life Celestial but to have power to transmit the Influences of the Sun into other Corporeal Substances here upon Earth it would surely make the whole Creation to stand amazed and applaud the happiness of Mankind that it should be exalted to so great a dignity But behold here a greater wonder in Heaven a humane body is actually taken up into the Throne of Glory Crowned with Divine Majesty and Honour hypostatically united to the Divine Nature by virtue whereof the Holy Spirit drops down abundantly into the hearts of men making them all wheresoever it comes like unto God in Wisdom Righteousness and true Holiness and fruitful in all good works No wonder indeed that the Angels stoop down 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in respect of his personal being but quoad essentiam absolutam because the Essence of the Son is the very same that the Essence of the Father is desiring to look into the Gospel when they have such a blessed and glorious Pattern of it there before them in the Mount of God But this I say is the honour that Christ hath done unto us and therefore surely a mighty engagement lies upon us to give unto him also what honour we possibly can he sought not to dignifie himself or to make himself in any respect better when he took upon him our Nature for he was from everlasting God in the best and highest degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very God in all the daies of Eternity so high that he could not be higher so great that he could not be greater so good that he could not be better but for our sakes he was made flesh and dwelt among us that we poor dust and ashes might dwell with him in Glory Ascribe we therefore unto him the excellency of his Merit let us be thankful unto him and speak well of his Name for his Name indeed is excellent and his praise above Heaven and Earth his Name also is wonderful therefore to be had in reverence by all them that are round about him wonderful in his Essence yesterday to day and for ever And having also done wondrously well for us as hath been said Now then let all the people praise him let all the people praise him by worshipping him with a divine Adoration by a zealous appearance for him against his Enemies by a ready hearkning to the Voice of his Word And thus have we done with this second Consequent of this Doctrine viz. With a confideration of it in reference to the people of God Lastly Seeing it is so that Jesus Christ is the same yesterday to day and for ever in respect of his Divine Nature Then let all the Enemies of this Eternal Son of God cover their faces with shame who have not only called into question this his Honour but with the Sophistry of Hell in the sight of all the World and before the Sun have most impiously and impudently argued against it Such were Cerinthus Ebion Sabellius Samosatenus Arius Photinus and all those Alogi of old such have been Servetus Socinus Valentinus Gentilis and their followers of late all of them professed and open Enemies against the Godhead of Christ It hath been already said that it is a duty incumbent upon all the faithful people of God zealously to vindicate the name and Dignity of the Son of God against all his Enemies But we shall now see how he himself doth marvellously appear in his own vindication for it may well be said of him as it is in Job He is wise in heart Job 9.4 and mighty in strength to maintain his own Glory and therefore whosoever they be that harden themselves against him shall not prosper They shall perish but he shall endure they shall consume into smoak shall they consume away but he is the same and his years shall have no end We use to say proverbially of the Moon which is called the faithful Witness in Heaven that she will still keep on her course Ps 89.33 though all the Dogs upon earth should stand barking at her Assuredly the Lord Jesus Christ will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same God still yesterday to day and for ever though the foolish man reproacheth him daily and the tumult of those that rise up against him ascendeth continually But will he indeed be the same Ps 74.22 23. We may then conclude upon it infallibly that he will as he hath ever done make all his Enemies the Spawn of the old Serpent his inveterate Adversary to lick the dust Not to speak here of those who are Enemies against Christ as he is Mediatour of which sort I believe the World is full and it is to be feared that too many who even eat of his bread Ps 41.9 do lift up the heel against him Let us consider how his hand hath been stretched forth against those that have denied his Godhead Cerinthus the first that we read of that vomited out this Blasphemy viz. That Christ was but a meer man and not co-eternal with the Father against whom the Evangelist S. John as Irenaus reports it was inspired by the Holy Ghost to write that Gospel which goeth under his name See Doctor Featly in his Dipper dipt This Cerinthus as some Historians write resorting to a common Bath where he met with the said Evangelist was crushed to death by the fall of the house as soon as the beloved Disciple who made hast to shun him was got out of the door Julian the Apostate whom all Generations shall call cursed being wont in a scoffing manner to call the Lord Jesus the Galilaean and the Carpenters Son gave out threatnings that upon his return from the Parthian War wherein he was then engaged he would utterly destroy all those that believed in Christ But he was before his return cut off in a most eminent manner Vengeance not suffering him to live wounded he was mortally in the said Battel uncertain whether by an Angel or man which when he perceived he filled his hand with his own blood and threw it into the aire uttering these words Vicisti Galilaee vicisti Thou hast overcome Galilaean thou hast overcome Eusebius c. c. And when his filthy Soul was about to disgorge it self out of his body he grumbled out with a hollow voice the Devil then as it is like ceasing upon him this horrid Blasphemy Saturato te nunc Nazarene Now satisfie thy self O Nazaren A little before the death of this bloody wretch Libanius Julian's Teacher in Paganism scoffingly asked a Christian Scholemaster what the Carpenters Son was then working for his Disciples he Prophetically answered Parat Juliano Loculum He prepareth a Coffin for Julian who was about that instant time smitten by the just hand of the Almighty Julian Uncle to the aforenamed Julian used commonly the like blasphemy against Jesus Christ and being willing in what he could to vent his malice against him rush'd
manifest X. Episcopal Government in the Church proved by Scripture to be of Divine Right XI The Liturgy of the Church of England cleared from Superstition XII The Church of Rome justly charged with Novelty XIII A Remedy prescribed to cure the Distempers of our Nation and Times about Order and Church-Government The Contents more particularly and more punctually described THe Apostles intent and scope in the words of the Text viz. Jesus Christ the Same yesterday to day and for ever is rendred page 1. A threefold interpretation given of the Text p. 4. 1. With a respect to the Divine Nature 2. With a reference to the whole Creation 3. With a more especial respect to the Church An Apology for these several interpretations ibid. The first Interpretation Proved by Scripture and the concurrent Testimony of sundry Authours p. 5. Objections answered First taken from Prov. 8.22 c. p. 11. Second taken from Luk. 1.35 p. 13. Third taken from Col. 1.15 ibid. Instructions deducted viz. First Though Christ took upon him our nature yet he continued still to be the Same p. 19 Secondly We must give unto Christ the glory due unto his Name p. 21. 1. In worshipping him with Divine Adoration p. 21. 2. In a zealous appearance for him against his enemies p. 23. Of whom there are two sorts especially in these times that must not be spared viz. Those 1. Who raise up men above their proper sphaere equallizing them with Christ p. 24. 2. Who level the Lord Jesus with poor dust and ashes p. 25. 3. In the ready hearkening to the voyce of his Word p. 28. Corroboratives of this Argument 1. The Father will have Christ to be thus honoured p. 29. 2. Christ himself expects of us the same service ibid. 3. The Eternity of Christ is a clear evidence of his Wisdome and Gravity ibid. 4. A necessity lyes upon us to hearken to this his infallible Wisdome p 30. How else shall we escape the snares of Satan What improvement can we make of our Talents in our masters service p. 31. 5. He hath highly honoured us ibid. Thirdly how God hath been wont to make manifest his sore displeasure against those that have been the professed enemies of the eternal Deity of his beloved Son the Lord Jesus Christ p. 33. A particular Application p. 37. The second Interpretation p. 41. Wherein it is observed how Christ is the Same 1. In the work of Creation 2. In the work of Preservation 3. In the work of Restauration How in the work of Creation p 42. Though Jesus Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therein yet the Father and the Holy Ghost are not excluded 1. Christ is equal with the Father in that eternal Counsel and Decree from whence all things had their first rise and origination 2. The Same in the execution of that Decree 3. The Same without any Coadjutor 4. The Same without any variableness in the creating of all things Inferences from hence First this may lead us to a further knowledge of Jesus Christ p. 47. When we consider the Heavens p. 48. When we consider the Deep p. 49. When we consider the Earth ibid. When we consider our selves p. 50. We must say O Lord our Lord How excellent is thy Name Secondly we are to let Jesus Christ enjoy peaceably without any repining his absolute Sovereignty over all the earth to dispose of it as seemeth good unto him p. 50. How Jesus Christ is the Same in the work of Preservation and Government of the world p. 52. An Objection answered viz. If this Power belongeth unto Christ to guide and govern the world What need is there at all of any other government p. 54. In answer hereunto three things are largely proved First Government by men is an Ordinance of Divine appointment p. 57. Secondly Government is ordained to be subservient unto Christ p. 62. Thirdly Christ will have this subservient government and order to be continued so long as the world endureth p. 66 The folly of Fift-Monarchy men is made manifest p 70. A conviction of those that look no further then secondary causes p. 71. They who applaud their Fortune in their successes are reproved ibid. They also who consult with Astrologers p. 72. And that run to Witches for their help ibid. That when extraordinary tempests are raised are apt to impute the cause thereof to Conjuring p. 73. Such as murmure at the happy change which the Divine Providence hath brought upon this Nation p. 74. A conviction of sundry others who in effect disclaim Christs Sovereignty over them p. 76. viz. The Covetous The Ambitious The Proud and Vain-glorious The Profane Politician An Instruction to all that fear God not to be dismayed at the appearance and apprehension of death p. 78. Nor at the troubles that come upon the world or that may befall themselves p. 80. A lesson to incline us to a constant dependance upon Divine Providence p. 81. We are nothing without Christ ibid. How Jesus Christ is the Same in the Restauration of all things p. 82. In order hereunto the Apostles words in Rom. 8.19.20.22.23 are at large expounded p. 83. Where is to be seen how 1. The creature is subject to vanity p. 84. It hath lost a great part of its primitive beauty and goodness p. 85. A necessity lyes upon it to serve the enemies of the Creatour ibid It is still declaring the glory of God but man regards it not ibid. It is troubled at the inverting of the order which the Creatour at first established p. 86. It is instrumental in mans sin ibid. 2. The creature waiteth and groaneth to be delivered p. 87. 3. When this Deliverance shall be p. 89. viz. When the Son◠of God that is the Angels are manifested ibid. Which manifestation shall be both active and passive p. 90. Active four several ways They shall break open the chambers of Death 90 They shall manifest the Saints from the wicked ibid. They shall manifest the judgement pronounced ibid. They shall be employed in the manifestation of the Son of man p. 91. Passive two ways In respect of their Nature p. 92. In respect of their Number ibid. 4. The manner of their deliverance p. 93. An Objection out of 2 Pet. 3.10 concerning the dissolution of all things by fire answered p. 95. Fift monarchists and Millenaries reproved p. 103. See the excellencie of our Creation p. 105. A light to guide us in the first resurrection p. 106. A light to shew unto us somewhat of the glory of the second p. 107. Wherein may be seen 1. How the new heaven that shall be is resembled unto Canaan p. 109. 2. How the new earth that shall be is also so resembled p. 112. The third Interpretation viz. Jesus Christ is the Same yesterday to day and for ever with a more especial respect unto his Church p. 116. First of yesterday that is p. 117. All the time of the old Testament A Doctrine here-hence derived viz. The
darkness are set about the Pavilion of God Ps 18.11 he therefore that presseth to it will lose himself for ever We read indeed of his out-goings that have been from everlasting that is as is conceived his eternal Generation Mich. 5.2 together with his Purposes and Decrees which should in time be accomplished but for his in-goings with the Father and the Holy Ghost they are laid up with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Revestries of Eternity the knowledge whereof is infinitely beyond the reach of any Creature It is fit for us to be contented with what Christ himself hath been pleased to declare concerning this secret As that he was his Fathers delight Diè Diè in all those daies of Eternity rejoycing alwaies before him Pro. 8.30 31. John 17.5 in that excellent Glory which he saith He had with him before the world began But if vain man who is born like a wild Asses colt will be wise above what is written enquiring what Christ did yesterday before the Creation he must be answered with that saying of old He prepared Hell for such bold Intruders who will so audaciously busie themselves in searching into the secret and eternal Counsels of the most High Yet notwithstanding albeit in this sense we are not of Yesterday and therefore neither can nor ought to know any thing this Doctrine may instruct us concerning Jesus Christ that though he took upon him our Nature yet he continued still to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same what he was from Eternity Quod erat permansit quod non erat assumpsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He ceased not to be what he was and what he was not he assumed Thou art the same saith David speaking of Christ Ps 102.27 as appears Heb. 1.12 and thy years viz. of thy Wisdom thy Power and other thy glorious Attributes as well as of thy life have no end but indure throughout all Generations Though the Heavens shall be changed and wax old like a Garment and the faithful Witness that is therein shall witness to all that all things in this world are unfaithful yea though Christ himself who in the fulness of Eternity dwelt in that Light that is inaccessible was in the fulness of time made flesh and dwelt among us yet he was still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same God manifested in the flesh but continuing notwithstanding to be God still This was the Weapon wherewith the Orthodox of old did strike through the loins of the Arians Verbum caro factum est sed non mutatum The Son of God was made flesh but not changed into it and they gave it an edge from this very Text which we are now upon Cent. 4. cap. 5. Jesus Christ the same yesterday to day and for ever True it is Phil. 2.7 he emptied himself as the Apostle speaks Phil. 2.7 for so the word there sâ—gnifies and that secundum Deitatem too in respect of his Godhead But what emptying was this Not a total devesting himself of his Eternal Power and Godhead for then he had not been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same but the meaning is as the word is well rendred in our Bibles He made himself of no reputation That is as it follows He took upon him the form of a servant which form of a Servant could not surely obliterate the form of God Non depositâ sed sepositâ Majestate as one saith well not by cancelling or laying away but as it were by concealing or laying aside for a time the most glorious appearance of his Divine Majesty In a word the Godhead in Christ was not laid aside at his Incarnation considered as it is in it self common to the three Persons Father Son and Holy Ghost but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an approved distinction among the Learned by a gratious dispensation in that he was pleased to condescend so low as to assume our Nature and to joyn it unto his yet not confounding the properties of either and therefore he still abideth immutably the same even as a Prince when he marrieth a poor Beggar may in a sense be said to make himself of no reputation and to have no regard to his great Dignity though nevertheless he continue still in the same state wherein he was before Athanasius gives the reason very clearly Corpus non vim habuit absolvendae Divinae Hypostasâ—os The body which was ordained for Christ was not able to dissolve his Divine Subsistence Now therefore because he made himself of no reputation should we make light account of him God forbid when we consider his Birth here in this world how poor and homely let us withal remember his Eternal Generation how Glorious and Divine When we look upon his poor Mother a despised Woman though indeed the glory and flower of her Sex let us then also think upon his Eternal Father the God of Glory when we see him rejected by men in a worse condition for house-room in the world then the Foxes of the earth and the Fowls of the air let not our Lord thereupon be despised in our eyes but call to mind how he inhabiteth Eternity is in the bosom of the Father upholding all things by the word of his Power and all the Angels of God worshipping him And thus are we faln upon the second Result that ariseth out of this everlasting Truth considering it with a reference unto the people of God Whose duty it is upon the account of Christs Eternity and Immutability to give unto him the glory due unto his Name And how can we indeed do otherwise John 1.14 When we see his Glory as the Glory of the only begotten Son of God When we find by comfortable experience upon our Souls the blessed effects of his eternal and immutable Wisdom Power Goodness how can we choose but say Lo this is our God we have waited for him and he will save us this is the Lord Es 25.9 we have waited for him we will be glad and rejoyce in his salvation Yea this is our faith and confidence and hope and triumph here alone we will fix and here alone we desire to be found to be found in Life to be found in Death and to be found after Death For whither else should we go With him are the Words and with him are the Works of eternal life Such a Saviour it behoved us to have and such a Saviour he hath approved himself to be who did not only begin but throughly accomplish our Deliverance The pleasure desire and purpose of the Lord hath prospered in his hand Es 53.10 And the salvation of his people hath been a salvation to the uttermost So that we may say with Moses He is the Rock and his work is perfect Deut. 32.4 Give unto him then the Glory due unto his Name And if it be demanded how it should be done as it is fit indeed we should be still inquisitive after it
his command shutting them up with Bars and Bolts within their decreed place Jer. 3.22 giving a charge to the poor inconsiderable Sand to be a boundary unto them and though they roar all like Bears and Lions yet they are not able to pass over it When we consider also the Earth the Center of the World as it may be called how stedfast and immoveable That though it be founded on the Seas and established on the Floods Job 38.6 Ps 104.5 Ps 104.24 yet the Corner-stone should be so surely laid that the Foundation shall not be removed for ever How vast and inexhaustible the Treasures thereof are it being full of the Riches of God How excellent and glorious the Attire wherewith it is every year adorned How fertile her Womb from whence such a numerous multitude of living Creatures do derive their Pedigree and Extraction Her uberous Breasts also still sending forth millions of streams to feed as with milk both her young and old Fruit In a word How that from it is ministred matter to defend or offend feed or famish cherish or starve make blind or receive sight to overturn or build up to procure health or sickness soe 's or friends peace or war pleasure or pain sorrow or mirth sleep or watchfulness sores or soundness barenness or fruitfulness life or death and what not When I say we consider these things and amongst them all in a more especial manner our selves made indeed a little lower then the Angels Ps 8.5 6. but crowned with glory and worship having dominion over the works of Gods hands How can we choose but be filled with admiration and say O Lord our Lord how excellent is thy Name in all the World How glorious is thy Majesty How infinite is thy Power How incomprehensible is thy Greatness Thou who art the great Jehovah Exod. 15.11 Ps 89.13 the first born of every Creature the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that givest a Being to this All Who is like unto thee glorious in holiness fearful in praises doing wonders Surely thou hast a mighty Arm strong is thy hand and high is thy right hand Let therefore all the Earth fear thy Name Ps 33.8 yea let all the Inhabitants of the World stand in awe of thee and yield their homage unto thee And whatsoever is excellent in them let them lay it at thy feet and say Worthy art thou Rev. 4.11 O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Secondly Since it is so let then the Lord Jesus Christ enjoy that absolute Sovereignty which he hath as his Peculiar over all the Earth to dispose of it as seemeth good unto him for it is the greatest right that possibly can be in the world imagined to have a peculiar Title to those things that are of one's own making Poor Creatures will stand much upon their Priviledge herein Hath not the Potter power over the Clay of the same lump when he hath prepared and fitted it for his use to make one Vessel unto honour and another to dishonour And hath not the Gardener likewise liberty when he hath contrived his Plat in stretching forth his Line and treading out his Beds and Borders according to his mind to dispose of them for his delight planting and transplanting where and when and as often as he pleaseth Is it not lawful for me said the Master of the Vineyard to do what I will with mine own This liberty is justifiable even by the Law of Nature Seeing then that Jesus Christ is the Creatour of all things and that therefore the Earth is his and the fulness thereof having received from him both matter and form which no Creature in the world can contribute to the work of his hands it is but very meet and requisite that his power should be paramount at all times in giving of it to whomsoever he will and that all men of what Rank soever and to what Right soever they do pretend to be Paravale unto him In vain it is to make a flourish and according to the fashion of the world in a proud insolent manner to boast of our Pedigree and Ancestours and that such an Estate is derived unto me through the prudence and providence of my wise and careful Progenitours whereby I have a Propriety in it and therefore to be perpetuated to me and my Posterity for ever Alas alas these words are but wind empty and foolish only they carry with them an arrogant encroachment upon that supreme Right which belongs unto Jesus Christ as if their present possession notwithstanding their frequent forfeitures by their multiplied disobediences did settle upon them such an entailment as that it lay not in the power of the Lord of the whole Earth to make a re-entry whensoever he pleased and to pass a new Grant unto others that are not of their House and Linage But the wind shall blow no man to preferment out of what quarter soever it may arise for the Prophet tells us Psal 75.6 Promotion cometh neither from the East nor from the West Ps 75.6 nor from the South or Wilderness as the word is rendred containing both North and South Neque à desertis montibus saith S. Hierom. Canaan being on both side begirt with Deserts But God is the Judge in this case as well as in any else He putteth down one and setteth up another V. 7. which he can and doth justifie very well to the silencing of all contradiction even upon the account of his Creatourship I have saith he Made the Earth the Man and the Beast that are upon the ground by my great power and by my out-stretched Arm Jer. 27.5 and have given it unto whom it seemeth meet unto me And thus have we seen how Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same mighty God or the only He as the word signifies in the work of Creation CHAP II. How the Text is Applicable to Christ in the work of Preservation JEsus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same to Day in the work of Preservation and Government of the World which he was Yesterday in the work of Creation For Non minor est virtus quam condere facta tueri There is as much need of power and wisdom to Preserve as to Create What avails it to plant a Garrison without a Captain to defend it To Rigg a Ship for the Sea without a Pilot to guide it To throw Seed into the Ground with an expectation of an encrease at Harvest unless means be used to preserve it from the Incursions of wild Beasts which would utterly destroy it So unless the Lord Jesus Christ be the Preserver of that which he hath created be is not the same to Day which he was Yesterday his years are expired that is his Wisdom Power and Goodness in order to the Creatures have
their period and determination But who is he and where is he that dares put this indignity upon the eternal and immutable Jehovah Will not common experience convince him that the same good hand which created all things hath been ever and still is stretched forth in Upholding and Preserving Whence is it else that amidst such Variety there is such excellent Order still continued Yea that in such Contrariety Confusion doth not break in to the ruine of all Much might here be added to shew the constancy and immutability of Jesus Christ in governing and preserving the World But we shall now contract what might be enlarged The holy Scripture is clear in this matter ascribing unto Christ the power and sovereignty in ruling and preserving the whole Creation By him saith the Apostle Col. 1.17 doth all things consist visible and invisible And the reason as I conceive seems to be there annexed in the former words viz. He is before all things like a Captain in the head of his Army without whom they would be of no force but consume to nothing like a Basis or Foundation in a Building which as it must have a priority in time before the Building so being first laid it upholdeth all that is built upon it To which also the Apostle alludeth Heb. 1. when having made mention of the Worlds being made by Christ he addeth That he upholdeth all things by the word of his power that is his powerful Word which word is very emphatical Heb. 1.3 implying that in the things themselves there is no power no virtue at all for their own preservation but that it is his Rule Order Wisdom alone that keeps the World upright For as in a Structure the stones and other materials cannot subsist in the Building by any qualities or inherent virtues of their own but only by the subsistence which they have upon the Foundation So is it in the World the several Creatures that are therein could never of themselves hold together with that exact Symmetry Comeliness and order that appeareth amongst them but would certainly run headlong to ruine were it not for the mighty Word of command that ruling Virtue which constantly issueth out from Jesus Christ whereby they are upheld and sustained His mighty Power it is alone that upholdeth the Earth that stretcheth out the Heavens that sendeth forth the winds that raiseth up the high and great Waves of the Sea and again saith unto them Peace and be still Yea in the very smallest things is his Power and Providence in governing and ordering the World exercised and made known He it is that maketh the Feather to move Mat. 10.29 30. his mighty hand leadeth the Fly in her way yea more the same force which now shaketh a Leaf if he had sent it against a Mountain it would have turned it up from the foundations and the same strength that bloweth up the Dust if it came against the whole Earth it would shake the bottoms of it For it is not the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher calls it that is as some interpret it the continual progressive Agitation or perfect Adeption of the Creatures that makes them run on in their course But it is that Omnipotent Arm that gave a Being to all things that ordereth and disposeth the motion of them all as seemeth good unto him And for their parts they are willingly subject unto his commands When he saith Go they go when he saith Come they come when he saith Do this they do it as cheerfully as ever the Centurion's Servant did what his Master appointed him though many times they be put upon Services contrary to their ordinary course and those natural Instructions which they received in the Creation for they are sensible of the power of their Lord and in order to his Glory and their own preservation do unanimously agree that his Wisdom must not be controlled To conclude Ps 36.6 He it is saith the Psalmist that preserveth Man and Beast for he having created all all things therefore must be under his Inspection and Care yea it is his glory and honour to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only He in guiding and governing and preserving the World as well as in creating it which honour we find given unto him by the Prophet Ps 40.26 He that created these things bringeth out their Hoste by number he calleth them all by names by the greatness of his might for that he is strong in power not one faileth And when he calleth them Es 48.13 they like dutiful Servants stand up together Es 48 13. We shall not proceed any further in the confirmation of a Point so clear only answer a Cavil conceived and produced in these times through a mis-understanding of the Sovereign power of Christ over the Creatures In which mistake since he did as it is manifest give a Being to the World and thereupon had free liberty to order and govern it as seemed good unto him we shall make it appear they do not only strike at the Mediatory Scepter of the Lord Jesus but at his Wisdom also in the management of his natural Dominion Which being done we shall come to derive some inferences from what hath been said concerning this matter for our further edification Objection If this power say some belongeth unto Christ and to Christ alone to guide and govern the World because he gave a Being unto it why then are men set up in the Throne with him Doth he need helps in Government Or is he like Moses not able himself to bear all the people alone Is he not wise in heart and mighty in strength to manage his own power Doth he govern the whole Hoste of Heaven by his immediate Scepter and must he have Coadjutours in Office with him to rule over men Far be it from us to judge so meanly of this great Preserver of Men. Away therefore with Kings and all the Powers that are upon Earth Down with Magistracy what ever it be that is of a Humane Constitution set up in Competition with him we have no King but Jesus for in him we live and move and have our being To him then alone be Glory for ever Amen Solution Even so Amen Let the Kingdom and the Power and the Glory be ascribed unto him for ever and ever and let all the people say Amen For these things indeed saith The Amen the faithful and true Witness himself he saith it once yea twice once in the Law and a second time in the Gospel without Retractation that Power and Dominion belongeth unto him and whosoever they be that say the contrary That they will not have him to reign over them let them be executed in his presence for Rebels and Traitours So then a hearty Concurrency is readily yielded to the exalting of the Lord Jesus neither shall there be any Name whatsoever in heaven or in Earth named by us at any time to
10.13 Heb. 10.13 and therefore is not to be engaged in it self by such a government over men as is here pretended Add unto this his Office of Mediatourship he must not relinquish with reverence be it spoken till he hath finished his whole work that is brought the righteous God and poor man together again who were set at a distance through the Interposition of the Devil In order whereunto he did assume the Humane Nature and in his own person joyn it to the Divine that so by virtue of this Union and in the execution of that Office which was annexed unto it he might Malgrè all the malice of Hell bring many Sons unto glory But now to lay down this Office by leaving the holy place where he is once entred before he hath perfected the Atonement which will not be till all the Elect be delivered out of the reach of Satan would be so great a dishonour to the Divine Majesty that it could not well be repaired by Wisdom it self Perhaps it will be said these are great words be it so but they are also most true And therefore that disservice that is done unto Christ by these Fifth Monarchy-men as they are called in ascribing unto him such a power as they have fancied for it is but the corrupt fruit of their own Imagination as will appear in the end must needs be very great likewise That they do promote the Design of Antichrist is also clear though they perceive it not For hath it not been the Masterpiece of Rome in the setting up of the Popes Vicegerency under Christ to make all the Powers of the Earth stoop unto him yea to render them in time altogether useless save in what he shall ex Cathedra dictate unto them It was said of him by one who knew well what spirit he would be of That he opposeth and exalteth himself above all that is called God or is worshipped So that to despise Dominion 2 Thes 2.4 and to speak evil of Dignities much more to overturn Order and Civil Government which in infinite Wisdom and goodness hath been established by God in the World must needs be an acceptable Service done unto Antichrist as very much conducing to the carrying on of his pernicious Design and it will sooner be preparatory thereunto then any whit to the advancement of Christ's honour But to let this pass If the word of Truth the Will of the faithful God revealed in holy Scripture be constant and perpetual then may we safely say That this present way which is now in being of the dispensation of Divine Power and Providence in the government of Mankind shall never be changed The Apostle adviseth that every Soul be subject to the higher Powers enforcing it with a Reason that must ever prevail upon the Consciences of men for saith he the Powers that be are ordained of God Rom. 13.1 He exhorteth also that Supplications Prayers Intercessions and giving of Thanks Rom. 13.1 be made for Kings and for all that are in Authority 1 Tim. 2.1 2 3. adding also such a Reason that will undoubtedly over-rule the hearts of those that fear God for saith he This is good and acceptable in the sight of God our Saviour Again Put them in mind saith he to Titus to be subject to Principalities and Powers to obey Magistrates c. Implying that though they would be apt to forget mans nature being ever since it was depraved by our first Parents Ambition wondrously inclinable to an irregular exorbitancy yet they should know this was their duty as well as any other that was given them in charge by the Gospel And now I appeal unto all that are not willing to be deceived whether all this doth not clearly imply the perpetuation of these Powers for if they should not continue unto the end this word of command and exhortation would be altogether useless and impertinent which is an Imputation not to be put upon the words of the Wise yea of Wisdom it self If any shall say yea there shall be a Government to the end but not of a Humane Constitution the Apostle S. Peter will presently stop the mouth of this Objection with that express word of command which he giveth saying Submit your selves to every Ordinance of man for the Lords sake 1 Pet. 2.13 14. whether it be to the King as Supreme or unto Governours as unto them that are sent by him All this then being the undoubted Verity which the Lord Jesus Christ by his Apostles and Servants hath made known unto his Church and which whosoever will peremptorily deny let him expect a Conviction with a manifestation of Gods displeasure what is it that will be objected hereunto What Rather then fail the holy Scripture shall be forced to furnish men with Evasions and Truth shall be set in opposition against in self But O man who art thou that makest this jangling between the words of Truth That turnest the Rule of the Righteous God into crookedness and deformity Is it meet to say to the Eternity of Israel Thou art not the same Fie upon such Blasphemy Let God be true and every man a Liar His words are not Yea and Nay but Yea and Amen pure words as silver tried in a Furnace of earth without any the least dross of falshood or prevarication purified seven times It must surely therefore be some strong delusion that puts men upon this Satanical Sophistry to make Truth contradict it self And what is it that is alledged but some obscure Prophetick places of Scripture the Interpretation whereof will be better known by a patient waiting for the Accomplishment if they be not already fulfilled then by a rash and hasty determination to the dishonouring of the holy Spirit in the invalidating of other places that are plain and clear without any shadow of Ambiguity whatsoever And let these Fifth Monarchy-men themselves judge whether it would not be safer and become them better to submit to the express Commands of the Holy Ghost in Scripture then tenaciously to lean to their own understandings in giving a peremptory sense of some dark and dubious Prophecies to the contradicting of those Commands But to close up this whole matter I suppose that now after all the pretended challenges that have in these times been made by parties to promote the Magistrates Interest it will begin to appear unto all men who are willing to see whose Principles are and have been notwithstanding all their flattering Pretensions Antimagistratical Having thus removed the before-named Objection that lay in our way and made manifest the truth of that Proposition which tended to the clearing and illustrating of our Solution of that Objection viz. That Government is an Ordinance of Divine Authorization made to be subservient unto Christ in his great work of Preservation and for that end to be continued so long as the World endures Let us now come to make use of this Doctrine concerning the Immutability of
as he is But I hope I may without offence give in my poor Judgment as I have done concerning this Scripture considering it is not inconsistent at all with the scope of the Holy Ghost therein and being guided hereto by some certain Probabilities First They are Angels we know and a great multitude of them who did at the Birth of Jesus Christ proclaim Peace to the Creature as well as Good-will towards men the Creature therefore may be in expectation of the manifestation of the Angels that this Promise or Salutation given by them might be made good and perfected Secondly It is not without some reason that the Holy Ghost doth use the different terms of Sons and Children in this Scripture viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons in the 19 Verse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children in the 29 Verse especially considering that that which is predicated of each carrieth with it also a great difference too for the manifestation of the Sons of God answers the expectation of the Creature But the Deliverance of the Creature is not there to be terminated but only by the liberty of the Children of God Now there seemeth to me to be some probability that the varying of the terms should imply also in this place a varying of persons viz. The first to be understood of the Angels of God and the latter of the Saints the latter word also being comprehensive of the first and not the first in a true propriety of speech of the latter considering withall what hath been before said that the Creature must have the Angels employed in working their Deliverance but not the Saints Sons being also fitter then Children in the bringing to pass so great a Work as delivering the Creature out of Bondage is like to be More might be added but this shall suffice for the third Observation from this Scripture viz. The time of satisfying the Creatures expectation that is at the manifestation of the Sons of God Fourthly That which is next offered to our View is the manner of the Deliverance of the Creature or to what it shall be reduced at the expiration of its Bondage it shall be delivered into the Glorious Liberty of the Children of God For it is but subjected saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope or under hope of a happy change to a better Estate and though this hope deferred maketh the poor Creature to faint yet the patient abiding thereof shall not perish for ever For hope maketh not ashamed especially when it is fixed upon such a sure Foundation Rom. 5.5 as Gods Eternal Purpose which cannot be disanulled A Deliverance therefore shall undoubtedly arise unto the Creature even as there shall be to the Children of God for as in this corrupt estate wherein they are involved for the present by the first Adam they are both together fellow-sufferers so shall they together in their several Capacities be set at liberty and have their Pristine Excellencies restored yea much more enlarged unto them by Jesus Christ the second Adam who being the Alpha and Omega the Beginning and the End of the Creation the same yesterday Rev. 21.5 6. to day and for ever is of power sufficient to make all things new It is indeed upon the Childrens account that the Creature shall be Interessed in that glorious Deliverance for as the Apostle speaks in another case Doth God take care for Oxen So may we say doth God so respect the Creature that is the frame of Nature that he will vouchsafe for its own sake to beautifie it when it is deformed Or doth he altogether for our sakes that are his Children For our sakes no doubt shall this glorious Work be accomplished that even the Creature it self also may in a free and liberal manner which is earnestly desired by it be subservient unto his Glory And thus we finde the Preposition here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated into is taken by some as carrying the force of another viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Propter which signifieth for so reading the word thus The Creature shall be delivered from the Bondage of Corruption for the Glorious Liberty of the Children of God that is That the Childrens Liberty might by their service be the more Glorious For as God made the Creature in the beginning for Man and because of him subjected it likewise unto Vanity that so it might not even in the daies of Vanity be superiour to him for whom it was created So will he deliver it again for Man's sake that is for the Accumulation and Illustration of his childrens Glory Though I confess upon the Creature also it self as it is said before shall be conferred a Glory which shall be in the proportion of its Nature a sutable Advancement unto it as the glory of the children shall be unto them And this I conceive in short to be the sense of the Apostle as to this Particular whereby we may see clearly that there shall be a Restauration of the Creature that is as saith S. Peter 2 Pet. 3.13 Now Heavens and a new Earth wherein dwelleth Righteousness Which words of new Heavens and new Earth as they are used in a certain place by the Prophet Isaiah being spiritually understood Es 65.17 are I confess appliable to the state of the Church in the times of the Gospel under the Kingdom of Christ when it should be so renewed that it should seem to be as 't were a new World old things being done away 2 Cor. 5.17 Types and shadows removed yea the whole Service of the former Tabernacle abolished and all things made new 2 Cor. 5.17 So that in this sense this Prophecy is already fulfilled Nevertheless though the words of the Prophet may be so taken yet we are not to confine the Spirit of God thereunto especially when he hath declared his meaning elsewhere to be of a larger extent as he hath done in this very particular for the Apostle S. Peter in the forecited place Commenting upon the Prophet speaks of the new Heavens and the new Earth as not so much to be seen in this World as in that which is to come his whole Scope in the said Chapter tending thereunto Let then the spiritual sense be acknowledged by us yet that hinders not but that the other sense viz. That there shall really be new Heavens and a new Earth at the last Day may be acknowledged also even as Glory is said to be begun here in those Graces that are shed abroad by the Holy Ghost in the hearts of the Elect which shall notwithstanding shine forth in its full Splendour in the Kingdom of Glory Objection I hear what is objected unto this viz. That in the Day of the Lord 2 Pet. 3.10 The Heavens being on fire shall be dissolved and pass away with a great noise and the Elements shall melt with fervent heat the Earth also and the works that are therein shall
be burnt up which implies a total Abolition of the Heavens and of the Earth How then can there be such a Restauration For answer to this Objection if a late Writer may be heard he will tell us that this place of S. Peter is to be understood of the Destruction of Judaea and not of the end of the World Which suggestion of his I shall not for my part insist upon it being an unwarrantable Interpretation differing not only from the Prophet before and the Apostle himself after him in the 7th Verse where he clearly expresseth presseth his meaning to be of the general Conflagration as it were of the Heavens and of the Earth at the Day of Judgment That which I have to say unto the Objection shall be folded up in a twofold Reply Answ 1 First We see the Apostle speaks there of Heavens in the Plural Number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as comprehending all Heavens So that if the place be to be taken in that sense as that the Heavens and the Earth shall so pass away 1 Reg. 8.27 Es 63.15 Heb. 12.28 as to be no more then we must conclude also that even the Heaven of the Blessed which is the Heaven of Heavens the Habitation of Gods Holiness and Glory shall be altogether taken away likewise But that is a Kingdom which cannot be moved therefore surely it is not so to be understood Answ 2 Secondly Whereas the Apostle speaks of the Dissolution of these inferiour Heavens being on fire and their passing away with a great noise of the Elements also melting with fervent heat and the burning up of the Earth and the Works that are therein the meaning is not as if the substance of these Creatures shall be annihilated and reduced to nothing but only that their present Form and quality shall be changed For first the Quintessence of the Heavens is not combustible by any Elementary fire if the Apostles sense should be taken with a reference to any such kinde of fire it being a most certain Maxime Coelum à subcoelestibus nihil patitur that is Heaven cannot fall under the power of any thing that is below it self for being next unto the Angels the prime Agent in Nature it cannot possibly be Passive And if it were subject to any such Consumptive fire then should that fire which is a far more ignoble Creature have a Being in its greatest height and glory when the Being of the Heavens is under a Decay which is too great an absurdity to be imagined by any that take pleasure in searching into the great Works of the Almighty Yea more considering that the constant Product of such fire is nothing else but Ashes it will follow that when the Heavens and the Earth are consumed the Ashes thereof must remain in the presence of God as if he favoured only the Dust of the Creatures But doubtless in stead of Ashes there shall be a glorious Beauty upon the face of Nature at that Day which beauty even that very fire that shall then visibly flame out shall also be a means through the mighty working of the most High to bring forth We will not too curiously search into the nature of that fire possibly it may be such as that wherein God appeared unto Moses in the Bush but consumed it not Ex. 3.2 and connatural with that which took up Elias into Heaven not destroying his body but changing it into a glorious estate 2 Reg. 2.11 In both which Apparitions as in many more the Ministry of Angels was imployed whom as the Psalmist speaks God maketh a flaming fire And therefore when the innumerable multitude of these Angels shall appear at the last Day waiting upon the Lord Jesus when he comes in his Glory well may Heaven and Earth be then said to be in a flame and as it were all on fire But let the Nature of that fire be as it is ordered by the Wisdom of the Creatour far surpassing our shallow Apprehensions being sparkles of those everlasting Burnings that are in himself This fire at that day shall put a new Form and Quality upon the Heavens and the Earth But how Or what I say again we know not neither is it indeed fit for us to know while we are in this our present estate This we know because God hath promised it there shall be new Heavens and a new Earth wherein dwelleth Righteousness that is it may be such Heavens and such Earth at least as there was in the beginning wherein Adam dwelt when he was in his Innocency This also we know that the Angels who are this flaming fire as they are now employed by God in the Ordering Guiding and Governing the Heavens and the Earth which now are so they shall in the end be instrumental in making all things new for they shall take away every thing that doth offend and like unto fire separate the Precious from the Vile which will necessarily bring on a perfect Renovation and this Renovation is that which will surely be the Dissolution of the former both Heavens and Earth so as they shall not be remembred nor come into minde according to the word of the Prophet Es 65.17 Add unto this the melting of the Elements which the Apostle also mentioneth a plain Metaphorical expression what doth it imply but that they shall be brought into a new form even as Mettal when it is melted loseth not its substance but only the faeculency and dross is taken away and the Mettal transformed into another shape then it had before And thus in like manner the Prophet David when he had spoken Ps 102.26 of the perishing of the Heavens doth declare what his meaning thereof was in the words immediately following viz. All of them shall wax old like a Garment Ps 102. 26. as a Vesture shalt thou change them and they shall be changed He speaketh not of other Heavens but the old changed into better The wrong side of the Vesture is for the present only discernable but the day shall come when it shall be seen in all its Glory Unto this we have the concurrent assent of Expositours both Ancient and Modern whose words because they are so clear and pregnant in the confirmation hereof I judge it fit to intersert them at large as I finde them Holy Hierom upon Isaiah writes thus Extrema illa Coelorum mutatio erit tantum renovatio illorum promotio in meliorem statum That is The change which shall be of the Heavens at the last Day will be nothing else but their Renovation and a promotion of them to a better estate And in his Commentary upon the 102 Psalm writing on these words They shall perish and wax old as a Garment gives his judgment thus Coelorum iste interitus non erit abolitio corum sed reformatio redintegratio that perishing of the Heavens shall not be their Abolition but their Reformation and Redintegration So likewise S. Augustine on the same
place renders the sense thereof thus Peribunt Coeli in fine seculi sed non peribunt ut animalia ita ut esse desinant sed quia in alium statum transformati omnibus quae nunc exercent ministeriis functionibus effectibus carebunt ut quibus tum non erit opus homini facto jam incorruptibili cujus gratiâ ministeria illa exercebant Coeli The Heavens shall perish in the end of the World yet not as other Creatures so as to cease to have any being but being transformed into another state they shall not have those Operations Influences and Effects which now they have because Man for whose sake they were employed in such services being made incorruptible hath no need of them The asoresaid S. Hierom illustrates his meaning by a similitude v. g. Infans cum in Puerum creverit puer in juvenem juvenis in virum vir in senem nequaquam per singulas aetates homo perit idem enim est qui prius fuit sed paulatim immutatur aetati priori videtur periisse sic etiam Coeli c. When an Infant groweth up to childhood from childhood to youth from youth to mans-estate and from thence to old age we do not say in his growth and progress through these several Ages that he perisheth from what he was essentially no he is the same person which he was at first but by degrees changed so as to the preceding Age wherein he was he may seem to perish Thus is it with the Heavens they shall be changed which change shall be a kinde of perishing as to their former estate and a dissolution of that Frame wherein they stood before but yet nevertheless continue in the same substance still which they were from the beginning Of the same judgment was Gregory sirnamed the Great Quaeri potest saith he c. It may be demanded seeing the Scripture speaks one while of the eternal duration of the Earth how it comes to pass that another while it speaks of a general Dissolution Hoc tamen facile discutimus c. This saith he we can easily discuss and resolve if we consider how and after what manner Earth and Heaven shall pass away and how they shall continue Vtraque enim haec per eam quam nunc habent imaginem peribunt sed per essentiam tamen sine fine subsistunt They both pass away in respect of their present Form but their essential Being shall never fail And again Scriptum est c. It is written there shall be new Heavens and a new Earth Quae quidem non alia sunt condenda sed haec ipsa renovabuntur Not as if other distinct from these shall come in their stead but even these that are now in being shall be renewed Coelum igitur transibit erit quia ab eâ quam nunc habet specie per ignem tergitur tamen in suâ semper naturâ servatur Heaven therefore shall pass away and yet shall continue because by fire it is purged from that outward appearance and shape which it now hath but in its own proper nature shall stand for ever Vnde per Psalmistam dicitur mut abis eos mutabuntur quam quidem ultimam commutationem suam ipsis nunc vicissitudinibus nobis nunciant quibus nostris usibus indesinenter alternant c. And hence it is said by the Psalmist Thou shalt change them and they shall be changed which ultimate change of theirs they do in effect themselves significantly demonstrate unto us by those interchangeable Vicissitudes wherewith they do incessantly vary in order to our use and service for may we not at every turn of the year behold the Earth through the Winter-frosts dis-robed of all her gorgeous Attire and when the Spring appears to flourish in as much beauty as she did before The Heavens in like manner to be covered every day with the darkness of the Night and again to be renewed by the daies Brightness And thus by the continual repair of these obvious Defects we may take some guess of the future perishing of these things at the last Day and also of their refreshing again by a Renovation In the next place let Peter Lombara be heard Lib. 4. Dist 47. who saith Peribit Coelum Terra non secundum subst antiam sed secundum speciem quae immutabitur Heaven and Earth shall perish not in their substance but in their outward Form which shall be changed Many more of the Ancients might be alledged who do unanimously consent unto this Opinion So that whatever some people may judge of it now it is no Recent Device but a Doctrine that hath been received as a most Genuine Truth in former Ages yea and now also in these later times it hath been Asserted by Modern Divines I shall instance in some few amongst a multitude that give their suffrage hereunto Thus Calvin Hoc unum de mundi elementis notandum est consumptum iri tantum ut novam qualitatem induant manente substantiâ This one thing is to be noted concerning the Elements of the World that they shall be consumed only by putting on a new Quality their substance remaining still the same And Commenting upon these words of the Apostle viz. The Creature is made subject to Vanity he thus writeth Dubium non est quin vanitatem opponat integrae naturae c. It is not to be doubted but that S. Paul opposeth the present Vanity of the Creature to that perfect Nature which shall appear in it hereafter Thus Polanus Erunt Coeli novi quia renovati sed novis qualitatibus non substantiâ There shall be new Heavens because they shall be renewed but how Not with a new Substance but new Qualities Thus Bucanus Post judicium seu restaurationem omnium rerum sedes locus beatorum erit non solum in Coelis sed etiam in terra After the Judgment or the Restauration of all things the seat and place of the Blessed shall not only be in the Heavens but also in the Earth Thus Amesius Ignis purgando innovando mundo deftinatus non antecedet judicium sed sequetur That fire ordained for the purging and renewing of the World shall not precede the Judgment but follow it And again Elementa non erunt sublata sed mutata The Elements shall not be quite taken away but changed Gomarus after many Arguments that he produceth to this purpose concludeth Mundus non in nihilum sed in meliorem statum est redigendus The World in the end is not to be reduced to nothing but into a better estate H. Grotius in like manner Libertatem à vanitate sive interitu accipiet tunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum filii Dei ad gloriam illam aeternam pervenient Solent boni patres in honorem filiorum etiam servos eorum ornare The Creature shall be delivered from Vanity and Destruction when the Children of God
have attained to that Eternal Glory even as good Fathers are wont for the honour of their Children to put some Ornaments upon their Servants Piscator also upon the same place writeth thus Rom. 8. Coelum Terra inn vabuntur quum Patâ—fiet Gloria filiorum Dei Heaven and Earth shall then be renewed when the Glory of Gods Children shall appear Ravanellus likewise a late Writer in his Bibliothecâ Sacrâ saith Etiam Terra quoad substantiam erit Eterna Yea the Earth in respect of its substance shall be Eternal Lastly To name no more Brentius Hom. 53. in Luc. thus argueth Num Coelum Terra transibunt ita ut nihil eorum omnino maneat Minime omnium non transibunt omnino sed mutabuntur abjicient vestimentum corruptionis induent novam vestem incorruptionis Futura quidem Coeli ac Terrae mutatio non autem in totum abolitio Shall Heaven and Earth so pass away that nothing of them shall remain No verily they shall not altogether pass away but they shall be changed they shall cast of the Garment of Corruption and put on a new Robe of Incorruption There shall indeed be a change of Heaven and Earth but not a total Abolition I have not here mentioned any of our own Writers who notwithstanding many of them Grave Learned and Reverend Divines whose Works praise them in the Gates do unanimously Assert the same Doctrine And thus we see the concurrent Judgment of Writers both old and new inclining this way viz. That it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only as the Apostle's word is in another place 1 Cor. 7.31 and which some construe to this very purpose The Figure the Habit the Form and Fashion of the World that shall hereafter pass away not the Substance Nature and Essence of it for that shall be purified and perpetuated in Glory to all Eternity And though the Scripture speaks of a Conflagration Dissolution and Preterition which they who are of a contrary judgment in this Point do much insist upon yet since they speak no where of an utter Abolition or Annihilation we may with safety abide by what we have declared But here take this Caution it behoves us in these matters to be wise according to so briety and in all humble mod esty to content our selves with this general discovery of the renovation and restauration of the World for we see the Apostle speaks of it in the general term of the Creature meaning the frame and sabrick of the World as hath been said consisting of Celestial and Elementary Regions Now if we should enter too curiously to search what Creatures else of the World shall be restored what place shall contain them what actions they shall have what properties they shall be endued with wherein they shall be serviceable and useful to the Glorified Saints c. If we should I say launch out to venturously into this Deep we shall not have the Cynosure of the word to guide us and so shall certainly fall upon the flats of our own foolish Imaginations or run desperately upon the Rocks of most dangerous errours such as Cerinthus and the Chiliasts have done It is enough for us that we have this general discovery made of the Minde of God herein viz. That the Creature shall be restored and delivered from the bondage of corruption into or for the glorious liberty of the Children of God and that a reparation shall be made by Jesus Christ of that which sin hath so much defaced and disordered And now to conclude Doth not all this evidently speak out that Christ will not fail in the exercise of his power over the World But as he began to manifest it in the Creation and to continue it in the preservation so he will perfect it in the restauration of all things declaring himself thereby mightily to be the Son of God Yesterday to Day and the same for ever But before we dismiss this Point Let us as we have done with the former bring in some few Corolaries to wait upon it for it is not fit that a doctrine of so noble a sublimity should be without Attendants that may some way be useful for the Church of God The first then that appears comes with a rule or a rod to rectify an old errour newly revived For if this truth be admitted as it must unless wee will shut out the Lord Jesus Christ from a most eminent part of his Glory that is then an Errour to be exploded and repented of which is very confidently maintained by many in these times concerning that outward Glory made up of a temporal peace safety and happiness with an affluence of all good things which they have imagined the Saints shall here in this life be Partakers of before the end of the World grounding their opinion upon such Places of Scripture which make mention of this restauration that we have insisted upon But if this Restauration shall not be till after the general Judgment as hath been made to appear I hope such Persons who have been of that erroneous perswasion will finde cause hereafter to be of another Minde I will not deny but that upon the downfal of that Man of Sin the Church may shine forth in a more beauteous lustre in respect of spiritual Glory before the end commeth then now at this present can be discerned in her but whatsoever that may prove it shall certainly be attended with much trouble from the World and from the Divel for the promises that are made to the Church while she is Militant Mor. 10 30 2 Tim 3.12 are accompanied with this Proviso viz. That she must look for Persecution And therefore to look for a Kingdom of Saints here which shall continue a thousand years free from troubles is so Vain a thing that methinks without a strong delusion of Satan it should not enter into the hearts of any that pretend to be acquainted with the Counsels of God in his Word It is not meet that the Spouse should finde her way through Ease and Pleasure when her Lord is gone before through much Labour and Sorrow The Disciple is not to be above his Master nor the Servant to be above his Lord It is enough for the Disciple that he be as his Master and for the Servant that he hee as his Lord If the Master of the House was rejected and despised by men yea made a Man of Sorrows while he was here upon earth Es 53.3 how much more should the same Lot befal those of his household It will assuredly be the Glory of the Church while she is in her warfare to be still in the feild fighting the Lords battels and to resemble the Captain of her Salvation who went through Water and Bloud and was made perfect by sufferings For him Luk. 24.26 2 Tim. 2.12 Mat. 30.23 He ought as he said of himself to suffer and so to enter into his Glory And surely the Church must follow
yea and the greater was our sin that after we had some large experience of this great Glory wherein Divine Goodness had put us we should through our absurd folly deprive our selves of it This for the second Consideration arising from the said Doctrine The third brings a Light in her hand to guide us in the first Resurrection and to shew us the Glory of the second First we are hereby taught to fit and prepare our selves against this time of Restauration viz. By raising up our dull heavy and carnal hearts from this present evil World where they are too apt to lie groveling and by setting our Affections on things above and upon this Comfortable time of Refreshing wherein the Lord Jesus will freely and fully manifest his love and faithfulness unto his beloved people And indeed seeing that these things shall be dissolved and again restored What manner of persons ought we to be in all holy Conversation and Godliness Scarce any among us I dare say but do look for new Heavens and new Earth that is expect Salvation in the Day of the Lord. But can we be so deluded as to think that the old Adam should bring us thither A Delusion notwithstanding it is wherewith multitudes are miserably deceived But beloved Brethren let it be remembred that the flaming Sword which keeps the Way to the Tree of Life will never suffer any to enter there under such a Conduct There must dwell nothing but Righteousness neither shall there in any wise enter into it any thing that defileth Rev. 21.27 nor whosoever worketh Abomination or maketh a Lye If therefore we carry our sins along with us we shall certainly stand without amongst Dogs and never be admitted Rouze up thy Soul therefore O poor Sinner and with Indignation shake off whatsoever it be that may hinder thee from having a part in that Glory that shall be revealed For be assured the Lord Jesus Christ will never suffer his new Creation to be sullied with the least spot or stain of Uncleanness He will not have his poor Creature to be ever groaning and when he hath once freed it it shall be freed for ever none but the new Creature shall be the Inhabitant of his new Creation Let all old things then be done away both in our hearts and in our lives and let all things become new I shall conclude this first Branch with that excellent Gloss of Mr. Calvin upon that of the Apostle 2 Pet. 3.10 Non subtiliter de igne procellâ c. Disputare voluit Apostolus sed tantum inde elicere exhortationem quam mox attexit nempe ut enitamur nos quoque advitoe novitatem The Apostle's design is not subtlely to argue about the sire c. that shall be at the last Day but from the consideration of the change that shall then be to draw forth an Exhortation to perswade men to newness of life So say I let us not busie our selves about too curious an inquisition after the manner of that change that shall be made of the Heavens and of the Earth rather it should be our care according to the advice and warning of the Apostle that seeing we look for such things as new Heavens and new Earth 2 Pet. 3.14 to give all diligence that we be found of him who is the faithful Authour of this Change in peace without spot and blameless And thus are we guided by this Doctrine to the first Resurrection Secondly it will shew unto us somewhat of the Glory of the second For according to the Power and Wisdom of the Workman so is the Work to be expected that cometh out of his hands if he be able and expert in his Art whatsoever it be his Work will be answerable Now it is to be presumed that Jesus Christ who is the Wisdom of God and the Power of God will like himself produce a most glorious Work in his Restauration of all things for herein also he will be the same which he was from the Beginning What therefore the Prophet spake in a certain place may very well be applied to this purpose Es 64.4 Since the beginning of the World for in the beginning there was some kinde of resemblance of that Glory which shall be Eye hath not seen as the Apostle renders it nor Ear heard 1 Cor. 2.9 neither have entred into the heart of man the things which God hath prepared for them that love him The Eye of man hath seen much the Ear perhaps hath heard more but the Heart conceiveth more then Eye hath seen or Ear heard but Eye Ear and Heart are all too narrow to comprehend or describe the exceeding weight and superlative Greatness of that fulness of Glory It may suffice that it is of his wise and powerful ordering who is the same yesterday to day and for ever In the 14 of S. John the Lord speaketh to his Disciples in these words which have a measure that reacheth unto all Believers I go John 14.2 saith he to prepare a place for you a place with himself that where he is there also may his people be Being then I say of his preparation who is the Lord of Glory and of his Prepossession too how can it possibly be but exceeding Glorious Kings do not use to erect Cottages but set forth their Magnificence in sumptuous Buildings How stately then shall that place be which is prepared by Jesus Christ the King of Glory It was as he himself faith elsewhere prepared from the foundation of the World Mat 25.34 Yet after some thousands of years he saith again I go to prepare a place for you Once more behold here by the way how Jesus Christ is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same that excellent Work which he made and prepared at first and which was afterwards lost and forfeited by man'd Disobedience he will now prepare it again for all those that believe in him for in him there is no variableness nor ever shall be That Preparation therefore that is to be made will be it seems in part the Reparation of that which was made in the Beginning In part I say for it will not become us to mete out or to set Bounds to this great Work of Christ by any Topographical Delineations otherwise then we have the Word to guide us neither indeed can we positively determine what it shall be 1 John 3.2 It doth not yet appear saith the Evangelist what we our selves shall be though for the present we be the Children of God And what the Glory was of our first Creation we are not able in this our low estate to finde out much less do we know what that Glory is which Christ is preparing But notwithstanding this is certain because it is revealed there shall be new Heavens and a new Earth wherein dwelleth Righteousness and where Righteousness dwelleth there must needs be great Glory For if Righteousness here where she is but a Forreiner
what it is for the Son to deliver up the Kingdom to the Father It is even that which the Apostle saith Phil. 2.10 then shall the Son also himself be subject unto him that put all things under him that God may be all in all whence it followeth that this subjection is the same with the delivery up of the Kingdom An interpretation therefore here seems to be necessary that the Son may be acknowledged to be subject to the Father and yet nevertheless that he may be said to have an everlasting Kingdom which may be called the Kingdom of the Son because then at the Name of Jesus every knee must bow of things in heaven and things in earth and things under the Earth When all things do confess the Lord Jesus and are made subject unto him whether it be by constraint or by consent then shall the mystery of one God be made manifest unto all and all praise shall redound unto the Father of whom are all things that so when preaching that is the creatures service in proclaiming the Name of God shall cease the one onely God may be known in the mystery of the Trinity For when all rule and all authority and power shall bow the knee to Christ then shall the Son manifest himself that it is not he of whom are all things but that he is his Son and that in him he himself is to be seen according to his own words Joh. 14.10 Joh. 14.10 This then is the subjection and the yeilding up of the Kingdome Christ subjecteth himself unto the Father proclaiming the Father to be he of whom are all things confessing also that he himself is of him For so great Majesty and Glory will appear in the comming of the Son that all the powers of Heaven and company of Angels may possibly look upon him as God alone But our Saviour when he shall say I am not he that is the Father but his Son he delivers up the Kingdome to the Father and yet continueth to be King still Herein then I say is manifested both his subjection and his delivery up of the Kingdome because when he professeth that he himself is of the Father he confesseth that whatsoever he hath is of the Father ascribing unto him the glory of being the complement of all things Besides this the same Saint Austin adds yet another sense concerning Christs delivery up of the Kingdome to the Father interpreting the said Kingdome for the people of the Kingdome that is his charge of the Elect Saints which he received of the Father not suffering one of them to be lost Ad Oro. Cont. Priscillia cap. 7. tom 6. Cum tradiderit Regnum Deo Patri id est cum perduxerit sanctos suos ad contemplationem Patris c. He shall deliver up the Kingdome to the Father that is when he hath brought all his Saints to behold the Glory of the Father and his own Glory which he had with the Father before the World was Now whether we understand the Apostle in this sense or that other before either of which we may safely adhere unto and unto one or both of them without question must the words of the Apostle be reduced we may conclude infallibly that Christs delivery up of the Kingdome to the Father shall not deprive him of that power and authority which he had before over his Church but that he shall continue to be King thereof unto all eternity August eodem loco Quod autem dicit Apostolus deinde finis cum tradiderit Regnum Deo Patri ibi finem non consumentem sed perficientem significat And whereas the Apostle saith then cometh the end when Christ shall deliver up the Kingdome c. That is not to be understood of the end bringing with it destruction and dissolution but rather that which bringeth perfection wherein shall be a clearer demonstration of Christs Power and Wisdome in the governing of his Church then is possible now to be discerned For as Luther upon these very words of the Apostle saith well Est idem hic in Terris regnum quod postea in Coelis futurum erit nisi quod jam contectum oculis nostris non pateat It is the same Kingdome here upon Earth which shall be hereafter in Heaven but that we are not able now abiding in this mortal and sinful estate to perceive it being hidden from our eyes I could multiply Authours both Ancient and Modern who do all agree in this that when Christ delivers up the Kingdome to the Father he then onely layeth down his Mediatorial Office not continuing any longer the Fathers Deputy in the governing of his Church but that his Kingdome notwithstanding shall everlastingly be the Same The same in the manifestation of his Wisdome Power Love Goodness towards his redeemed people to all eternity Onely how and wherein he will exercise the Authority of a Head over his Church otherwise then is before related there is none that is wise unto sobriety that will speak of it or be inquisitive after it Such knowledge is too wonderful for us it is high we cannot attain unto it Now therefore let all the ends of the Earth that is Application all the Inhabitants of the World farre and near Look unto Jesus and be saved Consider him in his Divine Nature Es 45.22 as he is begotten of the Father from eternity to eternity consider him also in the several works of creation continual preservation and future restauration of all things look unto him in his relation to his Church what he hath been is and eternally will be without any variableness or shadow of turning you 'll finde him in all that which the Apostle here proclaims him to be the same yesterday to day and for ever Look unto him then I say that you may more and more long after his apperance love him and delight in him Look unto him that you may follow his example an example equivalent with all Rules of righteousness in those things which he did and commanded though not altogether in those things which he did but commanded not What better object can you have to fix all the thoughts of your hearts upon He is the pattern set for your imitation according to the depth of Divine Wisdome He is the gift of God to the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4.10 a greater gift then which though God be great in power and infinite in love he hath not to give Eph. 1.6 He is the beloved in whom the Father is well pleased deliciae Dei humani generis the darling of the Almighty Hag. 2.7 Ps 45.2 Cant. 5.10 and the desire of all Nations fairer then the children of men white and ruddy the chiefest of ten thousand white in his Divine Nature according to the sense of some late Expositours which was the brightness of his Fathers substance and red in his humanity being of the same substance with