<!DOCTYPE ETS PUBLIC "-//UMDLPS//DTD EEBOPROOF 2.0//EN">
<ETS>
<TEMPHEAD>
<REVDESCR>
<CHANGE>
<DATE>2007-12-20</DATE>
<RESPSTMT>
<NAME>Emma Leeson Huber</NAME>
<RESP>MURP</RESP>
</RESPSTMT>
<ITEM>Added TYPEs to DIVs in order to validate. Proofed title page(s). Checked ^s. Reviewed structure. Checked division-marking material at heads and feet of divisions (HEADS, etc.). Checked for signatures. Checked placement and completeness of PBs. Checked for damage GAPs, #s, @s,--s, and UNCLEARs.  Corrected 0 $s of 1. Converted 1 $s to GAP DESC="illegible" RESP="oxf". Checked spacing of foreign GAPs. Checked for EPIGRAPHs and ARGUMENTs.  Checked for startqs, endqs, oes, q;s, and Qs. Checked proofsheets and made corrections found there. Checked for CLOSERs, TRAILERs, and BYLINEs. DONE.</ITEM>
</CHANGE>
</REVDESCR>
</TEMPHEAD>
<EEBO>
<IDG S="marc" R="OX" ID="A85431">
<STC T="W">G1237</STC>
<STC T="T">E626_1</STC>
<BIBNO T="umi">99862651</BIBNO>
<VID>114819</VID>
</IDG>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>CHRIST
THE
UNIVERSALL
<HI>PEACE-MAKER:</HI> OR,
THE RECONCILIATION
Of ALL the PEOPLE of <HI>GOD,</HI>
Notwith&s;tanding all their <HI>Differences, Enmities. By</HI> THO: GOODVVIN, <HI>B. D.</HI></P>
<P>LONDON,
Printed by <HI>J. G.</HI> for <HI>R. Dawlman,</HI> 1651.</P>
</DIV1>
</FRONT>
<BODY>
<HEAD><PB REF="2">
<PB N="1" REF="2">
CHRIST,
The &V;niver&s;all
PEACE-MAKER.</HEAD>
<DIV1 N="1" TYPE="part">
<HEAD>I. PART.</HEAD>
<EPIGRAPH>
<BIBL>EPHES. 2. 14, 15, 16.</BIBL>
<Q><P>For he is our peace, who hath made both one, and hath broken
downe the wall of partition between us:</P><P>Having aboli&s;hed in his fle&s;h the enmity, even the Law of Com|mandments
contained in ordinances, for to make in him&s;elfe,
of twain, one new man, &s;o making peace.</P><P>And that he might reconcile both unto God in one body by the
Cro&s;&s;e, having &s;laine the enmity thereby. <HI>(or)</HI> in Him&s;elfe.</P></Q>
</EPIGRAPH>
<P>_IT were a manife&s;t folly in the judgements of
mo&s;t knowing men, to goe about to u&s;e in any
&s;et way, exhortatory motives to per&s;wade to
<HI>peace &amp; reconciliation the people of God amongst
us.</HI> The provocations are &s;o high, and ex|a&s;perations
&s;o fre&s;h and encrea&s;ing, that if I had an audience
made up of tho&s;e alone that have the &s;waying power of ei|ther,
and together therewith their mo&s;t favourable atten|tion,
and intere&s;t in affection without prejudice, I &s;hould
not know how to attempt it with any hope of &s;ucce&s;&s;e. But
<PB N="2" REF="3">
though the animo&s;ities of mens &s;pirits, augmented by co|incident
circum&s;tances, are gon beyond the power of the
per&s;wa&s;ions of men in this pre&s;ent paroxi&s;me: yet they are
not above the power of Gods wi&s;edome and providence,
nor the force and efficacy of Chri&s;ts bloud. You may
therefore, in the mid&s;t of all contrary appearances, give me
leave, though I cannot hope to <HI>per&s;wade,</HI> yet to BELEEVE
(The <HI>Catholique Church,</HI> and <HI>Communion of Saints,</HI> they are
in my Creed) and <HI>becau&s;e I beleeve therefore to &s;peake,</HI>
and &s;o to give you an account of my faith as to this i&s;&s;ue.
Let your faith but wait, and give God time for it, and leave
him to effect it his owne way. And to this end I have ta|ken
this Text, <HI>Chri&s;tus Pax no&s;tra: For he is our peace who
hath made both one, &amp;c.</HI> and my inference is, That <HI>therefore
the Saints</HI> SHALL <HI>and</HI> MUST <HI>be one, and reconciled in
the end.</HI> And this is the be&s;t newes which in the&s;e times
can be told you, the &s;ea&s;onable&s;t we can heare of, and is in|deed
one great part of the glad tidings of the Go&s;pell it
&s;elfe, without which it were imperfect, which Chri&s;t him|&s;elfe
<HI>our peace</HI> (who came to purcha&s;e it, as the&s;e words
&s;hew, &s;o) came <HI>to preach,</HI> as the very next v. 17. hath it.</P>
<P>The maine and principall intendment of the&s;e words is,
to give an eminent in&s;tance of the efficacy of Chri&s;ts me|diation
in &s;laying the enmities that are among&s;t the people
of God them&s;elves, and of his being our peace in that re|&s;pect;
in&s;tancing in that the greate&s;t that ever was between
Jew and Gentile; <HI>Whom yet</HI> (as here) <HI>he hath made both one,
and hath broken downe the partition wall betweene us:</HI> and
however he mentions in the 16. v. our <HI>reconciliation made
with God</HI> (of which el&s;ewhere he treats more largely) yet
(here) but by <HI>way of confirmation of our faith</HI> in this other
of reconciliation among&s;t our &s;elves. For the aime of its
introduction here is but to &s;hew, how that Chri&s;t in recon|ciling
us to God him&s;elfe, carried it &s;o, and did it under
<PB N="3" REF="3">
&s;uch a con&s;ideration and re&s;pect, as nece&s;&s;arily drew on and
involved our reconciliation one with another; namely
this, that he <HI>reconciled us unto God</HI> IN ONE BODY
among our &s;elves. It is an happy clau&s;e, that addition
<HI>[in one body]</HI> and on purpo&s;e in&s;erted thereinto, to &s;hew,
that when God was to tran&s;act our peace and reconciliation
to and with Chri&s;t, hanging upon the Cro&s;&s;e, he would not
nor did not acknowledge him&s;elfe, to him, then, reconci|led
to us by him, upon any other termes, then as with|all
we were lookt at, and <HI>repre&s;ented to him by Chri&s;t as one
body;</HI> and therein reconciled one to another, while&s;t we were
reconciled to him&s;elfe.</P>
<DIV2 TYPE="subpart">
<HEAD>The Connection of the 16. ver. with the 15. di&s;cu&s;&s;ed: And
how <HI>That</HI> Reconciliation to <HI>God in one body,</HI> ver. 16. is to
be under&s;tood: whether of <HI>that reconciliation</HI> wrought <HI>for
us,</HI> or <HI>in us.</HI></HEAD>
<P>I Meet but with one eminent difficulty in the coherence
and contexture of the&s;e words, and that is the connexion
of the&s;e two ver&s;es, v. 15. 16. as namely of the&s;e words,
And <HI>that he might reconcile us to God, v. 16. &amp;c.</HI> with the
former v. 15. <HI>Having aboli&s;ht the enmity, &amp;c.</HI> Now this en|mity
mentioned v.<NOTE PLACE="marg">v. 14.</NOTE> 15. is evidently intended of the enmity
betweene Jew and Gentile,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> as is clear by its connexion with
v. 14. <HI>Who hath made of twaine one, and broken downe the
partition wall: Having &s;lain the enmity.</HI> Now <HI>the twaine,</HI>
or the <HI>two,</HI> thus made <HI>one</HI> (between whom this enmity was)
is not God and we, but the <HI>Jewes</HI> and the <HI>Gentiles</HI> (of whom
he had &s;poken in the former ver&s;es) for he adds, <HI>that he
might create both in one new man,</HI> which could not be &s;aid
of God and us.</P>
<P>Now then the difficulty is, <HI>what reconciliation to God in
<PB N="4" REF="4">
one body</HI> that &s;hould be v. 16. which the Apo&s;tle makes
the con&s;equent of <HI>having &s;lain the enmity betweene the&s;e
Jewes and Gentiles;</HI> For the connexion &s;eemes to import
the one a con&s;equent of the other: And the words to
run thus, <HI>Having &s;lain the enmity between them&s;elves,</HI> v. 15.
<HI>that he might reconcile them to God,</HI> v. 16. Now this recon|ciliation
to God mu&s;t be either meant of the <HI>work of re|conciliation</HI>
wrought <HI>in us,</HI> whereby we turne unto God,
as 1 <HI>Cor.</HI><NOTE PLACE="marg">V. 15.</NOTE> 5. <HI>Be ye reconciled to God,</HI> or that <HI>Reconciliation</HI>
which Chri&s;t wrought <HI>for us</HI> unto God: and <HI>whether of
the&s;e &s;hould be intended,</HI><NOTE PLACE="marg">V. 16.</NOTE> is the Que&s;tion. And &s;o withall the
Que&s;tion is, whether tho&s;e words, v. 16. <HI>And that he might
reconcile both unto God,</HI> are to be ca&s;t unto the 15. ver&s;e as a
part of the di&s;cour&s;e thereof, or doe not rather begin a
new and entire di&s;cour&s;e full and compleat within them|&s;elves.</P>
<P>For the fir&s;t &s;tand many Interpreters, and the chief rea|&s;on
for that opinion is,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> The coherence of the&s;e words with
tho&s;e next immediately foregoing, <HI>Having aboli&s;ht the en|mity,
that he might create in him&s;elfe of twayne one New man,
and that he might reconcile both unto God, &amp;c.</HI> The re&s;olve
of which &s;eemes to be this, That Chri&s;t having on the
Cro&s;&s;e wrought in him&s;elfe this great worke for us, to &s;lay
the enmity betweene us, and make both one, by the &s;acrifice
of him&s;elfe, and this as the <HI>antecedent</HI> worke: That yet
there remained <HI>two</HI> other as <HI>con&s;equent</HI> works as the effects
that follow therefrom. Namely,</P>
<P>1. To <HI>create both one new man,</HI> &s;o making actually peace
between them&s;elves. And 2. To bring them both into an
actuall &s;tate of reconciliation with God, by working re|conciliation
in them towards God, &s;o making them <HI>one
body.</HI></P>
<P>And the rea&s;on for this interpretation further is, That
both the&s;e two are brought in and yoked in the like Tenour
<PB N="5" REF="4">
of &s;peech,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>That he might create, &amp;c. And that he might re|concile;</HI>
as if they were like parallel fruits of that <HI>ante|cedent</HI>
worke, <HI>&s;laying that enmity</HI> mentioned, <HI>v.</HI> 15. and ac|cording
to this parallel, looke as <HI>creating</HI> them both into
<HI>one new man,</HI> is and mu&s;t be acknowledged to be under|&s;tood
of a worke wrought <HI>in them, viz.</HI> the <HI>new Creation:</HI>
&s;o al&s;o that other, the reconciling them to God mu&s;t be
under&s;tood of the worke of reconciliation unto God
wrought in them al&s;o; and &s;o the <HI>new man</HI> they are <HI>crea|ted</HI>
into, v. 15. an&s;wereth but unto that <HI>one body</HI> they are <HI>re|conciled</HI>
unto, v. 16. being one and the &s;ame.</P>
<P>And that which encrea&s;eth the difficulty is, that if it
&s;hould be under&s;tood of reconciliation unto God him&s;elfe
wrought by Chri&s;t on the Cro&s;&s;e, how &s;uch a reconciliation
&s;hould be the con&s;equent of his &s;laying fir&s;t the enmity be|tween
the Saints them&s;elves, &s;o as it &s;hould be &s;aid, <HI>He &s;lew
the enmity among the Saints, that he might reconcile them to
God:</HI> This is not con&s;onant to rea&s;on, &s;eeing rather (that
according to the harmony and dependance of Theologicall
truths) his reconciling them unto God upon the Cro&s;&s;e is
the <HI>antecedent</HI> and <HI>cau&s;e</HI> of his &s;laying the <HI>enmity</HI> of them
<HI>mutually,</HI> becau&s;e our reconciliation one with another is
rather depending upon, and the fruit of reconciliation with
God him&s;elfe, who being fir&s;t reconciled to us, all things
el&s;e are reconciled one to another; as Subjects that have
beene at variance, when reconciled to their Prince or Head,
become reconciled one to another among them&s;elves.</P>
<P>But yet I rather incline to thinke, that <HI>other kind of re|conciliation</HI>
betweene <HI>God and us,</HI> wrought by Chri&s;t <HI>for
us on the Cro&s;&s;e,</HI> to be intended v. 16. and &s;o to be brought
in as a parallel <HI>with that former reconciliation wrought by him
al&s;o on the Cro&s;&s;e</HI> betweene and on behalfe of the Jew and
Gentile mutually. And &s;o this 16. v. to begin a new and
<PB N="6" REF="5">
intire di&s;cour&s;e, apart and &s;ejunct from the other, namely,
of our <HI>reconciliation with God,</HI> as the former ver&s;es had
di&s;cour&s;ed of that reconciliation which is wrought for us
<HI>betweene our &s;elves.</HI></P>
<P>And &s;o the <HI>maine proportions</HI> of this parallel are the&s;e,
that as that reconciliation betweene Jew and Gentile,
wrought by Chri&s;t on the Cro&s;&s;e, had two parts, 1. <HI>Po&s;itive,
making both one. 2. Privative,</HI> the amoveing the impedi|ment
that cau&s;ed the enmity, v. 15. (the con&s;equent of
which is the <HI>creating</HI> of both into <HI>one new man:)</HI> So the A|po&s;tle
di&s;cour&s;ing, v. 16. of this other reconciliation with
God,<NOTE PLACE="marg">v. 14, 15.</NOTE> he therein intends to make like two parts thereof, an|&s;werable
to the other, onely with a tran&s;po&s;ition of &s;peech,
1. Po&s;itive, <HI>reconciliation to God</HI> in one body: 2. Privative,
<HI>Having &s;laine that enmity,</HI> namely, again&s;t God: The re|&s;olution
of all which is, as if he had &s;aid, Whereas there
was a double enmity, one <HI>to God,</HI> another <HI>among our &s;elves;</HI>
Chri&s;t that is <HI>our peace</HI> hath dealt with both: He having
<HI>&s;laine the enmity betweene them&s;elves,</HI><NOTE PLACE="marg">v. 15.</NOTE> <HI>hath made both one:</HI>
And having <HI>&s;laine</HI> in like manner the <HI>enmity to God,</HI><NOTE PLACE="marg">v. 16.</NOTE> <HI>hath
reconciled us unto God.</HI></P>
<P>Now that which cleares and confirmes this connexion
is,</P>
<P>1. That this renders a more full and ju&s;t analy&s;is of the
words, which is this: 1. That v. 14. He in generall pro|claimes
Chri&s;t our peace. And then 2. In the next words
proceeds to the two particular branches, wherein Chri&s;t is
made our peace, 1. Betweene our &s;elves mutually, 2. Be|tweene
God and us. And then 3. In the handling of either,
ob&s;erveth this parallel in either, namely, betweene a <HI>privo|tive</HI>
part, <HI>&s;laying the enmity;</HI> and a <HI>po&s;itive</HI> part, <HI>recon|ciling</HI>
and making one, &s;o enumerating the compleat requi|&s;ites
to either.</P>
<P>Then 2. To &s;hew, that the&s;e are indeed two disjunct and
<PB N="7" REF="5">
compleat di&s;cour&s;es of two &s;uch heads of Reconciliation:
He &s;evers the fir&s;t, v. 15. from the &s;econd, v. 16. by ad|ding
a full period, and as it were a <HI>Selah</HI> to the fir&s;t, thus
&s;ealing up the v. 15. <HI>So making peace,</HI> namely, fully and
compleatly, that peace, which had beene &s;poken of among
Jew and Gentile, that &s;o he might enter anew, and di&s;tinct|ly
from <HI>this,</HI> upon that <HI>other</HI> of reconciling both unto God,
which he doth, v. 16.</P>
<P>Then 3. For the clo&s;e of that 16. v. that he &s;hould in
like manner bring in <HI>a &s;econd time</HI> the&s;e words, <HI>[Having
&s;laine the enmity]</HI> upon occa&s;ion of his mentioning our <HI>re|conciliation
to God,</HI> argues &s;till more, his aime to be to cut
off the 16. v. from the 15. For if tho&s;e words, v. 16. <HI>That he
might reconcile us to God,</HI> had referred to that other <HI>[Having
&s;laine the enmity, v.</HI> 15.] as a part of that &s;entence not made
compleat; then this &s;econd <HI>[Having &s;laine the enmity]</HI> nee|ded
not to have been: but doth rather &s;hew, that there's ano|ther
enmity betweene God and us, di&s;tinct from the former
intended by him; and &s;o the &s;laying thereof, joyned pro|perly
and genuinely with its <HI>fellow conjugate,</HI> namely, <HI>re|conciliation
unto God,</HI> as the former, v. 15. had in like man|ner
beene connected with <HI>its conjugate</HI> al&s;o, <HI>making both
one</HI> among them&s;elves. If indeed the Apo&s;tle had carried
his &s;peech in the 15. v. thus, <HI>Having aboli&s;ht the enmity be|tweene
them, that he might create one new man, and that he
might reconcile both unto God in one body,</HI> and &s;o ended his
di&s;cour&s;e of it: then the&s;e <HI>two,</HI> in their reference could not
have beene parted: but he moreover adding to their <HI>recon|ciling
to God,</HI> a &s;econd time the&s;e words, <HI>Having &s;lain the en|mity</HI>
(namely, that betweene God and us) he &s;o maketh the
16. v. an entire &s;entence and period of it &s;elf, as the 14, and
15, doe make in like manner a full period of them&s;elves:
and &s;o the 14, and 15, are to be read and joyned thus; <HI>Chri&s;t
hath made both</HI> (Jew and Gentile) one, <HI>having &s;lain the enmity</HI>
<PB N="8" REF="6">
(that was betweene them:) thus <HI>Beza</HI> and others: and an|&s;werably
the 16. to this &s;en&s;e, with an ea&s;y and faire tran&s;|po&s;ition,
<HI>And having &s;laine,</HI> Or, <HI>And hath &s;laine the enmity</HI>
(namely, betweene God and them) <HI>that he might reconcile
both unto God in one body by the Cro&s;&s;e,</HI> on which he al&s;o &s;lew
that enmity.</P>
<P>And whereas it will be &s;aid, That the word <GAP DESC="foreign">, or <HI>(And)</HI>
which the 16. v. begins with, &s;eemeth to ca&s;t the reference
of this, upon the former <HI>&s;laying the enmity, v.</HI> 15. and &s;o the
latter to be but an emphaticall repetition of the &s;ame: I an|&s;wer,
That <HI>that (and)</HI> v. 16. is but all one with <HI>moreover,</HI>
as it is often u&s;ed, as introducing a new and di&s;tinct di&s;|cour&s;e,
added to a former.</P>
<P>And &s;o 4. As thus under&s;tood the parallel is rendred
yet more full; for as there is here found a <HI>double enmity,</HI>
and an an&s;werable <HI>double &s;laying</HI> of each in order to a <HI>double
reconciliation,</HI> &s;o to make up the parallel (which the Apo&s;tle
intended) yet the more full, there are <HI>two</HI> further <HI>clau&s;es
added</HI> to each, fitly an&s;wering to one another. For as of
the one he &s;ayes, Having <HI>aboli&s;ht the enmity</HI> IN HIS
FLESH, <HI>v.</HI> 15. &s;o of the other (the latter) in like man|ner
he &s;peakes, having <HI>&s;laine that enmity</HI> IN HIM|SELFE,
<HI>v.</HI> 16. as the Greeke beares, and the margent
varies it.</P>
<P>Now as to any difficulty propo&s;ed, That which is left
as materiall to be con&s;idered, is onely this; How his having
&s;laine that enmity betweene us our &s;elves fir&s;t, &s;hould be
conceived to be the <HI>antecedent</HI> to reconcile us to God?</P>
<P>Now for an&s;wer hereunto; 1. Be&s;ides, that according
to that connexion which I have given, that the 16. v. &s;hould
thus make up a full period of it &s;elfe, and doth keepe it &s;elfe
intire within it &s;elfe (as v. 14, and 15, al&s;o doe) and &s;o not
at all referring <HI>to the &s;laying the enmity, v.</HI> 15. as hath beene
<PB N="9" REF="6">
explained; which coherence doth at once cut off the
whole of that objection at fir&s;t made: But be&s;ides this
(&s;uppo&s;ing it might take in, and referre to that &s;laying
<HI>the enmity v.</HI> 15. among the Saints, as the antecedent, or
at lea&s;t ingredient unto their reconciliation with God)
there may perhaps this ju&s;t a&s;&s;oylment be given thereto.</P>
<P>That 2. In order of nature, <HI>All enmity</HI> mu&s;t fir&s;t be &s;up|po&s;ed
removed, ere <HI>friend&s;hip</HI> or (as here) reconciliation,
can be &s;uppo&s;ed to be procured: the rea&s;on of which is
obvious to any judgement, <HI>fir&s;t peace</HI> by &s;laying enmity,
and <HI>then good will.</HI> And &s;o upon this and the like grounds,
the&s;e words, <HI>that he might reconcile unto God in one body,</HI>
may well be &s;uppo&s;ed to have a <HI>&s;econdary a&s;pect</HI> to his <HI>ha|ving
fir&s;t</HI> aboli&s;ht the <HI>enmity</HI> between <HI>our &s;elves,</HI> ver. 15. as
well as our <HI>enmity again&s;t God,</HI> ver. 16. And the Apo&s;tle
his adding [IN ONE BODY] (which he &s;tudiou&s;ly hath
done) &s;hewes, that they being under that notion and
re&s;pect <HI>reconciled</HI> unto God by Chri&s;t upon the Cro&s;&s;e;
that then withall at the <HI>&s;ame time,</HI> yea in <HI>order of nature,
fir&s;t,</HI> their <HI>enmities one again&s;t another were removed</HI> as well
as again&s;t God him&s;elfe: <HI>All</HI> &s;orts of <HI>Enmities</HI> being to
be removed ere <HI>Any</HI> &s;ort of <HI>Reconciliation</HI> attained, &s;urely
under that notion, they cannot be con&s;idered reconciled
<HI>to God,</HI> but withall it mu&s;t be &s;aid, they are at peace,
and &s;o made one <HI>among them&s;elves,</HI> at lea&s;t the&s;e two
doe mutually <HI>argue</HI> each the other. If indeed there had
beene roome left for us to conceive, that our reconciliation
with God had beene &s;o wrought by Chri&s;t for us, as for
<HI>each per&s;on</HI> con&s;ider'd <HI>onely &s;ingle,</HI> and <HI>apart</HI> (though even &s;o
it was intended, namely for each and every per&s;on; and this
is involved in that other:) Then indeed it might have beene
&s;uppo&s;ed that their <HI>enmities to God,</HI> had been &s;lain and done
<HI>fir&s;t away,</HI> and reconciliation wrought with him fir&s;t, by
one <HI>primary</HI> act, &amp; then after that, <HI>ex con&s;equenti,</HI> as a <HI>&s;econ|dary
<PB N="10" REF="7">
worke,</HI> our reconciliation among&s;t our &s;elves had been
ca&s;t in, and followed thereupon; or which is all one,
wrought and procured by a &s;econd act or intention of
Chri&s;ts. But if <HI>in one and the &s;ame very individuall act,</HI>
and <HI>intention</HI> of their being <HI>reconciled to God,</HI> they were
con&s;idered [AS ONE BODY] and that this is put in
as an involved ingredient thereinto, &s;o, you mu&s;t nece&s;&s;a|rily
&s;uppo&s;e <HI>their owne</HI> mutuall <HI>enmities</HI> done away al&s;o,
at lea&s;t together therewith, by <HI>one</HI> and the <HI>&s;ame individuall</HI>
act al&s;o; and <HI>this con&s;ideration</HI> if there were no other, is a
&s;ufficient <HI>&s;alvo</HI> to the forementioned <HI>difficulty.</HI> Now how
this reconciliation <HI>unto God in one Body</HI> was performed
by Chri&s;t on the Cro&s;&s;e, I &s;hall handle in the &s;econd
<HI>Section</HI> of this di&s;cour&s;e.</P>
<P>I &s;hall trouble you no further with untying this knot,
or the drawing out into one &s;mooth continued line, the
&s;eries of this coherence: For however (take the 16. <HI>ver.</HI>
in which of the&s;e &s;en&s;es you plea&s;e) the words in the 14. and
15. <HI>ver.</HI> are &s;ufficient bottome for the heads of that whole
di&s;cour&s;e I intend. For the&s;e words, <HI>ver.</HI> 14, 15. doe un|deniably
(as all mu&s;t confe&s;&s;e) treat of the <HI>reconciliation</HI>
of <HI>the people of God</HI> among them&s;elves, and &s;ufficiently
hold forth the&s;e <HI>two Generalls.</HI></P>
<P>1. The <HI>work of Chri&s;t on the Cro&s;&s;e</HI> to procure it, <HI>He hath
made both one, having &s;laine the enmity in his fle&s;h:</HI> and
hath virtually (in the virtue of his death) broke downe the
partition wall that occa&s;ioned it, which in his providence
he after ruined. And 2. <HI>the work of Chri&s;t</HI> by his <HI>&s;pirit in
us, creating both one new man in him&s;elfe.</HI></P>
<P>And now take the other words <HI>ver.</HI> 16. in either &s;en&s;e,
or in both, (which are not incon&s;i&s;tent) however this is
ob&s;ervable even therein; that the Apo&s;tle was not content
to have &s;etly pur&s;ued the Saints reconciliation among them|&s;elves,
<PB N="11" REF="7">
in tho&s;e two whole ver&s;es, the 14, 15. but when he
&s;peaks of <HI>reconciliation with God</HI> al&s;o, <HI>ver.</HI> 16. he mu&s;t
needs add, and put in that clau&s;e al&s;o, IN ONE BODY;
the <HI>reconciliation</HI> then of the <HI>Saints mutuall</HI> is upon all ac|counts,
the <HI>principall intendment</HI> of the Apo&s;tle here.</P>
</DIV2>
<DIV2 TYPE="subpart">
<HEAD>The Divi&s;ion of the words. The Principall Heads of this
Di&s;cour&s;e &s;et out, which are foure.</HEAD>
<P>NOw for the DIVISION of the words, <HI>That</HI> will fall
according to either the <HI>larger,</HI> or el&s;e the more
<HI>&s;peciall</HI> &s;cope of the words. If we take them in that
fir&s;t and large&s;t comprehen&s;ivene&s;&s;e, as treating of both
our reconciliation with God, and betweene our &s;elves al&s;o,
and how Chri&s;t our peace is both, &s;o they admit of this
divi&s;ion and Analy&s;is:</P>
<P>1. That the <HI>generall</HI> theme and argument of the whole
&s;hould be premi&s;ed in the&s;e words, <HI>Chri&s;tus Pax no&s;tra,
Chri&s;t is our peace;</HI> which is the in&s;cription of a Proclama|tion
of him under one of his eminent Royall titles, <HI>Chri&s;t
the great and perfect Peace maker.</HI> And then,</P>
<P>2. Proclaiming him &s;uch, in all the branches or <HI>particu|lars</HI>
thereof, that may argue him &s;uch.</P>
<P>1. As an <HI>Univer&s;all Peace-maker,</HI> as both, being a <HI>peace</HI>
betweene <HI>all &s;orts of per&s;ons</HI> at variance, and al&s;o extending
his mediation to the removing of <HI>all &s;orts of enmities.</HI>
1. <HI>Per&s;ons,</HI> as 1. <HI>Betweene us, ver.</HI> 19. that is, among
our &s;elves, aboli&s;hing <GAP DESC="foreign"> <HI>that enmity,</HI> ver. 15. 2. Be|tweene
<HI>God</HI> and <HI>us,</HI> &s;laying <HI>that enmity al&s;o,</HI> ver. 16. thus an
<HI>Univer&s;all Peace-maker.</HI></P>
<P>2. The <HI>e&s;tabli&s;her of a through and a perfect peace,</HI> both
for <HI>time pa&s;t,</HI> and time <HI>to come.</HI> 1. Who hath already made
and concluded it, as in his owne per&s;on, <GAP DESC="foreign">, he <HI>hath</HI>
<PB N="12" REF="8">
made it, <GAP DESC="foreign"> he <HI>hath</HI> di&s;&s;olved and broke downe, and &s;o
not <HI>now</HI> to be done. And 2. the &s;ame &s;ecured for the <HI>future,</HI>
even for ever; <HI>the&s;e enmities being aboli&s;ht, ver.</HI> 14, 15. that
is, utterly aboli&s;ht, as never to get head; <HI>&s;lain,</HI> ver. 16. ne|ver
to revive.</P>
<P>3. Our <HI>compleate peace</HI> as in re&s;pect to <HI>all parts,</HI> that con|cur
to it, and <HI>wayes</HI> of peace to accompli&s;h it, and make
it &s;ure. 1. In re&s;pect of <HI>Parts.</HI> Both 1. <HI>Negative</HI> by <HI>remo|ving</HI>
and de&s;troying even the very <HI>occa&s;ion</HI> of the enmity:
The <HI>partition wall of ordinances,</HI> breaking that downe, and
againe, <HI>ver.</HI> 16. &s;laying <HI>the enmity</HI> it &s;elfe. 2. <HI>Po&s;itive,</HI> ex|pre&s;&s;ed
in two words, <HI>Reconciling, ver. 16. making both
one,</HI> ver. 14, 15.</P>
<P>Then 4. By all <HI>&s;orts of wayes</HI> accompli&s;hing it, 1. <HI>repre|&s;enting</HI>
us in his <HI>per&s;on,</HI> as in <HI>one body,</HI> ver. 16. per&s;onating
all his people, and under that con&s;ideration reconciling
them to God, and one another. 2. <HI>Meritoriou&s;ly,</HI> taking
on his per&s;on, (as repre&s;enting their per&s;ons) all their
enmities, <HI>[in his fle&s;h]</HI> or the humane nature, &s;ayes the 15. <HI>v.</HI>
Hanging <HI>on the Cro&s;&s;e,</HI> ver. 16. and &s;o offering that up as one
common &s;acrifice to God for all; (He is &s;aid to <HI>reconcile
all in one body by the Cro&s;&s;e, ver.</HI> 16.) 3. <HI>Efficiently</HI> by
his &s;pirit, <HI>creating both into one man,</HI> of all conjunctions the
neere&s;t, and that creation wrought <HI>in him&s;elfe,</HI> of all foun|dations
of union the firme&s;t: for they being both created
one man, &amp; united in and to him&s;elfe, he is able and will be
&s;ure to hold them for ever together. And to put the more
evident notice upon all he had &s;aid or &s;hould &s;ay of him
in this re&s;pect, he intermingleth in the mid&s;t of his di&s;|cour&s;e,
this Selah or note of ob&s;ervation, <HI>&s;o making peace,</HI>
(take notice of it &s;ayes he) So or THUS, <HI>Univer&s;ally, per|fectly,
compleately,</HI> &amp; <HI>eternally.</HI> And this is one account of the
words, and indeed of the whole and every part and particle
thereof.</P>
<P><PB N="13" REF="8">
But if we &s;ingle forth that more &s;peciall and principall
ayme, afore mentioned, <HI>Chri&s;tus Pax no&s;tra,</HI> as in relation
unto making peace <HI>among us,</HI> the elect of God: &s;o in &s;tead
of any accurate divi&s;ion of them, I &s;hall onely draw forth
the&s;e <HI>four propo&s;itions,</HI> which will &s;uck into them&s;elves the
&s;trength of what the&s;e words have in them, as to this great
point. Namely,</P>
<P>1. The <HI>&s;tory of the greatne&s;&s;e of that enmity,</HI> (the greate&s;t
that ever was,) betweene <HI>Jew and Gentile</HI> afore Chri&s;ts
comming, and a while after, by rea&s;on of tho&s;e Jewi&s;h <HI>rites</HI>
and <HI>ordinances</HI> of the Ceremoniall Law, which the Apo&s;tle
by a <HI>Metonymie</HI> termeth therefore <HI>the enmity.</HI></P>
<P>2. <HI>The &s;tory of Chri&s;ts tran&s;actions on the Cro&s;se,</HI> by
which he <HI>virtually</HI> &s;lew and aboli&s;ht this enmity, and <HI>meri|toriou&s;ly</HI>
made them both one, and reconciled both in one
body.</P>
<P>3. <HI>The &s;tory of their actuall accord,</HI> and becomming one
as the records of the <HI>Acts of the Apo&s;tles,</HI> and they in their
Epi&s;tles have pre&s;ented it unto our view: and the <HI>principles</HI>
by which, and the <HI>providences</HI> whereby, that partition <HI>wall</HI>
was <HI>broke downe,</HI> and the enmity allayed; chiefly by <HI>crea|ting
both one New man in him&s;elfe.</HI></P>
<P>4. That <HI>the in&s;tance of all this was intended by God as a</HI> PRE|CEDENT,
and <HI>leading cau&s;e</HI> under the <HI>New Te&s;tament, to
a&s;&s;ure us, that what&s;oever &s;hould fall out in after ages, of diffe|rence
among the Saints,</HI> yet &s;till however they both <HI>might</HI>
and <HI>&s;hould</HI> in the <HI>i&s;&s;ue be reconciled,</HI> and their differences in
a like manner allayed and compounded; as al&s;o to &s;hew the
<HI>wayes</HI> and <HI>principles</HI> whereby to effect it.</P>
</DIV2>
<DIV2 N="1" TYPE="section">
<PB N="14" REF="9">
<HEAD>I. SECTION. 1 Head. The Greatnes of that Enmity, which was between
Jew and Gentile, untill Chri&s;t purcha&s;ed their Reconci|liation.</HEAD>
<P>FOr the fir&s;t, I have to pre&s;ent you out of this text,
with an in&s;tance of the <HI>deepe&s;t,</HI> and <HI>mo&s;t la&s;ting enmity,</HI>
between two &s;orts of men cho&s;en to be one body un|to
God, that &s;hared as then the whole world between them,
<HI>(Jew</HI> and <HI>Gentile)</HI> that ever was or will be in all ages:
which yet was compounded by Chri&s;t. View we it fir&s;t in
the <HI>generall</HI> through tho&s;e <HI>expre&s;sions</HI> the <HI>text u&s;eth</HI> of it.
The Apo&s;tle &s;ets it forth to us, not barely by tearms of
<HI>di&s;tance</HI> and <HI>divi&s;ion,</HI> calling them <GAP DESC="foreign">, <HI>Both</HI> or <HI>two,</HI> and
<GAP DESC="foreign">, <HI>twaine;</HI> nor &s;imply of being <HI>enemies</HI> in an ordi|nary
way, but &s;peaks of an <HI>enmity</HI> in the ab&s;tract, <GAP DESC="foreign">; a
<HI>&s;pecial</HI> enmity it was, not that which is <HI>common to man</HI> again&s;t
man, (who as the Holy Gho&s;t that knows our nature tells
us, are mutually <HI>hatefull</HI> to, and <HI>hating one another,</HI> Tit. 3. 1.)
But a <HI>knotted,</HI> twi&s;ted, combined enmity. <HI>That</HI> the word
<GAP DESC="foreign"> di&s;olved it, <HI>ver.</HI> 14. imports. A &s;tirring <HI>active</HI> enmity,
that lay not &s;leeping. This the word <GAP DESC="foreign">, ver. 15.
implies: <HI>He made it inefficacious,</HI> tooke away the &s;trength,
the energy, the operative virtue of it: Yea and if you will
take in, and borrow from the expre&s;&s;ion <HI>ver.</HI> 16. <GAP DESC="foreign">,
<HI>He &s;lew it.</HI> It was a <HI>living &s;pritefull</HI> enmity, yea that had a
rage in it, (we on the contrary call &s;uch an one <HI>deadly,</HI> be|cau&s;e
it aimes at life:) The<NOTE N="*" PLACE="marg"><GAP DESC="foreign">, magis|quid|piam qua~ <GAP DESC="foreign">, occidere, &s;ignificat occidere cum &s;aevi|ti&acirc;. <HI>Beza. Mat. 10. 28 Ezek.</HI> 25. 15.</NOTE> word beares up to this, <HI>non tam
occidit quam trucidavit;</HI> Chri&s;t did not <HI>barely kill it,</HI> but
<HI>bloudily</HI> with <HI>a rage,</HI> as provoked with the fiercene&s;&s;e that
was found in the enmity it &s;elfe. For the <HI>rage</HI> thereof was
<HI>cruell,</HI> and <HI>reacht up to heaven,</HI> as the Scripture &s;peaks.</P>
<P>Likewi&s;e an <HI>old Hatred,</HI> (as the Prophet <HI>Ezekiel</HI> in his
<PB N="15" REF="9">
times tearmed it, &s;peaking of that between the <HI>Phili&s;tim|Gentiles,</HI>
and the <HI>Jewes;</HI> but this was now grown <HI>much
older,</HI> in all, of 2000. yeares continuance,) even from the
fir&s;t time wherein God <HI>&s;eparated the people</HI> from the re&s;t of
the Nations, as in <HI>Abraham</HI> by circumci&s;ion he did. <HI>A
wall</HI> of &s;eparation (if I may pur&s;ue the Metaphor in the
text) who&s;e foundation was laid in <HI>Abrahams time,</HI> when
<HI>circumci&s;ion</HI> was fir&s;t given (for that began the quarrell)
reared up higher by <HI>Mo&s;es rites,</HI> Further lengthned and
&s;tretched out in all the times of the Prophets, throughout
all ages, untill Chri&s;t who came to aboli&s;h it, and breake
it downe.</P>
<P>And la&s;tly, an <HI>Univer&s;all</HI> hatred in the <HI>Jewes</HI> to <HI>all Nati|ons,</HI>
and in <HI>all Nations</HI> to <HI>the Jewes.</HI> Even all who were
called <GAP DESC="foreign">, <HI>Gentiles in the fle&s;h, and uncircumci|&s;ion
by that which is called circumci&s;ion,</HI> ver. 11. as all Nati|ons
were tearmed and reckoned by them.</P>
<P>Thus God foreordained, that as to honour his Sonne in
reconciling us to him&s;elfe, he permits the greate&s;t &s;ins and
enmities to be in the hearts and lives of tho&s;e he intends to
&s;ave, again&s;t him&s;elfe: &s;o likewi&s;e that the highe&s;t and
toughe&s;t animo&s;ities &s;hould be found, among&s;t tho&s;e, (when
he &s;hould come on earth,) that were ordained to be his peo|ple,
to &s;hew the <HI>Soveraigne power,</HI> and <HI>efficacy of his media|tion,</HI>
in con&s;tituting them one <HI>new-man</HI> in him&s;elfe. The&s;e
but in <HI>generall</HI> for a foundation out of the text.</P>
<P>The &s;tory of the <HI>Particulars</HI> of it hath <HI>two branches:</HI>
1. What <HI>it was betweene</HI> them <HI>before Chri&s;t,</HI> and the con|ver&s;ion
of either to the Chri&s;tian faith. 2. What <HI>after con|ver&s;ion,</HI>
and that both equally had embraced Chri&s;t.</P>
<P>1. Take the elevation of it <HI>before,</HI> both out of the Scrip|tures
and other authentique Te&s;timonies: Both, 1. Of
the <HI>Jew</HI> again&s;t the <HI>Gentile.</HI> 2. Of the <HI>Gentile</HI> again&s;t the
<PB N="16" REF="10">
<HI>Jew.</HI> And I &s;hall withall by the way, make a <HI>parallel</HI> of the
one with the other.</P>
<P>1. Of <HI>the Jew again&s;t the Gentile.</HI> The quarrell was begun
indeed by them; they out of a carnall fle&s;hly boa&s;ting of
their priviledge to be the onely people of God, (as they
were) &s;corned and contemned the poore Gentiles. The
11. ver&s;e in&s;inuates this: <HI>Yea were Gentiles</HI> who <HI>are called
uncircumci&s;ion by that</HI> (nation namely) <HI>which is called the
circumci&s;ion in the fle&s;h.</HI> It began at Nicknames: and the
Jewes were they, that began to call names fir&s;t, as interpre|ters
have ob&s;erved. And it began <HI>early,</HI> almo&s;t from the
time when the <HI>&s;eed of Abraham</HI> fir&s;t received <HI>that badge</HI> of
difference. You heare on't in <HI>Jacobs</HI> time, <HI>To give our &s;i&s;ter to
one that is uncircumci&s;ed, that were a reproach to us.</HI> Gen. 34.
14. &s;ay the &s;ons of <HI>Jacob</HI> in the ca&s;e of <HI>Dinah.</HI> And after a|mong&s;t
all the race of the Jewes both good and bad in all
ages, The &s;ame was u&s;ed as a <HI>reproach,</HI> as by <HI>Samp&s;on,</HI> Judg.
15. 18. by <HI>Jonathan,</HI> 1 Sam. 14. 16. By <HI>David,</HI> Chap. 17. 26.
36. By <HI>Saul,</HI> Chap. 31. 4. They judging it, (though but a
circum&s;tance, yet) far wor&s;e then <HI>death it &s;elfe,</HI> to <HI>dye by the
hands of the uncircumci&s;ed,</HI> or have <HI>the daughters of the un|circumci&s;ed
triumph.</HI> 2 Sam. 1. 20. And in the Prophets
<HI>uncircumci&s;ed</HI> and <HI>uncleane</HI> are all one. <HI>I&s;a.</HI> 32. 1. When
they would accur&s;e one to the mo&s;t accur&s;ed <HI>death,</HI> (as all
Nations, according to what they have e&s;teemed the wor&s;t
of Deaths, they have accordingly expre&s;&s;ed &s;uch like cur&s;es;
As <HI>Abi in malam crucem,</HI> among the Romans) <HI>Let him dye</HI>
(&s;aid the Jew) <HI>the death of the uncircumci&s;ed,</HI> as <HI>Ezek.</HI> 28.
10. When they imprecated the mo&s;t ignominious <HI>buriall,</HI>
Thou <HI>&s;halt lye in the mid&s;t of the uncircumci&s;ed,</HI> Ezek. 31. 18.
A per&s;on excommunicate, <HI>accur&s;ed,</HI> and a <HI>heathen</HI> was to
them all one; <HI>Let him be as an heathen,</HI> Mat. 18. and they
di&s;tingui&s;h them&s;elves from the Gentiles, by appropriating
the title of <HI>&s;inners,</HI> wholly to the Gentiles; <HI>we that
<PB N="17" REF="10">
are Jewes</HI> BY <HI>nature, and not &s;inners of the Gentiles,</HI>  Gal.
2. 15. and God fore&s;eeing how apt their &s;pirits were to
grow from hence into an <HI>abhorrency</HI> of all other Nations,
made a &s;pecall Law to prevent it, concerning &s;ome particu|lar
Nations. Deut. 23. 7. <HI>Thou &s;halt not abhor an Edomite,
for he is thy brother: thou &s;halt not abhor an Egyptian, becau&s;e
thou wa&s;t a &s;tranger in his Land.</HI></P>
<P>Next &s;ee this <HI>enmity</HI> expre&s;&s;ed in their <HI>carriages and dea|lings</HI>
with the Gentiles, they not onely <HI>not communicate</HI>
with them <HI>in &s;acris,</HI> in <HI>holy things,</HI> but their zeale was &s;uch,
and this after the light of Chri&s;tianity appeared to them,
that they would have <HI>killed Paul,</HI> Acts 21. 31. for no other
crime but this, <HI>ver. 28. This is the man hath brought Greeks,
(that is Heathens) into the Temple, and hath polluted the holy
place,</HI> ver. 28. nay they accounted it an <HI>abhominable thing,</HI>
<GAP DESC="foreign">, (as in 1 <HI>Pet.</HI> 4. 3. the word is rendred, <HI>abominable
Idolatry)</HI> and &s;o the vulgar Here) <HI>to keepe company,</HI> that is,
familiarly, yea or &s;o much as <HI>to come,</HI> (unnece&s;&s;arily,)
<HI>to one of another Nation;</HI> founding all this, upon that which
was a peculiar command, upon a &s;peciall ground, again&s;t the
<HI>Ammonites</HI> and <HI>Moabites,</HI> Deut. 23. 6. <HI>Thou &s;halt not &s;eeke
their peace, nor their pro&s;perity all thy dayes for ever.</HI> This
they extended to <HI>all Nations:</HI> and This to that rigidity,
that they would not doe <HI>ordinary courte&s;ies</HI> of common hu|manity,</P>
<P><HI>Non mon&s;trare vias eadem ni&s;i &s;acra colenti,</HI><NOTE PLACE="marg">Lib. 14. Satyr.</NOTE> &s;ayes <HI>Juve|nal,</HI>
not <HI>tell a mans way,</HI> to a poore wanderer, an act <HI>of
civility: Non ad fontem deducere,</HI> to <HI>lead to a well</HI> for <HI>water,</HI>
which was an <HI>act</HI> of <HI>charity.</HI> The Woman of <HI>Samaaia</HI>
therefore wonders at Chri&s;t, Joh. 4. 8, 9. <HI>How is it that thou
being a Jew, a&s;ke&s;t drinke of me, which am a woman of Sa|maria?
for the Jewes have no dealings with the Samaritans.
Each one of you</HI> (&s;ayes Chri&s;t) <HI>will,</HI> and that on the Sab|bath
day, <HI>loo&s;e his Oxe or his A&s;&s;e from the &s;tall, and leade
<PB N="18" REF="11">
him away to watering,</HI> Luke 13. 15. but they would not doe
thus much for an <HI>Heathen</HI> though <HI>ready</HI> to <HI>peri&s;h</HI> for thir&s;t,
not &s;hew him a Well hard by, &s;ayes the &s;ame <HI>Juvenal</HI> in
the &s;ame place, <HI>Quae&s;itum ad fontem &s;olos deducere verpos:</HI>
not <HI>give a cup of cold water,</HI> which Chri&s;t makes the lea&s;t
of curte&s;ies, &s;ave onely to their own<NOTE N="*" PLACE="marg">The word &s;ig|nifies both wormes &amp; circum|ci&s;ed.</NOTE> <HI>Verpi,</HI> as we &s;ay <HI>vermin</HI>
and <HI>circumci&s;ed</HI> ones. So <HI>Juvenal</HI> &s;coffs them, <HI>&amp; hoc Ju|daicum
Jus,</HI> This is the <HI>Jewi&s;h Law.</HI></P>
<P>And no wonder of all this, for indeed they accounted
all the <HI>Heathen</HI> as <HI>bea&s;ts</HI> made <HI>to be de&s;troyed:</HI> (upon the
mi&s;take of their Commi&s;&s;ion concerning tho&s;e &s;even
<HI>Nations,</HI><NOTE PLACE="marg">Deut. 7. 11.</NOTE> given up by God the Judge of the World
(in who&s;e &s;overaignty it was,) into their hands.) Even
Chri&s;t &s;peaking in the <HI>common language</HI> of the Jewes, calls
the <HI>Syropheniciam</HI> Woman and <HI>all</HI> the Gentiles <HI>doggs,</HI>
Mat. 15. 25, 26. as the <HI>Turkes</HI> call <HI>Chri&s;tians</HI> at this day; yea
out of their own records &s;ome of the <HI>Rabbinicall</HI> interpre|ters
upon <HI>Deut.</HI> 21. 11. they have delivered, that they ac|counted
them <HI>feris deteriores, wor&s;e then bea&s;ts, &amp; nuptias
eorum innuptas, their marriages, no marriages,</HI> and there|fore
<HI>nec homicidium nec adulterium in eos committi po&s;&s;e,</HI> that
it was <HI>no adultery to abu&s;e their Wives, no murther to kill
any of them, no robbery to take from them,</HI> by never &s;o much
violence.<NOTE PLACE="marg">Hi&s;panus.</NOTE> Which <HI>Jo&s;ephus Albo</HI> Ju&s;tifies in his <HI>di&s;putation
adver&s;us Christianos,</HI> giving this rea&s;on, that <HI>be that lived
without their Law and wor&s;hipt fal&s;e Gods, he was a com|mon
enemy, &amp; in eum illicitum nihil,</HI> and <HI>nothing can be
unlawfull, that is done against him by them.</HI></P>
<P>Can malice be &s;uppo&s;ed to ri&s;e any higher? and yet in
<HI>that Nation</HI> it did again&s;t the&s;e poore <HI>Gentiles. 1 The&s;&s;.</HI> 2.
16, 17. <HI>Contrary they are to all men,</HI> and it followes, <HI>for|bidding
us to preach to the Gentiles, that they might be &s;aved.</HI>
The Apo&s;tle &s;peaking it by way of aggravation, of their
malice, &s;eemes to intend it not onely <HI>con&s;equenter,</HI> that
<PB N="19" REF="11">
they denied them the Go&s;pell, <HI>without which,</HI> they <HI>could
not</HI> be &s;aved: but farther <HI>intentionaliter,</HI> what was in their
intentions, that &s;uppo&s;e, they had thought the Go&s;pell a
meanes of &s;alvation, they would have forbad it to be preacht
to them, <HI>that they might not be &s;aved.</HI> Is there <HI>not worke
for</HI> a Peacemaker now? This on the JEVVES PART.</P>
<P>And can we think the GENTILES were behind hand with
them? and yet the truth is, the <HI>Gentiles</HI> were the more
moderate of the two, as the 11 <HI>ver&s;e</HI> here, and the <HI>Pa|rable
of the good Samaritane,</HI> that poured <HI>Oyle</HI> into a &s;tran|gers
<HI>wounds,</HI> and the &s;tory of the <HI>Samaritan</HI> Woman, All
&s;hew: for &s;hee layes fault on the <HI>Jew,</HI> that HE <HI>would not
aske water of a Samaritan,</HI> and not <HI>&egrave; contra.</HI> It were too
much to reckon up all that might be, out of their <HI>Poets</HI> and
<HI>Hi&s;torians.</HI> I will but &s;o far make mention of &s;ome <HI>Te&s;ti|monies</HI>
of the <HI>Gentiles</HI> hatred again&s;t the <HI>Jewes,</HI> as they
make up a <HI>parallel</HI> with what hath beene &s;aid of the <HI>Jewi&s;h</HI>
enmity again&s;t the <HI>Gentiles:</HI> thereby to manife&s;t that the
<HI>Gentiles</HI> were even with them, if not in <HI>malice,</HI> get in <HI>jeeres</HI>
and <HI>&s;cornes.</HI></P>
<P>1. Did the Jewes <HI>reproach</HI> them as <HI>uncircumci&s;ed,</HI> as you
heard? the <HI>Gentiles</HI> on the contrary &s;corned the <HI>Jewes</HI> as
much for <HI>circumci&s;ion,</HI> calling them <HI>Apellas, Judaeus Apella:
Curtos,</HI> &s;o<NOTE N="*" PLACE="marg">1 Serm. &s;at. 5.</NOTE> <HI>Horace; Recutitos,</HI> &s;o<NOTE N="&dagger;" PLACE="marg">L. 7.</NOTE> <HI>Martial.</HI> And<NOTE N="*" PLACE="marg">Sat. 5.</NOTE> <HI>Per|&s;ius, Verpos,</HI> as al&s;o <HI>Juvenal.</HI> There is wit in the&s;e, but &s;o
un&s;eemly as I mu&s;t forbeare to <HI>Engli&s;h</HI> them: <HI>They were
jeeres at their circumci&s;ion.</HI></P>
<P>2. Did the <HI>Jewes</HI> abhor the <HI>Gentiles</HI> and not conver&s;e
with them? the <HI>Gentiles</HI> on the other &s;ide would hold their
No&s;e at the <HI>Jewes</HI> when they met them, and cry<NOTE N="*" PLACE="marg">Malvenda hom. de An|tichri&s;to, c. 3.</NOTE> <HI>Faetentes
Judaeos, &s;tinking Jewes:</HI><NOTE N="&dagger;" PLACE="marg">Barn. An 72. c. 31. Am mian de Marco lib. 11.</NOTE> <HI>vel fortuitum eorum occur&s;um
oculis horrebant, animo per&s;equebantur,</HI> they <HI>abhord the &s;ight
of them,</HI> if by chance they met them.</P>
<P><PB N="20" REF="12">
And 3.<NOTE PLACE="marg"><HI>Ibid.</HI></NOTE> e&s;teemed them of <HI>all Nations</HI> the <HI>worst:</HI> &s;o
<HI>Marcus</HI> the Emperour, but pa&s;&s;ing through <HI>Judaea</HI> to
<HI>Egypt,</HI> and ob&s;erving their manners, <HI>dolenter dicitur ex|clama&s;&s;e,
O Marcomanni, O Quadi, O Sarmatas, tandem
alios vobis deteriores inveni:</HI> which was as if when wee
would expre&s;&s;e the <HI>wretchedne&s;&s;e</HI> of any <HI>Nation</HI> we accoun|ted
<HI>mo&s;t vile,</HI> &s;hould &s;ay, <HI>O you Canniballs, yea barbarous
&s;avages, that are found</HI> among&s;t the <HI>wilde&s;t Africans</HI> or
<HI>Americans, We have at length found, and light upon a Ge|neration
of men, wor&s;e by far then you.</HI> In this manner
doth he &s;peak of the&s;e <HI>Iewes.</HI></P>
<P>And 4. As the <HI>Iewes</HI> turned it into <HI>a cur&s;e</HI> to be a
<HI>Gentile,</HI> as you heard: &s;o the <HI>Gentiles</HI> in their <HI>cur&s;ings,</HI>
turned the <HI>like</HI> upon the <HI>Jewes.</HI> Jer. 24. 9. <HI>And I will deli|ver
them to be removed into all the Kingdomes of the Earth
for their hurt, to</HI> BE AREPROCH, <HI>and a</HI> PRO|VERB,
<HI>and a</HI> TAVNT, <HI>and a</HI> CURSE <HI>in all places
whither I &s;hall drive them.</HI> It was Gods own Retaliation
upon them and fulfilled; as we now, &s;o the Hearthen then
imprecated on them&s;elves, <HI>I were a Iew, if I did &s;o or &s;o,</HI>
and thus <HI>in all places,</HI> as the Prophet hath it: yea Jer.
42. 18. they were made, <HI>an</HI> EXECRATION, AN
ASTONISHMENT, and A CURSE. What can be
more?</P>
<P>5. As they e&s;teemed all other Nations as <HI>Doggs</HI> and
<HI>Bea&s;ts:</HI> the <HI>Gentile</HI> doth the like by them, and reckons
them but as <HI>Swine,</HI> the mo&s;t contemtible of Bea&s;ts, and
this in a witty <HI>retortion</HI> from the <HI>Iewi&s;h practices,</HI><Q><L>Nec di&s;tare putant humana carne &s;uillam.</L></Q>  putting this interpreation upon their forbearance to eate
<HI>&s;wines fle&s;h,</HI> that <HI>mankind and &s;wine were alike to them.</HI></P>
<P>And 6. As they hated <HI>all Nations,</HI> &s;o the <HI>Gentiles</HI> re|&s;ented
accordingly this <HI>Catholique &s;pirit</HI> in the <HI>Jew</HI> again&s;t
them <HI>all,</HI> which turned their hearts <HI>univer&s;ally to hate them.
<PB N="21" REF="12">
A&s;huerus</HI> had 127. Provinces, among&s;t which, the <HI>Jewes</HI> (as
we reade) had enemies in them all. <HI>E&s;t.</HI> 8. 9. and 9. 16.
compared, whom the Kings Letters re&s;trained with diffi|culty
from falling on them in every Nation: And they
accu&s;e and arraign the <HI>Jewes, 1. As hurtfull to Kings and Pro|vinces,</HI>
Ezra 4. 15. as <HI>continually moving &s;edition,</HI> in the
&s;ame place of <HI>Ezra 4. 15. They are a people that of old time
have moved &s;edition.</HI> And the &s;ame a&s;per&s;ion went current
among the Romanes and Greekes many hundred yeeres
after: <HI>The&s;e men being Jewes doe exceedingly trouble our City,</HI>
Acts 16. 20. &s;ay the <HI>Philippians</HI> to the <HI>Magi&s;trates</HI> of the
City. They lay their accu&s;ation that it was the <HI>genius</HI> of the
Nation: it is their <HI>Knowne cu&s;tome</HI> &s;o to doe. 2. As <HI>un|&s;ociable
to the re&s;t of mankind.</HI><NOTE PLACE="marg">Diod. 1. 5.</NOTE> <HI>Antiochus</HI> friends in <HI>Diodorus</HI>
pleaded thus again&s;t the <HI>Jew:</HI><NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> That <HI>they alone of all Nations
were in&s;ociable, and not capable of any mixture or coale&s;cency
with them; no not at table;</HI> <GAP DESC="foreign">.
In <HI>E&s;ther</HI> you have the &s;ame intimated, c. 3. 8.
<HI>There is a certaine people</HI> (&s;peaking of the Jewes) <HI>&s;cattered
abroad and di&s;per&s;ed among the people, who&s;e lawes are diver&s;e
from all people,</HI> &amp;c. 3. The Gentiles accu&s;ed them as <HI>ene|mies
to all Nations,</HI> &s;o in that of <HI>Diodorus,</HI> <GAP DESC="foreign">, <HI>that they
wi&s;ht well to none:</HI> and not only &s;o, <GAP DESC="foreign">,
to <HI>account all others enemies.</HI> So al&s;o <HI>Tacitus l 5. adver&s;us
omnes alios ho&s;tile odium,</HI> an ho&s;tile and deadly hatred is in
them again&s;t all others. Yea <GAP DESC="foreign">, <HI>haters of man|kind;</HI>
&s;o al&s;o it followes there in <HI>Diodorus.</HI> 'Tis &s;trange
the Apo&s;tle &s;hould expre&s;&s;e it, in the very &s;ame manner, and
neere the &s;ame words, They ARE CONTRARY TO
ALL MEN, and <HI>God they plea&s;e not,</HI> 1 The&s;&s;. 2. 16, 17.</P>
<P>4. As <HI>they</HI> founded their hatred again&s;t the <HI>Gentiles</HI> on
this, that they were <HI>Wor&s;hippers of other Gods,</HI> &s;o the <HI>Gen|tiles</HI>
accu&s;ed and dete&s;ted them as<NOTE N="*" PLACE="marg">Cicero pro Flacco.</NOTE> <HI>Ho&s;tes immortalium Deo|rum,</HI>
Enemies of the immortall Gods: and Religion
<PB N="22" REF="13">
was the cau&s;e of all this, the&s;e rites here were the <HI>partition
wall.</HI></P>
<P>And La&s;tly, Under the notion of &s;uch a manner of per|&s;ons
as the&s;e, were they univer&s;ally hated by all Nations, as
the Bookes of the Prophets doe &s;hew, e&s;pecially <HI>Ezekiel</HI>
and <HI>Jeremy,</HI> where the Cup is carried to all Nations for
no other crime then their enmity to the Jewes; likewi&s;e
the Bookes of <HI>E&s;ther</HI> and <HI>Ezra:</HI> and accordingly per&s;ecu|ted
they were, upon that account; <HI>bani&s;ht out of Rome</HI> a|gaine
and againe, as by <HI>Claudius,</HI> Acts 16. 20. As by other
Emperours: and at la&s;t they de&s;troyed both their City and
Common-wealth.</P>
<P>You have &s;eene the enmities of both. And was there not
cau&s;e to wi&s;h and pray, as <HI>David</HI> P&s;. 14. upon the like oc|ca&s;ion,
<HI>Oh that the &s;alvation</HI> (or Saviour and Me&s;&s;iah) <HI>were
come out of Sion:</HI> or, <HI>The de&s;ire of all Nations were come?</HI></P>
<P>This for the &s;tory of their enmity <HI>afore their conver&s;ion:</HI>
that of their enmity and di&s;&s;entions that continued <HI>after,</HI>
though proper to this, yet comes more fitly in, and cannot
be disjoynted from the <HI>third part</HI> of this Di&s;cour&s;e, where
it will have its place in order, to &s;hew, <HI>How tho&s;e enmities
were actually allayed, and compo&s;ed betweene them.</HI></P>
</DIV2>
</DIV1>
<DIV1 N="2" TYPE="part">
<PB N="23" REF="13">
<HEAD>II. PART.</HEAD>
<HEAD TYPE="sub">II. Head. What hath been done in the per&s;on of Chri&s;t him|&s;elfe
on the Cro&s;&s;e, Virtually and Repre&s;entatively, to|wards
our reconciliation Mutuall. A two-fold reconcilia|tion
between the Saints them&s;elves, in and by Chri&s;t, held
forth in the words, and di&s;tingui&s;ht.</HEAD>
<P>THis <HI>&s;econd</HI> is to unfold the <HI>tran&s;actions</HI> by which
Chri&s;t hath <HI>virtually &s;laine</HI> and <HI>aboli&s;ht all this en|mity,
and procured this peace.</HI></P>
<P>Now to make way for the di&s;tinct handling of what be|longs
to this <HI>&s;econd Head</HI> from what is to follow in the
<HI>third;</HI> And to &s;ever the one from the other, I de&s;ire that in
the text this difference may be ob&s;erved betweene <HI>the things</HI>
that Chri&s;t hath done for the effecting and accompli&s;hment
of that peace. 1. What was tran&s;acted and done &s;imply
and <HI>ab&s;tractly</HI> in his owne <HI>per&s;on alone,</HI> for the <HI>procurement</HI>
of it, <HI>On the Cro&s;&s;e.</HI> 2. What he workes <HI>efficiently</HI> in <HI>us,</HI>
(though <HI>concretely, in him&s;elfe,</HI> upon us) by his <HI>Spirit;</HI> and
through <HI>Providences,</HI> to the full <HI>accompli&s;hment</HI> thereof. The
<HI>fir&s;t</HI> of the&s;e belongs to this <HI>&s;econd Head;</HI> the <HI>la&s;t</HI> of the&s;e
takes up the <HI>third Head.</HI></P>
<P>Onely for the clearing of this method, I &s;hall de&s;ire it
may be noticed, how evidently <HI>in the text,</HI> the&s;e <HI>two &s;orts of
workings by Chri&s;t</HI> are di&s;tingui&s;hed each from other, and
ranged there in the order I have propo&s;ed them.</P>
<P>Here is manife&s;tly a <HI>double making</HI> of the&s;e <HI>twaine one:</HI>
1. The one expre&s;t in <HI>time pa&s;t;</HI> the other as <HI>to come,</HI> and
to be perfected. 1. <GAP DESC="foreign">, who <HI>hath made both one,</HI> v. 14.
and <GAP DESC="foreign">, <HI>having aboli&s;ht,</HI> v. 15. in his owne fle&s;h per|&s;onally.
2. <GAP DESC="foreign">, <HI>That he might make both one.</HI> The
fir&s;t <HI>antecedent,</HI> and already done; the other <HI>con&s;equent,</HI> and
<PB N="24" REF="14">
to be accompli&s;ht: the latter di&s;tingui&s;ht from the former,
as the <HI>con&s;equent</HI> or <HI>effect</HI> from its <HI>cau&s;e: He hath made
both one,</HI> THAT HE MIGHT <HI>create both one</HI> into
<HI>one new man;</HI> the influence and vertue of the fir&s;t, bringing
about the latter. And 2. accordingly in the Originall, the&s;e
<HI>two</HI> are further <HI>di&s;tingui&s;hed</HI> by words of a different import
(though our Tran&s;lation hath taken no notice of it, but hath
folded them up each, under one and the &s;ame word <HI>[ma|king
one]</HI> &s;o making them one indeed; But) the fir&s;t <GAP DESC="foreign">
<HI>making one,</HI> v. 14. is of a more <HI>large</HI> &s;ignification, and is ap|pliable
and extendible to expre&s;&s;e (as here al&s;o it is intended)
a <HI>virtuall, influentiall making</HI> Us <HI>one</HI> in his own <HI>per&s;on,</HI> afore
we are made one in <HI>our &s;elves.</HI> The latter <GAP DESC="foreign"> (more <HI>re|&s;trictive)</HI> properly and &s;trictly &s;ignifies <HI>Creation,</HI> [CREA|TING
<HI>both one]</HI> or making both one by a new creation:
And therefore [IN ONE NEW MAN,] is added as the pro|duct
of this <HI>&s;econd kind of making:</HI> and this imports a <HI>phy&s;i|call
efficiency,</HI> and working <HI>upon us;</HI> a moulding and forming
<HI>us,</HI> by <HI>creation,</HI> into this onene&s;&s;e among our &s;elves, although
the mould in which this latter is wrought and ca&s;t, is his
per&s;on al&s;o, <HI>[in him&s;elfe:]</HI> Yet not <HI>in him&s;elfe,</HI> con&s;idered
<HI>per&s;onally</HI> and <HI>alone,</HI> but as uniting us <HI>to him&s;elfe,</HI> and &s;o
working upon us <HI>concretely</HI> through in and by him&s;elfe. And
therefore 3. they differ, the fir&s;t being performed <HI>in him&s;elfe
&s;ingly,</HI> per&s;onally when he was in this world, and e&s;pecially
<HI>on the Cro&s;&s;e,</HI> and is therefore expre&s;t as pa&s;t, <HI>Hath made one,</HI>
as a bu&s;ine&s;&s;e <HI>done,</HI> and <HI>perfected</HI> already, as much (in re|&s;pect
of &s;uch a way making one) as ever it &s;hall be. The other
to be effected <HI>afterwards</HI> in <HI>us,</HI> in our &s;everall ages, and by
degrees, as the <HI>new Creature</HI> is: that he might <HI>create of two,
one new man.</HI></P>
<P>To illu&s;trate the difference of the&s;e two <HI>makings one,</HI> but
in one parallel in&s;tance (although the like <HI>duplicate</HI> is found,
and di&s;tinction holds in all kind of works done in us, and
<PB N="27" REF="14">
for us by Chri&s;t:) becau&s;e it is the next akin to this. The pa|rallel
is that of <HI>Reconciliation or making peace betweene God
and the Saints.</HI> The&s;e two workes, as they are the neere&s;t
twins of all other done for us by Chri&s;t: &s;o are they, here|in,
exactly parallel and alike. Now unto the accompli&s;h|ment
of our <HI>reconciliation with God, a double reconcilia|tion</HI>
is nece&s;&s;ary: The one wrought <HI>out of us,</HI> in Chri&s;ts per|&s;on
for us; <HI>God was in Chri&s;t reconciling the world:</HI> The
other <HI>in us; We be&s;eech you to be reconciled to God,</HI> 1 Cor. 5.
19, 20. The like holds in this <HI>our Reconciliation Mutuall.</HI>
Or to &s;et the likene&s;&s;e of the&s;e <HI>Gemelli</HI> to your view
in another gla&s;&s;e (that is, another Scripture) that gives
forth the neerne&s;&s;e of the re&s;emblance of this &s;ort of Re|conciliation,
in <HI>parallel words and lines,</HI> to tho&s;e in the text,
it is, 1 Colo&s;&s;. 20. He &s;ayes fir&s;t, <HI>Chri&s;t having made peace by
the bloud of his Cro&s;&s;e, to reconcile all to him&s;elfe;</HI> this is a work
already done, and done FOR ALL, at once, <HI>meritori|ou&s;ly,</HI>
and <HI>repre&s;entatively,</HI> as there it followes. <HI>[In the body
of his fle&s;h through death,</HI> v. 22.] After which he &s;peakes of
<HI>another reconciliation</HI> of us, wrought <HI>in us, towards God too,</HI> in
the&s;e words, <HI>And you that were enemies hath he</HI> NOVV <HI>recon|ciled.</HI>
This latter therefore wrought &s;ince, and after the for|mer,
was perfected, as the effect of it. The very &s;ame or like
here you have expre&s;&s;ed of that <HI>reconciliation</HI> or making one
of the <HI>Saints mutually,</HI> which we have in hand. 1. <HI>He hath
made both one,</HI> v. 14. <HI>in his fle&s;h,</HI> v. 15. <HI>in one body</HI> by <HI>the
Cro&s;&s;e,</HI> v. 16. thus <HI>meritoriou&s;ly</HI> and <HI>repre&s;entatively. 2. That
he might create of twaine in one new man,</HI> &s;o <HI>efficiently:</HI> Both
mu&s;t goe in their &s;everall &s;ea&s;ons and &s;ucce&s;&s;ions to the ef|fecting
thereof, or there would not be peace. I have given
you the grounds for the&s;e generall heads out of the text;
I come to &s;uch particular branches of each, as into which the
text al&s;o &s;preads it &s;elfe, and is a roote unto them.</P>
<DIV2 N="1" TYPE="section">
<PB N="26" REF="15">
<HEAD>1 SECTION. Two Branches of what Chri&s;t did in his own per&s;on, On the
Cro&s;&s;e, to reconcile the Saints. 1. By way of &s;acrifice,
and taking on him their enmities. 2. Of repre&s;entation, [in
one body] in him&s;elfe.</HEAD>
<P>THat which is <HI>proper</HI> (as was &s;aid) to this PART, is,
<HI>What hath beene done in Chri&s;ts own per&s;on.</HI> The
particulars hereof are two, which I find in the text,
(to the materialls of which I confine my &s;elfe, and &s;hall
take them in that order in which they lye:) 1. <HI>By way of &s;a|crifice,</HI>
having taken on him before God the enmities of
both again&s;t each other, and &s;o offering up <HI>his fle&s;h</HI> as a &s;a|crifice
for both. The 2. By a <HI>voluntary a&s;&s;uming</HI> and <HI>ga|thering</HI>
the <HI>per&s;ons of all the Elect into one</HI> BODY in him|&s;elfe:
he repre&s;enting and &s;u&s;taining their per&s;ons, and &s;o <HI>[in
one body] reconciling them unto God.</HI></P>
<P>Both are <HI>expre&s;&s;ely</HI> and <HI>di&s;tinctly</HI> mentioned: The <HI>fir&s;t</HI>
in the&s;e words, <HI>Having aboli&s;ht the enmity</HI> (namely, between
them) <HI>in his fle&s;h:</HI> which fle&s;h, taking on him their enmities,
was made a &s;acrifice on the Cro&s;&s;e, therefore v. 16. <HI>By the
Cro&s;&s;e</HI> is added. The <HI>&s;econd</HI> in the&s;e words, <HI>That he might
reconcile both to God in one body:</HI> and though both the&s;e
were performed at once, and by one individuall act, yet
that act is to be lookt at, as having the&s;e two di&s;tinct con|&s;iderations
concurring in it. And the fir&s;t in order of na|ture,
making way for the &s;econd, as in opening the con|nexion
of v. 15, and 16. I have already &s;hewed; I mu&s;t
handle them therefore each apart.</P>
<P>How Chri&s;ts offering him&s;elfe up as <HI>a &s;acrifice</HI> to God,
and his &s;tanding as a common per&s;on in our &s;tead <HI>before
God,</HI> &s;hould aboli&s;h all our <HI>enmities again&s;t God him&s;elfe,</HI>
<PB N="27" REF="15">
and <HI>reconcile us unto him,</HI> This is ordinarily and generally
apprehended, and were <HI>proper</HI> to &s;peake of, if our <HI>recon|ciliation
to God him&s;elfe</HI> had beene the theme &s;et out to be
treated of: But how <HI>the&s;e very &s;ame acts and tran&s;actions of
Chri&s;t</HI> &s;hould together therewith <HI>conduce</HI> to <HI>our reconcilia|tion
one with another,</HI> this onely is <HI>genuine</HI> at <HI>this time,</HI> and
to be eyed as the <HI>direct</HI> and <HI>proper levell</HI> of what doth en|&s;ue:
although even this is &s;o involved with that other, that
this cannot be explicated without &s;uppo&s;ing and glancing
thereat: this but to &s;et and keepe the Readers eye &s;teady
upon the &s;ingle marke aymed at.</P>
<DIV3 TYPE="subsection">
<HEAD>1. Branch. Two things to explicate the fir&s;t Branch. 1. That
Chri&s;ts offering him&s;elfe was intended as a &s;acrifice for
Enmities betweene the Saints, as well as again&s;t God.</HEAD>
<P>TWo things are di&s;tinctly to be &s;poken unto for the
clearing of the&s;e things.</P>
<P>1. That the offering up Chri&s;ts fle&s;h on the Cro&s;&s;e,
was intended as a &s;acrifice, as well for our reconciliation mu|tuall,
as for reconciliation with God.</P>
<P>2. How according to the <HI>analogy of the ends,</HI> u&s;e, and
intent of <HI>&s;acrifices of old,</HI> the <HI>offering up of Chri&s;ts fle&s;h</HI> &s;hould
be intended and directed as <HI>a &s;acrifice,</HI> to take away the&s;e
our owne enmities, and <HI>make peace and friend&s;hip amongst
our &s;elves.</HI></P>
<P>For the <HI>fir&s;t,</HI> which is the <GAP DESC="foreign"> of this point, That <HI>as a &s;a|crifice
it was &s;o intended,</HI> the whole frame and contexture
of the&s;e words doth evince it.</P>
<P>1. When he &s;ayes v. 15. <HI>That he hath aboli&s;ht the enmity
in his fle&s;h,</HI> he doth undeniably intend that enmity which
<PB N="28" REF="16">
was betweene the&s;e <HI>twaine,</HI> the <HI>Jew</HI> and <HI>Gentile</HI> (this
hath beene proved afore:) and therefore he is found par|ticularly
to in&s;tance in the <HI>rites of the ceremoniall Law,</HI>
(which by a metonymie he calls <HI>the enmity,)</HI> as the outward
occa&s;ion of that bitter enmity in each others hearts.</P>
<P><HI>Now then 2. That</HI> this enmity was taken away by his fle&s;h
as a &s;acrifice;</P>
<P>Fir&s;t, The laying together the <HI>phra&s;es</HI> of the Text, evin|ceth
it; as when he &s;ayes, <HI>He hath aboli&s;ht this enmity in his
fle&s;h.</HI> 1. In &s;aying <HI>the enmity in his fle&s;h,</HI> it nece&s;&s;arily im|ports
<HI>his having taken that enmity in or upon his owne fle&s;h,</HI>
to an&s;wer for it in their &s;tead. Even as well, as when in the
16. ver&s;e, he is &s;aid <HI>to have &s;laine the enmity</HI> (namely, again&s;t
God) <HI>in him&s;elfe;</HI> thereby is intended, that he <HI>tooke that
enmity on him&s;elfe;</HI> undertaking to pacify and allay, and
by being <HI>him&s;elfe &s;laine,</HI> to <HI>&s;lay</HI> it. 2. In &s;aying in the time
pa&s;t, that <HI>he hath aboli&s;ht it,</HI> in his fle&s;h, this notes out a <HI>vir|tuall</HI>
act <HI>perfectly done</HI> and pa&s;t, <HI>(as in him:)</HI> by vertue of
which it is to be de&s;troyed actually in us after. Unto which
3. adde that in the 16. v. there is an additionall word <HI>[By
the Cro&s;&s;e]</HI> put in, which <GAP DESC="foreign">, or in common, is to
be referrd to the <HI>aboli&s;hing of this enmity</HI> in his fle&s;h, <HI>v.</HI> 15. and
reconciling us mutually; as well as to the &s;laying of the en|mity
again&s;t God mentioned, <HI>v.</HI> 16. as that which equally
and alike &s;hewes the way, how, we are to under&s;tand that <HI>in
his fle&s;h,</HI> he hath perfectly <HI>aboli&s;ht</HI> both the&s;e enmities; name|ly,
by taking <HI>on his fle&s;h</HI> that enmity, and offering it up upon
the Cro&s;&s;e as a &s;acrifice for it. For to &s;ay, <HI>by the Cro&s;&s;e,</HI> or
<HI>by the &s;acrifice of him&s;elfe on the Cro&s;&s;e,</HI> is all one: &s;o as
what the one ver&s;e wants, the other &s;upplies: <HI>In his fle&s;h,</HI>
&s;ayes the 15. v. <HI>By the Cro&s;&s;e,</HI> &s;ayes the 16. and (which will
warrant this) we have el&s;where both put together, 1 Colo&s;&s;.
20, 22. <HI>By the bloud of his Cro&s;&s;e, in the body of his fle&s;h, through
death.</HI></P>
<P><PB N="29" REF="16">
2. The paralleling this place with that of the 2 <HI>Colo&s;&s;.</HI>
argues this: The <HI>enmity</HI> here in&s;tanced in, by a metonymie
is the <HI>rites of the ceremoniall Law:</HI> which he is &s;ayd to have
<HI>made voyd or weake.</HI> Thus expre&s;&s;ely <HI>v. 15. Having a|boli&s;ht
in his fle&s;h the enmity, the Law of Commandements
in Ordinances:</HI> Now the aboli&s;hing thereof is in that <HI>&s;econd</HI>
to the <HI>Colo&s;sians</HI> expre&s;&s;ely &s;aid to have beene by the
&s;acrifice of His Fle&s;h on the Cro&s;&s;e: or which is all one,
That, by His being nayled to the Cro&s;&s;e, He nayled it to
His Cro&s;&s;e, <HI>Colo&s;s. 2. 14. Blotting out the hand-writing of
Ordinances that was again&s;t us, and tooke it out of the way,</HI>
NAYLING IT TO HIS CROSSE, which fully
accords with this Text, <HI>He aboli&s;ht it in his Fle&s;h by the Cro&s;&s;e.</HI></P>
<P>La&s;tly, (for a winding up of this) The parallel which
the Apo&s;tle ob&s;erveth in his Di&s;cour&s;e betweene his effect|ing
our Peace and Reconciliation with God, and this our
Peace and Reconciliation one with another, will induce to
it: He being fir&s;t alike in common termed <HI>our peace.</HI> v. 14.
in re&s;pect to either. Then to demon&s;trate each apart,
a double enmity (as I ob&s;erved at fir&s;t) is di&s;tinctly
and apart mentioned by him. The one <HI>v.</HI> 15. the other <HI>v.</HI>
16. Of the one he &s;ayes, he hath <HI>aboli&s;ht:</HI> of the other, hee
hath <HI>&s;laine</HI> it: of the one he &s;ayes, <HI>he hath aboli&s;ht it in His
Fle&s;h:</HI> of the other, <HI>in him&s;elfe</HI> (as the Greeke hath it <HI>v.</HI>
16.) And &s;o tho&s;e words <HI>by the Cro&s;&s;e</HI> are common to each:
As tho&s;e fir&s;t words, <HI>[He is our Peace]</HI> were to all that
followed. And &s;o as the Parallel hath hitherto run along in
the&s;e particulars, &s;o it holds on, that looke How in this, or
by what way <HI>He &s;lew the enmity</HI> betwixt God and us, <HI>on the
Cro&s;&s;e,</HI> by <HI>the &s;ame way he</HI> aboli&s;ht the enmity betweene the
<HI>Jew</HI> and <HI>Gentile,</HI> or the people of God mutually: But he &s;lew
the enmity betweene God and us, <HI>on the Cro&s;&s;e</HI> by <HI>taking
tho&s;e our enmities</HI> again&s;t God <HI>on Him&s;elfe,</HI> and they being
found on him, he was &s;laine and &s;acrificed for them on the
<PB N="30" REF="17">
Cro&s;&s;e, and thereby &s;lew them and reconciled us to God:
In like manner then it is to be under&s;tood, that HE <HI>fir&s;t
tooke</HI> all our <HI>enmities again&s;t one another</HI> on His Fle&s;h [in
His Fle&s;h] &s;ayes the Text: (and it was the generall intent of
Sacrifices to be offred up, for what was layd upon them or
reckoned to them.) And &s;o, our enmities being there all
found in <HI>His Fle&s;h,</HI> that Fle&s;h was offred up for them, and &s;o
they were all <HI>di&s;&s;olved</HI> and <HI>aboli&s;ht and made weak,</HI> as the Text
&s;peaks of them, in his being <HI>di&s;&s;olved</HI> or <HI>made weake</HI> (as the
2 <HI>Cor.</HI> 13. and <HI>Phil.</HI> 3. &s;peakes in like manner of him.)</P>
<P>So then as there was a <HI>double enmity,</HI> and a <HI>double &s;laying</HI>
which the Apo&s;tle mentions; &s;o there mu&s;t be in this one Sa|crifice
a <HI>double con&s;ideration</HI> in the intention thereof: It is a
<HI>Sacrifice</HI> &s;erving at <HI>once,</HI> to <HI>&s;lay</HI> &amp; aboli&s;h <HI>both the one and the
other:</HI> he being in common alike and indifferently termed,
<HI>Our peace,</HI> as in relation unto either; there being nothing
al&s;o done for us by Chri&s;t, but the like was fir&s;t done on
Him&s;elfe.</P>
</DIV3>
<DIV3 TYPE="subsection">
<HEAD>The &s;econd thing to explicate the fir&s;t Branch. That
one end or U&s;e of Sacrifices, both among Jewes and
Gentiles, was to ratifie peace betweene Man and Man,
as truly as betweene God and Man: and that Chri&s;ts
Sacrifice holds an Analogie herein to other Sacrifices.</HEAD>
<P>THis being cleared, I come to the <HI>&s;econd,</HI> the <GAP DESC="foreign">,
namely to demon&s;trate how <HI>according to the Ana|logy
of the ends, and u&s;e of &s;acrificing of old in the &s;ha|dow,
Chri&s;ts Sacrifice was likewi&s;e intended and directed to
make peace betweene Man and Man,</HI> Jew and Gentile, as truly
and as genuinely as betweene God and Man. For the illu|&s;tration
<PB N="31" REF="17">
of this, we mu&s;t know and con&s;ider, that of old
Feuds or enmities betweene Man and Man, were re|moved
and put to an end, by <HI>Sacrifice:</HI> and al&s;o <HI>leagues of
amity</HI> and <HI>friend&s;hip</HI> even betweene <HI>Man and Man,</HI> were
antiently <HI>ratified</HI> and confirmed, and Reconciliation e&s;ta|bli&s;hed
<HI>by Sacrifices:</HI> and <HI>as by</HI> Sacrifices &s;o likewi&s;e AFTER
Sacrifices, or <HI>over</HI> and <HI>be&s;ide</HI> Sacrifices, by <HI>eating and
fea&s;ting together,</HI> and this both among Jewes and Gentiles
(of which <HI>latter,</HI> namely, that <HI>by eating together,</HI> friend&s;hip
was &s;ealed,<NOTE PLACE="marg">Liquet quod apud I&s;rac|litas faedera partim epu|lis partim Sacrificiis inita fui&s;&s;e &amp; &s;ancita. <HI>Vide Rivet in Gen. 31. Exercit.</HI> 135.</NOTE> we &s;hall have further u&s;e anon to confirme
and explicate this very Notion in hand.) I &s;ay <HI>leagues of
peace and friend&s;hip were u&s;ed to be ratifyed by Sacrifices</HI>
&s;olemnly <HI>afore God:</HI> &s;o to make &s;uch Covenants, <HI>a matter
of Religion</HI> (to bind the &s;tronglier:) and not to be meer|ly
the obligations of <HI>humane faith and hone&s;ty:</HI> even by
this, that men did finde them ratifyed in the pre&s;ence of
<HI>a Deity;</HI> which they wor&s;hipt as their God, by &s;o &s;olemne
and <HI>Religious</HI> and <HI>Action;</HI> which did withall invocate from
<HI>God a cur&s;e</HI> upon the infringers of that peace and friend&s;hip
made thereby. This to have beene their u&s;e, I am to
cleare.</P>
<P>We may con&s;ider that though all Sacrifices were offred
up <HI>afore</HI> and <HI>unto God,</HI> yet not all onely by way <HI>of expiation,</HI>
or <HI>atonement</HI> made <HI>unto God,</HI> or as expre&s;&s;ions of <HI>thankful|ne&s;&s;e</HI>
unto him: but &s;ome were Sacrifices of <HI>pacification,</HI>
and <HI>faederall</HI> in their intention, betweene Man and Man,
being offred up <HI>before God as a witne&s;&s;e</HI> and avenger. This
to have been one u&s;e of Sacrifices is evident both among
Jewes, and likewi&s;e Gentiles (who were in their Sacrifices
and the rites thereof imitators of the Jews.)</P>
<P>1. The <HI>Jewes. Jer.</HI> 34. from <HI>v.</HI> 8. &amp;c. we reade, That
<HI>Zedekiah</HI> the King made a &s;olemne Covenant <HI>with the
people,</HI> and they <HI>with their &s;ervants</HI> to let them goe free
according to Gods Law in that behalf made <HI>Exod.</HI> 21. 1. and
<PB N="32" REF="18">
<HI>Deut.</HI> 15. 12. and this Sacrificiall Covenant was &s;olemnely
performed in <HI>Gods Hou&s;e,</HI> and <HI>before God,</HI> as <HI>v.</HI> 15. and 18.
The rites of it were, <HI>They cut a Calfe in twaine, and pa&s;&s;ed
betweene the parts of the Calfe, even the Princes and all the
people, v.</HI> 19. in token that it was one common Sacrifice
between All tho&s;e parties, Ma&s;ters and Servants, and the
joint act of each, which being thus &s;olemne, <HI>afore God,</HI>
carried with it an implicit or tacit execration, That if either
brake this Covenant in this manner confirmed, <HI>then let God
&s;o deale with them,</HI> as this Calfe &s;acrificed was dealt withall:
and therefore the&s;e having broken this Covenant, <HI>v.</HI> 11.
(which breach of Faith was the occa&s;ion of this part of
<HI>Jeremies</HI> me&s;&s;age to them) God threatens to bring the cur&s;e
invocated and &s;ignified by that rite, upon them, and to reta|liate
the like unto them <HI>v. 18. I will</HI> GIVE <HI>the men that have
tran&s;gre&s;&s;ed</HI> MY COVENANT &s;o he calls it, becau&s;e the mat|ter
of it was his command, and it had been ratified before
him, as it followes:) <HI>which have not performed the words of
the</HI> COVENANT <HI>which they had made</HI> BEFORE ME,
<HI>when they cut the Calfe in twain, and pa&s;&s;ed betweene the parts
thereof. That,</HI> therefore <HI>[I will give,]</HI> it is <HI>verbum &s;imilitudi|nis</HI>
(as 'tis often u&s;ed:) who&s;e meaning is, I will make them
as that Calfe, <HI>I will an&s;werably deale with them:</HI> and &s;o
it is explained; <HI>I will give them into the hands of them that
&s;eeke their life,</HI> and expo&s;e them to the Sword of the &s;layer,
to &s;lay at his plea&s;ure, as you have done this bea&s;t, which you
Sacrificed: <HI>and their dead bodies &s;hall be for meate to the fowls
of Heaven, &amp;c.</HI></P>
<P>The like intendment of Sacrifices with the &s;ame rite,
and like imprecation to confirm Leagues and Covenants, &amp;
end feuds, was in u&s;e among the <HI>Heathen,</HI> as might be evi|denced
by many Quotations, which I have met withall.
To in&s;tance in one out of <HI>Livy</HI> which is mo&s;t punctuall
<PB N="33" REF="18">
to the thing in hand, and parallel to the former out of <HI>Je|remy.
They cut a bea&s;t in two,</HI><NOTE PLACE="marg">Caput, medium, &amp; prior pars ad dextram, po&s;terior ad Laevam viae: pariter inter hanc divi&s;am ho&s;tiam copiae armatae traducun|tur. <HI>Liv. L.</HI> 39.</NOTE> <HI>The midst
and the head with the bowells were placed
at the right hand of the way: and the
hinder parts on the left hand, and both the
Armies</HI> (that made the league,) <HI>pa&s;&s;ed
betweene this divided Sacrifice.</HI> And as the &s;ame rites with
the former are expre&s;&s;ed in this, &s;o the &s;ame <HI>imprecation</HI> is
recorded at the making of this Covenant, and by Sacrifice
confirmed, recorded by the &s;ame Author, when the&s;e two
Nations, <HI>Albanes</HI> and <HI>Romanes,</HI> made this league: <HI>Si prius
defexit,</HI><NOTE PLACE="marg">The Latin <HI>Foedus &agrave; feriendo;</HI> and hence <HI>percutere, elicere fae|dus,</HI> to &s;trike a Covenant (with us.) Thus <HI>Sanctio &agrave; &s;anguine,</HI> which that of <HI>Tacitus</HI> confirmes, <HI>Sacrificiis con&s;piratio &s;ancitur:</HI> agreements and combinations had their &s;anction and confirmation by Sacrifices: and <HI>faedus cruore &s;acratum,</HI> lib. Annal. 12.</NOTE> <HI>Tu illum Jupiter &s;ic ferito, ut ego hunc porcum hodie
feriam: Let God &s;trike him that breakes it, as I &s;trike this
Swine,</HI> &s;ayd the Sacrificer.</P>
<Q><L>Et cae&s;&acirc; jungebant foedera porc&acirc;. <HI>Aeneid Virgil.</HI> l. 8.</L></Q>
<P><HI>The Holy Gho&s;t &s;peakes in like language,</HI> P&s;al. 50. 5. My
people that have made a Covenant with me by Sacrifice.</P>
<P>To bring all this home to the point in hand: There
being to be <HI>a perpetuall League and Covenant of Peace to</HI> be
&s;trucken between <HI>Jew</HI> and <HI>Gentile,</HI> and <HI>all</HI> other the <HI>elect</HI>
of God, who &s;hould be <HI>at variance</HI> in any Age; and <HI>Chri&s;t</HI>
having interpo&s;ed him&s;elfe as a <HI>Mediatour</HI> for us to God,
he did with all undertake to be an <HI>Arbiter</HI> betweene them,
(and us all) among Our &s;elves, for all Our differences
al&s;o: and he offred up his Fle&s;h as one common Sacrifice
upon the Cro&s;&s;e, at once to be <HI>expiatory,</HI> to God, to blot
out the &s;innes and enmities of ours again&s;t God Him&s;elfe:
So al&s;o <HI>pacificatory</HI> betweene <HI>Man</HI> and <HI>Man, Jew</HI> and <HI>Gen|tile,</HI>
and all other the elect: and therein an&s;wering to, and
<PB N="34" REF="19">
fulfilling one true end and intendment of Sacrifices, as well
as in the other of making atonement to God. And the
Text you &s;ee having &s;aid fir&s;t, that hee is made <HI>our Peace,
in making both One, ver&s;.</HI> 14. and then pointing us to his
Fle&s;h, as <HI>(in)</HI> which he bore their enmities, <HI>ver&s;.</HI> 15. and
then carrying us <HI>to the Cro&s;&s;e, ver&s;.</HI> 16. it evidently (as was
&s;aid,) argues, That Hee was made our Peace, by being
thus made <HI>a pacificatory Sacrifice,</HI> for <HI>both.</HI> And &s;urely
(if there were no other rea&s;on to confirme it,) all Sacri|fices
in all their ends and u&s;es having beene but <HI>&s;hadowes</HI> of
this, and <HI>His Fle&s;h</HI> and the Sacrificing it being the <HI>&s;ub+tance,</HI>
this eminent Sacrifice of his mu&s;t needs be &s;up|po&s;ed
(as &s;uch,) to have the <HI>Perfection, U&s;e</HI> and <HI>Effica|cy,</HI>
that all other Sacrifices could any way be &s;uppo&s;ed
&s;ub&s;ervient unto, or it had not beene the complete per|fection
of them; E&s;pecially there being <HI>this need</HI> of having
His Sacrifice directed to <HI>this end,</HI> as well as <HI>to that other,</HI>
there falling out &s;o great animo&s;ities among tho&s;e that
were members of Him; which as it <HI>call'd</HI> for a Sacri|fice
to bee offred up to allay and de&s;troy them: &s;o
CHRIST in Sacrificing Him&s;elfe would <HI>not leave</HI>
out, or lo&s;e this part of His Glory and Perfection in this
re&s;pect.</P>
<P>Hence accordingly, as here He is termed <HI>our Peace;</HI>
&s;o el&s;ewhere the <HI>Covenant of the People,</HI> and both in the
like latitude of &s;en&s;e and meaning. When here He is cal|led
<HI>our Peace,</HI> the meaning extends not onely to His being
our Peace betweene God and us; but betweene our &s;elves
al&s;o: &s;o when Hee is called <HI>the Covenant of the People,</HI> it
intends not onely His being a Covenant <HI>unto God for us,</HI>
but a Covenant <HI>afore God</HI> OF US; or (as there 'tis expre&s;&s;ed)
<HI>of the People</HI> of God, namely among them&s;elves. Hee is
<HI>twice</HI> &s;o called, and with much evidence, as to this &s;en&s;e:
<HI>I&s;ai. 4 2. 6. I will give thee for a Covenant of the People,</HI>
<PB N="35" REF="19">
that is, (&s;ayes <HI>Sanctius,)</HI> to the <HI>Jew,</HI> and <HI>for a light of
the Geatiles:</HI> and thus a Covenant of both. And <HI>Ch.</HI> 49.
8. <HI>For a Covenant of the People to e&s;tabli&s;h the Earth,</HI>
that is, to this end, to &s;ettle in peace the <HI>whole Earth,</HI> both
<HI>Jew</HI> and <HI>Gentile;</HI> &s;o then a Covenant of the People (as you
&s;ee) even in this very re&s;pect: <HI>Peace on Earth,</HI> among men,
as well as <HI>good will toward men</HI> from God in Heaven, being
the foote of that Song was &s;ung at His Birth, and the &s;um
of what is here &s;aid; <HI>He is our Peace.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="2" TYPE="section">
<HEAD>II. SECTION. The Analogy betweene the Rites of &s;uch pacificatory Sacrifices,
and this Sacrifice of Chri&s;ts as offred up for our mutuall
enmities: and how This end and intention of Chri&s;ts Sacri|fice
is held forth in the Lords Supper.</HEAD>
<P>NOw ob&s;erve further, A corre&s;pondency unto tho&s;e
rites mentioned, that were u&s;ed in tho&s;e Sacrifices of
peace, al&s;o held forth in this Sacrifice of His. The Bea&s;t in
&s;uch ca&s;es was <HI>divided</HI> and <HI>cut in</HI> twain for both parties to
pa&s;&s;e through, and &s;o peace to be made between them. And
<HI>Chri&s;t</HI> to make <HI>both,</HI> or, <HI>twain one</HI> (as here,) was <HI>divided</HI>
and cut (as it were) in twain: The <HI>Godhead</HI> for a time for|&s;aking
the <HI>manhood,</HI><NOTE PLACE="marg">P&s;al. 22.</NOTE> <HI>My God, my God, why ha&s;t thou for|&s;aken
me?</HI> His Soule al&s;o being by Death &s;eparated from
His Body; his <HI>joynts loo&s;ned,</HI> to di&s;&s;olve this enmity; the
<HI>vaile of His Fle&s;h</HI> rent, to rend the partition wall. Thus
He was cut in twain as <HI>one common</HI> Sacrifice, between
both.</P>
<P>And againe as the &s;acrificing of the bea&s;t cut a &s;under
was reckoned the <HI>common joynt Act</HI> of both parties in &s;uch
<PB N="36" REF="20">
a ca&s;e, and they were e&s;teemed by God, and by one ano|ther,
<HI>each</HI> to have an hand in the &s;acrificing of it, and
as <HI>con&s;enting to the Covenant</HI> and peace that was intended
to be entred into and ratified by it: &s;o here in this. And
though we then per&s;onally exi&s;ted not, yet all <HI>we</HI> being
con&s;idered <HI>in Him,</HI> by God, (who gave us to Him;) and by
Him&s;elfe, that voluntarily &s;u&s;tained our per&s;ons, and He
offering up Him&s;elfe as a Sacrifice on our behalfe, and for
our behoofe and in our names; Hence His <HI>Will</HI> in offring
up Him&s;elfe, was <HI>volunt as totius,</HI> the act and will of the
whole body, who&s;e per&s;ons He &s;u&s;tayned; our wills were
thereby involved in His will; His act was our act: and it
may truly be &s;aid, that a Covenant of peace was then made
afore God, BY US, and <HI>for us:</HI> for He was <HI>our Prie&s;t</HI> there|in
for us, as well as our <HI>Sacrifice.</HI></P>
<P>And hence in a further corre&s;pondency to the manner
of tho&s;e typicall Sacrifices: Therein although the Prie&s;t
onely offred up the Sacrifice for the People, and in their
name and &s;tead, yet to &s;hew it was their act, they u&s;ed
to <HI>eate of it</HI> after, or <HI>of that which was offred up with it.</HI>
The interpretation of which eating thereof, by the People,
the Apo&s;tle gives us to be this, 1 <HI>Cor. 10. 18. They that
did eate of the Sacrifices were partakers of the Altar:</HI> that
is, thereby they declared the Sacrifice to be theirs, the
offering it up to be their Act, that they partook,
and had an hand in it, as if they had been <HI>at the Altar</HI> with
the Prie&s;t him&s;elfe. Ju&s;t in like manner, to &s;hew that we
were reckoned con&s;enting to, and partakers in this &s;acrifice
of <HI>Chri&s;t</HI> our Prie&s;t, and that it was our own act, <HI>we doe
in like manner partake of that Sacrifice by eating of it;</HI>
The <HI>Lords Supper</HI> being as <HI>Tertullian</HI> rightly termed it,
<HI>Participatio Sacrificii,</HI> which Notion the Apo&s;tle there
confirmes in a parallel of the <HI>Lords Supper</HI> in this very re&s;|pect,
to the ca&s;e of tho&s;e Sacrifices then (for unto this
<PB N="37" REF="20">
purpo&s;e it was that he brings in that in&s;tance of the &s;a|crifices,
<HI>v.</HI> 16.) <HI>The bread which we breake,</HI> (&s;ayes he) <HI>is it not
the communion of the body of Chri&s;t?</HI> namely con&s;idered, as <HI>&s;a|crificed</HI>
once upon the altar of the Cro&s;&s;e, and &s;o <HI>by eating
thereof, we are all partakers of that one bread,</HI> as the thing &s;igni|fying;
and of that <HI>one body</HI> &s;acrificed, as the thing &s;ignified:
and &s;o by this way of partaking therein, namely, by eating
thereof, is &s;hewn, as in the &s;acrifices of old, <HI>that it is our
owne &s;acrifice.</HI> And this not onely as<NOTE N="a" PLACE="marg">Edendo cen&s;ebantur, ip&s;ius &s;acrificii tanquam pro ip&s;is oblati fieri par|ticipes. <HI>E&s;t. in loc.</HI></NOTE>
<HI>E&s;tius</HI> upon the place, who &s;ayes, <HI>That by eating
they were accounted partakers of the &s;acrifice, as
that which was offered for them:</HI> But further as
<NOTE N="b" PLACE="marg">Chri&s;tus vult in &s;e credentes participes fieri ejus &s;acrificii, plane, qua&s;i ip&s;i hoc &s;acrificium ob|tuli&s;&s;ent, quia oblatum ab eo qui naturam eorum &s;u&s;ceperat.</NOTE> <HI>Grotius,</HI> (&s;peaking of the Lords Supper, upon
<HI>Mat.</HI> 26. 25.) <HI>They are in Chri&s;ts intent,</HI> &s;ayes he,
through their eating thereof, So <HI>partakers of this
his &s;acrifice,</HI> qua&s;i ip&s;i hoc obtuli&s;&s;ent, <HI>as if them|&s;elves
had offered it up.</HI> And thus to hold forth
this previous con&s;ent of theirs, was one part of
Chri&s;ts intent in in&s;tituting eating and drinking in the Lords
Supper, in a corre&s;pondency to the like my&s;terious intent in
the peoples eating of the &s;acrifices of old: <HI>Grotius</HI> indeed puts
the rea&s;on, why it is to be e&s;teemed, as if we had offered up
that &s;acrifice, onely upon this, <HI>becau&s;e it was offered up by him</HI>
(&s;ayes he) <HI>that had taken their nature:</HI> but I adde out of
this text, <HI>becau&s;e he had tooke on him their per&s;ons, in One
Body,</HI> and <HI>their enmities,</HI> and <HI>&s;tood in their &s;tead,</HI> as their
<HI>Prie&s;t,</HI> as well as their <HI>&s;acrifice:</HI> and &s;o it was to be reckond
their act on his Cro&s;&s;e, as much as the peoples then, who
u&s;ed to bring the &s;acrifice to the Prie&s;t, who, there, offered it
alone upon the Altar; whereas here WE (our &s;elves) <HI>were
brought</HI> to Chri&s;t by the Father to undertake to be a Prie&s;t
for Us, and he voluntarily undertooke Our per&s;ons. And
&s;o, as <HI>Levi</HI> is accounted to have offered tithes in <HI>Abraham</HI>
his Father, when he paid them to <HI>Melchi&s;edech;</HI> &s;o we much
<PB N="38" REF="21">
rather to have offered up a common &s;acrifice of peace a|mong&s;t
our &s;elves, when Chri&s;t offered up him&s;elfe.</P>
<P>And hence al&s;o likewi&s;e, as in tho&s;e pacificatory foederall
&s;acrifices between two parties of men, whoever of them
went about to violate or infringe the tearmes of peace, that
&s;acrifice was intended to confirme, did (by rea&s;on it was
his act) bring upon him&s;elfe the cur&s;e, which ceremonially
and vi&s;ibly was inflicted on the bea&s;t or &s;acrifice &s;laine:
&s;o here this act of &s;acrificing of Chri&s;t for mutuall peace
being thus <HI>interpretativ&egrave;</HI> OURS, and our con&s;ent involved,
Hence I &s;ay in like manner, whoever goeth about to breake
this Covenant, and &s;eeketh to uphold the enmity among
the people of God, he doth not onely renounce his owne
act, but what in him lies, fru&s;trates that intention of it;
and &s;o further incurres the imprecation infolded in it, and
brings upon him&s;elfe <HI>the bloud of the Covenant,</HI> as in allu&s;ion
to this cur&s;e (according to the implyed intent of &s;uch a &s;a|crificiall
Covenant) the Apo&s;tle &s;peakes <HI>Heb.</HI> 10.</P>
<P>Now further to fini&s;h this Branch, let this be added; That
Chri&s;t was not &s;imply offered up as a &s;acrifice to confirme
a meere or bare <HI>league of peace</HI> and amity betweene us:
(&s;ometimes &s;uch &s;acrifices afore &s;poken of were de&s;igned
onely to make and bind new Leagues and Covenants be|tweene
&s;uch parties, as never had beene at variance:) But
here in this ca&s;e of ours, as there was a Covenant of <HI>amity</HI>
to be &s;trucke, &s;o there were <HI>enmities to be aboli&s;ht</HI> and <HI>&s;laine,</HI>
as the text hath it; and that by this &s;acrifice and &s;laying
of his fle&s;h: which cannot be conceived otherwi&s;e to have
beene tran&s;acted, but that as in other &s;acrifices offered up,
the tre&s;pa&s;&s;es were laid upon the head of the &s;acrifice, and
&s;o in a &s;ignificant my&s;tery &s;laine and done away in the death
of the thing &s;acrificed: And that as in <HI>that</HI> other way of
reconciling us to God, <HI>The Lord did lay upon him the ini|quities
of us all,</HI> namely, again&s;t him&s;elfe (as <HI>I&s;ay</HI> &s;peakes in
<PB N="39" REF="21">
allu&s;ion unto the rites (and the &s;ignification therof, in tho&s;e
&s;acrifices:) to which this text &s;imularly &s;peakes when it
&s;aies, <HI>He &s;lew the enmity in him&s;elfe,</HI> v. 16.) So an&s;werably
it was in this (which is its parallel:) All the enmities and
mutuall injuries and feuds between us the people of God,
were all laid upon him, and he tooke them <HI>in his fle&s;h,</HI> and
in &s;laying thereof &s;lew the&s;e al&s;o, and <HI>aboli&s;ht</HI> them, that &s;o
he might <HI>reconcile them in one body.</HI> And &s;o the &s;ame nailes
that pierced through his hands and feet, did naile all our
enmities, and the cau&s;es and occa&s;ions of them, to the &s;ame
Cro&s;&s;e, as 2 <HI>Colo&s;&s;.</HI> in&s;inuates. So as, we are to looke upon
Je&s;us Chri&s;t hanging on the Cro&s;&s;e, as an equall Arbiter
betweene both parties, that takes upon him&s;elfe whatever
either partie hath again&s;t the other. Lo here I hang (&s;aies
Chri&s;t a dying) and let the <HI>reproaches</HI> wherewith you re|proach
each other <HI>fall on me:</HI> The &s;ting of them all fix it
&s;elfe on my fle&s;h; and in my death dye all together with
me; lo I dye to pacific both: Have therefore any of you
ought again&s;t each other? Quit them, and take me as a &s;a|crifice,
in bloud betweene you; onely doe not kill me, and
each other too, for the &s;ame offence: for you, and your
enmities, have brought me to this altar of the Cro&s;&s;e, and
I offer my &s;elfe as your peace, and as your Prie&s;t: will you
kill me fir&s;t, and then one another too?</P>
<P>And thus, if taking all your &s;innes again&s;t God him&s;elfe
upon his fle&s;h, and &s;acrificing it for you, is of prevalency
to kill, and &s;lay <HI>that enmity;</HI> much more is it of force to kill
the&s;e your enmities al&s;o. Thus, like as by a&s;&s;uming
<HI>the likene&s;&s;e of &s;infull fle&s;h,</HI><NOTE PLACE="marg">Rom. 8.</NOTE> <HI>he killed the &s;inne in our fle&s;h:</HI> &s;o by
taking the&s;e our enmities and animo&s;ities in his fle&s;h, he
&s;lew and aboli&s;ht them:<NOTE PLACE="marg">1 Cor. 15.</NOTE> and as his death was the <HI>death of
death,</HI> &s;o of the&s;e. And like as he cured di&s;ea&s;es by taking
them on him&s;elfe by &s;ympathy, 'tis &s;aid of him when his
healing of them is recorded) <HI>Him&s;elfe tooke our infirmities,
<PB N="40" REF="22">
and bare our &s;ickne&s;&s;es:</HI> And as not our &s;innes again&s;t
God onely, but our &s;ickne&s;&s;es by &s;ympathy: &s;o, not our
enmities again&s;t God onely, but our animo&s;ities one again&s;t
another; and by bearing them aboli&s;ht them; by dying as
an Arbiter betweene us, &s;lew them: and therefore in the
text, he is called <HI>our peace,</HI> not <HI>our peacemaker</HI> onely, (when
this peace among&s;t our &s;elves is &s;poken of,) to note out, as
<HI>Mu&s;culus</HI> ob&s;erves, that he was not onely efficiently <HI>our
peacemaker,</HI> the Author of our peace, but <HI>our peace materi|ally,</HI>
the matter of our peace, by the &s;acrifice of him&s;elfe.
God is &s;tiled <HI>our peacemaker,</HI> our reconciler; <HI>God was in
Chri&s;t reconciling the world:</HI> but <HI>not</HI> our <HI>peace;</HI> this is
proper to Chri&s;t: and why? but becau&s;e he onely was the
&s;acrifice of our peace, and bore our enmities. Even as he is
not only called <HI>the Redeemer,</HI> (&s;o God al&s;o is,) but <HI>redemption</HI>
it &s;elfe.</P>
<P>Now for a <HI>coronis</HI> to this fir&s;t <HI>Branch,</HI> and withall to
adde a further confirmation yet, that Chri&s;ts death was in|tended
as a &s;acrifice to the&s;e ends, for amity and unity
among Gods people, we may clearly view and behold this
truth in the Mirrour of the Lords Supper. One mo&s;t ge|nuine
and primary import whereof, and end of the in&s;tituti|on
of it, being this very thing in hand: (I &s;hall have recour&s;e
thereto againe in the next Branch al&s;o upon the &s;ame ac|count
that now.)</P>
<P>The Lords Supper in its full and proper &s;cope, is, as you
know, a &s;olemne commemoration of Chri&s;ts death offered
up upon the Cro&s;&s;e, or if you will, in the Apo&s;tles owne
words, it is <HI>a &s;hewing forth his death till he comes:</HI> And <HI>doe
this</HI> (&s;ayes Chri&s;t) <HI>in remembrance of me;</HI> namely, in dying
for you: and &s;o withall to commemorate with application
to them&s;elves, the principall <HI>ends</HI> and <HI>intendments</HI> of that
his death, which is therein acted over afore their eyes. Hence
<PB N="41" REF="22">
therefore I take <HI>this</HI> as an undoubted maxime, which no
knowing Chri&s;tian will deny (and its the foundation of
what I am now a building:) <HI>That looke what principall ends,
purpo&s;es or intendments this Supper or &s;acrificiall fea&s;t holds
forth in its in&s;titution unto us: tho&s;e mu&s;t needs be lookt at, by
all Chri&s;tians, in the like proportion, to have been the maine ends
and purpo&s;es of his death to be remembred.</HI> So that we may ar|gue
mutually from what were the ends of Chri&s;ts death, unto
what mu&s;t needs be the de&s;igned intendments of this Sacra|ment.
And <HI>we may</HI> as certainly <HI>conclude,</HI> and inferre to our
&s;elves, <HI>what were the intendments of his death, by what are the
genuine ends of that Sacrament.</HI> The&s;e an&s;wer each to other,
as the image in the gla&s;&s;e doth to the principall lineaments
in the face; the impre&s;&s;e on the wax, to that in the &s;cale;
the action, the &s;igne and remembrances, to the thing &s;igni|fied
and to be remembred.</P>
<P>Now it is evident that Chri&s;t upon his death in&s;tituted
that Supper, <HI>As,</HI> to be a &s;eale of that Covenant of Grace
<HI>betweene God and us,</HI> ratified thereby; <HI>&s;o,</HI> al&s;o to be a com|munion,
the highe&s;t <HI>outward pledge,</HI> ratification and te&s;ti|mony
<HI>of love and amity among his members them&s;elves.</HI>
And accordingly, it being in the common nature of it, <HI>a
fea&s;t:</HI> looke as betweene God and us, it was ordained to
be <HI>epulum foederale,</HI> a Covenant fea&s;t betweene him and
us: (the evidence whereof lyes in this, That <HI>he</HI> invites
us to <HI>his table as friends,</HI> and as tho&s;e he is at peace with|all,
and reconciled unto:) So, in like manner betweene
<HI>the Saints them&s;elves,</HI> it was as evidently, ordained to be
a <HI>Syntaxis,</HI> a <HI>love fea&s;t,</HI> in that they <HI>eate and drinke together
at one and the &s;ame table,</HI> and &s;o become as the Apo&s;tle
&s;aies, ONE BREAD. And againe, looke as <HI>betweene
God and us,</HI> to &s;hew that the procurement of this peace
and reconciliation betweene him and us, was this very
<HI>&s;acrifice of Chri&s;ts death,</HI> (as that which made our peace,)
<PB N="42" REF="23">
God therefore <HI>invites us,</HI> po&s;t &s;acrificium oblatum, <HI>after
the &s;acrifice offered up, to eate of the &s;ymboles of it;</HI> that is,
of Bread and Wine, which are the &s;ignes and &s;ymboles
of his body and bloud &s;acrificed for peace: So in like
manner doth this hold as to <HI>the peace betweene our &s;elves:</HI>
And we may infer, that we were through the offering up
thereof, reconciled one to another, and all mutuall enmities
&s;laine and done away thereby, <HI>in that we eate together</HI>
thereof in a communion; which was a &s;acrifice <HI>once offered,
but now fea&s;ted</HI> upon together: And doth <HI>&s;hew,</HI> that Chri&s;tians
of all profe&s;&s;ions or relations of men have the &s;tronge&s;t ob|ligations
unto mutuall love and charity: For the bread
broken and the cup are the &s;ymboles of their Saviours body
and bloud once made <HI>a &s;acrifice;</HI> and therefore they eating
thereof together, as of <HI>a fea&s;t after a &s;acrifice,</HI> doe &s;hew
forth this Union and Agreement, to have been the avowed
purcha&s;e, and impretation of the body and bloud &s;o &s;acri|ficed.</P>
<P>There was a <HI>controver&s;ie</HI> of late yeares fomented by &s;ome
through Popi&s;h complyances, <HI>That the Lords Supper might
be &s;tiled a Sacrifice,</HI> the Table an Altar, which produced in
the di&s;cu&s;&s;ion of it (as all controver&s;ies doe in the i&s;&s;ue &s;ome
further truth) the di&s;covery of this true deci&s;ion of it: That
it was not a &s;acrifice, <HI>but a fea&s;t after and upon</HI> Chri&s;ts &s;acri|ficing
of him&s;elfe; <HI>Participatio &s;acrificii,</HI> as <HI>Tertullian</HI> calls
it, <HI>a &s;acrificiall fea&s;t commemorating</HI> and confirming all tho&s;e
<HI>ends</HI> for which the onely true and proper &s;acrifice of Chri&s;t
was offered up, and &s;o this fea&s;t a <HI>vi&s;ible ratification of all
&s;uch ends,</HI> whereof <HI>this,</HI> is Evidently <HI>One.</HI></P>
</DIV2>
<DIV2 N="3" TYPE="section">
<PB N="43" REF="23">
<HEAD>III. SECTION. A Digre&s;sion &s;hewing: 1. That Eating and Drinking toge|ther.
E&s;pecially upon, and after a pacificatory Sacrifice,
was a farther confirmation of Mutuall peace, both among
Jewes and Gentiles: And 2. That the Eating the Lords
Supper, hath the &s;ame intent and accord thereunto: The
Harmony of all the&s;e notions together.</HEAD>
<P>NOw therefore to draw all the&s;e lines into one center,
and to make the harmony and con&s;ent of all the&s;e
notions the more full; and together therewith to
render the harmony more compleat betweene the <HI>Lords
death,</HI> and its being intended <HI>as a &s;acrifice</HI> to procure this
peace, and the <HI>Lords Supper</HI> as a <HI>fea&s;t after</HI> this &s;acrifice,
holding forth this very thing, as purcha&s;ed thereby, and
&s;o further to confirme all this: looke as before I &s;hew|ed
(as in relation to the demon&s;tration that Chri&s;ts death
was intended as a &s;acrifice for &s;uch a peace) that <HI>that</HI>
was one end and u&s;e of &s;acrifices both among Jewes and
Gentiles, to found and create Leagues of amity between man
and man &s;o it is proper and requi&s;ite for me now to make
another like digre&s;&s;ion, (as in relation to this notion of the
Lords Supper) <HI>to &s;hew how that al&s;o by eating and fea&s;ting
together</HI> (e&s;pecially <HI>after</HI> or <HI>upon</HI> &s;uch a kind <HI>of &s;acrifice)</HI>
the&s;e <HI>Leagues of Love</HI> were anciently u&s;ed to be <HI>further con|firmed
and ratified:</HI> that &s;o it may appeare that as <HI>ac|cording
to the analogy of &s;uch &s;acrifices,</HI> Chri&s;ts death was a
&s;acrifice directed and intended to that end; &s;o al&s;o that
<HI>according to the analogy of &s;uch fea&s;ting in and upon &s;acrifices,</HI>
this eating and fea&s;ting together upon the &s;ymboles of that
&s;acrifice by believers, is as genuinely intended a &s;cale of
this reconciliation among&s;t them, and that in a due corre|&s;pondency
<PB N="44" REF="24">
and an&s;werablene&s;&s;e to the genuine intent of that
&s;acrifice it &s;elfe, as that which had purcha&s;ed and pro|cured
it.</P>
<P>I might be as large in this as in the former. When after
a grudge and enmity pa&s;t betweene <HI>Laban</HI> and <HI>Jacob, Laban</HI>
to bury all things betweene them would enter into a <HI>Cove|nant
of peace; Come</HI> (&s;ayes he, <HI>Gen.</HI> 31. 44.) <HI>let us make a
Covenant I and thou: and</HI> (that by a &s;igne, for he addes)
<HI>let it be a witne&s;&s;e betweene thee and me:</HI> Now what was that
&s;igne and witne&s;&s;e? in the 46. 'tis &s;aid, <HI>They tooke &s;tones, and
made an heape, and did</HI> EATE THERE: and v. 54.
(after an <HI>Oath</HI> pa&s;&s;ed v. 53.) Jacob <HI>offered a &s;acrifice on the
Mount; and called his Brethren</HI> (or Kin&s;men) <HI>to eate bread;
and early in the morning</HI> Laban <HI>departed.</HI> The like did <HI>I&s;aac</HI>
with <HI>Abimelech,</HI> Gen. 26. 28. <HI>David</HI> with <HI>Abner,</HI> 2 Sam.
3. 20. I &s;ingle forth chiefly tho&s;e two, 1. Becau&s;e the <HI>par|ties</HI>
that u&s;ed and agreed in this <HI>&s;ignall rite,</HI> were the one
<HI>Jewes,</HI> as <HI>I&s;aac</HI> and <HI>Jacob;</HI> the other <HI>Gentiles,</HI> as <HI>Abimilech</HI>
and <HI>Laban:</HI> to &s;hew at once that this <HI>way of convenanting</HI> was
common to them <HI>both,</HI> as the <HI>former</HI> by <HI>&s;acrificing</HI> was al&s;o
&s;hewn to be.</P>
<P><NOTE N="*" PLACE="marg">Some in|&s;tances have been collected by Mr. <HI>Meade, Diatr. 2. part.</HI> upon <HI>Mal.</HI> 1. 11. as al&s;o by <HI>R. C.</HI> after him. <HI>Grotius, Rivetus,</HI> of the cu&s;tomes of &s;everall Nations, antient and modern, to &s;hew <HI>eating and drinking together</HI> to have been <HI>intended te&s;timonies,</HI> and ratifications of <HI>amity.</HI> I only &s;hall ca&s;t in one from the cu&s;tome of the Ea&s;t-Indians (as in the &s;tories of whom there are found, as well as in other Ea&s;tern Nations to this day, many foot&s;teps of like cu&s;tomes to the Jewes of old:) Sir <HI>Th. Roe</HI> Amba&s;&s;ador there, in his <HI>journall</HI> ob&s;ervations relates, how he was invited by one of the <HI>great ones</HI> of the Court to a Banquet with this very expre&s;&s;ion (&s;imular to tho&s;e which tho&s;e Authors alledge as in u&s;e among other Nations:) <HI>We will eate bread and &s;alt together to &s;cale a friend&s;hip which I de&s;ire.</HI> Purchas Pilgri. 1 <HI>Part.</HI> p. 348.</NOTE> And further, that this rite <HI>of eating together,</HI> the <HI>Gentiles</HI>
them&s;elves did u&s;e, e&s;pecially <HI>after &s;uch &s;acrifices</HI> as were <HI>fede|rall,</HI>
unto this intent, that by that <HI>&s;uperadded cu&s;tome</HI> of eating
together, <HI>upon</HI> or <HI>after &s;acrificing,</HI> they might the more ra|tifie
and confirme &s;uch Covenants, <HI>fir&s;t made,</HI> and begun by
<HI>&s;acrificing.</HI> This &s;eemes to me to be the intendment, <HI>Exod.</HI>
34. 15. <HI>Le&s;t thou make a Covenant</HI> (God &s;peakes it to the
Jew) <HI>with the Inhabitants of the Land, and thou goe a whoring
<PB N="45" REF="24">
after their Gods, and doe Sacrifice unto their Gods, and one call
thee, and thou eate of their Sacrifices:</HI>  namely upon pretence
of confirming that Covenant, which having fir&s;t been con|tracted
and agreed on, they might further be drawn on, to
<HI>Sacrifice</HI> and &s;o <HI>eate of the Sacrifices</HI> al&s;o, with tho&s;e Hea|thens
in token of confirming &s;uch a league, as was the
<HI>known</HI> common manner and <HI>cu&s;tome</HI> of <HI>each</HI> to doe.</P>
<P>Yea, and tho&s;e that were more <HI>barbarous</HI> and <HI>inhumane</HI>
among the <HI>Gentiles,</HI> when they would put the more <HI>bind|ing
force</HI> into their Covenants, or &s;ome &s;uch more &s;olemne
<HI>con&s;piracy,</HI> they u&s;ed to <HI>&s;acrifice a man</HI> (a &s;lave &s;uppo&s;e,)
and <HI>eate His Fle&s;h,</HI> and <HI>drinke His Bloud together;</HI> which
becau&s;e they judged the <HI>more &s;tupendious,</HI> they judged
would carry with it, the <HI>deepe&s;t</HI> and more <HI>binding obligati|on.</HI>
Thus,<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> wee read in <HI>Plutarch,</HI> Tho&s;e <HI>Roman Gallants</HI>
entring into a <HI>Covenant dranke the bloud of a man,</HI> whom
fir&s;t as <HI>a Sacrifice</HI> they had killed. And the &s;ame <HI>Plutarch</HI>
&s;ayes of another company <HI>(tho&s;e con&s;pirators with Catiline:)</HI>
that they <HI>Sacrificed a man, and did eate His Fle&s;h.</HI> So to
bind and unite each other more firmely to &s;tick fa&s;t, and
clo&s;e together in &s;o great an undertaking, by the <HI>mo&s;t
&s;ure</HI> and firme&s;t <HI>way</HI> that <HI>their Religion could invent.</HI><NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> And
<HI>P&s;al.</HI> 16. 4. makes an expre&s;&s;e mention of &s;uch among
the Heathens, terming them <HI>Their drinke offerings of blood.</HI>
See al&s;o <HI>EZek.</HI> 39. 17, 18, 19. Men and Nations le&s;&s;e bar|barous
tooke WINE <HI>in&s;tead of bloud,</HI> to confirme their
<HI>leagues after Sacrifices,</HI> it being the like&s;t and neere&s;t unto
bloud, the bloud of the Grape.</P>
<P>Now then to bring all this home to the point in hand,
<HI>Chri&s;t our Pa&s;&s;eover,</HI> (and &s;o our Sacrifice for us) having been
&s;layn and offred up for <HI>our mutuall peace,</HI> hath in&s;tituted
and ordained us Believers <HI>to keepe this fea&s;t,</HI> (It is the A|po&s;tles
own allu&s;ion, agreeing with and founded on the
<PB N="46" REF="25">
notion we have been pro&s;ecuting:) and that to this end,
That by <HI>partaking of it as a Sacrifice,</HI> and by &s;hewing forth
His death, wee might hold forth, all the avowed ends of
that Sacrifice with <HI>Application to our &s;elves.</HI> The eminent
ends of the <HI>one</HI> as a <HI>Sacrifice,</HI> corre&s;ponding and an&s;wering
to the eminent ends of the <HI>other</HI> as <HI>a Fea&s;t.</HI> A <HI>Feast</HI> it is,
of <HI>Gods</HI> providing, and he the great entertainer of us at it,
in token of peace <HI>betweene Him and us:</HI> for HE it was, who
prepared the Sacrifice it &s;elfe, and unto whom as a <HI>whole
burnt offring</HI> Chri&s;t was offred up; But <HI>God</HI> is <HI>not</HI> as <HI>one
that &s;its down</HI> and eates with us, though He &s;melt a &s;weet
&s;avour in it, we are the gue&s;ts, and He the <HI>Ma&s;ter,</HI> of this
Fea&s;t: And yet He thereby proclaimes, and profe&s;&s;eth His
being reconciled, in that He <HI>cau&s;eth us to &s;it downe</HI> at <HI>His</HI>
Table. And this is the prime, and mo&s;t eminent &s;ignifi|cancy
of it. And to hold forth this intent thereof, as be|tween
God us, others have pro&s;ecuted this notion. But there
is <HI>another,</HI> (more con&s;picuou&s;ly &s;uited to the notion
which hath been driven, and) which is no le&s;&s;e in the
intention of the in&s;titution it &s;elfe: and indeed of <HI>the
two more obvious</HI> to outward &s;ence,) and that is, that
the <HI>Per&s;ons them&s;elves, for whom it is prepared, that
doe vi&s;ibly &s;it down, and doe eate and drinke (in proper
&s;peech,) the Bread and Cup together, that they are agreed,
and at peace each with other. God</HI> He is but as an <HI>invi&s;ible
entertainer:</HI> but <HI>our eating</HI> and drinking <HI>together,</HI> is <HI>vi&s;ible</HI>
to all the world; we outwardly <HI>&s;hew forth his death,</HI> and
doe withall as <HI>vi&s;ibly</HI> &s;hew forth <HI>this</HI> to have been the in|tent
of it. Yea and if wee could rai&s;e up tho&s;e Nations of
old, both <HI>Jewes</HI> and <HI>Gentiles,</HI> and call together the mo&s;t
part of the world at this day: and &s;hould but declare, that
this is a <HI>Feast,</HI> e&s;pecially a <HI>&s;acrificall Fea&s;t,</HI> a Fea&s;t after a
Sacrifice, offered once up for our amity &amp; peace by &s;o great
A Mediatour: the common in&s;tinct, and notion which
<PB N="47" REF="25">
their own cu&s;tomes had begot in them, would pre&s;ently
prompt them, and cau&s;e them univer&s;ally to under&s;tand
and &s;ay among them&s;elves, <HI>The&s;e men were at enmity one
with another, and a Sacrifice was offred up to aboli&s;h it, and
to confirme an Union and Pacification among&s;t them, and loe
therefore, they doe further eate and participate</HI> thereof, <HI>and
communicate therein.</HI> A manife&s;t profe&s;&s;ion it is, that they are
in mutuall love, amity and concord one with another: and
thereby <HI>further ratifying that Unity,</HI> which <HI>that Sacrifice,</HI>
had beene offred up afore, for the renewing of. This
is truly the interpretation of that &s;olemn celebration even
in the &s;ight of all <HI>the Heathens</HI> and unto the Principles of all
the Nations, among whom Sacrifices were in u&s;e: yea and
this they would all account, the <HI>&s;tronge&s;t and firmest bond</HI>
of union that <HI>any Religion could afford.</HI> And add this, the
<HI>more noble</HI> the Sacrifice was, as if of <HI>a man,</HI> beeing a
more noble Creature, the <HI>more obliging</HI> they accounted (as
was ob&s;erved) the <HI>bands of that Covenant</HI> made thereby.</P>
<P>Now <HI>our Pa&s;&s;eover</HI> is &s;lain, <HI>our peace</HI> is &s;acrificed, not
man, but <HI>Chri&s;t God-man;</HI> He <HI>&s;anctifying</HI> by the fulne&s;&s;e of
God dwelling per&s;onally in him the <HI>Sacrifice</HI> of that His
Fle&s;h and humane nature, to <HI>an infinity of valew and worth.</HI>
He hath become a Sacrifice of our mutuall peace, was cut
in twain; and to compleate this union among our &s;elves,
He hath in <HI>a &s;tupendious way appointed His own Body and
Bloud to be received</HI> and &s;hared as a <HI>Fea&s;t</HI> among&s;t us, &s;uc|ceeding
that Sacrifice once offred up. <HI>The bread we breake
is it not the communion of the Body of Chri&s;t:</HI><NOTE PLACE="marg">1 Cor. 10.</NOTE> <HI>the Cup the
Communion of His Bloud:</HI><NOTE PLACE="marg">Scipio, <HI>Jo|vis epulo, cu~</HI> Graccho Concordiam Communi|cavit.</NOTE> (&s;o &s;peakes <HI>Paul</HI> a mo&s;t faithfull
interpreter of the&s;e my&s;teries) and <HI>a Communion of many as
one Body</HI> (as it followes there.) 'Tis &s;trange that an <HI>Hea|then</HI>
&s;peaking of one of their <HI>&s;acred Fea&s;ts,</HI> inten|ded
to confirme an agreement between <HI>two</HI> great per&s;on|ages,
&s;hould u&s;e the &s;ame expre&s;&s;ion;<NOTE PLACE="marg">Vale Max. <HI>lib.</HI> 6. c. 2.</NOTE> <HI>Communicarunt con|cordiam</HI>
<PB N="48" REF="26">
they are &s;aid TO HAVE COMMUNICATED
CONCORD, And this becau&s;e they communicated together
in the &s;ame Fea&s;t dedicated to their chiefe God, and which
was ordained to <HI>te&s;tify concord between them:</HI> The Apo&s;tle
calls it in like manner, A COMMUNION: <HI>whereby</HI> MANY
<HI>are made</HI> ONE <HI>Bread,</HI> IN THAT THEY EATE OF
THAT ONE BREAD; Which while&s;t they eate and
drinke in, <HI>they eate and drinke the highe&s;t charity</HI> and agree|ment
each <HI>with,</HI> and <HI>unto</HI> other.</P>
<P>But that this &s;ort of Peace and Love, namely mutuall
among the Receivers was an avowed intendment of our
partaking of the Lords Supper, needs not to be in&s;i&s;ted
on: <HI>this import</HI> of it hath tooke the deepe&s;t impre&s;&s;ion upon
the <HI>mo&s;t vulgar</HI> apprehen&s;ion, of all that profe&s;&s;e Chri&s;ti|anity,
of any other. <HI>To be in charity with their Neighbour,</HI>
&amp;c. hath remaind in all ages of the Church, upon the
&s;pirits of the mo&s;t ignorant and &s;uper&s;titious, when tho&s;e
<HI>other higher ends</HI> and <HI>intendments</HI> of it were forgotten.
My <HI>inference</HI> therefore is &s;trong and &s;ure: <HI>that what was
thus eminent an intention of this Fea&s;t upon a Sacrifice, mu&s;t
needs be, upon all the former accounts, as eminent an intention
of that Sacrifice it &s;elf, as &s;uch.</HI></P>
<P>Onely let mee ad this: That though <HI>all</HI> the people of
God <HI>will not; &s;ome of them not at all: many not together</HI>
eate of this Fea&s;t through difference of judgement, (And
it is &s;trange, that this which is the Sacrament of con|cord,
&s;hould have in the controver&s;ies about it more
differences, and tho&s;e more dividing then any other part
of Divine truth or wor&s;hip,) yet &s;till however this &s;tands
good, to be the <HI>native originall end,</HI> and in&s;titution of <HI>the
Ordinance it &s;elfe,</HI> and &s;o by inference, This to have been
the intent of Chri&s;ts death as a Sacrifice to the &s;ame end:
of which death, to be &s;ure, they all mu&s;t partake; and unto
which <HI>Christ</HI> they mu&s;t have recour&s;e, even <HI>all</HI> and <HI>every</HI>
<PB N="49" REF="26">
per&s;on that are, or &s;hall be <HI>the people of God;</HI> And by &s;o
doing they find them&s;elves upon all the&s;e accounts fore|mentioned,
engaged and obliged unto peace and concord
with all the Saints in the world, how differing &s;o ever in
judgement, <HI>in Him, who is our Peace, and by that Sacrifice
hath made both one.</HI> And thus much for this Branch,
which treates of what Chri&s;t hath done in his own per&s;on to
procure this peace.</P>
</DIV2>
<DIV2 N="4" TYPE="section">
<HEAD>IV. SECTION. The &s;econd Branch, What Chri&s;t did by way of Repre&s;enta|tion
of our per&s;ons: That phra&s;e in one Body ex|plained.</HEAD>
<P>THe <HI>&s;econd Branch</HI> of this fir&s;t head is, <HI>What Christ
did by way of Repre&s;entation of our per&s;ons,</HI> and <HI>how
that conduceth</HI> to this <HI>mutuall Reconciliation</HI> of the
Saints among them&s;elves. This we have in that &s;mall ad|ditionall
which is found in the 16. <HI>ver&s;e, That he might re|concile
both unto God</HI> [IN ONE BODY,] <HI>by the Cro&s;&s;e
having &s;layn the enmity.</HI> The meaning whereof is this,
that he did collect, and gather together in <HI>one Body</HI> all the
people of God, that is, did <HI>&s;u&s;taine their per&s;ons, stood in their
&s;tead,</HI> as one <HI>common per&s;on</HI> in whom they were all met, re|pre&s;enting
them equally and alike unto God, and &s;o recon|ciled
them to God in one body.<NOTE PLACE="marg">Bullinger. Zanchius. Beza. Groius.</NOTE> As you heard he <HI>bore their
enmities</HI> in his fle&s;h and &s;o aboli&s;ht them: &s;o withall He <HI>bore
their per&s;ons,</HI> con&s;idered as one <HI>collective body,</HI> and under that
con&s;ideration reconciled them to God.</P>
<P>And this <HI>&s;uperadds</HI> to the former con&s;ideration of being
a Sacrifice for their enmities mutually, for <HI>that he might</HI>
have been, and have performed it for each of their per|&s;ons,
<PB N="50" REF="27">
con&s;idered <HI>&s;ingly</HI> and <HI>apart.</HI> But <HI>further</HI> we &s;ee
Hee was plea&s;ed to gather them into <HI>one body</HI> in Him|&s;elfe.</P>
<P>If you aske me <HI>where</HI> and <HI>when</HI> this Repre&s;entation of all
the Saints was by Chri&s;t, more e&s;pecially made, and <HI>when</HI>
it was they were lookt at by God <HI>as one body;</HI> The text
tells us, ON THE CROSSE. <HI>By which</HI> He thus re|conciled
us to God <HI>in one body.</HI></P>
<P>I will not now in&s;i&s;t on that which at fir&s;t, to make my
way cleare, I was &s;o large upon: That <HI>that kind</HI> of reconcili|ation
of us, wrought by Chri&s;t for us on the Cro&s;&s;e, is here
intended: to all which this may be added; That it was that
Reconciliation which <HI>at once</HI> tooke in and comprehended,
<HI>all</HI> both <HI>Jew</HI> and <HI>Gentile in all ages into one body;</HI> which
was never yet &s;ince <HI>actually</HI> done, but therefore <HI>then</HI> was
done <HI>in him&s;elfe.</HI> That which is now onely left for clear|ing
my way, is the opening the import of tho&s;e words
<HI>[in one body,]</HI> which clau&s;e is that I take for my founda|tion
of this &s;econd <HI>Paragraph.</HI></P>
<P>There is a que&s;tion among interpreters, whether by this
<HI>one body</HI> in the text be meant the Church onely, con&s;idered
as one my&s;ticall body in Chri&s;t; or onely <HI>the body</HI> and hu|mane
Nature of Je&s;us Chri&s;t Him&s;elfe, hanging upon the
Cro&s;&s;e: I would to reconcile <HI>both &s;en&s;es take in both,</HI> as con|ducing
to the reconciliation of us.</P>
<P>1. Suppo&s;ing, (which is nece&s;&s;ary,) Chri&s;ts <HI>per&s;on,</HI> His
<HI>humane nature,</HI> or <HI>(His Fle&s;h</HI> v. 15.) to be the <HI>Ubi,</HI> the <HI>&s;ub|&s;tratum,
the meeting place,</HI> and <HI>Randezvouz</HI> of this other
great <HI>body of the Elect,</HI> where this whole company ap|peared,
and was repre&s;ented, &s;o to be reconciled unto God.
For indeed what the Apo&s;tle mentions here apart, and at
di&s;tance each from other: <HI>His Fle&s;h,</HI> v. 15. and <HI>Body, v.</HI> 16.
the&s;e el&s;ewhere he brings together, 1 <HI>Coll. 22. Having made
peace</HI> IN THE BODY OF HIS FLESH <HI>through death.</HI></P>
<P><PB N="51" REF="27">
Which body as hanging on the Cro&s;&s;e was 2 cloathed
upon when mo&s;t naked with this other <HI>body,</HI> which He
Him&s;elfe tooke on Him to &s;u&s;taine and repre&s;ent, and to
&s;tand in their &s;tead, even <HI>the whole body of His Elect:</HI> His
body <HI>(per&s;onally His)</HI> becoming by repre&s;entation one
with that His other body, <HI>(my&s;tically His.)</HI> In &s;um, in the
<HI>body</HI> of Chri&s;t <HI>per&s;onall,</HI> as the body <HI>repre&s;enting,</HI> the <HI>whole
body</HI> of Chri&s;t <HI>mysticall,</HI> as the body <HI>repre&s;ented,</HI> was met
in one afore God, and <HI>unto</HI> God. And in that <HI>one body</HI> of
Chri&s;t per&s;onall, were all the&s;e per&s;ons (thus repre&s;en|ted,)
<HI>reconciled unto God</HI> together, as in one body, by vertue
of this Repre&s;entation.</P>
</DIV2>
<DIV2 N="5" TYPE="section">
<HEAD>V. SECTION. The influence, That our being reconciled to God, IN ONE
BODY, hath into our reconciliation mutuall: in two eminent
re&s;pects.</HEAD>
<P>IF any &s;hall aske what <HI>influence</HI> and virtue this their
being con&s;idered <HI>as one body,</HI> met in His body, and un|der
that con&s;ideration reconciled to God hath into
their <HI>reconciliation one to another;</HI> I an&s;wer, <HI>much every
way;</HI> neither is it mentioned <HI>la&s;t</HI> (as la&s;t in order,) but as the
<HI>foundation</HI> of all other <HI>con&s;iderations</HI> thereto belonging.</P>
<P>1. In that they were thus all <HI>once</HI> met in <HI>one body,</HI> in the
body of Chri&s;t both in his intendment, and his <HI>Fathers
view,</HI> This con&s;ideration, (if no more,) hath force enough
in it to bring them <HI>together againe, in after times.</HI> Even this
<HI>clande&s;tine union</HI> (&s;uch indeed in re&s;pect of our knowledge
of it then, yet having all <HI>three per&s;ons the witne&s;&s;es</HI> in Hea|ven
pre&s;ent) this <HI>precontract,</HI> this <HI>anticipated onene&s;&s;e,</HI> this
<PB N="52" REF="28">
forehand union hath &s;uch vertue in it, that let them after|wards
fall out never &s;o much, they <HI>mu&s;t be brought together
again</HI> and be one; Heaven and Earth may be di&s;&s;olved,
this union thus once &s;olemnized, can never be fru&s;trated
or di&s;&s;olved: <HI>what God</HI> and <HI>Chri&s;t</HI> did thus <HI>put together,</HI>
&s;inne and devill, men and angells <HI>cannot</HI> alwayes, and <HI>for
ever keepe a&s;&s;under.</HI> His <HI>Fathers donation</HI> of them to Him,
and <HI>Chri&s;ts own repre&s;entation</HI> of the &s;ame per&s;ons <HI>to His
Father</HI> again, have a proportionable like virtue in them:
for there is the &s;ame rea&s;on of both. Now of the one <HI>Chri&s;t</HI>
&s;ayes, <HI>All that the Father giveth me &s;hall come to me,</HI> Joh. 6.
37. Chri&s;t mentions that <HI>gift</HI> of them, by the lumpe to
him, by the Father, as the rea&s;on <HI>or cau&s;e</HI> (rather) why
they <HI>could not</HI> ever be <HI>kept from him:</HI> And as none can keep
them from him, <HI>becau&s;e given</HI> of the Father to him, in like
manner and for the like rea&s;on, the whole body of them
cannot be kept one from another, <HI>becau&s;e pre&s;ented</HI> by him
<HI>againe</HI> to the Father: Chri&s;t mentions both the&s;e con&s;ide|rations
as of equall efficacy in that prayer, whereby he &s;an|ctifyed
that Sacrifice of him&s;elfe, <HI>John 17. Thine they were,
And thou gave&s;t them me. All mine are thine, and thine
are mine,</HI> And I pray <HI>v. 21. that they all may be one,</HI> (and that
in this world) <HI>as we are.</HI> Chri&s;t then not onely <HI>died for his
&s;heepe</HI> apart, that they might <HI>come to him&s;elfe,</HI> as <HI>Joh.</HI> 10.
15. but further that they might <HI>be one fold,</HI> as it followes
there. And as the Evangeli&s;t interprets <HI>Cajaphas</HI> prophecy;
<HI>Hee died to gather together in one the children of God, that
were &s;cattered abroad.</HI> Joh. 11. 51, 52. To <HI>make &s;ure</HI>
which gathering to come, He in and at His death <HI>gathe|red
them together repre&s;entatively,</HI> they met all in him, and
a&s;cended the Cro&s;&s;e with him, as <HI>Peters</HI> phra&s;e is of all
their &s;ins, (therefore much more their per&s;ons) 1 <HI>Pet.</HI> 2. 24.
<GAP DESC="foreign">. <HI>He him&s;elfe car|ryed
up in</HI> (or together with) <HI>his body, our &s;ins up to the
<PB N="53" REF="28">
tree: a&s;cendere fecit &s;ur&s;um &s;imul cum &s;eip&s;o.</HI>  The <HI>Cro&s;&s;e</HI> was
the fir&s;t <HI>generall Rendezvouz in this world</HI> appointed for
him and his members, where they were <HI>crucified in him and
with him,</HI> as the Apo&s;tle often &s;peakes. Chri&s;t told the
Jewes, <HI>If I be lifted up,</HI> Joh. 12. 32. (&s;peaking of his death
on the Cro&s;&s;e, v. 33.) <HI>I will draw all to me:</HI> And here you
&s;ee the rea&s;on of it, for in their <HI>lifting up him,</HI> they <HI>lift up
all his</HI> with him, as hung to and adjoyned with him <HI>in one
body, in his body.</HI> This great and <HI>univer&s;all load&s;tone</HI> &s;et in
that <HI>&s;teele of the Cro&s;&s;e,</HI> having then gathered all the&s;e le&s;&s;er
magneticke bodies, pieces of him&s;elfe, into him&s;elfe; the
<HI>vertue</HI> hereof <HI>will draw them all together in one againe,</HI> as
they come to exi&s;t in the world: They <HI>may be &s;cattered,</HI> they
<HI>may fall out,</HI> but as branches united in one root, though
&s;evered by winds and &s;tormes, and beaten one from and
again&s;t another, yet the root holding them in a firme and
indi&s;&s;oluble union, it brings them to a quiet order, and &s;ta|tion
againe. And if the now &s;cattered Jewes mu&s;t one day
come together, and make one body againe; becau&s;e tho&s;e
<HI>dry bones</HI> (the <HI>Umbrae,</HI> the gha&s;tly Shadowes of them) were
&s;eene once to meet in <HI>Ezekiels</HI> vi&s;ion: how much more
&s;hall the <HI>Elect coale&s;ce</HI> in one <HI>New man,</HI> becau&s;e they once
met in him, that is, <HI>the body,</HI> and not <HI>the &s;hadow?</HI> If tho&s;e
Jewes mu&s;t meet, that the <HI>prophecy,</HI> the <HI>vi&s;ion might be ful|filled,</HI>
the&s;e mu&s;t much move, that the <HI>end of his death,</HI>
and his hanging on the tree <HI>may be fulfilled,</HI> in whom
all <HI>vi&s;ions</HI> and <HI>promi&s;es</HI> have their <HI>Amen</HI> and <HI>accompli&s;h|ment.</HI>
As in <HI>his death,</HI> &s;o <HI>in his re&s;urrection</HI> al&s;o, they
are con&s;idered as <HI>one body</HI> with him, <HI>I&s;ay 26. 19. Together
with my dead body they &s;hall ari&s;e</HI> (&s;ayes Chri&s;t) and both,
in death and re&s;urrection, one body, to the end they
may be <HI>pre&s;ented</HI> (together) <HI>in one body, all at la&s;t,</HI>
Colo&s;&s;. 1. 22. and in <HI>the meane time</HI> in the <HI>efficacy</HI> of the&s;e
forehand meetings are they <HI>to be created into one new man,</HI>
<PB N="54" REF="29">
v. 15. and that even <GAP DESC="foreign">, ONE individuall man, <HI>Gal. 3. ult.</HI>
not <GAP DESC="foreign">, <HI>one</HI> bulke, body, or thing onely. This <HI>one new man,</HI>
which they are to grow up into, <HI>an&s;wereth</HI> exactly to that
<HI>one body,</HI> which was then gathered together, repre&s;ented
and met in him on the Cro&s;&s;e, bearing the image of it, and
wrought by the vertue of it.</P>
<P>The &s;econd is, that if &s;uch a force and efficacy flowes
from their having <HI>met once,</HI> as <HI>One Body,</HI> then much more
from this, (which the text addes) that <HI>they</HI> WERE RE|CONCILED
TO GOD <HI>in that one Body.</HI> This clau&s;e, <HI>In
one Body,</HI> was on purpo&s;e in&s;erted together with their
RECONCILIATION TO GOD, to &s;hew, that they were no o|therwi&s;e
e&s;teemed, or lookt at by God as reconciled to him,
but as under that repre&s;entation, view and re&s;pect had of
them (as then) by him, that &s;o, <HI>dum &s;ociaret Deo, &s;ociavit
inter &s;e:</HI><NOTE PLACE="marg">Crocius.</NOTE> their reconciliation with God was not con&s;idered,
nor wrought onely apart, &s;ingly, <HI>man by man</HI> (though
Chri&s;t bore all their names too) but the tearmes were &s;uch,
<HI>unle&s;&s;e all</HI> were, and that as in <HI>one body,</HI> and community
together among them&s;elves <HI>reputed reconciled,</HI> the whole
reconciliation, and of no one per&s;on, unto God, &s;hould be
accounted valid with him. So as their <HI>very peace with God,</HI>
was not onely <HI>never &s;evered from,</HI> but <HI>not</HI> con&s;idered, nor
effected, nor <HI>of force</HI> without the con&s;ideration of their
being one each with other, in Chri&s;t. In&s;omuch as upon the
law and tenour of this <HI>Originall</HI> act thus pa&s;t, <HI>God might</HI>
according to the true intent thereof, yea and <HI>would renounce</HI>
their reconciliation with him&s;elfe, if not to be &s;ucceeded
with <HI>this reconciliation of theirs mutually.</HI> And allthough
this latter doth in re&s;pect of <HI>execution</HI> and <HI>accompli&s;hment</HI>
&s;ucceed the other in time, (the Saints they doe not all pre|&s;ently
agree, and come together as one body) yet in the
<HI>originall</HI> enacting, and fir&s;t founding of reconciliation by
<PB N="55" REF="29">
Chri&s;t, the&s;e were thus on purpo&s;e by God <HI>interwoven</HI>
and <HI>indented</HI> the one in the other; and the <HI>termes</HI> and tenure
of each <HI>enterchangeably wrought</HI> into, and moulded in one
and the &s;ame <HI>fundamentall Charter</HI> and <HI>Law of reconciliati|on
mutuall:</HI> then which nothing could have been made more
&s;trong and binding, or &s;ure to have effect in dne time.</P>
</DIV2>
<DIV2 N="6" TYPE="section">
<HEAD>VI. SECTION. This Reconciliation of the Saints to God con&s;idered as in One
Body, Held likewi&s;e forth in the Admini&s;tration of the
Lords Supper. And one eminent foundation of the in&s;tituti|on
of fixed Church Communion, hinted Herein.</HEAD>
<P>THe impre&s;&s;e and re&s;emblance of this, namely Chri&s;ts
<HI>Reconciling us to God in one Body,</HI> wee may like|wi&s;e
perceive: (And I &s;hall mention it the rather
to make the harmony of this with all the former &s;till
more full) <HI>in the admini&s;tration of the Lords Supper:</HI> in
which we may view <HI>this truth</HI> al&s;o, as wehave done the
other.</P>
<P>That Supper being ordeined to &s;hew forth his death;
looke <HI>as</HI> he dyed, &s;o it repre&s;ents it. As therefore Chri&s;t
was &s;acrificed repre&s;enting the <HI>Generall a&s;&s;embly</HI> of Saints,
&amp; &s;o in <HI>one body</HI> reconciled them to God: &s;o, <HI>this Supper</HI> was
ordeined, (in the regular admini&s;tration of it,) to hold forth
the <HI>image</HI> of this, as neer as po&s;&s;ible &s;uch an ordinance could
be &s;uppo&s;ed to have done it; For an&s;werably the <HI>&s;eate,</HI> the
<GAP DESC="foreign"> of it, is <HI>a Communion of many Saints met together in
one Body.</HI> And not otherwi&s;e. Thus 1 <HI>Cor. 10. 17. For we being
many are &ograve;ne bread and</HI> ONE BODY. He had &s;aid <HI>v. 16. That
the Lords Supper it was the Communion of the body of Chri&s;t,</HI>
<PB N="56" REF="30">
&amp;c. that is, a <HI>Communion</HI> of Chri&s;ts Body, as to each,
&s;o as of a company united together among them|&s;elves;
and accordingly the Apo&s;tle &s;ubjoynes this as
the rea&s;on; <HI>For we</HI> (whom you &s;ee, doe ordinarily par|take
of it,) are <HI>many</HI> (not one or two apart) and tho&s;e
<HI>many,</HI> are <HI>one bread</HI> and <HI>one body: One bread</HI> as the &s;igne;
<HI>One Body</HI> as the thing &s;ignified. And thus we are, then, con|&s;idered
to be, when Chri&s;t <HI>as dying</HI> is communicated by us.
For to <HI>&s;hew forth His Death</HI> is the end of this Sacrament.
The <HI>&s;eate</HI> therefore or <HI>&s;ubject</HI> of partaking in this Com|munion,
of Chri&s;ts Body and Bloud; and which is ordain|ed
for the publique participation of it, is not either <HI>&s;ingle</HI>
Chri&s;tians, but <HI>a many;</HI> nor tho&s;e meeting as a <HI>fluid com|pany</HI>
like clouds uncertainly, or as men at an ordinary for
<HI>running</HI> Sacraments (as &s;ome would have them) but
<HI>fixed</HI> &s;etledly, as <HI>incorporated Bodyes.</HI> Which in&s;titution,
having for its &s;ubject &s;uch a &s;ociety, as then, when Chri&s;ts
Death is to be &s;hewne forth, doth &s;uitably and corre&s;pon|dently
&s;et forth, how that the whole Church the
<HI>Image</HI> of which whole <HI>Univer&s;all Church,</HI><NOTE PLACE="marg">Omnes qui eidem men&s;ae &s;acrae pa<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">iter accumbi|mus, &amp; unam facimus &amp; <GAP DESC="foreign">, quae <GAP DESC="foreign"> totius Eccle&s;iae gerit imaginem. <HI>Grot. 1 Cor.</HI> 10. 17.</NOTE> (the&s;e
<HI>particular Churches doe beare,</HI> as a late Commenta|tor
hath ob&s;erved upon that plaee) was repre&s;ented
in and by Chri&s;t dying for <HI>us,</HI> under this con&s;i|deration
of being <HI>One Body,</HI> then in Him.</P>
<P>And there is this ground for it, <HI>that the
whole of that Ordinance was intended to repre&s;ent the
whole of his Death, and the imports of it, as farre as was
po&s;sible.</HI> So then looke as the Death it &s;elfe and his bitter
Pa&s;&s;ion are repre&s;ented therein, <HI>both of Body</HI> in the breaking
the Bread, which is the <HI>Communion of his Body:</HI> of <HI>the Soule</HI>
in the Wine, which is called the <HI>Communion of his Bloud,</HI>
and <HI>this is</HI> the <HI>bloud of the New Te&s;tament,</HI> &s;o expre&s;&s;ed in al|lu&s;ion
to that of the <HI>Old,</HI> in which the bloud was cho&s;en out,
as the neere&s;t <HI>vi&s;ible</HI> repre&s;enter of the <HI>invi&s;ible</HI> Soule, that
<PB N="57" REF="30">
could be. The <HI>life lies in the bloud</HI> (for the &s;pirits which are
the animal life doe run in it,) &s;o &s;pake the old Law, and the
Poet the &s;ame;</P>
<Q><L>Sanguine quaerendi reditus anim&acirc;que litandum.<NOTE PLACE="marg">Virg. 11. Aen.</NOTE></L></Q>
<P>He termes the <HI>Sacrifice of the bloud, the Sacrifice of the
Soule:</HI> and &s;o <HI>Wine</HI> was cho&s;en as the neere&s;t re&s;emblance
of <HI>bloud,</HI> being al&s;o the <HI>bloud of the Grape.</HI></P>
<P>As thus <HI>the death it &s;elfe</HI> in all the parts of it; &s;o the
SUBJECT <HI>for which hee dyed,</HI> His <HI>Body,</HI> and that under
that very con&s;ideration He died for them <HI>[as one Body,] is</HI>
in like manner, as vi&s;ibly and plainly held forth; Every <HI>par|ticular
Church</HI> bearing by in&s;titution the <HI>image of the whole
Church</HI> (as therein it hath al&s;o all the priviledges of it) fitly
&s;hewing forth, thereby, not onely that Chri&s;t died for them
&s;ingly, and a part con&s;idered (which yet is therewith held
forth here in that each per&s;onally doth partake thereof,)
That might have been &s;ufficiently evidenced if every <HI>per&s;on</HI>
or <HI>family apart,</HI> had been warranted to have received, and
eaten this &s;acrificiall fea&s;t alone (as they did the Pa&s;&s;eover
and the Sacrifices, <HI>Lent.</HI> 7. 18.) but the in&s;titution is for <HI>ma|ny;</HI>
which very word Chri&s;t mentions in the <HI>in&s;titution, This
is the bloud of the new Te&s;tament &s;hed for many,</HI> which word,
I believe the Apo&s;tle had aney unto when he &s;ayd, <HI>We being
many are partakers, &amp;c.</HI> Chri&s;t indeed principally aimed
therein, to &s;hew, that his intent in dying, was for a <HI>multitud</HI>
of mankinde, the whole body of his Elect: yet becau&s;e
he in&s;erts the mention hereof; at the delivery of tho&s;e Ele|ments,
and that the ordinance it &s;elfe was &s;uited to hold
forth this intent, The Apo&s;tle takes the hint of it; and adds
this glo&s;&s;e and con&s;truction upon it as glaunced at in it:
that according to the in&s;titution and import of this Ordi|nance,
the partakers hereof are to be <HI>a many</HI> (not one or
two alone:) and the&s;e united <HI>into one Body,</HI> to the end that
thereby may be held forth this great intendment in His
<PB N="58" REF="31">
death, <HI>That he died for the many of His Church, as one
collective body.</HI> This however wee are &s;ure of, that this
way of partaking this Supper as <HI>in one Body,</HI> was to the
Apo&s;tle a matter of <HI>that</HI> moment, That we find him bitter|ly
inveighing in the next Chapter, that the &s;ame individuall
Church of Corinth, <HI>when they came together in one</HI> for that
and other Ordinances, &s;hould of all Ordinances el&s;e, not
receive this Ordinance together in &s;uch a community, but
perverting that order, &s;hould even in that place appointed for
the meetings of the whole Church, divide them&s;elves into
private &s;everall companies, and &s;o make this as <HI>a private
Supper,</HI> which in the nature and intendment of the in&s;tituti|on
of it, was to be a <HI>Communion of the whole Church</HI> or body
together. In&s;omuch as he &s;ayes, <HI>This is not to eate the Lords
Supper: for in eating</HI> (namely this Sacramentall Supper,)
<HI>every one takes before</HI> (others perhaps do come:) <HI>His own Sup|per,</HI>
together with <HI>the Lords,</HI> &amp; &s;o maketh it as a private col|ation
or as <GAP DESC="foreign">; <HI>wherefore my brethren when you come
together to eate</HI> (that Supper,) <HI>tarry one for another,</HI> to
make a full meeting of the whole body: and as for other
Suppers, every man is at liberty to take them at home as he
plea&s;eth, <HI>v.</HI> 34. The Apo&s;tle is thus zealous in it, as he had
rea&s;on, becau&s;e hereby is &s;hewne forth one principall my|&s;tery
in Chri&s;ts death, for <HI>from this,</HI> at lea&s;t <HI>upon</HI> occa&s;ion
<HI>of this</HI> particular as well as any other, doth the Apo&s;tle ut|ter
this great maxime, <HI>yea &s;hew forth His death till he comes,
v.</HI> 26. Of &s;uch moment in their import and &s;ignificancy are
things (thus &s;mall and meane in the eyes of &s;ome) that yet
are full of My&s;tery in Chri&s;ts intendment. And thus much
for the Second Head.</P>
</DIV2>
</DIV1>
<TRAILER>FINIS.</TRAILER>
</BODY>
</TEXT>
</EEBO>
</ETS>
