time of the Old Testament with all the legal Ordinances attending upon it is a day that is set and expired being yesterday and therefore not to be brought into our account neither are we to walk in the light of it p. 118. Proved by sundry instances ibid. Whereupon followeth The conviction of those who in this day will grope after the obscure light of yesterday these are First the Jews p. 121. Secondly they that seek to be justified by the works of the law p. 126. Thirdly the Papists p. 128. Fourthly they that now-a-days pretend to Oracles and wait for Miracles p. 129. Where is to be seen What we are to judge of the pretended Visions and Revelations of these times ibid. And what Miracles are now to be regarded in the time of the Gospel p. 132. A second Doctrine propounded viz. Jesus Christ was the Saviour of his Church in the time of the Old Testament even as nâ—w in the time of the New p. 134. Proved ibid. A Question resolved How Christ could be a Saviour before he was in a capacity to suffer death by taking our nature upon him for the expiation of sin p. 135. Jesus Christ was a Prophet from the beginning p. 136. Jesus Christ was a King from the beginning p. 138. Jesus Christ was a Priest from the beginning p. 149. A difference observed in respect of the dispensation and manifestation of Christ to the Fathers and us p. 155. Examples of sundry of the Fathers believing in Christ Adam Abraham Job Daniel c. p. 156. Moses's intercourse with Jesus Christ upon the Mount p. 159. Whereupon followeth 1. An exhortation to the Jews to look unto Jesus p. 164. 2. A warning to take heed of despising the ages before us p 166. 3. Our religion proved to be the onely true Religion p. 169. 4. The Limbus Patrum of the Church of Rome proved to be an absurd forgery p. 170. 5. To hold that the object of the faith of the Patriarchs of old was not Jesus Christ is a gross errour p. 175. 6. And as gross is it to maintain that we are not now justified by the Object but by the Act of Faith p. 176. Of the second course or computation of time viz. To day Wherein first this Doctrine is propounded viz. The time of the Gospel is a time of light p. 180. It is a true light p. 181. It is a great light ibid. It is a marvellous light ibid. It is an invincible light p. 182. Whereupon follow The duties of those who are the children of this day 1. To rejoyce and be glad in it p. 184. An Objection But this day is a day of trouble of rebuke and blasphemy p. 186. Answered ibid. 2. To let the light of this day shine in upon their souls p. 188. A Question put viz. What is this light p. 189. Answered 1. It is the light of Life ibid. 2. It is the light of the glorious Gospel of Jesus Christ p. 190. 3. It is the light of the knowledge of the glory of God ibid. 3. To walk in this light p. 191. A two-fold walk 1. Walk in the Commandments of the Lord ibid. Motives hereunto 1. It is the great design of Almighty God this day to save his people from their sins p. 192. 2. We are to walk worthy of our calling p. 194. 3. Consider the length of our way p. 195. 4. This day will have an end p. 196. 2. Walk in the Ordinances of the Lord p. 199. Let then the world be awakened that lyeth asleep in the darkness of sin and ignorance p. 202. Let the Ignorant be roused p. 202. Let the profance be alarum'd p. 203. A Question put viz. How cometh it to passe that wo and misery falls so inevitably upon profane people this day p. 207. Answered 1. The sin of such persons is found out by the light of this day ibid. 2. Their sin doth finde out them p. 208. Application p. 209. Another Doctrine propounded viz. Jesus Christ is the Same to his Church now in the time of the Gospel which he was before under the Law p. 212. Proved by Scripture p. 213. An Objection But we see there is a change to day from what was yesterday in the form of Divine worship How then can Jesus Christ be the Same p. 215. Answered ibid. Inferences thereupon First the Imputations of Novelty upon those Churches which adhere to this foundation charged on them by the Church of Rome cannot be just p. 217. The said Imputations justly retoried upon the Romish Church ibid. Secondly an Exhortation to let the same minde be in us which was in Christ Jesus that is to be the Same in things pertaining to God p. 220. An Application hereof to us of this nation with a free and plain discovery of our late inconstancy p. 222. An Objection Shall we then be the Same which we have been in profaneness and superstition p. 227. Answer God forbid ibid. 1. The bad Old Cause did not preserve us from either p. 228. 2. The League and Covenant though contrived to strengthen the said Cause yet as it was illegal in it self so was it treacherously carried on p. 229. It is objected But is there not a return to Superstition when the Lyturgie Ceremonies and Episcopacy are restored p. 233. It is answered ibid. Where 1. The Lyturgie and Ceremonies are vindicated p. 234. Particularly 1. Our bowing at the name of Jesus p. 235. 2. Our bowing at our entrance into and departure from the Congregation p. 236. 3. Our Lyturgie and Ceremonies are acknowledged to be a will-worship which is plainly manifested to be in some respects lawful p. 238. But that they are extracted from Romish Missals is a slanderous untruth p. 242. 2. Episcopacy is clearly proved by the Scripture to be of Divine Right Sensu Primario p. 248. An Exhortation to the Jews p. 262. Matter of rejoycing to the Gentiles p. 268. An Application hereof to our own Nation p. 270. A serious Expostulation with Anabaptists ibid. Of the third course or computation of Time viz. For ever p. 273. A Doctrine propounded In the midst of the various changes and chances that may come upon the Church to the end of the world Jesus Christ will be unto it still the Same Ibid. Proved by Scripture p 274. Inferences from hence 1. Assurance may be had of the Churches perpetuity p. 275. 2. A remedy to cure the sad distempers of our Church about Order and Church-Government p. 276. 3. An Exhortation and Christian Advice given to those who pretend they cannot for conscience sake submit to Church-Government by Bishops p. 277. 4. Comfort to all who live goldy in Christ Jesus both in respect of themselves and their posterity p. 281. Another Doctrine propounded viz. Jesus Christ will be the Same unto his Church in her Triumphant and Glorious estate in heaven unto all Eternity p. 282. Wherein first The full sense is given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 283. Secondly how
is enquire into Moses and the Prophets They are they that testifie of me But Quoad dispensationis modum c. The Manifestations of God's Presence with his People are not now after the same manner as in the time of old and the outward form of his Worship which he hath prescribed is not the same with us as it was with the Fathers yet nevertheless this doth no more impeach the Immutability of the Mediator by whom the change is made then a Covenant written and expressed more plainly with a distinct form of words from what it had before doth put an imputation of Inconstancy upon him that granted it Of which more shall be said hereafter The Scripture is very clear for the confirmation of the proposed Doctrine Even Yesterday was the setting of that Day foretold for Daniel prophecied of the putting out of the Light thereof Dan. 9.27 viz. Dan. 9.27 Jer. 31.31 Mal. 1.11 of the cessation of the old Sacrifices and Jeremy foretelleth of a new Covenant Jer. 31.31 c. and Malachy of a new Oblation and the Jews themselves acknowledge according to these Prophecies that when Messiah shall come he shall turn their Day into Night and change their Laws Answerable hereto is that of our Saviour Luke 16. The Law and the Prophets were untill John Luke 16.16 which John was indeed the true Janus who saw both daies the Concluder of the former and the Beginner of the latter There will be no great need to insist much upon the proof hereof the Epistle to the Galatians is in a manner wholly spent upon this Argument let us single out some places wherein the Apostle giveth very pregnant testimonies concerning this matter We saith he Gal. 4.3 Gal. 4.3 when we were children that is before we had that true manly knowledge and wisdom whereto we have now in the fulness of Time attained were in bondage under the elements of the world Heb. 9.10 Carnal Ordinances which were the Abecedarian Rudiments of the Paedagogy of the Law were the Light of that Day but these Elements are now utterly destitute of their former Influence Luster and Vigour being become but weak and beggarly Gal. 4.9 Gal. 4.9 of so mean account are they now even in the judgment of him who saith of himself When he was a childe he spake as a childe making his boast of them 1 Cor. 13.11 verily thinking with himself that he ought to do many things according to those Rudiments but when he became a man he put away all those childish things True it is they had as one saith well been Elements in their time and God had used them as the first Letters of the Book to schole his People with but their Office was ended that fulness of Time which brought Christ into the World and that fulness of Knowledge and Grace which Christ brought with him was their Diminution The Light which they gave though Glorious in that Day is by reason of a more excellent Brightness that now shineth quite extinct and of no value even as the poor light of a Candle is of no use when the Sun appeareth in his full strength Again the same Apostle tells us in the same Epistle Gal. 3.23 Gal. 5.18 Rom. 6.14 Gal. 3.23.5.18 and so also Rom. 6.14 that we are not under the Law And what is the priviledge that we have hereby Surely very great for we are not only not under the Curse of the Law but not under the guidance and conduct of the Law as it was in the hand of Moses John 1.17 He indeed gave the Law that is the Letter of it and that was all the light that he could give and the Veil upon his face did then shadow out the Veil upon the peoples hearts which was not taken away in the reading of the Old Testament 2 Cor. 3.14 2 Cor. 3.6 but the Ministry of the New Testament is not the Ministry of the Letter but of the Spirit and the Veil which was of old under the Law in the reading of the Old Testament is now under the Gospel done away by Christ So that I say again we are not under the Law in the Letter of it as they of old were neither can the Veil of Moses hinder us as it did the people formerly As here so likewise in other places of Scripture doth the Apostle bear witness to this truth Col. 2.14 v.g. Col. 2.14 * Or De crees Deleto quod adversum nos erat Chirographo Doctrinis Christ hath blotted out the Hand-writing or Obligation of Ordinances whereby is principally understood the Law of Ceremonies which was an Act of Yesterday Or Christ hath by his Doctrines that is new Statutes of the Gospel blotted out the Hand-writing viz. of the Law which was against us for so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred without the least perverting of the Apostles sense Let it be construed either way it plainly demonstrates that the Obligation which was of Yesterday in the time of the Old Testament in full force and virtue is now utterly cancelled made void and of none effect And least some might cast out a scruple that though it be blotted yet still it may be legible the Apostle further saith He hath taken it out of the way yea and that it may not be suspected that it should be afterwards brought to light again it is added for the removal of all fears and jealousies whatsoever that he nailed it for our greater security to his Cross that is to die with him and so rent it in pieces Again Col. 2.17 Col. 2.17 having spoken of certain Customs and Rites proper to the Time of the Old Testament he saith of them They were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shadow of things to come And what things were those Such things as many Prophets and Kings have desired to see Luke 10.24 but could not A Complication of all which glorious things the Apostle there ascribeth unto Christ calling him the Body which when it is come there is no more use at all of the shadow but it must give room thereto and vanish away Types are to endure but till the time of Rectifying Heb. 9.10 that is Heb. 9 10. the Evangelical Jubilee which sets all in their due Order and Station Lastly To insist upon no more in Heb. 1.1 2. there is set down a plain difference between Then and Now observe God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets hath in these last daies spoken unto us by his Son To them at sundry times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many parts as the word importeth now a part of his will and then a part the Lord was then in the way only of revealing his Minde to his Church letting forth Light by little and little till the Sun of Righteousness Jesus Christ arose he had not told his whole Will And so
all Eternity otherwise we may argue further if the first Person be not Father from Eternity there must arise in time a change in his Personal Denomination which is incompossible with the Father of Lights in whom there is no variableness Yea more if the Son of God be the Power of God and the Wisdom of God as 1 Cor. 1.24 then surely he must be co-eternal with God Pet. Low Constat ergo qui semper habuit sapientiam semper habuit filium i. e. Manifest therefore it is that he who is eternally Wife must have the Son co-eternal with him But to contract what might be multiplied hereupon a very pregnant proof we have to this purpose given us Heb. 1.1 2 3. Hebr. 1.1 2 3. where the Apostle most elegantly doth set forth the whole Mystery of this Divine Relation in some remarkable Resemblances And albeit as Bishop Andrews that Magazine of Learning observeth well whose words it will be no offence here to rehearse there be not any resemblance translated from the Creature though never so excellent that will hold full Assay yet withal this we are to think that what terms the Holy Ghost hath made choice of they are no idle speculations that are drawn from them Three several Titles are by the Apostle ascribed unto Jesus Christ in the said Scripture every of which have their proper lustre to guide us into the knowledge of this Mystery which are these Son Brightness Character In Son there is a true Identity of Nature upon it is grounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of one substance even as the Sâ—n is with the Father But if any shall say the Son cometh after the Father in Time amends is made for that in the next term Brightness for it is not to be imagined that there ever was or ever could be a Light Body but in the very same instant there must stream from it a Brightness So upon this is grounded Coeternal But there is some inequality between the Light Body it self and the beam or brightness of it the Beam not being full out so clear shews an imperfection in the term Brightness but that is supplied in the next Character for that is ever just equal neither bigger nor less then the Type or Stamp that made it Vpon this then is grounded Coequal and like per omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So like as shew us the Father saith Philip Why he that sees the Character never desires to see the Stamp if ye see the one ye see the other He that seeth me seeth the Father whose express Form I am Agreeable to these three saith the same Authour we believe of Jesus Christ that he is consubstantial as the Son coeternal as the Brightness coequal as the Character Against the new heads of that old Hydra sprung up again in our daies of whom more shall be said hereafter Devout Bernard goeth along likewise in the same Tract Genuit Omnipotens Omnipotentem Altissimus Altissimum Aeternus Aeternum The Omnipotent saith he hath begotten the Omnipotent the Highest the Highest and the Eternal the Eternal Serm 1. De Adven Domini Neque fas est Dei filium degenerem suspicari sed equalis fateri necesse est Altitudinis ejusdem penitus Dignitatis nam filios Principum Principes filios Regum Reges esse quis nesciat i. e. Neither is it meet to imagine the Son to be of a Degenerate Nature but we must necessarily acknowledge him to be of an equal Altitude and Dignity with the Father for who among us knoweth not the Sons of Nobles to be Nobles and of Princes to be Princes We may conclude therefore the Son of God to be God also from Eternity being begotten of the Father from Eternity All which if we look back into the Womb of Eternity do clearly demonstrate the relation of the Son to be ever inseparable from the Father And so doth it if we look forwards for that ineffable Generation which is the ground of this Divine Relation is never past but as the Schole-men call it is Actus commensuratus Aeternitati just of the same sâ—ze with Eternity and therefore it follows in the Text Jesus Christ is the same to day which yesterday and will be also for ever This eternal Generation of the Son though it be not iterated yet it is continued even as Reason is the continual emanation of the Soul of man which also was coequal with it Mens gignens nunquam desinit giguere 〈◊〉 râ—tio genita nunquam desinit gigni Dr. Collins Reg. Prâ—f Theol. Though I confess still there be a great dissimilitude in Comparisons of this nature And as Regeneration in the Saints is a continual act of the Spirit of God upon them for Quotidie Renati sumus was the word of a sound Divine We are every day regenerated So is this Divine Generation of the Son of God a permanent and everlasting Generation which as it had no beginning in time so it hath no end being Actus Aeternus in God but with this difference Christ's Generation is perfect from Eternity though it be still in Esse not being like our Generation of one from or by another but as that whereby the Sun begetteth his Beams which are alwaies begotten yet alwaies perfect whereas our Regeneration is gradual growing up still towards perfection And from hence it is that Christ is said by the Apostle Col. 1.15 Col. 1.15 to be the Image of God an Image not accidental or artificial such as is of a King in his Coin or money but the essential and natural Image of the Father such as is of a King in his Son being of the same nature with him and so not a vanishing transient shadow but express and permanent Image Polanus To this purpose saith one Haec Divina Genitura non est transiens sed permanens perpetua unde Pater Aeternus non de sinit giguere filium filius non desinit gigni à Patre That is the Divine Generation is not transient but permanent and perpetual for the eternal Father doth uncessantly beget the Son and the Son doth not cease to be begotten of the Father And thus far with the Clew of the holy Scriptures and the help of Orthodox Writers upon them have we entred into this Labyrinth where we see the Lord Jesus Christ to be the same yesterday to day and for ever in respect of his Divine Nature Here now before we come to make use of this Doctrine and to bring it home to the Conscience of the Believer for his Edification and Consolation we might arraign all the enemies unto it Jews Arrians Samosatenians and others and examine what Arguments they have been wont to produce against it which I doubt not but we should find to be of no force but that they are not worthy and therefore needless to be at large insisted upon Nevertheless that the malice and subtlety of the Devil
finite Righteousness of his be efficacious towards others if he had not been God as well as Man It was his Godhead that did put an infinite worth upon all that he did and upon all that he suffered and made his Righteousness to be of so diffusive a nature that it was enough to justifie all the World for the obedience of God to the rule of the Law and the blood of God given up to the sentence of the Law are infinitely comprehensive far beyond what either men or Angels are able to conceive Had it not been for this might not Divine Justice have justly rejected him as an Offender yea as the greatest of all other For his undertaking to justifie others would have been the greatest sin that ever was committed in the World as being the absurdest mockery and most insolent affront that ever was offered to the grand Majesty of God And would not Death and Hell likewise have still kept them in their clutches with triumphant Insultations trampling upon him making him to know that his Arm was too weak to subdue their Kingdom and that it would cost more to redeem those Souls they gaped for then such a poor man as he was ever able to compass But blessed for ever and ever be his Name as he happily began this noble Enterprize for his poor people so to his eternal honour and their everlasting salvation he did victoriously as became the Almighty God prevail therein Now therefore away with that cursed Anthropolatry of Socinians let it for ever be trodden under foot as unsavoury Salt having no relish in it acceptable either to God or man And let the consideration of what hath been here said provoke all that bear a sincere affection to the Lord Jesus to cry out and say It is time for the Lord to arise for they have made void thy Glory thy Crown and Dignity is despised thine Honour is laid in the dust and what can thy Servants do Awake awake therefore put on strength O Arm of the Lord awake as in the ancient daies in the Generations of old smite all thine Enemies in the hinder parts and put them to a perpetual shame make them to know themselves to be but men But make them also to know that thou art the Eternal and the immutable God yesterday to day and the same for ever Thus much for the second Branch of this Result of the Doctrine of Christs eternal Generation Thirdly Let all the people of God give unto Christ that honour which is meet by a ready hearkning to the Voice of his Word submitting cheerfully to his commands silencing all corrupt Reasonings that are apt to exalt themselves in the heart against the knowledge of his Will and captivating every thought to the obedience of his Gospel A service this is which is due unto him because even because he is the eternal begotten Son of God And this way of glorifying Christ must be joyn'd to the former otherwise in vain will it be to spend our zeal in vindicating the Name of the Lord Jesus against his Enemies if in the mean time we should dishonour him by our disobedience unto him and resuse to give him the hearing An honour which we find sometimes given unto men Vnto me saith Job Men gave car and waited and kept silence at my counsel Job 29.21 22. after my words they spake not again and my speech dropped upon them Now what alas are the words of poor Job put Noah and Daniel Moses and Samuel together with him but saltless and absurd words of folly and vanity unless they receive and Acumen and savour from Jesus Christ Eccles 12.10 to make them Verba desiderii acceptable words words according to his own form sound and wholesom For he saith Solomon giveth wisdom Pâ—o. 2.6 and out of his mouth cometh knowledge and understanding He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancient standing and everlasting Oracle of Heaven who alone is to be consulted upon all occasions and whosoever speaks not according to his word it is because there is no light in them Es 8.20 his life alone being the light of men John 1.4 He John 1.4 as hath been said is that Ratio Primogenita the first begotten Reason from whence springeth all the Reason in the world of what nature soever it be whether in things Spiritual or in things temporal and therefore even in Reason there should be a cheerful Acquiessency in him as in our Center without any the least Contradiction Tergiversation or Deviation whatsoever Shortly then seeing it is he that giveth such a Mouth and Wisdom unto some of his peculiar Servants that the Wisdom and Spirit by which they speak is become irresistible Mat. 13.19 shall not his own Word which is the Word of the Kingdom not a forreign Exotick word as the words of men are but the pure proper native genuine Language of Heaven be worthy of all acceptation and of all veneration too since by the confession of his Enemies even when he was upon Earth cloathed with skin and flesh John 7.46 he spake as never man spake and by the testimony of the people that heard him when he taught them it was with authority But of this more may be said hereafter when we come to the third Interpretation of the Text considering the Lord Jesus in his relation to his Church to which this Subject will be also very suitable For the present let this word of Exhortation be received upon the account of Christ Eternity as he hath relation to the Father for in that respect he is as hath been made to appear the same yesterday to day and for ever Hearken therefore to his word because he is eternal And here give me leave to strengthen this Argument with some few Corroboratives that it may effectually bring the consciences of men under the power thereof First then let it be remembred the Father will have him to be thus honoured even upon this consideration of his eternal Relation unto himself as appears by that Voice which came from the excellent Glory saying This is my beloved Son Mat. 17.5 hear him Secondly Christ himself upon the same terms expects of us the same Service for when he had Pro. 8. declared his co-eternity with the Father what is the inference that he makes thereupon but this V. 32 33 34. Now therefore hearken unto me O ye children of men hear instruction and be wise and refuse it not Blessed is the man that heareth me watching daily at my Gates waiting at the posts of my door for who so findeth me findeth life c. 3. Add hereunto this Eternity of Christ is a clear evidence of his wisdom and gravity for if it be true which Job saith With the Ancient is wisdom and in length of daies understanding Job 12.12 It must be also most true that with him whose years have been before all Generations is surpassing wisdom and of his understanding
the derogation of Christs Honour We will call no man King upon Earth as we are to call no man Father or Master because one is our King Father Master in Heaven that is Christ Mat. 23.9 10. Mat. 23.9 10 Sed appellamus Christum We appeal notwithstanding unto Christ himself whether that be to be judged any encroachment upon his Natural Sovereignty or if they will any Diminution of his Donative Power which is according to his own appointment in a way of subordination unto him And such is that Magistracy and Government which hath been is and I doubt not what ever Phantasticks do dream but shall be in the world over men unto the end of the world Had this absurd Paralogism against Magistracy been vented by the professed enemies of Jesus Christ it had been no strange thing but it may well be accounted the first-born of wonder and astonishment that people pretending to knowledge piety zeal and who are said in some measure to order their Conversations according to such pretensions yet should suffer themselves to be so strongly deluded as to disclaim the present dispensation of Christs power in governing the world which is concordant with what is written and to wait for another which is not clearly revealed yea which is utterly inconsistent with the safety of mankind Admit though Magistracy be in respect of it form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane Creature nay I will say more Though it may be in respect of the abuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devillish Creature yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lord. 1 Pet 2.13 Rom. 13.4 The Magistrate of what form soever he be hath his Commission from Heaven He is the Minister of God saith the Apostle to thee for good And as Jeheshaphat spake of Judges so may we say of all in Authority They Judge not at least they ought not to judge pro arbitrio or pro populo 2 Chron. 19 6. either to please themselves or the people but for God that is they are in Gods stead Vices Domini Gerentes as Junius glosseth it Gods Vicegerents doing his work representing his person and executing what he himself commands Now though this that hath been said might be sufficient to stop the mouth of this Cavil and put to silence the ignorance of those that will insist upon it yet since this matter of Civil Government is of so great Import that the Honour of the Lord Jesus Christ himself as he is the Creatour and Governour of the world together with the preservation of the peace safety and prosperity of all Mankind is interwoven therein And seeing there are risen up in these times a sort of people who under a pretense of making way for a fifth Monarchy as they call it despise Dominion and speak evil of Dignities and in regard that the Constitution and Conservation of Government amongst men is a most eminent product and Emanation of that Divine providence that ruleth and guideth all things I shall upon this occasion of giving an answer to the said Objection without any impertinent or unprofitable Deviation from the matter in hand demonstrate at large the undoubted verity of this following Proposition Viz. Government is an Ordinance of Divine Appointment Proposition 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 True it is as Mediatour Christ hath this Paramount Authority and in that regard all Government in the world is subordinate unto him But it is as true this supremacy in the ordering of the world is more eminently in him as he gave a Being to all things And therefore they that would take away Magistracy and Government among men which we shall prove Ab Origine to be of his own Institution do more especially sin against the Godhead of Christ This being premised let us proceed And for our more orderly handling of this Proposition let us consider it in the several parts thereof which are three 1. Government is an Ordinance of Divine Appointment 2. It is ordained to be subservient unto Christ 3. Christ will have this subservient Order to be continued to the end of the world First That Government is an Ordinance of Divine Appointment 1. Branch is testified both by the written and unwritten word of God that is by Scripture and Nature The holy Scripture doth give abundant witness hereunto Not to multiply places consider we that of Prov. 8.15.16 where Wisdom that is Christ uttereth his voice in this manner Pro. 8.15 16. By me do Kings reign and Princes decree Justice by me Princes rule and Nobles even all the Judges of the earth From Christ then it is that they have their power so that they may say It is he that hath made us and not we our selves he and not others no not the people for it is not in the peoples choice whether they will have Government or no no more then it is in their choice whether they will make use of their ordinary food for their preservation Again It is an Ordinance of God saith the Apostle Rom. 13.1 2. Rom. 13.2 And there is no power but of God V. 1. where we are to know that to be of God in the Apostles sense must not import as some will have it a meerly permissive Counsel or providence but a divine Approbation Authorization and Vocation otherwise the Apostle had said no more for Magistrates in this Charter then the Scripture elsewhere saith of Plagues Famines and other judgments yea of the sins of men which in the first and larger sense are said to be of God too 2 Sam. 24.1 2 Chr. 25.20 Add hereunto those honourary Titles which the Holy Ghost gives unto Magistrates calling them Gods Ex. 22.28 Ps 82.1.6 John 10.34 35. Angels of God 2 Sam. 14.17 2 Sam. 19.27 Ministers of God Rom. 13.4 Nursing fathers c. of the Church Es 49.23 Saviours Judg. 3.9 Neh. 9.27 The shields of the earth Ps 47.9 c. c. All which do plainly argue a divine Authorization and Approbation of Magistracy and that the Office Order Institute of it is of God Besides this testimony of Scripture Nature doth likewise witness the same unto us For even that also is a Teacher sent of God 1 Cor. 11.14 therefore the teachings thereof are not to be sleighted Doth not Nature it self teach us that Government and Order in the world are appointed by God himself being observed by the Creatures without the imposition of any written Law For we find not only men yea even the most barbarous among men to have this Principle engraven upon their Spirits That a people without government are in the ready way to ruine and therefore do in their practice with one consent and with much complacency submit themselves thereunto but even the glorious Angels above us and those Creatures below us are not nor ever were without Order Order being as
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers manners and troops not revealing his Will after one manner but sometimes by a lively Voice sometimes by Visions sometimes by Dreams by inspiration by Urim and Thummim by Signs from Heaven by Types and Ceremonial shadows c. One while making known his Grace under the Promise of the Seed of the Woman breaking the Serpents head which in all likelyhood was the constant Doctrine that the Patriarchs those Preachers of Righteousness in the first Age of the World insisted upon So Luther speaking of Enoch saith Summâ fiduciâ prae aliis Patriarchis Satanae Cainitarum ecclesiae se opposuit confitendo semen mulieris praedicando de conterendo capite Serpentis Another while entituling himself The Lord God of Shem Gen. 9.26 27. who first of all Men upon Earth had God entailed unto him in a special reserved sort of peculiar Appropriation and Noah prophecies concerning him that God should dwell in his Tents that is So Musculus Meo judicio simplicius est ut intelligamus loqui Noc de Deo qui fuerit habit turus in Tabernaculis Shem i e. Omnia illius posteros quoque benedicturus in omnibus illi adfuturus c. Ita etiam Mercer Ex. 3.15 Mat. 19.28 John 15.15 2 Cor. 3.18 2 Cor. 4.6 that his presence should peculiarly be confin'd to him and his Linage Afterwards Ex. 3.15 The God of Abraham Isaac and Jacob professing that this should be his Name for ever and his Memorial to all Generations that is till the time of Regeneration should come spoken of Mat. 19.28 Thus diversly did the Light of that Day break out and shine forth which various Light is now vanished and another more firm and steddy more resplendent and glorious displaies his Beams over our Horizon for in these last daies God hath spoken unto us by his Son and that not in part but this Messenger of the Covenant hath made known the whole Counsel of God nor obscurely for with open face we may behold as in a Mirroir the Glory of the Lord and the light of the knowledge of the Glory of God shineth now clearly to us in the face of Jesus Christ Now the kindness and love of God towards man hath appeared more plentifully more clearly then ever before being now discovered unto the Church under the Title of the God and Father of our Lord Jesus Christ in whom he hath opened all the Treasures of his bounty in whom his Name is more magnified and his Grace more exalted then Yesterday in all the Ages that were from the beginning From all which it appeareth that the time of the Old Testament with the whole Order and Institute of it is a Day that is past being Yesterday and therefore not to be recalled Which being so this serveth then for the conviction of all those who in this Day will be still groping after the obscure Light of Yesterday The first sort that come under this Censure are the Jews who are still of Yesterday and will know nothing of the Light of this present Day Poor people what wait you for Let me speak unto you in the words of truth and soberness Your Fathers of old did well to take heed unto that sure Word of Prophecy giâ—en unto them by the holy Spirit of God as unto a Light that shined in a dark place whereby they did foresee and acknowâ—edge the expiration of their Day even in the same manner as it hath already come to pass and did discern afar off this present Day which the Lord hath made Rejoycing in it Oh that you would now also in this Day when the Sun of Righteousness hath gotten up into the Meridian of his full Strength take Counsel of the same Word too possibly your eyes may then be opened so as you may plainly perceive the Change that hath been wrought how the great God who hath the Times and Seasons in his own Power hath concluded the Light of Yesterday not onely in Demolishing your Temple and Depriving you of all your Glory but in the full Accomplishment of all whatsoever was written in that Word concerning the Messiah who is the Light of this our Day If you have not Faith to believe this let the faith of the Gentiles convince you of your Unbelief Is it not a clear demonstration without all controversy seeing Light is sprung up to the Gentiles who sat in Darkness that the former Light is vanished and utterly destitute of its Brightness I speak not of a few Proselytes that might be gathered unto you from among the Nations but that whole Nations and Kingdoms should so Unanimously joyn together to believe in the God of Abraham Isaac and Jacob and with one voice to cry out as they did of old 1 Reg. 8.39 Jehovah is the God Jehovah is the God What can it argue but that God hath taken them into Covenant with himself even as he hath done you Time was indeed when you were his peculiar People Deut. 4.7 Ps 147.19 20. and there was no Nation how great soever that had the true God so nigh unto them as you had in all things that you called upon him for Hee made known his Word unto Jacob his statutes and his judgments unto Israel He did not deal so with any Nation and as for his judgments we did not know them But now every Nation that worketh righteousness and feareth God is accepted of him now may we make our boast of Abraham as well as you if we walk in the steps of the Faith of our Father Abraham for we finde it by experience to our Comfort that God hath made him according to his Promise the Father of many Nations Gen. 17.5 God doth not now limit his Presence to an Ark as he did before but as it was Prophecyed by Malachi from the rising of the Sun even to the going down of the same Mal. 1.11 his Name is great among the Gentiles and in every place for no place is now Unclean Incense is offered unto his Name and a pure offering for the Lord of Hostes had said it and his Word must stand that his Name should be great among the Heathen Yea and the Prophet Esaiah likewise telleth us Es 11.10 that In that day that is another Day distinct from that wherein the Prophet lived there shall be a root of Jesse that is a sprig sprouting out and springing up from Jesse as from a Root which shall stand up for an Ensign of the people To it shall the Gentiles seek that is repair and flock together as to their Sanctuary and Refuge wherein they shall trust Now what have we Gentiles to do with Jesse were it not for Jesus this Root should for ever have lain hid in the Earth and we should have joyned with those who once said Look to thine own House David were it not for the Son of David in whom we trust Alas alass your continued Contempt of us
as possibly he can and consequently that he might by degrees totally eclipse the glory of the Lord Jesus for he hates him with a perfect hatred and utterly frustrate in the end the great work of Redemption From this Forge it is I doubt not to say it that this old Antichristianisme now newly revived concerning the needlesness of the Knowledge and Faith of Christ under the Law hath had its forming and contrivance wherein some of late have exceeded above measure It would be too tedious here to intersert all that is written of this matter in a Book called Theologia Veterum and to give answer thereunto this onely would I know how the Lord Jesus could Quatenus Mediatour be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday If all that is said concerning Justification and Salvation not onely of the Fathers that were of old taken into Covenant with God but of the very Heathen not in and through Jesus Christ but onely by a general knowledge of God the maker of Heaven and Earth be true Doubtless there cannot be truth in both these assertions and if any shall assert Doctrines contrary to the express Word of Scripture whether it is better to hearken to the Holy Ghost or them judge you But I shall leave this matter to their second thoughts who have been too rash in spreading about these Anti-scriptural Paradoxes hoping that those who continue still too pragmatically Active therein will now find Cause to repent them betimes of their errour and retract it Onely I must here add if this Errour be to be repented of how much more that other which is made the ground of it and which doth indeed snatch the Crown off from the head of Christ not suffering him to have any thing to do at all in the salvation of his people from the beginning of the World to the end thereof viz. That God was pleased to make choice not of the Object but the Act of faith The T◠Credere as it is called to be imputed to his people for Justification And what I beseech you doth this signifie but that God was not so well pleased with his Son as with us poor sinful Creatures Or as if it stood with the Wisdom and Justice of God to make choice and accept of that which was imperfect for so is Faith in the strongest Believer considering it in the Act to make sinful man Rectus in Curia righteous in his Sight and to reject that which was most Perfect If this be not to dishonour both the Father and the Son I know not what is But as the Holy Martyr said of old in retam sancta Deliberatio non habet locum When such affronts as these are put upon the Almighty God we must not be mealy-mouthed how dares any man utter such a notorious untruth as this God was not pleased to make choice of the Object of Faith for our Justification If an Angel from Heaven should come and preach this Doctrine we should spit in his face and hold him accursed Can there be any thing in this world dearer to us then this that the Lord is our Righteousness Is not this the foundation of our Comfort here and of our hope that we may lift up our heads with confidence hereafter at the great day of Retribution against all the pleas of the Law and the clamours of the great Accuser of the Brethren what Doctrine is there that the Apostle Saint Paul doth more clearly and more frequently insist upon in all his Epistles then this that It is the Righteousness of Christ and Christ alone that is imputed to us for our Justification Rom. 5.19 1 Cor. 1.30 2 Cor. 5.21 Gal. 2.16 1 7 To give some instances Rom. 5.19 By the obedience of one that is Christ many shall be made Righteous 1. Cor. 1.30 Christ Jesus is of God made unto us Righteousness 2 Cor. 5.21 We are made the Righteousness of God in him Gal. 2.16 17. Knowing this a man is justified by the faith of Jesus Christ that is by Christ himself as is plain in the Verse next following Yea and the Apostle for himself particularly professeth saying I live not but Christ liveth in me Gal. 2.20 for I live by the faith of the Son of God See how he glorieth in the Object of his Faith as that which is the staff of his Life viz. of his justification in the sight of God without which he confesseth himself to be a dead man True it is Rom. 4.5 that he saith elsewhere viz. Rom. 4.5 Faith is counted for righteousness but that must be understood relatively as faith is fixed upon the object and as the object puts virtue into it otherwise we should make the Apostle to contradict himself and it is very observable that whensoever Saint Paul speaketh of faith in this point of justification he still renders it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is through faith or by faith as implying somewhat that we receive by faith but never thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for faith as if Righteousness were a recompense given unto us for the bare Act of believing Neither is it ever said in an active sense faith justifieth but by faith we are justified that is Passively by a forein Righteousness which by faith as the recipient onely is applied unto us When a beggar puts forth his hand to take an almes from a liberal man should he say mine own hand or the sense of my poverty that made me beg hath releived me in my want and have no regard to the Giver or to the Alms it self whereby his Life is sustained When our Saviour tells his Disciples Mat. 5.14 They were the Light of the World Math. 5.14 Joh. 1.9 did he then deny himself to be that light which lighteth every man that cometh into the World Joh. 1.9 A power is given unto Ministers of the Gospel in many places of Scripture such as properly belongeth unto God himself and his Son Jesus Christ As for example the works of Regeneration Conversion Remission of Sins everlasting Salvation what are all these but works far beyond the reach of man or Angel being such as hath been said belong unto God and Christ yet we know all these are by the Gospel ascribed unto Ministers 1 Cor. 4.15 Act. 26.18 Joh 20.23 1 Tim. 4.16 for they are said to beget men unto God as also to convert them opening their eyes turning them from Darkness to Light and from the power of Satan unto God to remit their Sins yea to save them but now because these things are spoken of Ministers in a way of subserviency unto Jesus Christ will any man be so void of reason therefore as to exclude Christ himself and say not Christ but Ministers do regenerate convert forgive and save those that do believe Yet thus do our adversaries argue in this case because it is said faith is counted for righteousness and we are justified by faith
the day requireth of them In the next place seeing the Time of the Gospel is such a lightsome Day let this serve to awaken the World that lyeth asleep in the darkness of Ignorance and Profaness And oh that I were now a Boanerges that I might with the Thunder and Lightning of this day rouze and startle such Sleepers out of their sloth and security wherein they are willing to lie down like those the Prophet speakes of Es 56.10 Loving to slumber miserably stupified with the Delusions of the Noone-day Devil scarcely so much as dreaming of their imminent danger till it comes upon them with the dreadfull Alarmes of Gods Insupportable Vengeance Look up O ye poor Creatures behold and see the Night is past and the Day is come the Morning is not onely spread upon the Mountains and the Day Star in his Course driving before it the shadowes of the Night but the Sun hath shined out in his full strength What Are you not ashamed thus to turne Day into Night and to lie snorting in your sinfull Security whiles so glorious a Light shineth round about you If you will still shut your Eyes let your Eares yet be open to that Gospel-Thunder clap Joh. 3.19 and let them tingle to heare it Joh. 3.19 This is the Condemnation the very damning Sin which sinkes men deepest into Hell that Light is come into the World and men love Darkness rather then Light But let us a little take these sleepers apart one from another and proclaime before them the Day of the Lord. First you that are wilfully ignorant who know not nor will understand but take Pleasure to walke on in Darkness and will not see the Light very apt to learn how to carry on a Design to your Advantage in things of this World but starke fooles in the mystery of Godliness Consider Is this a time to be Ignorant when the Light of the knowledge of the glory of God hath shined out not in the vailed face of Moses as it did Yesterday but in the glorious face of Jesus Christ Is this day of the great things of God so illustriously visible to be despised Or is there such Comeliness and Beauty in the Black hue and prodigious feature of darkness that men should so much delight in it The times of former ignorance God was pleased to wink at but now he commands all men every where to repent Awake Awake therefore you that have hitherto despised knowledge Awake I say open your eyes now if ever you will see for if this Gospel which this day hath so demonstratively made known to the World be as a Hidden thing unto you it is an evident token of your everlasting perdition But if this Day doth produce such Terrour and prove so Dismal for those that are ignorant oh what a black Day is it like to be unto those that are Profane Let Swearers and Liars and Drunkards and Oppressours and unclean Adulterers and cruel Mockers and Despisers of Gospel-Ordinances with all the rest of that Rabble that lie down in the Lethargy of Sin tremble and be horribly afraid at the Apparitions of this Day Since you will not open your Eyes to see the Light of it you must and shall abide the evil that attends upon it The evil I say how strange soever it sounds in the eares of men unacquainted with God and his Word who think of this Day as if there were nothing but calmnes and serenity in it And truely to a Believer that walks in the light of it It is a day as hath been said of rich and abundant Grace A joyful day Mal. 4.2 To such as fear the Name of the Lord saith the Prophet Malachy shall the Sun of Righteousness arise with healing in his wings bringing in his rayes the cheerful and comfortable light of life that health and salvation which shall keep them safe in the midst of all dangers But will it shine forth thus alike unto all to those that serve God and to those that serve him not hear the Prophet in the words before-going proclaiming the contrary Behold let the world take notice of it the Day cometh that is Mal. 4.1 this very Day we now speak of as appeareth clearly by the context that shall burn as an Oven and all the proud yea all that do wickedly shall be as stubble You 'll say perhaps as those Scoffers did 2 Pet. 3 4. Where is the promise of his coming So where is the terrour of this day For since we are fallen asleep in our sins as you tell us we are safe and secure even in this day that you would have us believe to be so terrible we see no sorrow at all but thrive and prosper in the World according to our hearts desire and to morrow shall be as this day yea much more abundant But O poor deluded people is this indeed your presumption Wo unto you that ever you were born if you suffer this delusion to prevail upon you What Do you think to be safe in the day of the Lord's Vengeance Es 61.2 For whatsoever you vainly dream of it such it is to all obstinate impenitent sinners as it will appear more hereafter For the present let me expostulate the Case with you Are you indeed so safe from the evil of this day as you do pretend If you be Scelus tutum aliquis nemo securum tulit Sen. Hyp. Tuta esse scelera secura non possunt Bern. yet as one said surely you cannot be secure Or rather secure say I with another you may sometimes be but you can never be safe A miserable safety that is surrounded with so much danger And the security that you boast of is a sure token of your imminent Destruction 1 Thess 5.3 You may I confess prosper in the World and encrease in riches yea you may come in no misfortune like other folke nor be plagued like other men and yet notwithstanding this day of the Lord's Vengeance have a terrible influence upon you There is an Vltrix misericordia an avenging mercy giving freedome from trouble in Anger and Displeasure Solo auditu contremisco saith Holy Bernard sweetly I tremble at the very hearing of it God keep me from such mercy These blessings are beyond all wrath But what talke you of prosperity and security Did you never hear that God rains down snares here upon his enemies as well as fire and brimstone storme and tempest And that the prosperity of fooles shall destroy them What advantage then have you by these outward things wherein you so much pride your selves and applaud your own happiness When they shall be instrumental in bringing you to utter ruine In the mean time oh how doth the Soul lie scorching under the burning heat of this day Which though it be by some but little felt yet it is the forest judgment of all other for as the Lightning never pierceth more fiercely then when it melteth the sword and
inventions worthy of no value We deny not but where Antiquity is found in a way of Righteousness it is indeed a Crown of Glory among the Churches of Christ But being found in a way of Errour wandring from the righteous rule of the written word and laying inconstancy upon Jesus Christ who is this way of Righteousness as if he were not the same still in his Doctrine which he hath delivered to his Church it is fit to be despised We must here now look to be told that the written word is not the onely rule but that there are many other unwritten verities to which we are likewise bound to give heed as well as to that which is written Sess 4. Decreto de Can. Script Yea and the Council of Trent hath thundred out their Anathema against those who refuse Traditions for the rule of faith as well as against those that refuse the written word But may it not then be demanded if it be so where can faith finde a sure foundation to fix upon that which is unwritten being very uncertain whether it be from Heaven or of men If the written word be but a part of Gods revealed will and these unwritten verities as they are called the other part never can there be assurance given to any of the whole Mystery of Salvation neither can the Church know it aright in the whole series of it was God hath revealed it For when some affirm a Tradition to be Apostolical which others of as great account disdainfully reject for a spurious super-inducement and forgery thrust upon the Churches in after-times which dissenting in this case hath frequently come to pass even in the Primitive Dayes of the Gospel what a miserable maze is the faith of a believer brought into Will not our confidences be much weakned in our spiritual conflicts and our hopes of gaining Converts to our Christian Profession from among those that are without if they should make this objection unto us be utterly choaked and our endeavours in that kinde frustrated and come to nothing To let pass the great multitude of these Traditions the number of them being never yet determined whereby they must needs become a great yoke and burthen to the Church of Christ 1 Tim. 3.15 If that which is written be sufficient to make a man wise unto salvation surely that which is unwritten is not absolutely necessary to be heeded by us It is not to be denied but that the Church hath Power to appoint some certain Canons and Rules for the observation of Publick order and decency unto which so long as they are inoffensive in their own nature they that are true Children of the Church will give a ready and a chearful obedience yea we do confess that in things indifferent a respect ought to be yielded to Antiquity and to their Traditions But if an Angel from Heaven should come and tell us that all those things which are simply necessary to Salvation are not to be found in the Holy Scriptures we must hold him accursed Yet Bellarmine saith Nos asserimus in Scripturis non contineri expresse totam Doctrinam necessariam sive de fide sive de moribus Lib. 4. de verbo non scripto Ca. 3. Sect. 1. We further do willingly grant that the Lord Jesus Christ and his Apostles preached many things that were never written And what they so preached ought to be of equal Authority with us as that which is written Pari veneratione pari pietatis affictu the very words of the Council of Trent not to be disliked with as much Piety and Veneration to be received by us as the Books of Holy Scriptures if they were as certainly known But it is a strange and strong delusion which we hope shall never seise upon us to believe that they preached doctrines which are a directly contrary to what is written in the said Books as light is unto darkness Holy and Faithful Master Deering in his Commentary on the Epistle to the Hebrews expostulates this case sadly in these words Is it the word of Christ written that we should not worship Angels And is it his Word unwritten that we should pray unto them Is it his Word written that we should not be bound to our Fore-Fathers Traditions And is it his Word unwritten that our Fathers Traditions should be to us as his Gospel Is it his word written that to forbid marriage which is honourable in all estates is the Doctrine of Devils And is it his Word unwritten that Ministers should be forbidden to marry Is it his Word written that five words in a known Tongue are better in the Congregation then five thousand in a strange Language And is it his Word unwritten that in our Congregations we should pray in a Language which the people understand not Is it his Word written that the dead are blessed which die in the Lord and they rest from their labours And is it his Word unwritten that they are tormented in the fire of Purgatory In short Is it his Word written that his Ministers should be subject to Kings should attend upon their flock and not meddle more then needs must with the affairs of this World And is it his Word unwritten that the Pope shall exercise Authority over Temporal powers depose Kings at his pleasure and that his Inferiours of the Conclave should be secular Princes Hath God written it that Christ sacrificed himself once for all and made a perfect Redemption And hath he left it unwritten that a shaven Priest must sacrifice him every day and say a Mass Propitiatory for the quick and dead What perversness is this of men of Corrupt minds thus to dream of Traditions contrary to the written Word of God And what an intolerable indignity do they put upon Christ to make him thus palpably contradict himself as if he had forgotten to be still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Same But full well did Esaias prophecy of these men Es 29.13 saying This people draweth neare unto me with their mouth and honour me with their lips but their heart is far from me But in vain do they worship me teaching for Doctrines the Commandments of men Mat. 15.8 But leaving these to their uncertain Traditions and their most certain innovations Let us look home to our selves and hearken to the Apostles advice which he giveth Phil. 2.5 viz. Phil. 2.5 To let the same minde be in us which was in Christ Jesus for he hath set us an example that we should herein also follow his steps even to be constantly the same in those things that belong to the Kingdom of God Not that we should stand at a stay and make no further progress in Knowledge Holiness Zeal for God's glory Brotherly-love self-denial Contempt of the world c. then we have already attained Rather let yesterdayes work in that sence be forgotten by us Phil. 3.13 and let us reach forth as Saint Paul said he himself