. he saith Sacramenta Judaeorum & nostra fuisse in signis diversa; in re, quae significatur, paria: quot∣ing 1 Cor. 10. 2, 3. Omnes eandem escam spiritua∣lem manducaverant, spiritualem utique eandem quam nos. Aliud illi, aliud nos, sed specie visibili, quod ta∣men hoc idem significaret virtute spirituali. To which I will add two sayings of Leo, the one Serm. 3. de Nativit. Domini. Non minus adepti qui in illud ma∣gnae pietatis sacramentum credidere promissum, quam

qui suscepere donatum. The other Serm. 1. in die Pentecost. Cum in die Pentecostes discipulos Domini spiritus sanctus implevit, non fuit inchoatio muneris, sed adjectio largitatis. Quoniam & Patriarchae & Pro∣phetae & Sacerdotes, omnesque Sancti, qui prioribus fuere temporibus, ejusdem sunt spiritus sancti sancti∣ficatione vegetati; & sine hac gratia nulla unquam in∣stituta sacramenta, nulla sunt celebrata mysteria, ut eadem semper fuerit virtus charismatum, quamvis non eadem fuerit mensura donorum. Indeed the Sacra∣ments of the old Testament considered in them∣selves, as separate from, or opposite to, the merit of Christ and the grace of the Gospel, were of no pow∣er for expiating sin, or conferring grace. We find the Sacrifices also instituted in Levit. for lesser sins: those of ignorance; those offending against some legal rites, and ceremonies; those damaging our neighbor in some smaller matters, joyned with re∣stitution; but not for expiation of the great ones, murder, idolatry, blasphemy, or adultery; and for these lesser sins we may not imagine them expiato∣ry of the guilt, or sin in it self (save as they foresigni∣fied the merits of the Sacrifice on the Cross, and thus strengthned the faith of the offerer in the pro∣mises to come: for which faith obeying Gods com∣mand in offering to him these Types thereof, the merits of the Sacrifice of the Cross was applied to him for remission of his sin, great, or little) but on∣ly of the legal immundicities, or some temporal penalties due thereto; which sacrifices therefore were of themselves quotidiana peccatorum accusatio, but not solutio, as St. Chrysostom in Heb. Hom. 17. Therefore also where we find discourse in the Pro∣phets of remission of sin, as in Ezekiel. 18. chap. the legal Sacrifices are not proposed as any remedy

thereof; and many times spoken of in the old Te∣stament as unprofitable thereunto. And what is said here of the common, and ordinary Sacrifices, is to be said for those more solemn ones, offered once a year, on the great day of expiation, which are extensible only to the same ends, and purposes, as the ordinary Sacrifices were. Again, these Sa∣crifices also for the expiation of the exteriour im∣mundicity, and punishment of the lesser sins (for which they were ordained) in this came short of that all-sufficient Sacrifice of our Lord: that they neither procured such indulgence from God for any future sin of the same kind, but so many sins as were committed, so many several Sacrifices were to be slain, and offered: nor procured from him any grace, or special assistance of his Spirit for the prevention of such future sins. But left those for whom they were offered as liable to the same sins, as they were before, whereas our Lords one oblation made satisfaction for all future sins as well as past; and also procured from God the plentiful effusion of the Holy Spirit, and Grace for preventing of a relapse into sin for the future. This then was the great weakness, and unprofitableness of the Sacra∣ments, and Sacrifices of the Law. Heb. 7. 18. There∣fore the Apostle calls them but beggarly elements, Gal. 4. 9. and in the 9. and 10. chapter to the He∣brews denies they could take away sin, &c. and in ma∣ny places speaks against the unprofitableness of cir∣cumcision, &c. (as also many things are said in the old Testament in disparagement of the sacrifices under the law.) But as Estius 4. Sent. 1^d. 28 s. me∣thinks well notes. Quae ab Apostolo (and so I may say of those things said by the Prophets) contra Ju∣daeos proprie dicta sunt, qui Christum solum justificato∣rem

ignorantes signa pro rebus amplectebantur; existi∣mantes sacrificia & sacramenta veteris legis per seipsa deo accepta & propitiatoria esse, ut Christi sanguine opus non esset.

And the same thing may be said of John Baptists* 1.54 baptism, which, tho certainly as relating to the blood of Christ we cannot imagine that it was in∣feriour, in its effects to the former Sacraments ad∣ministred before or under the law to those who died not having the opportunity of receiving our Savi∣ours after it; yet first considered in it self, and as the Jews looked upon it as an external washing only coming from John it was, as he told them, only a Baptism of water, not of the spirit. He administring no more then the external sign only; but Christ, that came after him, the inward Grace, for that measure thereof, that was in Johns Baptism, as in other old-Testament-Sacraments, received. Second∣ly, Tho in his Baptism, or other former Sacraments to the rightly prepared Grace might be and was re∣ceived, yet was there no descent of the Holy Ghost, or donation of those higher gifts or Graces there∣of (which externally manifested its internal pre∣sence, and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had the name of the Holy Ghost, see Act. 8. 17. Act. 1. 8. -10. 44. -19. 6. comp. 2, 3. of which doubtless the Baptist speaks, Matt. 3. 11. distributed, save extraordinarily, till the coming of our Lord and by his Missioners; the first effusion thereof being at Pentecost, and so con∣tinuing ever since more frequent in the Church as to several of these eminent gifts thereof, to and up∣on so many, whose hearts, and conversation are very much purified from sin; for which therefore John was sent before our Lord to prepare the world by a due repentance and reformation, our Lord

not vouchsa fing to put this new wine save into new vessels: for defect of which, even in these latter times of the Gospel also, the donation of the Holy Ghost taken in this sense is not so common. It must be granted then that the former Sacraments also, as they referred to Christ, yet were many waies in∣feriour in the benefit received by them, to those in∣stituted by our Saviour after the mystery of our sal∣vation accomplished. Veteribus sublatis (saith S. Au∣stin) instituta sunt nova, virtute majora, utilitate meliora, actu faciliora, numero pauciora, and Leo (quoted before) eadem fuit virtus charismatum, quam∣vis non eadem fuit mensura donorum, and this may be the reason of those 2 Canons in the Concil. Tri∣dent. 7. Session. Siquis dixerit novae legis sacramen∣ta à sacramentis antiquae legis non differre nisi quia ce∣remoniae sunt aliae, & alii ritus externi: Anathema sit. And again, si quis dixerit Baptismum Johannis habu∣isse eandem vim cum baptismo Christi, Anathema sit. Which was also the Ancient doctrine of the Church against the Donatists pleading from it the lawful∣ness of the iteration of Christs baptism. To whom St. Austin replyes contra literas Petiliani l. 2. c. 37. Sicut aliud est carnis circumcisio Judaeorum, aliud au∣tem quod octavo die Baptizatorum nos •…•…elebramus: & aliud est Pascha quod adhuc illi •…•…e ove celebrant, aliud autem quod nos in corpore & sanguine Domini accipi∣mus; sic alius fuit Baptismus Johannis, alius est ba∣ptismus Christi: Illis enim ventura ista praenunciaban∣tur, 〈◊〉〈◊〉 completa illa praedicantur. Thus Calvin al∣so Instit. l. 4. c. 14. 22. Quin uberior etiam spiritus gratia hic (i. e. in the Sacraments of the new Te∣stament) se proferat, si tempus cum tempore compa∣res non dubium est: Nam id pertinet ad gloriam regni Christi, sicut ex plurimis locis praesertim ex 7 capite

Johan. colligimus: Quo sensu accipere oportet illud Pauli, umbras fuisse sub lege, Corpus sub Christo. Ne∣que enim consilium est exinanire suo effectu testimonia gratiae in quibus olim Patribus veracem se probare deus voluit, sed comparative magni facere quod nobis datum est. And I think no Christian hath reason to equal the benefits of their Manna or Paschal Lamb to those of the Eucharist instituted by the Lord Jesus, with annullation of the other; and a pre∣face of Hoc est corpus meum, which seems needless innovation, if as much might have been said of the former Lamb. See Bishop Forbes de Eucharist. l. 1. c. 1. s. 26. Haud dubie prisci fideles ante Christi incar∣nationem carnem Christi spiritualiter edebant in Man∣na, & rebus aliis figuratam, & sufficienter pro statu oeco∣nomiae illius ad salutem 1 Cor. 10. &c. sed nihilominus per communicationem carnis Christi in Eucharistia multo altius & solidius nos Christianos incorporari Christo quam priscos fideles, qui Christi incarnatio∣nem praecesserant: And again. Eadem fuit Judaeo∣rum & Christianorum esca quoad significationem, non autem quoad rei significat•…•… & figuratae prae∣sentiam & exhibitionem. Haud absurde igitur di∣citur Agnum paschalem, Mannam, pe ram &c. fuisse Sacramenti Eucharistiae typos & figuras, &c. And if any one think to equal the benefit of the new Sa∣craments with those old ones because salvation was also had under them, He must also deny any profit thereof also now to people formerly penitent and beleevers: because these also prevented of the actu∣al reception of these Sacraments may attain eter∣nal life. Thus 'tis confessed the former Sacraments to be in many degrees inferiour to the new institut∣ed by Christ. The Schoolmen go yet further in de∣pressing them. Non valuisse sacrificia vetera, &c. ad

expiationem peccati quoad culpam & paenam Gehennae, nisi quatenus signa quaedam erant protestantia fidem in Christum. Non justificasse vi sua (as the new ones do) sed ex fide & devotione suscipientis, quae fides nunc non efficit gratiam sacramentalem, neque dat efficaci∣am sacramentis, sed solum tollit obstacula. Instituta esse primo & per se ad significationem fut•…•…rorum (ac∣cording to that of St. Austin non dantia salutem, sed promittentia salvatorem) non ad efficiendum aliquid •…•…isi per accidens, quatenus in eorum susceptione erat protestatio sidei, &c. Yet (to conclude) How ever be it per se, or be it per accidens, 'tis granted by all that the same effects for remission of sin, and grace ne∣cessary to salvation according to the oeconomy of those imperfecter times, were wrought in the re∣ceiving of those Sacraments as since in the new. So Aquin. part. 3. 62. q. 6. art. confesseth per Circumci∣sionem Gratiam fuisse collatam quantum ad omnes gra∣tiae effectus, sicut in Baptismo non tamen ex virtute ipsius Circumcisionis sicut per Baptismum. And Bellar∣mine. Meritum Christi nobis applicatur per sacra∣menta, Hebraeis autem per solum fidem: But he adds quae tamen fides requirebat sacramenta vetera ut con∣ditiones sine quibus non fides operabatur. Yet since more abundance of grace and salvation comes by the new, more immediatly and properly instituted by our Saviour for such an effect; Therefore were the new much desired by (and we are not to doubt) with much benefit administred, to those who had formerly received the other; which were also the types and figures of these. And Blessed ever be God who hath made our times partakers of these his more excellent benefits and dispensations.

The same way of salvation; first, by remission of* 1.55 sin past, &c, Ps. 32. 1, 2. upon repentance. Second∣ly,

by obedience for the time to come: the chil∣dren* 1.56 of faith being guided by the same Evangeli∣cal precepts, regenerated by the same spirit; and this spirit operating the same purity and sanctity in their hearts, under the old Testament, as under the new. Neither may we think that the latter Saints more illuminated differed from the ancient more oreshadowed, in the perfection of any new parts of obedience, but only in the perfection of degrees. Nor (for degrees) was their illuminati∣on so small (and consequently their obedience so* 1.57 impure), in comparison of us as some imagine. Which thing, after first having taken notice, that the two greatest Commandements which indeed contain all the rest whatsoever Rom. 13. 10. are quot∣ed by our Saviour out of ehe law and Prophets. Deut. 6. 5. Lev. 19. 18. see Matt. 22. 37. -7. 12. We may the better discern by running over the strictest precepts of our Saviours Sermon, Matt. 5. &c. and seeing how far those of the Law and Prophets have advanced towards them, tho the supine negligence or hypocrisy of the Jewish Doctors took notice only of some places (for the outward expression) of less restraint; as Thou shalt not kill, commit adultery, forswear thy self, &c. without considering others at all that were of greater.

The parallel precepts given under the law, to* 1.58 those of our Savionr; Matt. 5. vers. 21. see Eccles. 7. 9. Psal. 3. 7, 8. Exod. 22. 28. Psal. 39. 1. 1 Pet. 3. 9. [not railing] confirming it from Psal. 34. 13. and the practises of David, 2 Sam. 16. 10. and of Moses Numb. 16. 4. and the censure of Nabal for calling David a runaway. 1 Sam. 25. 14. And indeed the general precept of the law [loving our neighbour as our self, and doing only to him, what we would he should to us]

sufficiently involves the prohibition. To our Savi∣ours, Matt. 5. 27. see Prov. 6. 25. Job. 31. 1. Prov. 5. 8. where advised to turn another way. Jer. 5. 8. Is our Saviours stricter then Prov. 23. 31, 33. And lastly the 10th Commandement; from which we may argue; If (now) the eye look, &c. without coveting, 'tis innocent: if with it, then also this was a sin. To those Matt. 5. 33. see the third Com∣mandement; and our Saviours reason for not swear∣ing, Matt. 5. 37. Which reason [of its coming of evil] argues that it was never lawful; and (conse∣quently) alwaies forbidden; either by the positive, or the natural, divine law. Now tho we find not in the positive law [swear not at all] (which pre∣cept is in no times to be understood absolutely); yet we find that we shall only swear by the Lords name Deut. 6. 13. -10. 20. (for swearing by him was his ho∣nour, Esai. 65. 16. Jer. 2. 16.) and again that we shall never take his name in vain. Therefore they might not swear at all; unless upon necessary and just causes; But so also we may now swear. And see this in St. Paul not unfrequent. To that Matt. 5. 38. see Prov. 20. 22. -24. 29. Lev. 19. 18. Tooth for tooth (for pub∣lique revenge) is still lawful; but private never was. See Numb. 35. 24. And see Lam. 3. 30. Esai. 30. 6. answering to Matt. 5. 39. To Matt. 5. 43. &c. See Exod. 23. 4, 5. and if his Oxe; then if a thing much dearer to him; then also if Himself. See Rom. 12. 20. quoting it out of the old Testament. Pro. 25. 21, 22. Psal. 7. 4. Job. 31. 29, 30. Lev. 19. 17. Prov. 24. 17, 18. Tho some enemies there were devoted to de∣struction, to whom they might shew no mercy. Deut. 7. 16. As also now some en•…•…mies of God we may not pray for, 1 Jo. 5. 16. and some acts of cha∣rity there were, in which they were obliged only to

their brethren. Deut. 15. 3. -23. 20. But so also 'tis now, Gal. 6. 10. Now concerning these precepts a∣bove quoted we may not think that they were un∣known or unpractised till the time wherein we find them registred. For we find not only the morals of Moses, but even many of the ceremonials, observed before his times; As paying tithes, Gen. 14. 20. Pu∣rifying, cleansings, changing their garments. Gen. 35.

2. Holocausts, Gen. 8. 21. Peace-offerings, Exod. 24. 5. Clean and unclean beasts. Gen. 7. 2. The birds in sacri∣fice not divided. Gen. 15. 10. comp. Lev. 1. 17. Not eating the blood, Gen. 9. 4. Not marrying with unbe∣leevers as may be gathered from Gen. 6. 2. comp. 1. And so Polygamy seems then prohibited. See Matt. 19. 4, 8. comp. Gen. 6. 2. and 4. 19. Raising seed to their brother. Gen. 38. 8, 10. But they happened ra∣ther to be registred and set down by parts, what the Holy Ghost alwaies on the same manner dictat∣ed to the faithful; as those sins also were by them strictly avoided. Else the holiness of ancient No∣ah and Job would not have run parallel with that of Daniel, Ezek. 14. 14. which in the 10 Comman∣dements were only reductively prohibited. This publication of the divine laws being still more and more perfect; Moses more illustrating, and com∣menting, as it were, upon the former patriarchal Traditions; and the Prophets upon those of Moses; and Christ again upon those of the Prophets; he compleating and fulfilling all things.

3. The same way of salvation anciently, (as now)* 1.59 was by sufferings. Self-denial, taking up the Cross, mortification, affliction, as they are the portion of the godly under the new, so were they under the old Testament: and the same promises of protecti∣on, deliverance, temporal happiness and prospe∣rity,

that were to the righteous under the old, are also to the Saints under the new. And as the pre∣sent state of the wicked is observed to be prospe∣rous since our Saviours coming, but endless destru∣ct on after it; so it was before. And they are Gods constant waies, from the beginning never chang∣ed; first affliction, then deliverance; first evil, then good to the godly: first prosperity, then ruin; first good, then evil, to the impious. But who so will uni∣versally discern these paths of God by his experi∣ence, must first perfectly see the goodness and wick∣edness of the heart (where their chief seat is) to distinguish between the good and the bad; and then must see the joyes and afflictions of the heart (where their chief seat is) to distinguish between the truly temporally happy, and the miserable. Be∣sides these he must see to what place the soul goes when it leaves the body; and to what place also the body goes when it leaves the grave: for t e rea∣sons, Matt. 16. 26. Luk 12. 20. Rev. 18. 7. And then for the better considering of temp•…•…ral judg∣ments and mercies he must live the time of 3 or 4 generations. Till which let his ignorance say with the Wise man, Eccl. 9. 1. Homo nescit utru•…•… a more an odio dignus sit. Meanwhile to see the unity of the doctrine of the two Testaments concerning these. 1. And first for self-denial, mortifications, &c. Ge∣nerally we learn from those ancienter Saints, sack∣cloth,* 1.60 dust, and ashes, fasting, lying on the ground, &c. (see Davids humiliations, 2 Sam. 12. 16.) so far as some that will hold only on the liberty of the new, reject these as humiliations proper only to the old Testament. The austerities of the Prophets were ve∣ry great: the self-denial of Abraham and Moses, &c. not to be parall'd. 2. That temporal afflicti∣ons

were the portion of piety under the old Testa∣ment; and that this book taught men so; see the witness that the new bears to it, chusing rather to recite it as an old, then teach it, as a new credend. See Heb. 12. 5. quoting Prov. 3. 11. Rom. 8. 36. quot∣ing Psal. 44. 24. Jam. 5. 11. chusing an example of* 1.61 sufferings out of Job. And now for the history of old times. Consider how that old-Testament-Piety began in Abel; and how it ended in those men∣tioned, Heb. 11. 35. &c. How the children of promise were at first the servants of their Brethren, as at last their Masters. So that as the Apostle Gal. 4. 29. •…•…aith, as then, so it is now; we may lawfully convert it in* 1.62 saying; as now, so it was then. See Abrahams leaving his country Act. 7. 5. the complaint of Jacob, Gen. 47. 9. Consider the afflictions of Moses (yet those chosen by him) of David; and those not less after, then before, his coronation. See Psal. 39. 12. see the sad complaint of Psal. 44. notwithstanding vers. 17. lastly, consider the design of holy Jobs histo∣ry divulged most early to lesson all posterity, not to adjudge prosperity only to the godly, nor affliction to the wicked. But it was so with single* 1.63 persons, but not so with nations; because they had promises of temporal happiness then upon holi∣ness, first: and have they not so still? Doth not God still temporally bless both persons and nations that fear and serve him? the preachers tell them so. And for righteous men are there none now that may say with David, Psal. 16. 6? But if temporal prosperity be the promise of the law, and affliction the lot of the Gospel; then, as then we argue Israel Gods people, when prosperous, we must argue them so still: because now most distressed. Nay further, them then not to be Gods people, because no nati∣on

seems to have suffered more then the Israelites, (not to a final extirpation of them, for whom mer∣cy is in the last place reserved, but for all manner of tyranny and oppression over them) if we do but together with their short felicities in Joshua's, and Davids, and Solomon's time, &c. consider their condition in Egypt, after in the wilderness; in the time of the Judges; under the invasions of the kings of Syria, Babylon, Egypt, Antiochus, Romans. For as the temporal prosperity of those, who are Gods people, depends only on the continuance of their holmess (God judging here those more, whom he will not judge hereafter; and visiting the sins of his servants almost alwaies with temporal afflicti∣ons, tho he deals not so with others, because re∣served for future and greater punishments) so they never continuing long without offending God, it comes to pass that they never long abide tempo∣rally happy. And we see the very life of holy men not unoften ending in the temporal punishment of some sin, as good Josiah's and Moses's, and the Co∣rinthians 1 Cor. 11. 30. comp. with 32. Only the certain comfort to these whether men or nations, is; that Gods judgments alwaies end to them in mercies; mercies everlasting. And Gods proceed∣ings with them are alwaies such as are described, Psal. 89. 32. and Esai. 54. 7, 8. yet that moment contains their sufferings at this day as appears by v. 9. &c. and speaking of their last conversion. 3. That prosperity was observed under the old Testament to be the ordinary inheritance and port on of the wicked, see those many expostulations we find eve∣ry* 1.64 where in the ancient Scriptures. See Jer. 12, 1, 2. Job. 21. 1. &c. and whose friends were reproved by God, for maintai ing throout that discourse,

the contrary Job. 42. 7, 8. Psal. 73. 1. &c. Mal. 3. 14. Psal. 17. 14. which wonderment is as much now, as it was then; and proceeds not from a right suppo∣sition of any promise God made either then or since of perpetual prosperity to the godly, and ad∣versity to the wicked; but from an human, short∣sighted, non-consideration of the future endless happiness of the one, and destruction of the other: which only is the word of the Almighty and shall stand fast for ever. But we will needs conceive their end already past; when they are but entring upon an eternity of being. 4. That temporal prosperi∣ty* 1.65 under the new Testament is not to be denyed to the godly, see Mark. 10. 30. 1 Tim. 4. 8. Matt. 5. 5. comp. Psal. 37. 11. from which it seems to be taken. Jam. 5. 11. Where the Apostle proposeth Job's re∣prosperity for an example to Christians; And that long life promised to obedience to parents; and blessings not only upon themselves, but their chil∣dren, to those who obey Gods Commandements, are since the Gospel, antiquated; and these events altered, who dares to affirm? Or what good man is there that hath not long stories of Gods several temporal mer•…•…ies to him in this world? And when I consider the temporal condition of the greatest sufferers; (tho 'tis true 1 Cor. 15. 19. to the eye of men, and the little enjoyment of any good things of this life, they are of all men most miserable) yet in such condition, for the present, also they seem of men the most happy (only if you suppose their hopes to be true): for I find them, tho not freed from adversities; yet alwaies sure of protection in, and deliverance from, them. See S. Pauls words 2 Cor. 1. 10. and 2 Tim. 4. 17, 18. agreeing with the doctrine of Ps. 37. and Ps. 34. 19. So that his bonds assured with

such mercies made others bold, and Phil. 1. 12. &c. and their joyes solid and true and not counterfeit, and far exceeding, and making them even senseless of their sorrows: see 2 Cor. 1. and when I look on their life ending in a violent, painful, and ignomi∣nious death, yet when I consider the wages for it; it seems that it ought not to be called an affliction, but an extraordinary service; undertaken for to at∣tain a greater reward eternal, then others shall have who take not the same pains. See Heb. 11. 35, 26. But concerning temporal prosperity of Saints two things we must note. 1. That it is not for the most part so constant as the wicked's is (see the reason before) because all men sinning; the just God punisheth in this world those of his servants, &c. (the reason of this because he punisheth them not hereafter:) but (according to the qualification inserted Mark. 10. 30.) interlined with afflictions; and consists more in protection in and deliverance from, then vacancy of, all crosses (yet which things make it to them infinitely more pleasant; as war and conquest is, then a constant peace: and hun∣ger and a feast then constant satiety): and that it is a happiness as succeeding evils; so succeeded by them, like the condition described, Psal. 106. but good and peace alwaies the last. Ps. 37. 37. 2. That when it is, it is more secret, and within, and less discerned; whereas that of the wicked is more ex∣ternal, and specious, and obvious to the eye. So that the world sees much more of the one and much less of the other then indeed there is. To con∣clude this point from the premises I think we may safely pronounce. 1. That a constant prosperity (excepting some evils of no moment) hath some∣times happened to the wicked; but never to any

good man. 2. That constant adversity never hap∣pened either to evil or good. Not to the evil, because they purchase evil to come only by the pleasures of some present sins▪ nor to the good because God deli∣vers as he afflicts. 3. That to the good, more worldly dissatisfaction, then worldly content, either from his not having, or at least his not using and enjoy∣ing, its good things, 1 Cor. 7. 29. hath alwaies hap∣pened. 4. That for the people and Church of God in general; ever since the beginning, the lat∣ter afflictions thereof have been and shall be still greater; greater therefore under the times of the Gospel, then of the law; see Matt. 10. 34. and greater still the deliverances; all Glory be to the infinite wisdom of our God!

Thus much of the same obedience and sufferings,* 1.66 required alwaies of the children of faith, under the times of the law and Prophets; as since under the times of Christ; even the same from the beginning. Next, these required alwaies upon the same re∣wards promised and punishments denounced, i. e. eternal bliss, or torments: which that they were al∣waies believed, hoped, feared by the most of men* 1.67 (for now also some there are who believe them not) we may learn from the ancient universality of this opinion (for so much as concerns the soul) e∣ven* 1.68 amongst false religions; which must either be borrowed from the relations of it made to the Church, (as all false religions were but several cor∣ruptions of the true): or from the common light of nature (as such a thing there is, Rom. 2. 14, 15.) For indeed how could at any time right reason al∣lowing only a God; and reward and punishment; for virtue and vice; as 'tis, Gen. 4. 7. argue other∣wise? For they seeing the wicked many times here

prosperous; and the righteous suffer; even the first good man murdered by his own brother: and then holding after death no second state, there remains no punishment, &c. for temporal death, passing up∣on all, can be no punishment of any ones sin, ex∣cept Adams, any more, then it is of the sins of all. Now the light we find amongst the ancient Hea∣thens we may not deny to have shined much more in the Church. But secondly, That not only future* 1.69 bliss and pains, but a resurrection also was com∣monly believed in the Church before our Saviours times, encouraging the good, affrighting the wick∣ed, see 2 Maccab. 12. 44. Wisd. 4. 16. and all the 5th cap. 2 Maccab. 7. 9, 36. which tho not Canonical yet are convincing, to shew the Jews ancient opi∣nion in this point; and the last place seems to be verified by the Apostle, Heb. 11. 35. see Martha's ready answer, Jo. 11. 20. and the opprobrium of the Sadduces for denying it. Matt. 22. 23, 29. Of whom note, that they were a Sect not numerous; counted generally Hereticks among the people (as the Pha∣risees the Orthodox) that, for the evidence of these truths therein they were forced to reject the writ∣ings of the Prophets, and were told also by our Sa∣viour that they understood not the writings of the law. Matt. 22. 29. And again that this belief a∣mongst them was of no later date, see Heb. 11. 12. &c. whence may be collected the quality of that faith mentioned vers. 6. which (compared with the end of the 4th vers. and beginning of 13.) must needs be believing God to be a rewarder after this life, or else is nothing worth, see vers. 35, 40. vers. 26. of the reward i. e. eternal; else Egypt was to be preferred before the Wilderness. See Luk. 1. 54, 72. Rom. 3. 21. -1. 2. Next let us consider the old Testa∣men•…•…,

and the many places therein declaring this* 1.70 truth (tho the cleer light we have of these things since the Gospel, makes us fancy the darkness of former times to be far greater then it was). Con∣cerning which our Saviour chides the Sadduces not only for not knowing the point, but not knowing the scriptures, Matt. 22. 29. (as the Apostle likewise doth the Corinth•…•…ns 1. ep. 15. 34. I speak it to your shame) and quotes Exod. 3. 6. for the proof of it: as also St. Peter 2 Ep. 3. 13. for the new creatio•…•… quotes Esai. 65. 17. See for this day of judgment and new Creation, Esai. 66. 15, 22. -51. 6, 8. Psal. 102. 25. -50. 1. &c. And the righteous living after it. Psal. 102. 28. comp. 26. Esai. 51. 6. -66. 22. There∣fore is God also himself said to be their reward. Gen.* 1.71 15. 1. Psal. 73. 26. -142. 5. Eccles. 11. 8, 12, 14. Eccles. 2. 3. See first then that clear expression, Dan. 12. 2, 3, 13. Esai. 13. 12. where note that the term of sleep∣ing for death used so frequently in the new, see 1 Thess. 4. 13. is borrowed from the old, Testament; and not only intimated rest, but argued a rewaking; whence also the resurrection is called the morning, Psal. 49. 14. 2 Pet. 1. 19. and seeing light again, Psal. 16. 9, 10, 11. spoken of the resurrection Act. 13. 35. in the first place of Christs, but also of Davids, by him. Psal. 17. 15. comp. with 14. and with Psal. 16. 11. Psal. 49. 15. comp. with 14. Psal. 73. 24, 26. Psal. 36. 8, 9. comp. with the rest. Job 19. 25. &c. Job 13. 15. Fs•…•…i. 26. 19. opposed to 14. Hos. 13. 14. Esal. 25. 8. -51. 6, 8. quoted 1 Cor. 15. 54, 55. Exod. 32. 32. Ps. 69. 28. comp. with Phil. 4. 3. Rev. 20. 12. Luk. 10. 20. where keeping this memorial of them, is upon their being first by death removed out of sight, see Mal. 3. 16, 13. where this registring of them differenceth the righteous from the prospering wicked. Add to

these Enoch's assumtion to another life before, E∣lias under, the law; as Christ after it. Add the rais∣ing of several other to life. 2 King. 8. 5. -4. 35. Heb. 11. 35. Arguments to the old world both of Gods power and purpose. Esai. 13. 9, 10, 11, 12. comp. with Matt. 24. 29. Enough of the resurrection of the just to life; but what of the wicked to eternal torments? First these seem to follow necessarily* 1.72 upon concession of the other; sins being our own, more then righteousness is; and therefore if this in us obtains a reward, the other will punishment. Again this punishment is not a temporally miser∣able life, (as appears before); oftner undergon by the good then the bad; nor can it be a tempo∣ral death; because there is no more undergon by the profanest, then the holiest; and is so far from deterring the unbelievers of future torments, from sin; as 'tis made an argument for it. [Let us eat, &c. to morrow we dy, Esai. 22. 13. 1 Cor. 15. 32.] I may go further, Neither could the loss of a plea∣sure to come tho greater, yet unknown and a far off, sufficiently sway most men to loose and forego a pleasure present and acquainted; (the worth of the one being counterpoised by the nearness of the other.) Yet more; Neither could the danger of incurring of some future pains make men for∣bear the pursuit of some present delights; if all their joy must be bought with some sorrow; It seeming to them no wisdom to be in pain to avoid it. Tis therefore the wisdom, and also mercy of the Lawgiver, to appoint a penalty so high, as may abundantly serve to deter men from the fault: and this can be only future pains; not only great, but e∣ternal. The severity of which, by how much it seems to us super-proportioned to sin, so much more

is it necessary and justified; since neither the fear thereof can yet keep the most men from sin, and many also for fear of these escape sin here; and at∣tain to heaven, who upon a less penalty would have entertained the enticements of vice; and lost the promised reward, and voluntarily as it were con∣tracted for present delight a future misery, had it not been so unmeasurably great. 2. Tis plain, that the wicked of the old world suffer eternal torments, see Matt. 11. 22, 24. 2 Pet. 2. 9, 10. comp. with 5, 6. and with 1 Pet. 3. 19. Jude 7. where the unclean false teachers are threatned with the same destruction to come, as the divels, the old world, or the Giants, Sodom, Cain, Core, &c: And hence it follows that either from the evidence of Conscience, or of Tra∣dition, or of Scripture, these were sufficiently made known unto them. For tho Gods bounty may be greater then his engagement, yet not his punish∣ments then his threats; least he should seem to hide the hook of our misery, only to make us swallow the bait of sin. But thirdly, Did not Israel know, &c. Yes, See Luk. 16. 29. Abrahams answer to Dives in these torments: who it seems having not believed, till felt them himself would fain have some warn∣ing of them sent to his Brethen; and the Patriarch answered him they have Moses and the Prophets. And indeed we scarce find any, or no expressions of these future pains in the new Testament but taken out of the old. Matt. 5. 22. Gehenna or the valley of Hin∣non; a pleasant vale near Jerusalem; in which was To•…•…het a place where children were burnt alive to the honor of the idols; 2 King. 23. 10. Jer. 7. 31. ta∣ken out of Esai. 30. 30. where Tophet is set to signi∣fy these eternal pains. Mark. 9. 43. fire unquench∣able and never dying worm (alluding to that of the

grave) out of Esai. 66. 24. R•…•…v. 19. 20. out of Gen. 19. 24, 28. comp. with Jude 7. And these, and many other expressions are used also in •…•…he old Testament; not to signifie but the same t•…•…ing, as they are in the new: which the better to discover, we are to take notice; 1. That all the expressions mentioning going down into darkness; into Hell; and the pit; the place of Giants; the place of the uncircumcised; of the slain; under, or into the lower parts of the earth; (where (in the inferiour spatious concavity thereof, the Diameter of its body amounting at least to 7000 miles) in all likelyhood, is the place of those torments. It being farthest from light, and the mansion of the Blessed: which place seems to be in∣timated Luk. 8. 31. where the Divels desire they may not be sent into the deep, but live on the earth, Mark. 5. 10.) going into destruction; death gnawing upon them; their grave-worms never dying; never seeing light; perishing like the beasts; their iniquity being upon their bones; being had no more in remem∣brance; and being blotted out of the book of the liv∣ing, &c. signify not simply the common lot of the grave (where the righteous are said to sleep, Esai. 57. 2. comp. 1.) or only a suddainer descent thi∣ther, by an untimely death; (for the righteous al∣so many times have an early decease,) but the place of a prison and torment. 2. That the frequent threats there of Gods coming to judgment, are of∣ten not meant of some particular temporal execu∣tions of his wrath upon the living; but of that last general, that shall be upon all the world: called by the Baptist the wrath to come, Matt. 3. 7. as appears by the quotations of them in the new Testament, applyed to that day. See 2 Pet. 3. Rev. 20. 21, 22. chap. compared with the last chapters of Esai. Ezek.

Zech. &c. Esai. 13. 9. comp. Matt. 24. 29. 3. That the future misery of the wicked, as it is expressed in some places by the paena sensus, so not unoften by* 1.73 the paena damni; only by privation of light, of life, i. e. future, of remembrance, &c. see Psal. 73. 18, 20. [awakest] i. e. in the morning of the resurre∣ction, as Psal. 39. 14. and Psal. 17. 15. comp. with 24. 4. and with Job 21. 13. [in a moment, i. e. with∣out such languishing pains as Job had] 32. where they are intimated to dy without much pain, as well as live in much prosperity. If therefore after such pleasures their destruction means only death; death many times peaceable and easy: what pree∣minence over them at any time hath the Godly? why may he not then bless himself? and others al∣so praise his providence? Psal. 49. 18. Psal. 49. 14, 19, 20. where by perishing like beasts, and death gnaw∣ing upon them; and never again seeing light, is ex∣pressed their paena damni, their condemnation to utter darkness; and non-restorement to life eter∣nal; as appears comparing them with vers. 15. and Psal. 16. 11. And such are those expressions, Psal. 9. 5, 17, 7, 8. chiefly intending the last day of judgment and vengeance. See Psal. 69. 27, 28. comp. with Exod. 32. 33. and Phil. 4. 3. Psal. 17. 14. Esai. 26. 14. comp. 19. But for their opinion of paena sensus too; See the opinion of latter times, Wisd. 4.* 1.74 20. comp. with 5. 1. -6. 6, 8. of the former; in the ancientest testimony in the world, that of Enoch the Prophet. Jude 14, 15. He speaketh so early of the last judgment: frequently appeal'd to in the old Te∣stament tho mistaken, see Ps. 2. 9. compar'd with Rev. 2. 27. -19. 15. See Fsai. 30. 33. -33. 14. comp. 16. -66. 24. These compared with Job. 26. 5, 6. where the Vulgar and Diodat [〈◊〉〈◊〉 gigantes gemunt sub aquis

& qui habitant cum eis] and 1 Pet. 3. 19. and Esai. 14. 9, 12. suscitavit tibi gigantes, 15, 18, 19. Prov. 2. 18. and 9. 18. The dead, the Giants as in the other i. e. the wicked of the old world; and condemna∣tion to the place where these are, is the future pu∣nishment of the unchast; and signifies not death or the grave; but hell and torment. See the like ex∣pressions, Ezek. 32. 18, 19. &c. 28. 10. -31. 18. Prov. 7. 26, 27. Esai. 10. 18. Psal. 63. 9, 10.

Thus in all times the same way of salvation; the* 1.75 same God never changing his counsels, the same Son of God Patron of the Church; the same Spirit illuminating and sanctifying it; the same Cove∣nant of Grace; the same Gospel; the same benefits; by looking forward (as of old) upon the seed pro∣mised; or looking backward (as in these latter times,) upon the promise fulfilled. And as Heb. 8. 8. shews that the Gospel was a Covenant of the lat∣ter daies, in respect of Christ exhibited; so Gal. 3. 16, 17. shews it was of the former, in respect of Christ promised. And those places where we read of new and better Covenants, Heb. 8. 9, 10. better promises, Heb. 8. 6. better Hope, Heb. 7. 19. &c. are not so to be understood; as if there were now pro∣duced and made known some way of salvation to the world, when as there was none before; or some new way of salvation, when as there was another before; But are opposed, either not to the former times in general; i. e. in respect of all persons, and of all Covenants made with, and promises made to, them: but only to those times, in respect of the co∣venant of works; which then by the errour of ma∣ny of the Jews (the children of works) was gene∣rally more looked after, then the Covenant of faith, which had then but few followers: see Rom. 9. 31, 32.

when also the one Covenant was more largely and legibly drawn in great Characters; the other put forth more obscure, and in a lesser Print, and a veil drawn over it, 2 Cor. 3. 14. till the fulness of time was come. Therefore also the former times had the de∣nomination of the times of the law; the latter of the Gospel. And again, in respect of the literal promise (under the law) of felicity in the earthly Canaan. Therefore where the Apostle saith [established on better promises] understand there those typical ones, of earthly Canaan, made to Israel at the promul∣gation of the law. Or opposed to those times in ge∣neral: but this only; first, in respect of the diverse administrations of the former times with many troublesome ceremonials and types to be afterward abolished: and of the degrees of the greater mani∣festations, in the latter times, of the way of salva∣tion; being void of shadows, types, and figures: all these now being brought to perfection and accom∣plishment in the incarnation of the Son; effusions of the Spirit; enlargement of the Church; promulga∣tion of an Heavenly country instead of an Earthly Canaan; and from these greater manifestations many more of the children of works becoming now the children of faith: And from its stronger beams as well those illuminated, who before sate in darkness, Luk. 1. 79. and midnight; as this light in∣creased to those, who had before some dawnings thereof. And secondly, in respect of the accom∣plishment of those promises to the faithful of the former ages: which are made thro Christ, spoken of Heb. 11. 13, 14, 16. In which they could not be com∣pleated and perfected before the times of the Go∣spel: neither in respect of the body, they waiting for the restorement of that, till those of the Gospel

are glorified with them; nor (according to the re∣verend opinion of Antiquity) in respect of the soul, they not having the kingdom of heaven laid fully opened unto them till our Saviour was first en∣tred in thither. See Eph. 1. 10. Col. 1. 20. Heb. 11. 39, 40. -12. 23. For indeed the performance and per∣fection of the mystery of mans redemtion was a thing only received in the last daies. And tho the virtue of Christs incarnation is communicated al∣waies to all men; yet not the latter times on the former, but the former depend on the latter, for the substance and ground of their hope and salva∣tion, Jesus Christ come in the flesh. These having the body, of which body coming toward them the o∣ther had the shadow; Col. 2. 17. And in these respects the times of the Gospel are said to have so much advantage of those of the law: we seeing in a clear glass Gods glory, they thro a thick veil; we 2 Cor. 3. 13. standing in a clear, whereas the best of them in a dim, light; and the most of them in utter dark∣ness. See Matt. 13. 17. -11. 11. 1 Cor. 2. 10. &c. 2 Cor. 3. 7. &c. Here note that the oppositions of the times that are used in the other heads preceding (in which I follow only the phrase of the Holy Scriptures) are by these limitations so to be interpreted, as that they no way contradict the doctrine of this last chapter.

FINIS.

Notes

• * 1.1

  §. 1. The Old world had not only the types, but the benefits, of the promises.
• * 1.2

  Had, the pre∣sence and con∣duct of the s•…•…n of God; •…•…nd the presence, and assistance of the Holy Spirit.
• * 1.3

  ▪§. 2. The Govern∣ment of the old world by the Son.
• * 1.4

  §. 3 All judg∣ments and vengeance.
• * 1.5

  §. 4. Executed by the second person of the Trinity.
• * 1.6

  〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.7

  §. 5. Of, an 〈◊〉〈◊〉 having 〈◊〉〈◊〉 Attributes.
• * 1.8

  §. 6. Some old Te∣stament ap∣paritions must be granted to be of the se∣cond person.
• * 1.9

  From these granted o∣thers in rea∣son cannot be denyed.
• * 1.10

  As those to Abraham.
• * 1.11

  To Noah.
• * 1.12

  To Jacob, &c.
• * 1.13

  That to Moses on Mount Si∣nai, on the 〈◊〉〈◊〉, In the Wil∣derness, In the Temple, &c.
• * 1.14

  〈◊◊◊〉〈◊◊◊〉, and 〈◊〉〈◊〉, Him; 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉, the 〈◊◊〉〈◊◊〉.
• * 1.15

  §. 7. The descent of the Ho•…•…y Ghost under the old Testa∣ment.
• * 1.16

  Some sprink∣lings then of all its gifts.
• * 1.17

  Its 〈◊◊◊〉〈◊◊◊〉 in some 〈◊〉〈◊〉 men.
• * 1.18

  And specially on the sons of the Prophets.
• * 1.19

  §▪ 8. The 2 Cove∣nants from the t•…•…e.
• * 1.20

  Two generati∣ons alwaies: One of works, the other of faith.
• * 1.21

  §. 9. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.22

  Seth: the first Father of the Holy Race.
• * 1.23

  Enos.
• * 1.24

  Enoch.
• * 1.25

  〈◊〉〈◊〉
• * 1.26

  §. 9. Of t•…•…e cove∣nant of Grace made, or ra∣ther renewed, with him.
• * 1.27

  〈◊◊〉〈◊◊〉 type of Ba∣•…•….
• * 1.28

  Of the Eu∣charist.
• * 1.29

  §. 11. Shem,
• * 1.30

  The Lord called the God of Shem.
• * 1.31

  §. 11. Abraham.
• * 1.32

  Of the Cove∣nant of Grace renewed with, and the Go∣spel preached to, him.
• * 1.33

  And of the Sa∣craments be∣longing to it.
• * 1.34

  David.
• * 1.35

  The same Co∣venan•…•… re∣newed to him.
• * 1.36

  The Prophets. Of Gods fre∣quent renew∣ing of the co∣venant of grace to his people by them.
• * 1.37

  §. 12
• * 1.38

  And by ex∣traordinary Teachers con∣stantly re∣forming the Church at cer∣tain times, when much declining 〈◊〉〈◊〉 his true wor∣ship, and least deserving it.
• * 1.39

  As by Enoch
• * 1.40

  Noah.
• * 1.41

  Abraham.
• * 1.42

  § 13. Moses.
• * 1.43

  Samuel and David.
• * 1.44

  Zerubbabel and Joshuah.
• * 1.45

  His own Son.
• * 1.46

  §. 14 God for •…•…ver preservin•…•… the 〈◊〉〈◊〉 not 〈◊〉〈◊〉 to its 〈◊〉〈◊〉 in 〈◊〉〈◊〉; 〈◊◊〉〈◊◊〉 own 〈◊〉〈◊〉 purpose and ple•…•…sure.
• * 1.47

  §. 15. The eminent promulgatio•…•… of the Cove∣nant of Grace 430 •…•…ears se∣niour to that of the law.
• * 1.48

  The Gospel preached to the same peo∣ple when the law was.
• * 1.49

  The law to the children of faith, co•…•…si∣stent with, subservient to, and no way ann•…•…lled by, the Covenant of Grace; or the Gospel.
• * 1.50

  §. 16. Tho to the children of works a kil∣ling letter.
• * 1.51

  Yet 〈◊〉〈◊〉 to drive them (made sensible of their inabili∣ty) forward into t•…•…e Cove∣nant of Grace.
• * 1.52

  §. 17. The two mi∣nistrations of the law by Moses; and the spirit by Christ, how and how not opposed.
• * 1.53

  The Ancients had a waies the same way of salvation as the latter times.
• * 1.54

  §. 18.
• * 1.55

  §. 19.
• * 1.56

  The same ju∣stification and sanctification.
• * 1.57

  The same obe∣dience t•…•…en required and performed.
• * 1.58

  §. 20. The Parallel precepts un∣der t•…•…e law, to those under the Gospel.
• * 1.59

  §. 21. The same sufferings; and mortificati∣ons, &c. re∣quired and undergone.
• * 1.60

  Consider the old Testament mortificati∣ons.
• * 1.61

  Temporal af∣flictions of the godly.
• * 1.62

  Of single per∣sons god•…•…y.
• * 1.63

  Of nations godly.
• * 1.64

  〈◊◊〉〈◊◊〉 of 〈◊◊〉〈◊◊〉.
• * 1.65

  Under the new Testa∣ment tempo∣ral prosperity in some sense to the godly.
• * 1.66

  § 22. 3 The same rewards eter∣nal then pro∣mised.
• * 1.67

  Punishments eternal threatned.
• * 1.68

  The common belief of all nations con∣cerning these.
• * 1.69

  Of the Anci∣ent 〈◊◊〉〈◊◊〉 a resurrection of the body.
• * 1.70

  The scriptures of the old Te∣stament Con∣cerning a re∣surrection.
• * 1.71

  Concerning e∣ternal bliss after it of the faithful.
• * 1.72

  Eternal pu∣nishment of the wicked.
• * 1.73

  Paena damni.
• * 1.74

  Paena s•…•…nsus.
• * 1.75

  §. 2•…•…. Conclusio•…•….