them their own Mercies choose Death rather then Life they shall most assuredly reap the fruit of their own Option in the latter end unless they will learn betimes to be wiser and make a better choice For what else can be expected when Christ hath prepared so Glorious an Inheritance for men in whom he professeth to have a peculiar Interest John 1.11 Mat. 25.41 and they shall lightly regard it And when there is a fire an everlasting fire prepared for the Devil and his Angels whom his Soul abhorreth and men shall wilfully plunge themselves into it O foolish people and unwise who hath deluded you A wretched Covetousness you will undoubtedly finde it to be in the end to be intruders upon the Devil a wosul ambition to be Usurpers upon Damnation and a folly not to be parallel'd unless it be by the reprobate Angels to leave your own Habitation so Gloriously repaired for you by Jesus Christ who not only Created you but Bought you at a dear Rate everlastingly to dwell in Surely it were much better for you to stand your ground and to preserve your Interest with all your strength preparing your selves against the time when an entrance shall be ministred unto you abundantly into that everlasting Kingdom Rom. 8.23 waiting for the Adoption a Glory above the Creatures expectation viz. The redemption of our body when Body and Soul shall be reunited again and all things shall be ours in their perfectest Beauty purged throughly from that dross and corruption which now sticks upon them This I say should be our chiefest Ambition next unto God's Glory and if we were wise would be our utmost endeavour for then shall we be with Christ which is best of all then shall we experimentally finde the blessed effects of his immutable love towards us unto all eternity then shall the Creature yield unto us not a groaning Subjection but a willing and a cheerful Subjection rejoycing that it hath somewhat in it that shall conduce to the advancement of our Glory O let the consideration hereof work in us a holy Indifferency towards the things of this present life What though some be poor and of low account in the eyes of the world yet let not the hearts of such be troubled at it for our Lord when he comes if he finde them doing his will will make them as well as others who abound in wealth Rulers over all that he hath If Riches encrease Ps 62.10 Pro. 23.5 let us not set our hearts upon them Or if they decrease and take to themselves wings and flie away let us not be guilty of such folly as to let our hearts flie after them Bishop King upon Jonas but as Fabritius the Roman a late learned and laborious Bishop made the Comparison told King Pyrrhus who one day tempted him with Gold and another day terrified him with an Elephant which he had never seen before Plutarchus in vita Pyrrhi Vtimur mundo fruimur Deo Aug. Yesterday I was not moved with thy Money nor to day with thy Beast So whether we be tempted with gain or terrified with the loss of these worldly Commodities we do not trouble our selves either way Knowing that we have in Heaven a more enduring substance Heb. 10.34 And thus have we done with the second Interpretation of our Text viz. That Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in reference to the whole Creation The Third Interpretation of the TEXT is this Jesus Christ is the same yesterday to day and for ever With a more especial Respect unto his Peculiar People Adsis O JESV JEsus Christ is the same unto his Church from first to last that is from the first man that was created to the last that shall be born in this World or from the first Evangelical Promise given in Paradise viz The Seed of the Woman shall break the Serpents head unto the last Sentence that shall be pronounced at the great Day Gen. 3.15 viz. Come ye Blessed of my Father inherit the Kingdom prepared for you from the foundation of the world Mat. 25.34 The same King and the same Priest and the same Prophet of his Church throughout all Ages the same in his Power over them the same in his Satisfaction and Intercession for them the same in his Doctrine unto them Semper idem alwaies the same And now that we may understand more fully the Sense of the Holy Ghost in this excellent Scripture according to this Third Interpretation of it let us confider distinctly the several Courses or Periods of Time here specified viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Yesterday to Day and for ever And in them all observe the Immutability of the Lord Jesus Christ towards his Church from Generation to Generation By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Yesterday must according to this sense be meant all the time of the Old Testament By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is To day is understood the time of the New Testament By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever the continuance of that time unto the end and that Eternity in order to the fruit and benefit of Christ's Immutability towards his Church when Time shall be no more CHAP I. Of Yesterday and the Benefit that the Church enjoyed by Christ's Oeconomy therein TO begin then with Yesterday which as it is said must in this sense which we are now upon be taken for all he time of the Old Testament that is from the Minority of the Church in her first springing unto her maturity in that fulness of Time when Christ came into the World In which long Tract of time notwithstanding he was the same in the Exercise of his Mediatory Office towards his selected People which he is to Day in the time of the Gospel when he was made Flesh and visibly appeared among us Two things are here to be considered by us 1. The Denomination of the Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday 2. What is predicated of that time viz. Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The only He or the same Yesterday Both which will afford unto us their several Instructions From the first we may learn that which will be of some use for us to know and that is this The Time of the Old Testament with 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 I say not that the Old Testament it self Quoad scripturam vel spiritualem veritatem as it is a part of God's Revealed Will unto his Church is now at this time quite out of date for even Jesus Christ who is the Sun that shineth gloriously in this our Day was the Doctrine of the Prophets as well as of the Apostles and he commandeth us in the New Testament to enquire of him in the Old Search the Scriptures John 5.39 Luke 16.29 that
unto him in heaven and in Earth The exercise of which power he would first have to be manifested in discipling whole Nations of the Gentiles Matt. 28.18 19. receiving them into Covenant by the Sacrament of Baptisme as the Jews were by the Sacrament of Circumcision Where the word Nation in order to the Gentiles must without controversie be taken in the same sense as it was with a reference unto the Jews for as the Nation of the Jews was made up of all sorts and sexes old and young so in like manner are the Nations of the Gentiles And because his commission which he then gave unto his Apostles was not formed according to the erroneous fancy of these deluded people who in effect render it thus Go and Disciple all men But thus Go and Disciple all Nations baptising them in the name c. And Children being a part of the Nations we may conclude without any hesitancy that the intent and purpose of the Lord in this commission to his Apostles was that they should wheresoever they came baptise the Children as well as the Parents And seeing he came to break down the wall of partition that was between Jews and Gentiles which was actually done in the execution of this Commission It is not to be imagined that he would by it set up a partition-wall between Parents and their Children so as that they should be at as great a distance the one from the other in point of eternal Salvation as Heaven is from Hell A thing he never did in all the Ages before and undoubtedly whatsoever these Dreamers may blasphemously prate against him He hath not done it now because he is still the Same I will not dwell any longer upon the Conviction of these obstinate people least the more reason be shewed unto them out of the Scripture to lead them into the way of truth they be thereby according to their usual wont the more hardened in their errour The Lord open their eyes that they may see betimes what dishonour they bring unto Jesus Christ in the diminution of his power by their frantick Opinions What disturbance they create unto his Church and consequently what hazard they run notwithstanding their conceited assurance of their own everlasting Salvation We have now done with this second particular viz. Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Same to day which he was yesterday that is The Same to his Church in the time of the gospel which he was in the time both before and under the Law CHAP. III. Sheweth how JESUS CHRIST shall continue to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same for ever Vnto his Church WE should now according to our prescribed method come to speak of the third course or computation of time here mentioned in the Text and of that which is predicated of it viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ the Same or the onely He for ever But to avoid Prolixity which hath already spun out the former parts into a greater length then was intended we shall not distinguish this into several propositions as hath been done with those before Neither indeed can we be able to speak of what shall come upon the Church in the continuation of this day of the Gospel to the end of the world Onely this we can say because the Holy Ghost witnesseth it That persecutions and Afflictions do abide it but withall that Jesus Christ will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto it which he ever hath been Hereupon therefore shall we fix the short remainder of our discourse deriving some inferences from it for the further edification of those that take pleasure in beholding the immutability of the Lord Jesus Observe then In the midst of all 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 No variableness nor shadow of turning shall ever be found in him either in his Mediation with the Father or in the dispensation of his power among his people But he will be Semper idem Alwayes the Same Now herein we can but speak of the exercise of Christs Mediatory office as we have already done and therefore it will be needless to spend many words about it As he began so he will continue to be the Prophet Priest and King of his Church The same word of truth which he hath revealed he will still continue no addition unto it or diminution from it will he ever suffer his Gospel is an everlasting Gospel Rev. 14.6 1 Pet. 1.25 His word abideth for ever And if an Angel from Heaven should come and preach any other we must therefore much more will he ho'd him accursed Gal. 1.8 He is a Priest for ever according to the oath of God not to be retracted saith the Prophet Hath an unchangeable Priest-hood saith the Apostle Ps 110.4 Heb. 7.24 A Priest established in his Dignity as master and Lord by virtue of his Son-ship not like unto the servants the Priests of Aaron's order Who when they entred into the most Holy place were not there to sit but otherwise to execute their office according to the order prescribed unto them by Moses Heb. 10 11 They stood as became servants saith the Apostle ministring before the Lord. But Jesus Christ when he had offered one Sacrifice for sins for ever and according to the Law entred into the holy place to finish the Atonement Sat down on the right hand of God noting the perpetuity of his office according to the dignity of his person and that he ever liveth which was not possible for any other to do to make intercession Dan. 7.14 Mach. 4.7 His Throne in like manner is for ever and ever His Kingdom an everlasting Kingdom and his Dominion endureth throughout all Generations No Salvation then to be expected for ever Act 4.12 but onely by him No other Name under Heaven given among men from the beginning of the world to the end of it whereby we must be saved For before him as he saith of himself there was no God formed Es 43 10 or rather as it may be rendred nothing formed of God for any such purpose as to be a Saviour Ec. 2.12 Ps 145.11 12. neither shall there be after him What alas can the man do that cometh after the King What He may speak of the glory of his Kingdom and talk of his power to make known to the Sons of men his mighty acts and the glorious Majesty of his Kingdom But to imitate him in his power and his mighty Acts or to compare with him in the Majesty of his Kingdom would not onely be a contempt cast upon his Crown and Dignity but an utter impossibility and a meere vanity for men or angels to attempt it They poor Creatures being infinitely unfit and unworthy must let that alone for ever and they that will expect it of them will finde it to be folly
and shame unto them I might here enter into a large discourse upon this point and open a great door and effectual for the conviction of sundry enemies of Jesus Christ who by their Opinions and practices do in effect deny him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same for ever But I forbear for the present being willing to draw towards a Conclusion Some short inferences notwithstanding we shall derive from hence that may be of use unto us And first we may here be ascertained concerning the perpetuity of the Church to the end of the World For because Christ will be the Same for ever the Church must continue to be for ever also As the Apostle speaks of the Man and the Woman Neither is the Man without the Woman nor the Woman without the Man in the Lord 1 Cor. 11.11 So may we say of Christ and his Church neither can the Church be without Christ nor Christ as Mediatour be without the Church Relatorum uno posito ponitur alterum nec est relatio nisi inter ea quae sunt actu Objection They are like Hippocrates Twins If one liveth the other cannot dy If one dy the other cannot live what therefore Christ promised to his Disciples Joh. 14.19 He will surely make good unto his Church to the end Because I live yee shall live also But do we not see the Church in a consumptive estate groaning and panting under a most heavy cross melting her self into tears yea ready even to give up the Ghost We may be deceived when we think it is at a low ebb it may be at that very instant in a most flourishing Condition What it loseth in outward prosperity it may gain in spiritual growth We must not bound our conceits of the Church and Kingdom of Christ according to the models of the Kingdoms of this World For though this machina munai this great engine frame and structure may decrease and diminish in its strength and beauty as the opinion of some is by reason of the clashings and shakings that happen among the parts thereof till that which is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a specious and spacious ornament be made a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confused lump again Yet nevertheless so long as Jesus Christ will for ever be the Same the persecutions and troubles that the Churches lie under yea the differences and contentions that arise amongst themselves shall contrary to their nature tend to their advantage And as poison when it is corrected by the skill of the Physician works more effectually for the health of a sick patient then a wholesome herb so certainly shall the Church grow better by her troubles then if she had been all this while settled in a most peaceable estate Though the Church be afflicted and the enemies thereof may seem to prosper Aus 2. yet let us nor conclude rashly thereupon that Christ hath forsaken her and that she shall unavoidably perish Let David lead you a little into the Sanctuary Ps 73.17.18 then you 'll finde slippery places are set for these prosperous enemies And their feet shall slide in due time But the Church is built upon a rock Deut. 32.35 the rock of Ages and when all the foundations of the earth are out of course we shall find the foundation of the Lord will stand sure because JESUS CHRIST abideth for ever Secondly As we have assurance given us here of the perpetuity of the Catholick Church notwithstanding all her divisions within her and her persecutions from without so we may finde a remedy close-ed up in the rich Cabinet of this Text which will be sufficient if well applied to cure the distempers of our particular Churches Those distempers I say which have been and still are occasioned by our quarrelling about setting up Jesus Christ in his Throne and the establishment of his Kingdom amongst us according to his own rule and order For the healing whereof and to perswade to a Brotherly composure therein What can be more prevalent then this viz. Jesus Christ is the Same for ever We all pretend to look unto JESUS and it is indeed our duty to eye him in all the dispensations of his power and providence towards his Church that we may not vary from that course and order wherein he hath always trained up his people nor be led aside by new-fangled devices either of our own or others But let us consider If he be Semper idem alwayes the Same How is it that we are thus divided about him What Shall the rule and Canon of our Union be constant and perpetual and shall we be still to seek for a way of uniting Let dissenting Brethren but lay aside Animosities and prejudices wherewith they have so easily been beset and follow the track and foot-sleps of the Lord Jesus and we shall quickly see an end of all our differences 2 Sam. 20 18. They were wont to say in old time said that Mother in Israel They shall surely ask counsel at Abel and so they ended the matter Now also according to the word of the Holy Ghost in Scripture Let us stand in the wayes and see and ask for the old pathes where is the good way The way wherein the Lord himself hath walked and let us walk therein and we shall finde rest for our souls Wee shall see Salvation is neer unto us yea neerer then we are aware and that Glory doth dwell in our Land The voice of the Oracle which would guide us into the good way speakes in this manner Jesus Christ is the Same yesterday to day and for ever Which in effect tells us our foundation is sure and stedfast and our corner-stone as it hath hitherto brought on the building into an excellent frame on the one side in the Ages that are past so it would also do the like on the other in these our dayes and the Ages that are to come if there were but such a conformity held with it as there hath been in former times True it is the Word written is an infallible rule for the guiding of us in matters of Faith from which we are not to digress It is so likewise in all things else that concern the Worship of God and the publick good of the Church so far as it doth lead and direct us therein but unless we will say that Christ hath deserted his Church ever since he gave a being unto it we must avow his continued course and practice in the ordering of it which I hope none will say is contrary to what he hath written to be a warrant also of our Subjection thereto What then is that good way Not surely the way of Division and Separation which tendeth to Confusion for God is not the Authour thereof neither will he allow of it in any of the Churches of the Saints but of Unity and Order that all such as make profession of the Gospel may be of one accord and
the Incarnation of our Saviour the Lord Jesus Christ * Which agrees with Alstedius his account were 1721. years and since the Incarnation are 1660. Both which accounts make up 3381. So that to fill up the said number of Jubilean years there remaineth but one single Jubilee more which will fall out to be in the year of our Lord 1709. About which time the people of Israel called here Daniels people because of his care and tender affection towards them may become a people again according to the concurrency of Scriptural Prophecies their iniquity transgression and sin finished and taken away through the reconciliation that shall be then between their God and them in stead whereof they shall have an everlasting righteousness brought in by the good hand of God upon them whereby they shall become a righteous Nation for ever and so consequently the whole Vision and Prophecy concerning them will be sealed that is confirmed and concluded and the most Holy or the Holiness of Holinesses that is either the Holiness of Israel surpassing all the Holinesses of believing Gentiles shall be anointed that is exalted above all others or the Messiah even the Lord Jesus who is the Holiest of them all for there is Hoâ—ier then the Holiest and there is Holier then they shall be anointed that is reign as King over them and they by their unanimous acclamations and chearful subjection acknowledge him to be their Sovereign The sense of this Scripture I confess is new but it will not follow thereupon that it cannot be true Yet I am not confident that it is the onely meaning of the Spirit for then I should pretend to be wiser then Daniel But I will wait for the determination of the Holy Church about it and expect till the end be what Divine Providence will work in bringing of it to pass hoping to rest and to stand in my lot with Daniel at the end of the dayes Some intricacies I know will appear in this interpretation which I shall endeavour to unfold Yet sure I am they are not so many as other Expositions are perplexed with and so snarled that they can never be resolved First an account will be required of me why I should call and reckon those for Jubilees which are in our Translation called Weekes I answer though the word be translated Weekes which I do not take upon me to correct the word having a measure according to Scripture-phrase extending to various significations yet such as are skilful in the Original do well know that these words may be also rendred thus sevens seventy are pared out for thy people Now the Scripture speakes of three several sorts of sevens or septenaries in order to such times which the Lord hath sanctified First the seventh day secondly the seventh year thirdly the seventh Sabbatical year The seventh day was the Sabbath wherein the people were to rest Lev. 23.3 Lev. 23 3. The seventh year was the Sabbatical year wherein the ground rested Lev. 25.4 The seventh Sabbatical year was the Jubilean Sabbath Lev. 25.8 The acceptable year above all the rest Lev. 25.4 Lev 25.8 Es 61.2 Ezek. 49.17 the year of liking or good-will Es 61.2 or as Ezekiel calls it the year of liberty or general releasement proclaimed by sound of trumpet wherein every man was to return to his Inheritance again and every servant to his freedome which priviledges doubtless brought on much rejoycing and jubilation among them It was a year of great expectation insomuch that it is conceived to be the great Epoche or Cardo of their times as the Olympiads were among the Graecians Hospinian de Orig. Fest. c. 9. and the lustra of old and indictions of late among the Romans Hoc observa saith Alstedius Jubilaeos esse infallibiles Characteres secundum ques praecipua tempora in Scripturis definiri possunt This know that Jubilean Sabbatisins are the most infallible characters to decipher and dâ—stinguish the principal times of note in the Holy Scripture This septenary therefore seems to be worthy of more then ordinary regard And the rather because it did likewise in an especial manner shadow out our deliverance by Christ which was indeed the acceptable year of remission prophecied of before Es 61.1.2 and so interpreted by our blessed Saviour Luk. 4.18 As also thereby was signified our return into the Heavenly Paradise Luk. 23.43 from which we are fallen in Adam The seventh year may be applied to every mans particular consummation when his soule is received up into glory but by the Jubilean Sabbath wherein all the Israelites had their re-entry upon their Lands formerly sold is the general re-entry of all believers into the Kingdome of Heaven which they had formerly forfeited by their sins most happily prefigured These things then being so and the Angel leaving it undetermined which seven of the three it is that is here meant Did not our Saviour allude unto the 70. Jubilees when he spake of our sorgiving one another seventy times seven whether this great Septenary rather then that of weekes of years may not in reason be judged to be that which the Angel here intended when he said sevens seventy are cut out for thy people let the Church determine As for that objection which perhaps may here be cast in that the Jubilean year was not ordained before such time as Moses gave out the Law to the people in the Wilderness and therefore could not be reckoned on before it was in being And that also that the Jubilee was a part of the Ceremonial Law and therefore as out of date not to be reckoned on in the time of the Gospel these I say upon due consideration will appear to be of no force For first the seventh day Sabbaths and Sacrifices were a part of the Mosaical Institute yet were observed by Gods people from the beginning of the World so might Jubilees too for ought that may be objected to the contrary Yea it is apparent that Jubilees have been distinguished of old into two sorts viz. Jubilaei Mundani Jubilaei Mosaici that is Jubilees of the Creation and Jubilees of the Law so that this account by Jubilees might be before the Law But there is no need to go so far for an answer The Angel might here speak of such an account of years by way of Prolepsis or Anticipation a Figure usual in Scripture though there were no Jubilees to be observed by that people for above 200. years after Jacobs going down into Egypt And whereas it is objected in the second place that because the Jubilee is a part of the Mosaical Pedagogy therefore it is not now to be reckoned on I answer no more do we so as to observe it according to the Law of Moses nevertheless while the world standeth 49. years will be so many still and no more nor fewer then they were wont to be when Moses gave out the Law And the Angel might speak according to the Phraseology of
the significancy of his name saith Eusebius and chusing him for their Captain they grew up into a very formidable Army But the Emperour hearing of this insurrection prepares to suppress it and after a long and tedious war of three years and a half with these rebellious Jews brings upon them a sweeping desolation their Ring-leader whom the Jews afterwards for his imposture called Barchozbah that is the Son of a lie fell in the battel and many thousands of his followers myriads saith Nicephorus were by famine and sword miserably destroyed Such of them that escaped were by a decree from the Emperour banished for ever from that City and commanded upon peril of their lives Ne pedem in agrum Jerosolymitanum aliquando inferrent not once to set footing any more upon that Land or so much as to look towards it from any high place And moreover to signifie their utter Alienation from thence there was a Hog cut in marble set upon the gate by which men go to Bethleem In fine this City as Eusebius saith being by this war utterly deprived of her antient inhabitants à peregrinis nationibus habitari coepta and begun to be possessed by forein Nations was afterwards made a Roman Colony and the name of it changed into Aelia Capitolina Yea such a deluge of miseries did then bâ—eak in upon that City and people insomuch saith Saint Jerome Comment in Zeph. Cap. 1. Vsque ad praesentem diem c. even unto his time the Jews were not suffered to enter into Jerusalem unless it were to bewail the ruines of it which admission also once every year they purchased at a dear rate not being allowed to abide there above their limited hour and whosoever desired to stay there longer to spend more tears they were to give more money to the Souldiers that were set to watch them ut qui quondam emerant sanguinem Christi emant lachrymas suas that they who had before bought and sold the bloud of Christ should now buy their own tears saith the same Father sweetly in the same place who there also very Graphically describeth the manner of their lamentations from these premises we may therefore conclude that Jerusalem was now more then ever before trodden down of the Gentiles Secondly Admit that some converted Jews as this Authour saith resorted thither after this change yet that argueth not that the city was reduced again to her pristine estate for those Jews were not formed into any Polity had not the Government of the City but the Romans still kept it in subjection True it is that by degrees it came to be inhabited awhile by Christians and was dignified with a Patriarchal seat yet still the Gentiles had it in possession and in that respect trod it under foot For the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as learned Grotius observeth is all one with Tenere jure victoriae i. e. to keep in subjection by right of Conquest and therefore he from thence deriveth this consequence viz. The sense of it cannot be limited to the Romans alone but reacheth to all others that came after them in the Conquest of that City as Persians Saracens Franks and Turks who have successively taken it into their possession the Turks at this day trampling upon it and giving it a name of their own devising according to their Language viz. Cusumobarech whence we may infallibly infer that the times of the Gentiles in treading down Jerusalem is not yet fulfilled And now having weighed these two expositions of our Saviours words and found them too light it remaineth that we seek out some other that is more agreable to his sense and meaning First then shall we say that by the times of the Gentiles is meant the times of their ignorance and abominable Idolatries And that as when the iniquities of the Amorites were full God did drive out those Nations from the Land of Canaan and according to his promise brought his people into it giving it to them for a perpetual inheritance So when the measure of the Idolatries of the Gentiles their cruelties oppressions of one another and sundry other abominaâ—ions that are amongst them is come to its full length then shall be brought to pass the saying that is here written Jerusalem shall no more be trodden down as it hath been nor the Captivity of the Jews any longer continued Or shall we say that by the times of the Gentiles may be understood the times of Gods patience in waiting for the Conversion of those Gentiles who professing the name of Christ have too much departed from his rule and government So indeed saith Grâ—tius that the words of this Text may in some respect carry that interpretation But because these imply a total amputation and desertion of the Gentiles upon the restauration here spoken of contrary to the sense of the Holy Ghost in many places of Scripture We shall therefore wave them also and subscribe unto that of Bede before-mentioned as most sound and Evangelical wherewith we have likewise the concurrent assent of very good Expositors both antient and modern viz. That by the times of the Gentiles is meant their several seasons allotted unto them by the providence of the Almighty for their receiving the Gospel and the filling them up to be the compleating of those determined seasons to the utmost period And that when these seasons which are known unto God alone are perfectly fulfilled and the fulness of the Gentiles thereupon come in according to the predictions of the Apostle Rom. 11. of which we shall also speak somewhat in its proper place Then and not before shall the Captivity of the Jews be turned back and Jerusalem also rescued out of her thraldom Then I say again it shall doubtless come to pass For can any thing fail of all that the Lord hath spoken Is his arme shortned that he cannot make good his word Or hath he forgotten to be gracious Is his mercy so frequently promised so clearly confirmed by a perpetual Covenant to his first-born Israel clean gone for evermore But how shall he then be ' O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same Joshua once spake it in the justification of God before his people when he had settled them in the promised Land and gave them rest round about There failed not ought of any good thing which the Lord had spoken unto the house of Israel Josh 21.49 All came to pass Josh 21.49 No more certainly shall any thing fail now because the Lord who is still the same hath said it the word is gone out of his mouth and cannot be disanulled Shortly then as this City and people is according to this prophecy scattered and laid waste so when this appointed time here mentioned is come They shall though all the powers of darkness be against it be restored to their liberty and dignity again A second witness out of the New Testament to confirm us in this point we have given us out
the seasons which the Father hath put in his own power Observe he doth not tax them with folly and backwardness of believing the Prophets as he did the two Disciples going to Emmaus For they after all the manifestations that he had made in their sight of the mighty power of God and the clear testimonies he had given that the predictions of the Prophets concerning the Messiah were terminated in him doubted nevertheless whether it was he that should redeem Israel out of his troubles But these believing the Prophets being now throughly instructed by him concerning his Church and assuring themselves thereupon that he was ordained of God to be the restorer of Israel's liberty without which the Church could not be compleat he onely reproveth them for their overmuch haste and busie intrusions into the secret counsels of the Father being desirous it seems before the time to be eye-witnesses of that as well as of all the other mighty works which Christ had done among them Yea moreover if we compare the words spoken to those two Disciples with these here to the Apostles some further light may yet appear unto us concerning this matter To them it is said Luk. 24.26 Ought not Christ to suffer these things and to enter into his glory To these It is not for you to know the times or seasons which the Father hath put in his own power In the first he implieth that the redemption of Israel that is such as they meant else our Saviours reply had not tended to the resolving of their doubt could not be accomplished before he entred into glory For there this our Lord and Nobleman as he is called Luk. 19.12 went to receive his Kingdome and there he was to rule and order all things for the benefit and advantage of his people both of Israel and of all other Nations in the World according to the times and seasons which the Father would impart unto him when he was in glory In the second he intimateth that the times and seasons for the bringing to pass Gods righteous purpose concerning the thing which they demanded are running on in that glory whereinto he was entring and are guided onely by the will of the Father and therefore they should be contented with their measure and wait with patience for the full accomplishment of this deliverance which God in his due time best known unto himself would surely bring to pass by him even while he is in his glory But let us proceed Thirdly it cannot but be now expected that that well known witness of Saint Paul Rom. 11. should be produced Rom. 11. Let it then be examined for it bringeth with it so clear an evidence in this case that the Holy Spirit by it seemeth to remove away all doubting We shall not stay to make any large Metaphrase upon the Chapter he that runs may read the sense of it let it suffice to take notice of the general scope in the whole and to gather out of it somewhat that may be most material for our confirmation in this point we are upon and for the conviction of those that are of a contrary judgment In the two Chapters immediately before-going the Apostle having written severely of the rejection of the Jews according to the Prophecies that went before of them for their rejecting of the Gospel he undertakes in this to mitigate the acrimony of his censure to the end the Gentiles might not take occasion to insult over them as if they were an abject people given up to a final abdication Which unbrotherly insultation that he might anticipate fore-seeing that it would prevaile too much as it seems it doth to this very day he rendreth here his meaning in plain termes shewing manifestly what the purpose of God is concerning his rejection of this his ancient peculiar people viz. That it was not to be either universal or perpetual which mitigation he sweetly insinuates once and again in the form of a Dialogue Hath God saith he cast away his people God forbid Have they stumbled that they should fall God forbid Where by the way we may observe the Apostles method in contracting his whole discourse concerning this subject in the solution of these two Quaere's In his treating of the first he proveth clearly that the rejection of the Jews was not a total rejection In his arguing upon the second he proveth also as infallibly that it shall not be a final rejection So long therefore as we follow the conduct of the Apostle herein we shall not need to fear the contradiction of any other The first part of his undertaking we shall for brevities sake omit and because it may be judged not fully Argumentative to the point in hand For it is not to be doubted will some say but that some of these cast-away Jews might belong to the Election of Grace as well as the Gentiles and therefore may in all ages be converted to the Faith as the Apostle himself was That therefore which we have to say shall be derived from the second wherein we shall prove as undeniably that the whole Nation shall in Gods due time be made happy in this Conversion also First then observe with what Authority the Apostle makes known his minde not nakedly asserting his judgement but like an Apostle indeed prefixeth his ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereunto So he did at first when he entred upon this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say then so doth he now again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say then Thus Dictator-like as became him he pronounceth his Sentence tanquam ex Cathedrâ whereby he not onely gives a further Explanation of his meaning but adviseth all sorts of people his Advice here being equivalent with a Command to acquiesce in his saying and to subcribe unto him But what is it that he saith First he puts the Question Have they stumbled that they should fall that is per Synechdochen that they should fall finally Or as Saint Chrysostome glosseth upon it Is their fall so great that it is irrecoverable The Answer hereunto follows not by a bare Negation but as abhorring such a thought in himself or in any other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say That be farre from you once to imagine as it is from me so to determine And now if the Apostle had said no more this verily had been enough to stop the mouth of all contradiction For who is he that dares utter a word in opposition to the Apostles saying But that the Gentiles might not think more highly of themselves nor more disdainfully of the Jews then they ought to think behold how his heart is enlarged for his brethren his kinsmen accoding to the flesh as he calls them Rom. 9.3 Shewing first in that which we are willing to pass by the Possibility of their Reception secondly the Probability of it thirdly the Certainty The Possibility as I have said he had insisted upon before in the beginning of
Jesus Châ—ist wâ—ll be the Same in the world to come is in part declared with a Caution premised p. 284. 1. He will continue to be the Same for ever in the Hypostatical union of his two Natures Divine and Humane p. 285. 2. He will continue to be the Same for ever in his mystical Vnion with his Church p. 286. Where is to be seen First How Christ will be over his Church then as a Head 1. As a Head alone without any subordinate power Celestial or Terrestrial ibid. 2. As a Head he will preserve and uphold the members of his mystical Body in their glorious Being p. 287. 3. As a Head he will keep the members of his said mystical Body in a perfect Vnion ibid. 4. As a Head he will shew unto them those glorious mysteries which in this life are beyond their reach and capacity ibid. Secondly Jesus Christ will then be in his people by love p. 288. The Doctrine proved by Scripture p. 290. And by the Testimony of Divines Ancient and Modern ibid. An Objection taken out of the Apostles words 1 Cor. 15.24.28 concerning Christs delivery up of the Kingdome to God even the Father c. Answered at large p. 291. An Exhortation to look unto Jesus p. 295. In the Appendix these following Scriptures proving the certainty of the Calling and Conversion of the JEWS are Quoted and Expounded DEut. 4 30 31. p. 300. Esaiah 11.11 12. p. 301. Esaiah 43.5 6. p. 302. Jeremiah 3.18.23.4 p. 303. Jer. 30.3.31.1.4 ibid. Ezekiel 37.21 22. ibid. Daniel 9.24 p. 306. Hosea 1.10 p. 316. Hosea 3.4 5. p. 318. Luke 21.23 24. p. 319. Acts 1.6 7. p. 324. Rom. 11. p. 328. An Objection answered viz. The Calling of the Jews shall not be till the very instant of the Consummation of all things p. 342. Another Objection answered viz. Their Pertinacy in despising the Gospel makes them the Object of Gods perfect hatred p. 344. Another Objection answered viz. They are enemies unto God not onely in a Passive sense but in an Active also p. 3â—â— Another Objection answered viz. The Jews are now so embodyed with other Nations that it is impossible they should ever any more become a Nation distinct from the Gentiles p. 350. Another Objection answered viz. To maintain this Doctrine of the Jews Restauration is to put the world into a carelesse security concerning the end p. ibid. A word of Exhortation to all the Churches of the Gentiles to pray earnestly unto God for the conversion of the Jews and to eschew those sins among our selves which may probably be a hinderance to the bringing on of so glorious a work p. 352. AN ASCENT TO THE HOLY MOUNT To see JESUS CHRIST in his Glory OR A PERSPECTIVE to help the Weak Sight to behold the Eternity and Immutability of the Lord Jesus Christ Taken out of the words of S. Paul Hebr. 13.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ the same Yesterday to Day and for ever Adsis O JESV JESVS CHRIST whom we still preach unto you and in whom you do believe else our preaching is vain and your faith is also vain The Lord Jesus Christ I say as he is the Object of your Expectation in this Service we are now about So is he you see by my Text the subject of my intended Business at this time When my Discourse therefore shall answer your expectation you will I hope afford your diligent attention thereunto The words at first sight seem to be the sudden efflux of the Spirit added here in the close as the result of that which had been said before and as the Total Sum of the Epistle shutting up the whole as in a Parenthesis implying that all that was written amounted unto this viz Jesus Christ the same yesterday to day and for-ever Or else they are inserted as a reviving Cordial to the poor Hebrews who might seeing the Gentiles were received into Covenant with God fear themselves to be quite cast off from Grace because their Nation had so generally with much pertinacy refused that great Salvation which was brought unto them Upon which account the Apostle inferreth this short and sweet Epiphonema to comfort them with now at parting Jesus Christ is the sams yesterday to day and for ever As much as to say Jesus Christ is the same to you as he was from the beginning who as he was at first sent to seek and to save the lost sheep of the house of Israel so now also notwithstanding former unkindnesses and though his grace is not to be confin'd as it hath been but must extend to all Nations yet he abideth still a Saviour unto you if you abide in the faith and he will be so likewise to the end of the world Thus may this Verse seem to carry this sense within its own Verge not having any intercourse with the Contexture bordering upon it But it is generally conceived by Expositours that these words are coincident with those immediately before-going where an Exhortation is given to the Hebrews to be mindful of their Guides who had taught them the way of God truly not according to the Mosaical but Evangelical Pattern and to imitate them in the holiness of their lives and in their constancy to the faith which they sealed with their death The words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember them which have the rule over you or are your Guides who have spoken unto you the word of God whose faith follow considering the end of their conversation The force of example we all know is very great to induce likeness of Manners and the greater the example is the greater power it hath to draw to similitude It was wont to be said Facile transitur ad plures We are easily moved to go after a Multitude but it may well be added Facile transitur ad majores It is no hard matter to make us imitate great Authorities be the patterns good or bad for the vices of Rulers are commonly the rule of Vices and the vertues of Leaders will also lead unto Vertue Hereupon it is that the Apostle proposeth unto the Hebrews the example of their Leaders to the end that they might not as he saith V 9. be carried about with divers and strange Doctrines where they had their instruction there also they might receive establishment by their imitation in whose example Quiddam memorabile designat Apostolus saith Calvin the Apostle noteth some memorable matter worthy of their saddest thoughts implying thus much that their Teachers had in defence of that Word which they had spoken unto them gone through much affliction not loving their lives unto death for that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the issue and Exit of their Conversation which the Hebrews should consider that when they saw how stedfast and invincible their Leaders were in the faith their example might the better move them And now to set an edge upon this Exhortation the Apostle sheweth in the words of my
Text that the ground and foundation of their faith to which they did so constantly adhere was no novelty nor yet such as did fail them or expire with them but being the rock of Ages was co-equal with the Church from the beginning and would be also the only sure foundation for all the faithful to the end of the World and that is Jesus Christ the same yesterday to day and for ever Understand it thus It is as if the Apostle should have said They well knew whom they believed and you may also know him too if you will do as they did for Jesus Christ who is the unchangeable God blessed for ever as they made him their strength and their support so he never failed them Be you therefore followers of them looking unto Jesus who as he led them into all truth and preserved them in it so will he likewise do the same unto you and to all others that shall come after you who believe in his Name for he is the same Yesterday to day and for ever We may now glean up by the way some Doctrinal conclusions which shall be but named that so we may come without any further protraction to taste of the sweetness that springeth abundantly from the Fountain of the Text. 1. We learn hereby That people ought to be followers of their Teachers as they follow Christ and no otherwise 2. The way to abide stedfast in the faith is to stick to the Foundation that is Jesus Christ who is still the same 3. Whosoever they be that make a sincere profession of the Gospel of Jesus Christ shall never be ashamed of it for Christ will constantly without any change own and maintain that faith which hath once and but once been delivered by him to his Saints being first and last like himself This was Preached Decem. 26. These things premised let us now come to the Text whereof if I should undertake to speak any thing in order to this time of Solemnity which yesterday to day and some daies following is held up and continued among us as if it had reference unto it I should then indeed declare myself to be but of yesterday and to know nothing at least to know nothing of my Text as I ought to know But the words in their genuine sense will not lead us unto any such matter It is Insignis locus as Mr. Calvin calls it a most excellent and remarkable Scripture speaking out the Lord Jesus Christ in his due Altitude making the World and every creature in all Ages subject unto him It is the Argument of both the Testaments and to use the words applied by a Religious and Reverend Bishop of our times to another Scripture like unto this Dr. John King Bishop of London It is the staff and supportation of Heaven and Earth they would both sink and all their joynts be severed were it not that Jesus Christ were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same yesterday to day and for ever And what shall I more say as the Apostle said Hebr. 11. When he had spoken much and there was much more behind but that time failed him Rather what should I not say For our Theatre at this time is not only within the narrow bounds of the World but extends beyond it and our Meditations in handling of this Subject are to reach from Eternity to Eternity Let us then duly poize it and with the good blessing of God make use of it for our Edification A three-fold interpretation may be given First Jesus Christ may be said to be The same yesterday to day and for ever in respect of his Divine Nature Secondly This may be applied unto him with a reference to the whole Creation Thirdly It may so likewise with a more especial respect unto his Church and People And here because it may seem strange that I should give so many several interpretations of this Text Give me leave to premise an Apology for my understanding herein I would not be too vehement in forcing a Text to carry a sense which is not directly or by warrantable deduction to be found within the compass thereof And it is a great wrong that is done unto Divine Truths when Scriptures are produced for their foundation that are not Homogenial with them As for this three-fold interpretation which I have here given of this Text though the last be commonly accounted the most proper as being consonant to the scope of the Apostle yet the other two are not to be rejected as inconsistent with the sense of the Holy Ghost therein Nay is there not a greater latitude then ordinary to be allowed unto it when it is propounded as a Divine Theorem cutting asunder the thread as it were of the former Discourse that the eyes and thoughts of all men that read it may in a singular manner be fixed upon it as on a general Sentence or Proposition comprehensive of more then might alonely have reference to the preceding Verse Surely there is somewhat extraordinary to be found in it Therefore as I have already prescribed my Method so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall now prosecute it The first Interpretation of the Text. THe first sense then or interpretation that is given of the Text is this Jesus Christ is the same yesterday to day and for ever in respect of his Divine Nature that is as he is God equal with the Father begotten of him from eternity to eternity And herein I am not alone but I find the Text so rendred both by Modern and Ancient Expositours Francis Junius writeth of it to the same purpose Hoc quarto ut Logicis lâ—quamur medo proprium Deitatis est This is a most transcendent property of the Godhead to be the same yesterday to day and for ever And from this very Text saith the same Authour do the Primitive Fathers in the purest times prove Jesus Christ to be the true and eternal God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantial and coessential with the Father and the Holy Ghost some instances of whom shall be given in the prosecution of this point Having then the concurrency of others that are sound and Orthodox whose Works praise them in the gates Let us consider how this Text may represent this great Mystery unto us in the several parts of it It is a most certain truth that the Divine Generation is that which gives unto the Son of God his personal Being which Generation is acknowledged by all that are sound in the faith to be from all eternity This is that which in the Text if it referreth at all to the eternal personality of Jesus Christ as it undoubtedly doth and will be here made to appear must be understood by Yesterday Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same or The only He yesterday that is begotten of the Father from all eternity As the word Hodie to Day Psal 2.7 Psal 2.7 is by Expositours truly rendred not only for the Day
I answer 1. In worshipping him with Divine Adoration 2. In a zealous appearance for him against his Enemies 3. In a ready hearkning to the Voice of his Word First We must yield unto him Divine Honour putting no difference in that respect between him and the Father for as the Father hath sworn that unto him every knee shall bow Es 45.23 Es 45.23 Phil. 2.10 So must every knee bow in like manner to the Lord Jesus Christ Phil. 2.10 Neither did Christ who was ever zealous for his Fathers glory ever refuse this Divine Honour when it was given unto him He never said as the Angel See thou do it not Rev. 19.10 But approved Rev. 19.10 commended blessed those that did it as we might instance in the Leper Mat. 8.2 The Ruler Mat. 9.18 The blind man John 9.38 His Disciples Mat. 28.17 and many more If it had not been his due what a derogation had these things been unto his Fathers Honour for which he had been justly liable to his displeasure even as Herod was when he took unto himself the glory due unto God But Jesus Christ is the same with the Father yesterday to day and for ever And therefore is to have the same honour ascribed unto him Heb 1 6. Let then all the Angels of God worship him and let men of what rank soever bow the knee Abrech John 5.23 and cry before him Tender Father for this is the will of God that all men should honour the Son as they honour the Father I shall conclude this Branch of my Exhortation with a remarkable Story very well known and very pertinent to our purpose confirmed by the concurrent Testimony of many Writers of great and eminent fame in the Church of God In the Reign of Theodosius there was a Toleration granted to the Arians giving them liberty free from any molestation not prohibiting them to argue publickly against the Godhead of Christ insomuch that they grew thereupon extremely impudent venting their Blasphemy to the great dishonour of the Lord Jesus Christ neither could any man prevail with the Emperour to retract that Toleration which he had with too much indulgence granted unto them At length one Amphilochius Bishop of Iconium a holy man not being able to endure the dishonour that was so frequently done unto Jesus Christ was willing to expose himself to a great hazard for his sake Entring therefore into the Court with some other Bishops and seeing the Emperour and his son Arcadius whom he lately created Joynt-Emperour standing together he did very low obeysance to the Father but none at all to the Son Theodosius imagining the omission of Reverence towards his Son to proceed rather from simplicity and ignorance then from any wilful neglect of the Bishop adviseth him to salute his Son also as became his Imperial Dignity Amphilochius answered boldly in these words Satis est quod honorem ipsi habitisset It was enough that he had given him that honour which he did and withal coming up close to the Son in a familiar manner he stroaketh him on the head saying Salve mi Fili God save you my Child Whereupon the old Emperour being much displeased gave commandment that the Bishop should be punished severely for his insolency which being ready to be executed he having now obtained what he expected very freely speaketh forth his mind in this manner Siccine O Imperator tam graviter fers contemptum filii tui Revocat tibi in mentem quaeso odisse Deumcos qui honoris aliquid adimerent unigenito Filio suo c. Is thy rage O Emperour so great against me for not regarding thy Son Remember I beseech thee that they are odious unto God whosoever they be that take away from his only begotten Son the glory that is due unto him c. The Emperour upon these words bethinking himself better acknowledged his fault to the Bishop and asks him forgiveness immediately issuing forth an Edict against Arianism whereby all whosoever they were that were found guilty of that Heresie were brought to a condign punishment A memorable example in which we may see how Divine Providence hath in those elder times wrought in the hearts of men a reverend awe of the Lord Jesus Christ when possibly convictions from the holy Scriptures through the prevalency of carnal compliancies could not be regarded Which example let it lead the way also to our second particular of giving unto Christ his due honour viz. By a zealous appearance for him against his Enemies who in these our daies lay violent hands upon his Glory cursed Hereticks I mean professing open Hostility against the Lord Jesus seeking by all means they possibly can to snatch his Crown from off his head by undermining the very Foundation of his Honour that is his Divine Nature And surely too many there are of that pestilent Brood in these times of Errour and Vanity an evil Spirit wanders about not only in our Nation but in other parts of the world pretending to Holiness yet doubtless an Emissary sent from the Prince of Darkness that beguileth unstable Souls by infusing into them a lower esteem of Jesus Christ then hath been commonly held up amongst the people of God to the end that this diminution of his Glory might in time bring on with it an annihilation also of his Merit Numine sordidius nihil est cum siditâ—n Imum for as the powers of the Earth when they are brought low are trampled upon and made very despicable so will it certainly be with the Dignity and Honour of the Lord Jesus if it be brought down to the dust there it will be buried and come to nothing It doth therefore highly concern all the faithful people of God to appear in this Quarrel and notwithstanding all the glossing insinuations and pretensions of men willing to be deceived who as they are themselves of a lukewarm indifferency in many points of Religion so they would perswade all others to a sinful silence with them yet doth it I say behove all that truly love the Lord Jesus Christ to proclaim and maintain an irreconcilable War with all those whosoever they be that march under the Banner of that evil Spirit against him And to afford some help herein let us a little sound the depths of Satan to the end that we may lay open some of the stratagems of Hell which have been of late contrived and acted against the Lord Christ and his Glory Two waies it is clear doth this Spirit work to bring about this mischievous Design First By raising up men beyond their due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper Sphere making them equals with Christ and Competitours with him in Glory Secondly By bringing down the Lord Jesus the Lord of Glory from the Throne of his Majesty making him nothing else but a poor Compeer with the sons of men As to the first of these consider what a fearful delusion that is which haunteth some
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
presumptuously into a Christian Oratory and there with a most abominable profanness pissed upon the holy Table Consecrated for the Sacrament of the holy Eucharist But he was suddenly pursued by a just judgment of God and taken with a terrible disease his Bowels rotting within him the Excrements no more went from him by their natural passages but that cursed mouth which had been the Trumpet of blasphemy was the passage of them Arius that arch enemy of Jesus Christ even when by the strength of his Faction he had so far prevailed that he was ready to make his Triumph over the truth of God concerning the Deity of Christ in the publick Court of the Emperour was forced to withdraw himself as some think by reason of a terrible affrightment that then fell upon his Conscience so the Centurists relate it whereby thinking to recollect himself by hardning his heart or as it is generally reported endeavouring to disburthen Nature his inward parts which as I may say were very wickedness and all his Bowels gushed out so fearfully perishing with a kind of death fitting for such a blasphemous and filthy wretch Nestorius his Tongue rotted in his mouth being eaten with worms Cent. 5. cap. 5. wherewith he had blasphemed Christ He held that the honour of Christs Godhead was conferred upon him as a compensation of his Merit Valens also that Neronical Tyrant was exceedingly mad against Jesus Christ of whom Histories record that in favour of Arianism he executed most horrible cruelty upon the Orthodox Christians persecuting them from Country to Country giving liberty to all sorts of people to profess what Religion they pleased excepting such who maintained the Doctrine of the Eternal Deity of the Son of God resolving by all waies and means to root it out of the World and when he could not prevail Cent. 4. cap. 7. he forced a great multitude of those that professed that Doctrine into a Ship causing the Ship to be set on fire in the midst of the Sea Cent. 4. cap. 10. So furiously was he enrag'd in his cruelty towards the faithful Servants of Christ But behold how visibly the just judgment of God did appear against him sundry waies His Son being desperately sick was by the earnest prayer of Basil the Great that faithful Bishop of Caesarea restored to health beyond expectation Valens thereupon being convinced of his impetuous malice against Christ renounced his Heresie and seemed to repent of his cruelty Cent. 4. cap. 4. quietly submitting himself to the truth as it was preached unto him by that good Bishop but within a short time after he returned again to his former Biass endeavouring also to perswade Basil himself to be an Arian whose consent when he saw he could not obtain he commanded an Order to be drawn up for his banishment whereto being about to affix his name suddenly was his Pen in a miraculous manner shivered to pieces yet still persisting in his resolution he called for another and a third to both which happened the like remarkable Accident a fearful horrour at length seizing upon him he was forced against his will to retract that banishment His rage nevertheless encreasing still more and more against the poor Church of Christ upon the account only of Christs eternal Godhead the revenging hand of God in the end overtook him for being engaged in a War against the Gothes and wounded with an Arrow he betook himself into a poor Shepherds Cottage which being set on fire by the Gothes he there miserably perished The like judgment also befel one of his Attendants who threatning a certain holy man called Aphraates for his zeal and faithfulness in advising the Emperour to forsake his Arianism was in a very signal manner pursued by the vengeance of God for the Emperour willing him to go and make ready for him his Bath whilest he was preparing it suddenly being stricken with madness he leap'd into the Caldron of scalding water and with fearful howlings wofully died his former Menaces so falling deservedly upon his own Pate In a word the Persecution that was in those times only for this Cause of Christ raged so much through the whole Eastern parts especially Constantinople that scarce was there any of the Heathens Nero Domitian Decius or others that did or could in their greatest fury shew greater cruelty then the Arians did But the jealous and the righteous God who hath said his Glory he would not give unto another did not then suffer with impunity his Glory to be taken from him by sinful men for a miraculous hail was sent from Heaven upon those parts of an extraordinary bigness like stones in hardness which destroyed multitudes both of men and Cattel overthrew Cities and with a great Famine was Phrygia then utterly ruin'd Thus hath the Lord from Heaven with his out-stretched arm appeared visibly in the vindication of his great and glorious Name and will surely do the like again whensoever it shall seem good unto him for he is the same still without any change at all so that the World may say This hath the Lord done and it is marvellous to behold verily he is a God that judgeth the Earth And now briefly to make some Application of this There hath been and still is a Generation of men in these times of whom it may be said as it was of Belshazzer Though they know all this Dan. 5.22.23 viz. That God hath most remarkably manifested his displeasure from Heaven upon the World for this great rebellion against the Crown and Dignity of Jesus Christ yet do lift up themselves against the Lord of Heaven and the God in whose hand their breath is and whose are all their waies they will not glorifie And oh that England would look about her that this Treason against the Lord Jesus Christ be not sound therein for if this Iniquity should be marked before the Lord as an indeleble blot upon our Church and State it would undoubtedly be the fore-runner of an over-spreading Desolation The time hath been not long since when Socinianism grew to a very great height among us not that it was publickly professed God forbid we should ever be guilty of such a Racevian Impudency but it had taken such degrees that he who was most skilful to maintain it and could propose doubts most Sceptically about the Deity of Christ Satisfaction for sin and Imputation of Righteousness was amongst a sort of unstable Athenian Novelists who were the Ringleaders of the late Sect of Seekers best accounted of for subtlety and acuteness of Learning yea and Books also too many were printed and prepared for the Press containing most damnable blasphemy against the Son of God insomuch that high time it was to put a stop to the current of this pestilent Heresie And therefore was there a Canon expresly set forth against it in the year 1640. confirmed by the Kings Authority But afterwards when a purer Reformation was cried up and great
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
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
came unto his own John 1 11. c. is to be understood viz. with a reference not unto any particular people as it is commonly interpreted of the Jews the Context about it utterly excluding that Interpretation but unto Mankind that is to his Rational Creature whereof he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The man per excellentiam 1 Tim 2.5 1 Tim. 2.5 as being the Original of the whole Species that is the Spirit and Life he therefore like a good Father makes provision for his own that they may live under him quietly and peaceably one with another In order hereunto did this great Jehovah himself in the beginning rule over man exercising his absolute Sovereignty as seemed good unto him keeping Court as we may say and proceeding against Delinquents Adam Eve Cain the old World and there was none in a political Subordination unto him for God gave Sovereignty to Adam over Fishes and Birds Gen. 1.28 Pastores pecorum magis quam Reges gentium Gen. 11.25 c. not over Creatures made to his own likeness And the first Righteous men we read of were rather Shepherds and Herdmen over Beasts then Kings over Nations the name of Servant never imposed in Scripture till Noah bestowed it upon his accursed Son saying Cursed be Canaan a servant of servants shall he be unto his brethren Remarkably not Cham though the Offendour possibly because he was one of the old World not to be brought under such a censure whereupon it is probable as one makes the Collection Nomen illud culpa meruit non Natura it was not Nature that brought that Denomination into the World but sin So that it appeareth The Lord alone as saith the Psalmist was our King of old and for a space the justice that was done upon earth he did it himself In those daies to speak of this matter in the words of Moses In those years of many Generations when the most High not Adam Deut. 32.7 8.12 Seth Enos or any of the rest divided to the Nations their Inheritance when he separated the Sons of Adam the Lord alone was at that time the Leader and there was no strange God with him But in that golden Age there rose up a Generation of Rebels the Progeny of that Renegado Cain who would not submit themselves to that incomparable Government which was then established in the World but contrary to the Crown and Dignity of Heaven Gen. 6.11 12 13. of Jesher signifying righteousness or uprightness Gen. 6.3 corrupted their waies and filled the whole Earth with their Violence Gen. 6.11 12 13. This Jeshurun whom God made upright Ec. 7.29 grew lawless and unruly and like a fatted Bullock kicked against his Ieeder Now therefore because God would not have his Spirit alwaies to strive in that way and kind with man who was but flesh Gen. 6.3 He was pleased after he had made himself known by the Judgment which he executed upon the World of the ungodly to constitute a subordinate Power in his stead giving out his Decree for the confirmation of it in these words Who so hereafter sheddeth mans blood Gen. 9.6 by man shall his blood be shed The judiciaâ—y form of Gods proceeding against Man-slayers before was not it seems to transmit them over to men to be punished nor himself to punish them with death Gen. 4 15.23.24 as may be seen in the case of Cain and Lamech But now man is ordained to be a Servant unto God herein and to execute upon those of his own kind the Judgment written yet not every man neither for there is an express Law to the contrary Thou shalt not kill this honour hath the Magistrate who under God hath Jus vitae necis Power to punish and to preserve according to the laws and orders given him by his Superiour that is Jesus Christ who is King of Kings and Lord of Lords Irenaeus a holy and peaceable Servant of the Church in the Primitive times gives us his judgment concerning the Introduction of this subordinate Power into the World in these words Because man would not know the fear of the Lord therefore did God put upon him the fear of man that so fearing humane Laws men should not devour and consume one the other as the manner of Fishes is Clearly then the Powers that be are ordained of God and not only so but he who exerciseth the power let him be of what form soever in respect of the power or of what profession soever in respect of Religion or by what lawful way soever he came at first to be vested in his Authority whether by Conquest or by Contract or by Election or by Inheritance he I say with the Apostle is the Minister of God yea and more then so he is the Minister of God to man for good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 Rom 13.4 The Article there added is very emphatical noting the good which it attends upon to be very remarkable If it be demanded what is that Good I answer much every way Look what good the Son of God our Lord Jesus Christ was to bring unto the Sons of men if he himself had still continued his Personal Reign among them the same I say not in a gradual sense but Analogical is to be and undoubtedly shall be if the sins of men do not hinder it the blessed effect of those subordinate Powers that are now under him throughout the World If any shall desire to see this General branched out into particulars they may take notice of a fourfold good that under Christ accrueth unto men by Government viz. Natural Moral Civil Spiritual Natural Is it not good to have our Lives and the Lives of our Posterities preserved and secured against the rage and fury of unreasonable men whose feet are swift to shed bloud as Solomon speaks Pro. 1.16 Pro. 1.16 This is the fruit of Government Moral Is it not good to have Wickedness suppressed and Righteousness encouraged and advanced For Righteousness saith Solomon exalteth a Nation but sin is the shame of any people Pro. 14.34 This also is the fruit of Government Civil Is it not good that Laws and Ordinances be established for where no Law is to invert the Apostles word there will be all kind of Transgression Laws I say by virtue whereof men may sit quietly and safely under their Vines and Figg-trees and enjoy the good of all their labours live peaceably together Mich. 4.4 holding society one with another thereby preserving the honour of Mankind which of all Creatures under the Sun is the most lovely and most loving one to another if the malice of Hell did not mingle with them This again is the fruit of Government Spiritual It is very good doubtless that true Religion should prosper and flourish in a Nation that the Ordinances of Divine Worship be set up in their purity for this is the glory of a people But what alas would
the Lord Jesus Christ in order to the preservation of his Creatures A Doctrine it is that is profitable for Conviction for Encouragement and Instruction For conviction of many sinful practises too frequently appearing in these times to the great dishonour of Christ and his Government over the World and for the encouragement and instruction of all the faithful people of God who desire to walk worthy of that preservation which they enjoy under his Government First then this plainly layeth open the gross blindness that hath come upon many who notwithstanding think they see clearly When men will freely acknowledge this great Jehovah the Lord of all to be the sole Fountain of Being unto all Creatures both in Heaven and in Earth And yet in the several changes and revolutions that come upon the World have their thoughts fixed upon second Causes or such it may be as they have framed to themselves not at all regarding the work of the Lord nor the operation of his hands as if he were now no more then a mean Spectatour and had nothing to do in the various Transactions of his Creatures about him How impiously do some after the manner of the Heathen ascribe unto Fortune that good or ill success which attends upon their undertakings It was my good fortune saith one Si fortuna volet fies de Rhetore Conful si volet haec eadem fies de Consule Rhetor that brought me to this Honour to this Estate wherein now I am It was my hard hap saith another that I met with such a cross and that I am fallen into this misery even as the Poet once said If Fortune Will thou may'st of Poor be Consul made And if that will thou must unto thy former Trade This you 'l say is not as becometh Christians but behold yet more Abominations some there are yea too many who when they go about a matter of any great Import either to free themselves from some sad disaster as they call it or to enterprize a Design which they conceive may be for their advantage will usually like unto Heathens for the Scripture notes it as a part of their Infidelity consult with Astrologers a sort of people who if they will keep themselves within their own Sphere would have the Approbation of all that are wise but being excentrick they are the very Pest of a Common-wealth and when the success appeareth their Stars forsooth must be Idoliz'd as the cause of that which doth befal them And how unworthy alas is this of that Faith which we do profess But behold yet greater Abominations It is an Abomination souc'd in the very dregs of Heathenism when people will in time of any loss danger or distress of what kind soever it be not look up to him who is and alwaies was the great Preserver of men and upholdeth all things by the Word of his Power but consult with Witches and Conjurers for a supply and preservation And this alas is too commonly found amongst those that call themselves Christians As for the Heathen they were not ordinarily wont unless it were the ruder sort in plain down-right terms Acheronta movere Ab Aves Aspiciendo that is to seek to the Devil for help They had their Auspicium which was by flying of Birds to divine of their successes And they had their Aruspicium by looking into the Entrails of Beasts appointed for Sacrifice Ab Aras Inspiciendo Ezek. 21.21 to the same purpose as it is said of the King of Babylon that he looked into the Liver Ezek. 21.21 when he took up a Divination for Jerusalem They had also their Tripudium taking a conjecture of what should befall them by the rebounding of Corn thrown upon the ground to Chickens Quasi terripudium seu terripavium from whence the Southsayer was called Pullarius And their Augurium which was a Prediction from the chirping or chattering of Birds as also by the founds and voices which they heard they knew not whence Ab Avium Garritu All which and many more though abominable enough yet were not so bad as knowingly and willingly to seek for a remedy or supply so directly from the Devil which they do that consult with those who they are assured have for such ends and purposes made a compact with him To all whom it may be said is it because there is not a Divine Providence that ordereth and governeth the World nor a power in Heaven to help and to deliver Or rather is it not because you are faithless and have no confidence in this great Preserver of men that you betake your selves to the Devil and his Angels for help A most wicked and Atheistical Generation who deny the Lord that bought them and run a whoring after Satan to worship him with a most execrable Idolatry For it may well be said such persons they revolt from God to the Devil howsoever they plaister up their impiety with untempered Mortar as that they seek Gods help though by the means of the Magician But terrible is that threatning which the Lord hath denounced against these wretched people Lev. 20.6 The Soul that turueth after such as have familiar Spirits and after Wizzards to go a whoring after them I will even set my face against that Soul and will cut him off from among my people Bishop King upon Jonas Add unto this that common foolish Opinion as a reverend Bishop of our times hath well observed and I shall render it in his own words If ever Tempest arise more then common experience hath enured us unto especially with the havock and loss either of life or limb in our Selves our Cattel or Housings forthwith the judgment is given as if the Lord of Heaven and Earth were fallen asleep and minded nothing there is doubtless some Conjuring And what then is Conjuring A pestilent commistion convention stipulation betwixt men and Devils Men and Devils what are they Look upon the Sorcerers of Egypt for the one they cryed in the smallest Plague that was sent and past their cunning to remove this is the finger of God their power is limited therefore Look upon the Martyrings of Job for the other for though the Circuit of Satan be very large even to the compassing of the whole earth to and fro yet he hath his daies assigned him to stand before the presence of God for the renewing of his Commission And besides Oviculam unam auferre non potuit He could not take one poor sheep from Job till the Lord had given him leave saying Put forth thine hand Nor enter into the Herd of Swine Matt. 8. without Christ's permission To conclude therefore with the same learned Writer Whether Men or Devils be ministerial Workers in these Actions all cometh from him who is the Judge of all as from the higher Supreme Cause whose Judgments executed thereby no man can either fully comprehend or reprehend justly He professeth no less of himself Es 45.7 Es
wise and carnal Politician What subjection do all these yield unto this great Preserver of men Though in him they live and move and have their being though they be under his protection every day Act. 17.28 yet they will not be subject unto him the God in whose hand their breath is and whose are all their waies Dan. 9.23 they will not glorifie The covetous Earth worm grovels upon his Dunghil saying to his Wedge of Gold Thou art my confidence and as Riches encrease so is his Soul more and more prostituted to his Mammon Job 31.24 Pro. 10.22 never considering that it is the blessing of the Lord that maketh rich nor remembring that the earth is the Lords and the fulness thereof and that he giveth it to whomsoever he will Doth the ambitious man that hunts greedily after honour acknowledge Christ's absolute Sovereignty when he will not content himself with that Station wherein Divine Providence hath put him but breaks over all bounds Civil Natural Spiritual aspiring still higher and higher beyond his proportion of strength and ballast of wisdom for the management of his acquired Interest which undoubtedly will either involve him in a Snare to his eternal perdition or else precipitate him here into many woful miseries As for the proud and vain-glorious man who exalts himself like the Pharisee proclaiming his Merits to the World Luke 18.11 12. and brow-beating others with overly looks of contempt and disdain he I say not closely and sliely disclaimeth Christ's Sovereignty but above all others is most guilty of an impudent and arrogant encroachment upon his Prerogative Royal Ps 138.6 and accordingly doth the Lord look upon him afar off in his due time giving a check to his folly making him to know his distance and that wherein he deals proudly Ex. 18 11. he will be above him In fine the profane Politician also that hath been trained up in the Schole of Machiavel and is become a profest and perfect Disciple of his great Patriarch Achitophel is very busie in his contrivances carrying on his unrighteous projects with much confidence and security as if Providence it self were blinde and that he who formed the Eye could not see and he that teacheth man Knowledge were altogether ignorant And thus do poor Creatures make bold with the Lord of the whole Earth withdrawing from him their subjection though they could not one moment subsist without him But O what a sad account will such presumptuous wretches make at the great Day when they shall come to stand before the Tribunal of this great Lord of Heaven and Earth They shall then finde that their preservation here hath been but a reservation they flourish and prosper awhile but it is that they may be cut off for ever Secondly In that Jesus Christ abideth continually the Governour and Preserver of the World here is matter of Instruction to be learned which Instruction shall be branched out into Three Particulars First It may teach all the faithful people of God not to be dismaied at the appearances and apprehensions of Death or of the troubles that come upon them here in this World Secondly It is a Lesson and inducement to draw poor Creatures to a constant dependance upon Divine Providence Thirdly It may let all sorts of people see their own nothingness in respect of a Spiritual standing in Grace and Holiness First then 1 Branch seeing that the Lord Jesus Christ takes a constant care of the World is the same yesterday to day and for ever in preserving the Work of his own hands what need they who may be well assured of his everlasting love unto them be afraid of death Or be daunted at the troubles that may sometimes come upon them or the World about them Concerning the first of these we may for our comfort know that Death was none of those Creatures that received a being from this Prince of the Creation Wisd 1.13 whose design was ever to uphold and maintain his own Workmanship against whatsoever might be destructive unto it But the Apostle tells us which way Death came in It entred saith he Rom. 5.12 into the world by sin This Thief and Robber then came not in at the door but foolish man lets in sin which came creeping upon him by a Serpentine Insinuation Et sicut mors intrat per peccatum â—a peccatum exit per moriem and Sin like a false Traitour makes way for this Cut-throat the Devils Emissary who no sooner in but he shews himself a Tyrant thrusts Life and Immortality into Darkness Plaies Reakes and makes what havock he pleaseth all the whole Race of Mankinde being in danger for ever to be swallowed up by him But when the Lord Jesus Christ who is the beginning of the Creation of God the first-born of every Creature findes this pragmatical Intruder so busily trampling upon the Work which he had made Gen. 1 26. Ps 139.14 Es 9.6 especially that Work which with such infinite Wisdom and power was wonderfully formed after his own Image whose Name is Wonderful he cannot suffer this Stranger thus to spoil his Labour but as he began it in Wisdom so he will in Mercy preserve it And therefore out of pure love to his own helpless Creatures he undertook to vindicate it against the Assaults of Death sending forth his Challenge with Indignation as hot as fire in these words O Death I will be thy death Hos 13.14 O Grave I will be thy destruction And not only speaks it but acts it too enters into a Combat with him And here may poor Creatures stand amazed to behold this admirable Duel a Duel of so great Import that the Victory which attends thereupon must carry with it the perpetual Monarchy of the whole World First then Christ hath a body prepared for him Heb. 10 5. that so he might be a fit Combatant with Death In this Body he appears Armed with the Breast plate of his own Righteousness though indeed loaden also with the sins of all the Elect 1 Pet. 2.24 for he bore our sins in his own Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to the Tree and on the Tree which was the field where this Combat was fought and carried them with him also to the Grave yea to Hell which is that Land of separation appointed for them mentioned Lev. 16.22 and there left them with the Devil from whom they had their first Original Lev. 16.22 Death on the other side being set on by the Devil for the Apostle saith Heb. 2.14 He was under his command finding a Body in his way ready to give him the Encounter and finding sin also upon it wherein his great strength was wont to lie makes use of his old Plot and stratagem which never before failed him layeth hold upon Sin and with it mortally wounds the Lord Jesus Christ Where alas is now the hope of the Creatures being rescued from under
Job 14.14 The Creature therefore must wait all the daies of their appointed time untill their change come Now the time when this shall be is here very significantly called the Manifestation or Revelation of these Sons of God which word of the Apostle is in Travel as Rebecca with a Twin of Interpretations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it may be taken not only in a Passive sense as some will have it but also in an Active Consider it first Actively These Sons of God that is The Angels shall be sent forth by Jesus Christ and employed in an eminent Work of Revelation four several waies First They shall break open the Chambers of Death and bring out the naked Bodies of the whole Race of Mankinde that have been there shut up and laid to sleep from the beginning of the World not one shall be missing Secondly They shall gather all the Saints which are God's Jewels together Mal. 3.17 and leave the Wicked which are the dross and dregs of the World by themselves thereby manifesting the one from the other each side to receive a Sentence from the Righteous Judge according to their Works Thirdly That Righteous Judgment which shall then pass must also have its manifestation according to the Apostles word Rom. 2.5 Rom. 2.5 And who but these Sons of God shall be the Messengers and Instruments of Justice at that day So saith Jesus Christ himself in the Parable of the Tares the Reapers that is Mat. 13.30 the Angels have their charge given them not only to gather the Tares together but to binde them in bundles to burn them and as for the Wheat they must bring that safely into the Barn Fourthly and above all these Sons of God shall be employed in the manifestation of the Son of man when he comes in his Glory for they shall in effect proclaim the Name of the Lord before him unto all the World as once it was when he passed before Moses being in a Cleft of the Rock Exod. 34. The Lord the Lord God Ex. 34.6 7 merciful and gracious long suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin and that will by no means clear the guilty visiting the iniquity of the fathers upon the children and upon the childrens children Ps 50.3 unto the third and fourth Generation A fire shall devour before him and the Lord shall descend from Heaven as the Apostle speaketh 1 Thes 4.16 with a Shout a Shout that will make the Earth to quake and the World to ring and with the Voice of the Archangel and with the Trump of God And what doth this imply but that these Sons of God shall minister unto Jesus Christ at that day in the manifestation of his Glory The Scripture we know speaketh often of the Manifestation and Revelation of Jesus Christ and his Glory 1 Cor. 1.7 1 Pet. 1.7.13 1 Pet. 4.13 c. And though it be most true that the Lord will then make himself known by the Judgment which he then executeth and by his appearing in his peculiar Glory yet doubtless the innumerable multitude of the Heavenly Hostes that attend upon him at his comming will also make his Praise glorious else would not the Wisdom of God have so contrived it that his Appearance should be also made solemn and formidable by reason of his Attendants that wait upon him And to this purpose the Apostle speaks expresly 2 Thes 1.7 So Beza renders it Act. 14.27 15.4 2 Thes 1.7 The Lord Jesus shall be revealed from Heaven But how With his mighty Angels in flaming fire or by his mighty Angels as the Preposition there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth also signifie And thus we see how these Sons of God shall be Active in the great Work of Manifestation at the last Day But then secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also as hath been said to be rendred in a Passive signification Thus these Sons of God shall themselves be manifested and that in two respects first of their Nature secondly of their Number First Their Nature shall be made manifest to the World for though they have appeared often under several Forms sometimes in the shape of Men sometimes like unto flaming fire for the comfort of the Godly and terrour of the Wicked yet doth it not clearly appear thereby what they are Spirits indeed they are Glorious and Heavenly and Immortal Spirits created after the Image of God of marvellous Agility excellent in Strength able to do Wonderously beyond the power of all other Creatures in the World Yet this and all else that we know of them doth not argue but that there will be a more perfect knowledge of them at the time of their Manifestation then shall it appear plainly what Relation they stand in unto God how they come to have cognizance of things done upon the Earth how they have been present in the Assemblies of the Saints and assistant unto them in the solemn duties of Divine Worship and Service 1 Cor. 11.10 then shall it be known and manifested how and wherein they have been a Guard to the people of God to keep them in all their waies and to conclude then shall they more freely and familiarly converse with men not keeping themselves at a distance as he did who reproved Maneah Judg. 12.18 saying Wherefore enquirest thou after my Name seeing it is secret So that a clear manifestation there will be of them in this regard Secondly Mat. 25.31 Their Number or whole Multitude shall then be also manifested For the Lord Jesus shall come with all his holy Angels not only with his Legions Mat. 26.53 Judg. 5.14 Es 40.26 Mat. 26.53 but his holy Myriads attending upon him He will bring out his Hosts by number saith the Prophet calling them all by Names as a General doth his Souldiers on a Training day not one of them shall fail Well may it therefore be called the Manifestation of the Sons of God when there shall be such a general Appearance of them The Lord among them as in the Holy Place Ps 68.17 Psal 68.17 Thousand thousands ministring unto him and ten thousand times ten thousands standing before him And thus have I given my sense of this Particular also which I submit to the examination of the Church it being I confess somewhat singular the Place being taken generally so far as the narrow extent of my poor Reading doth reach for the manifestation of the believing Saints of whom indeed the Evangelist speaketh after the like manner 1 John 3.2 1 John 3.2 which hath inclined Expositours to give the same Interpretation here Now saith he are we the Sons of God it should rather be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Children of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
concerning this matter The affront that is hereby put upon the Lord Jesus Christ is so notorious that it is discernable by all that are not given up to strong Delusions To conclude therefore it is very well noted by one who hath a long time been a laborious Workman in the Lord's Vine-yard that the Lord by Burying the dead Body of Moses in an unknown place did in a kinde signify that he hath so abolished the Legal Ordinances that they must be buried in eternal Oblivion and never to be looked after nor minded any more Whosoever therefore shall now go about to revive any of those Ceâ—emonies of the Law as the Papists do their Work is no other in God's eyes then the raking up of Moses's Dead Body which the Lord hath concealed Such a Censure likewise giveth Saint Augustine when he had spoken of the Jewish Ceremonies that they were to have a Solemn Funeral which would require some time upon which account were the Apostles excusable for their temporary connivence at them He addeth Quisquis nunc c. Whosoever shall now use them as it were raking them up out of their Dust he shall not be pius deductor corporis sed impius violator sepalturae A pious Helper in the Burial but an impious and sacrilegious Wretch that ransakes the quiet Tombs of the Dead In the last place such who now-a-dayes Pretend to Oracles that is Visions and Revelations and wait for Miracles may by this Doctrine be convinced of a woful Delusion wherewith they are Haunted for it will appear that even these also were the Light of Yesterday Indeed when God was letting forth Light by little and little now a part of his Word and then a part of his word he did at that time as hath been said before reveal his Minde sundry ways but now when the Day is not onely Dawned but the Sun of Righteousness is come forth out of his Chamber appearing like a strong man in his Race God doth not use to interpose Heterogeneous Flashes of Light differing from that which he hath in his Wisdom and Goodness set forth to be the Fountain of Light to all the World The Firmament of Heaven cannot endure two Suns yea horrid Confusion would seaze upon the Face of Nature if such a thing were even the Parelii that is Resemblances of the Sun in the Aire usually called Mock Suns are Praemonitours of fearful Prodigies like to ensue and these new Lights differing from the ordinary Light of our Day have not onely Portended but brought on Dismal and Lamentable Disasters upon the poor Church of God Visions and Revelations were the Light of Yesterday and though there were some such Manifestations of it now and then Ps 89.19 when it was in Occasu in the instant of Setting in the Primitive Times as there were Prophecies and Jewish Ceremonies of which we finde some though very rarely were taken up and made use of for after a Shower will come some Drops yet to expect them now or to pretend any need of them at this time when with open Face we do behold the Glory of the Lord and this Glory of the Lord likewise shines clearly unto us in the Face of Jesus Christ what were this but shameful ingratitude It is as if a man should exclaim against the Light of the Sun and call for a Candle to be set up at High-noon Day Objection It may perhaps be Objected if such Revelations were so frequent under the Old Testament and not to be expected now then was the State of the Church better at that time then it is now under the Gospel Solution But this I affirm to be no good Consequence for first we are recompensed by having the Scriptures Perfect and Compleat which they of the Oâ—d had not Secondly they indeed had more ordinary Revelations of matters Personal and Private but of such things as do necessarily concern Salvation we in the time of the New Testament have more evident Demonstration and more full Revelation according to the Prophecy that went before of us Jer. 31.34 Jer 31.34 For Example particular mercies to some of God's special Servants or particular Judgments on his Enemies whether particular Men or whole Kingdoms were often revealed to Godly Men in those Days but Salvation by the Messiah And the manner how the Messiah should save his Church is more fully and †plainly plentifully revealed now then it was in those Days Besides we have the Substance of their shadows and the performance of their Promises In which respects it must be acknowledged our State is far more excellent then theirs From whence we may Collect with a late Writer Mr. Perkins who in his Generation laboured much in the Lord That Revelations of God's Will to be expected now under the Gospel are ordinarily nothing els but these viz. The true Sense and Meaning of Holy Scripture and a discerning of True Scripture from Forged of True Sacraments from Supposed of True Doctrines from False of True Pastours from False Prophers these and such like as far forth as they are necessary to Salvation all true and faithful Believers which out of an humbled Heart do seek it by devout Prayer at God's hand are sure to have revealed unto them from God Ps 25.14 Ps 25.14 But as for other Purposes of God viz. of Personal and particular matters or what shall be his blessings or what his Judgments to these and these Men Families Cities or Kingdoms or when or how he will change States or translate Kingdoms or by what extraordinary means he will have his Gospel propagated or a declining Church or State upholden these we are not now to expect nor easily to believe any that shall say such things are revealed unto them And yet as the said Authour saith well we do not hereby limit the Almighty or tie the Lord in such strait Bonds but he may sometimes extraordinarily reveal his Purpose in some such Cases to some of his selected Servants provided that that Revelation be examined and allowed of by the Church Thus he And the truth is it is but necessary that such restrictions should be in this Case which undoubtedly God doth allow of it being a most certain rule Deus non deficit in necessariis God is not wanting in things necessary Now surely this is needful For though the Holy Scriptures are not to wait upon the allowance of the Church rather let the Church stand or fall to the infallible Judicature of the Scriptures yet this Power hath the Church given unto her of God to judg of extraordinary Revelations whether they be of God or no neither are they to be of any account with the people of God till they have passed the Scrutiny and Censure of the Church otherwise what dangerous Consequences would follow hereupon it is not any hard matter to foresee Here we shall have one cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have Dreamed I have Dreamed as those Impostours
manner declare his consent unto that Judgment Thou saith he hast driven me this day from the face of the earth But how could that be Gen. 4.14 But how could that be seeing it is after said of him that he went and dwelt in the Land of Nod and there he built him a City Gen. 4.16 where he became the prime Leader or Patriarch of an Antichristian Church in that Generation a cast-away-company of forlorn Miscreants both he and they giving themselves up to all sensuality Bishop Mountague Dr. Light-foot Jude v. 11 so to sweeten their misery and banishment as their corrupt fancy might suggest unto them which as one saith probably is that way of Cain mentioned by the Apostle S. Jude He was not therefore quite taken off from the earth but from that part of the earth where he had joyn'd with his Parents in the solemn and pure Worship of God as appears in the words following where he saith And from thy presence shall I be hid which clearly implieth that he was excommunicated by Christ out of his Church where the Lord is wont to manifest his Gracious presence among his people in his holy Ordinances After this the Church in process of time having degenerated from her purity by a corrupt Commistion with the accursed Progeny of Cain thereby contracting to it self the Guilt of all that prodigious Villany that was then acted in the world The Lord Jesus Christ as became a vigilant and faithful Governour over his Charge strove and travelled by his Spirit in the Ministry of his Servants to reclaim his people from the errour of their way 1 Pet 3.19 calling upon them to separate themselves from that wicked Generation but finding them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immorigeri a people that would not be perswaded into Order when he had waited 120 years while the Ark was preparing he did at length like a righteous King and Judge execute his judgment by bringing in the â—loud upon the World of the ungodly 2 Pet. 2.5 so cutting off at one blow the whole Posterity of Cain together with a sort of treacherous Rebels that would not be ruled nor reclaimed by him But I shall not insist upon many Instances that might here be inserted to this purpose Ex. 23.20 take only one more That Angel which God promised he would send to the Israelites to keep them in their way and to bring them into the Land of Canaan was undoubtedly no other then Christ himself For as Pelargus noteth upon that place it could not be Moses according to Caictan's conceit for he did not lead the people into the Land of Promise neither could it be Joshuah for he did not keep the Israelites in the way nor punish their transgressions neither could it be a created Angel for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Adjuncts there specified are not applicable to any such they do only Quadrare i. e. Aptly sute with Jesus Christ Yea the Apostle S. Paul doth testifie so much 1 Cor. 10.9 1 Cor. 10. where it is plainly said of Christ That the Israelites tempted him in the Wilderness Now concerning this Angel God forewarned the people in these words Beware of him and obey his voice provoke him not for he will not pardon your transgressions That is he will surely execute his judgment upon you if you rebel against him 1 Cor. 10.9 10. as he did one while by Serpents another while by the Destroyer viz. the destroying Angel Num. 14.37 For saith he Exod. 23.21 My Name is in him that is He is the Lord Jehovah as I am of the same Essence Power Majesty and Authority as one well interprets the place which agreeth with that of the Apostle Col. 2.9 In him dwelleth the fulness of the Godhead bodily that is not in Clouds and Ceremonies Col. 2.9 as between the Cherubims but essentially personally So that Orthodox and sound Divine Davenant and therefore it deeply concerned them to stand in awe of him And now to conclude this Point wherein possibly I may be charged with over-much Prolixity but that the advancement of the Honour of Jesus Christ will I hope be a sufficient excuse and plea for me among those that take pleasure in the promoting thereof It is I believe very clear and evident by what hath been here said That the Lord Jesus was the King of his Church Yesterday as well as to Day And therefore when the people of Israel did out of a proud affectation to be like other Nations desire a King to be set over them the Lord saith 1 Sam. 8.7 1 Sam. 8.7 that they had rejected him from being their King that is even Christ the Lord as not contenting themselves with that Church-state wherein by his Spiritual Government over them they were made a people happy and glorious above all other Nations in the world whom preposterously they would now all on a sudden without any direction from God seek to imitate In the next place we are to take into consideration the Priestly Office of Christ for even in this also we shall finde him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ a Priest Yesterday the same yesterday i. a Priest to his Church from the beginning In the pursuance of this Point we shall fix our discourse principally upon two places of Scripture which will I believe make it evident and manifest unto all And first very remarkable is that which the Prophet David speaks of Christ in the 110 Psalm Ps 110.4 Thou art a Priest for ever after the order of Melchizedek In which words we may take notice of two things first the continuance of Christ's Priesthood Secondly the order of it For the continuance it is an eternal Priesthood to last for ever which word for ever comprehendeth in it the whole time and age of the Church from the beginning Or if it be limited to time to come it is to be understood with a reference unto Christ's first entrance upon his Mediatorial Office which was then when the new Covenant passed between God and Christ in the behalf of poor man immediately after the violation of the first as hath been said before And this possibly may be the reason why the Apostle speaking very frequently of Christ's eternal Priesthood Heb. 6 7 Chapters still renders this word for ever in the Singular Number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 7.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat tum supra legem quam post legem ut Metaphysicâ—â— c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saepe ponitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Christ's Priestly Office was not to take in that time wherein our first Parents stood in the state of Innocency but only that seculum which was to ensue even unto the end of the world If it be objected that Christ was made Priest since the Law because the Apostle saith Heb. 7.28 That the Word of the Oath which was since the
but what saith the Answer of God unto him I will make all my Goodness pass before thee and I will proclaime the Name of the Lord before thee And what could a poor Creature in this World desire more Oh what admirable Honour is this that the Lord vouchsafeth unto his Beloved Favourite what an incomparable Priviledge is This Moses now partaker of above his Brethren But it is the Lord who may do what he pleaseth for so he saith I will be Gracious to whom I will be Gracious and I will shew Mercy on whom I will shew Mercy Nevertheless we may with Modesty enquire how and by what means this glorious Goodness came to be presented unto Moses and that we shall finde to be even by this good old Way which we have here been speaking of viz. the Mediation of Jesus Christ I go not about to wrest this excellent Scripture by forcing upon it a sense which may not agree with the minde of the Holy Ghost therein That be far from me what I have to say concerning it I shall leave to the Judgement of the Wise and Godly First I shall by the way take this for granted because it hath been already proved that Moses had to do with Jesus Christ as the rest of the people had while He and they were together in the Wilderness And it must be confessed that there was as much need of the help and interposition of a Mediatour in this matter that we are speaking of as in any thing els which I say was in great Mercy dispensed unto Moses as is manifest First by the Preparation that preceded this glorious Appearance Secondly by the Form and Method of the Proclamation of the Name of the Lord at the time of that appearance As for the Preparation which is mentioned in the three last Verses of this thirty third Chapter the particulars thereof are very remarkable viz. concerning the place that is said to be by the Lord Ex. 33.21 22 23. and the Lord 's putting Moses into the cleft of the Rock and covering it with his Hand which that we may the better understand and see how apposite they are to our present purpose it will be needful for us to take into Consideration that whole intercourse between the Lord and Moses First Moses prayeth unto the Lord V. 13. in these words Shew me now thy Way What is that Thy Way say some that thou meanest to take with this people in bringing them to the Land which thou didst promise to give unto their Fathers I will not deny but that this might be in the minde of Moses now when the Lord was pleased to admit him into his presence because he was ever zealous for the peoples good But there are some Circumstances which follow that do incline me to another sense at least to joyn another with this both which may be allowed together being not inconsistent each with other but tending both to one and the same end It seemeth unto me that Moses here prayeth that the Lord would reveal himself unto him out of the Cloud in some shape and form as he might be visible unto his bodily sight which he therefore calleth his Way because he had been wont to do so to the Patriarchs before him whom he likewise knew by Name And I do the rather conceive this to be the sense because of the ground and reason of his desire which is added by him in the words following Lord saith he Shew me thy way that I may know thee and that I may find grace in thy sight True it is the Lord promiseth him immediately after this that his Presence should go with him as being an Answer to his request in the behalf of the people the necessity whereof Moses also urgeth and insisteth upon V. 15 16. Yet doth the Lord give him a further Answer in the Words that follow V. 17. as to a thing somewhat differing from that which concerned the people I will saith he do this thing also that thou hast spoken for thou hast found grace in my sight and I know thee by Name Now since the Lord had before consented that his Presence should go along with him in the Conduct of the people and that Moses had given his Restipulation thereunto resting him fully satisfied with what the Lord had promised to what purpose is this other Consent now superadded and that with a note of difference from what had passed before if it be not this which I have here declared viz. that the Lord would according to his desire Visibly appear unto him out of the Cloud in a humane shape as he had been accustomed to do to others whom he knew by Name which sense being admitted how clear will the Circumstances following that are preparatory to the great discovery of God in the next Chapter be unto us which otherwise will prove very intricate and obscure Behold saith the Lord there is a place by me and thou shalt stand upon a Rock and it shall come to pass while my Glory passeth by that I will put the in a Cleft of the Rock Now what place upon Earth can be said to be neerer to the Lord then another seeing he filleth Heaven and Earth with his presence And what Rock or Cleft of a Rock could be able to secure Moses from the danger of being consumed by that excellent Glory which did appear seeing the Rocks are cloven to pieces Nah. 1.6 and thrown down before him How then could these things be It is in vain now to produce an Anthropopathy and so stretch it so far as to make it level with every Circumstance for doubtless there was a Reality in this matter and every particular of it was done and effected to Moses sense and to the full satisfaction of his expectation so far as might stand with the safety of his Life Granting therefore that Jesus Christ appeared unto Moses as a Man there might then be a place said to be according to the ordinary course of Nature neerer to him in that Mount where the Lord was wont to meet this his servant then another elsewhere he might also put Moses into the Rock and cover him with his Hand to preserve him from the imminent Danger and then take away his Hand that so Moses might see some glimpse of that Glory that passed by Yea more it is said Exod 34.5 that the Lord Descended in a Cloud and stood with him there and proclaimed the Name of the Lord and yet in the sixth verse it is said The Lord passed by before him and proclaimed to stand still with Moses proclaiming and to pass by before him proclaiming too seemeth in reason not to hold well together the true meaning therefore undoubtedly is this Jesus Christ who is Jehovah the Mediatour came down upon the Mount in a Cloud and then after he was descended appears visibly unto Moses according to his former Promise and stood with him there to protect him from Danger while
Father making intercession for you Your Prophet who gave unto your Fathers Statutes and Judgements so righteous that there was no Nation how great so ever in this World that had the like and who will now again teach you the good and the right way if you will hearken unto him Awake Awake therefore O Israel awake awake gather your selves together yea gather your selves together O Nation that art to be desired behold and see how tenderly careful the Lord hath been of you ever since he took you to be his peculiar people Time was when he carried you about as upon Eagle's wings and the time is now come that he would take yee into his Bosome wherein alone you shall after all your unkindnesses finde rest for your Souls He remembers the kindness of your Youth O that you would now consider the kindness of his Age Fortie years long did your Fathers greive him in the wilderness and will you go on to vex him fortie times forty more He then swore in his wrath that they should not enter into his rest and accordingly it came to pass for their Carcasses all fell in the wilderness but their little ones which they said should be a prey them did he bring into that Good Land which he promised to give unto Abraham be warned therefore betimes for if you will not turn you shall certainly fall and perish as they did but your Children shall surely see that Glory that shall be revealed for the Lord hath sworn in his Love that Jacob shall not be forsaken for ever Consider it is no novelty that we perswade you unto but that which was from the the beginning which we have heard which we have seen with our Eyes which we have looked upon and our hands have handled of the Word of Life for the Life was manifested and we have seen it and bear Witness and shew unto you that eternal life which was with the Father and was manifested unto us that which we have seen and heard declare we unto you that yee also may have Fellowship with us and truely our Fellowship is with the Father and with his Son Jesus Christ Come then I say again and mourn for him whom you have pierced and we also will mourn with you for good cause have we so to do having alas many a time dealt too treacherously with this our great redeemer and put him to an open shame by our frequent swervings and tergiversations from that righteous and holy rule that he hath set us we will abandon this present evil World and all the flattering insinuations thereof our dearest relations shall be of no Value with us in comparison of our fellowship with you and that Brotherly Covenant which shall oblige us both unto our common Lord who hath loved you from the beginning and will love you again more abundantly if you will now turn unto him Return return therefore O Shulamite return return Secondly this may teach us to forbear that Disdain which is commonly found to be in these days against the Ages that have been before us For whatsoever Light hath been in the World at any time it hath been derived from this Father of Lights Jesus Christ And he hath by that tender care which himself had both of the Law and the Fathers who lived under it and before it set us an Example to bear a due respect as becommeth Brethren to that antiquity which hath been enlightned by him in this Day of the Gospel For the Law though it was perverted by such as would not believe in him to a Sinister use even to the utter Abolition of his whole Evangelical institute and was in that respect justly disavowed by his Apostles in their writings yet he professeth the design of his coming was not to destroy the Law but to fulfil it And for the Fathers in their sundry Generations before him who walking in this Light had fellowship with him we have sufficiently seen how he hath owned them Yea and ever since he hath been the leader and supporter of his Church in all the various changes that have come upon it for he is he Everlasting Father of his people Es 9.6 and the Provision whatsoever it was that his family hath hitherto lived upon from the time that he dwelt among us as it hath been as his cost and of his wise and prudent devising so it hath been always ordered and disposed by him How ill then doth it become us in these days to cast forth reproachful speeches against the Light of antiquity or those that walked in it Do we not thereby call into question the Wisdom of Christ himself I speak not here of the unwritten Verities or Traditions of Antiquity as they are called which have neither with them a Catholick Recognition nor any warrant or footstep from the written word That is a Door which hath let in much Corruption into the Church nor of the untrue writings of any Monkish Heterodox Spirits which are the spurious Issue of that man of Sin But that which I do undertake upon this occasion to vindicate is that Holy Venerable Renowned Orthodox Antiquity which hath been alwayes faithful to Jesus Christ and his Gospel which hath borne the burden and heat of the day in maintaining and defending by Writing by Preaching by Living by Dying the Doctrine of Christ crucified against the Prince of Darkness and all his cursed Adherents What though there have been clouds and eclipses of the glorious Light of Truth in former times which notwithstanding have by the brightness of Christs appearance in the Ministery of his old Servants been dispelled scattered and removed What though there have been Differences and Contentions arisen rather about Circumstantials then Fundamentals of the Gospel from which we in this Age are not altogether free Yet since it is so that Jesus Christ hath been the same to them which he is to us we should learn to judge at least more modestly then we do of the dayes that have been before us It is as it hath been observed the common disease of all Ages to applaud themselves above any that have been before them Actions of men being for the most part according to the vogue and sway of times and have onely their upholding by the opinion of the vulgar We deale with Antiquity but as Posterity will with us which ever thinks it self the wiser and that will judge likewise of our errours according to the Cast of their Imaginations Yet I say not but that we have great reason to bless God for those discoveries of his Grace and those Manifestations of his Truth that wee enjoy in these times and I doubt not but God hath some also now that will be valiant for his Truth as there have been ever of old but when we look into the Lives of those who now-a-dayes are most zealous in decrying Antiquity and extolling the present Age and yet finde Spiritual Pride and Censoriousness so common amongst them besides their
a time of clearer Light coming which when the shadows were removed and that old Tabernacle taken down should make the way plainer to those that should walk in that Light for the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth certainly signifie this kind of manifestation by Light as we may see in sundry places of Scripture and not such an Apertio portarum an opening of the gates of Heaven as these Popish Phantasticks vainly imagine who do hereby onely manifest their gross Ignorance in that whereas the Apostle saith the way to Heaven was not manifest in regard of knowledge They will against all sense and reason maintain that the way to Heaven was not open in regard of Entry as if the way could not be open to enter because it was not manifesty known Upon which account as one well observeth they may shut out our Christian Infants at this day who do not onely not manifestly but not at all know the way to Heaven and if the way to Heaven be open to them for entry although it be shut in regard of knowledge how much more was it open to the faithful under the Law who as to sufficiency knew the way to Heaven although not so manifesty as we do As for that which hath been Objected out of our Common Liturgy viz. When thou hadst overcome the sharpness of Death thou didst open the Kingdom of Heaven to all Believers I answer they are much mistaken who render the sense of the said words in that manner to the derogation of Christ's merit for if they be interpreted aright they do rather advance the honour of the Lord Jesus in that way and kinde that we have here insisted upon And as Athanasius used them who was the Authour of them then in the least degree detract from it the genuine meaning of them as we use them being this Jesus Christ after his death did open the Kingdome of Heaven to all Believers viz. to the Gentiles as well as to the Jews whereas before it was open onely unto the Jews Lastly Where as it is said by some that though the Fathers were not shut up in Limbo as the Papists fondly dream but immediately after Death were carried up into Heaven yet they were not admitted to that Vbi that place of Glory wherein they have been ever since our Saviour's Ascension I Answer till such time as we can see some constat for this in Scripture we must take leave to declare our Judgment against it rather because the Holy Scripture is so clear that Jesus Christ was the same Yesterday which he is to day we may admire that the least scruple should arise in the thoughts of any that the power of his Resurrection could not put forth the same Virtue to the Saints of old so as to make them Quoad statum separationis as perfectly happy as it doth unto those that have and shall come after We are not to be regulated by the Opinions of Men in this matter whether Antient or Modern though in some other points that are not of so great concernment we may happily afford a willing compliancy In this case we will call no man Father upon Earth for one is our Father which is in Heaven To the Law therefore and to the Testimony whosoever speaks not according to this Word in Order to Christ's Glory and the Salvation of his Church it is because there is no Light in them And now when I was even about to leave this point so to proceed unto that which followeth I have met with a spoke in my way upon which I must stop a little being well assured notwithstanding that my Text will bear down all Opposition that may be raised against it There have been we know in these late times certain strange Opinions scattered about such as have been of pernicious consequence to Religion And if amongst the rest I meet with any which strike at the Honour of our Lord Jesus Christ which our present Text ascribeth unto him I hope I may take liberty to bear Witness against them of how great Name soever the Authours thereof may be that have maintained them I shall forbear to nominate any Persons but doe heartily wish they would seriously consider with themselves how they may for the Church's sake retract that which they have of this Nature so unadvisedly written It hath been maintained and published by one Authour especially of great and eminent Note That the Object of the faith of the Patriarchs and Fathers of old was not Jesus Christ the Mediatour but God alone that is God the Father And that such efficacy as the expiatory sacrifices of the Law had was not so much in reference to the sacrifice to be made of Christ as extrinsecal and affixed by the Divine ordinance and institution of Almighty God Yea that the very Heathen did in those times without Christ even by the light of Nature attain unto such a Knowledge of God as was enough for their everlasting Salvation That these Cockatrice Eggs were hatched by Hereticks of old is well known The Church was much pestred with these Pelagian vermine in former times But that after they have been crushed with the hammer of Divine truth in the hands of Holy Antients and Servants of Christ of late that they should I say be now brought to Light again perking up with such boldness as they do and that among us in this Church who have been taught by terrible things in righteousness to set up and adore the Lord Jesus Christ in his Throne It is and will be surely too great a provocation of God's jealousie against us Having therefore mett with such Assertions as these so destructive to the Piety of the times and so diametrically contrary to the Doctrine that hath been insisted upon being derogatory to the Merits of the Lord Jesus making them useless to the World before the time of his coming I conceive a necessity is laid upon me to protest against them It hath been the great design of Satan at all times to bring the world to be as little beholding to Christ as may be and to that purpose hath he bewitched men with strong delusions one while suggesting to their minds prejudicate opinions concerning the ways of Christ that they are greivous unprofitable and unreasonable ways another while infusing into them Principles of self-sufficiency that so long as they have materials enough of their own to finish their building what need they go to seek in another's Quarry sometimes perswading them that the Saints in Heaven must be his Coadjutours in office to obtain grace for his people here and to help them in time of need again making them believe that after this Life is ended their souls must lie down in Purgatory for a time before they can be carried up into Heaven And why is all this and much more attempted by this grand Adversary the Devil but because as I said he would draw men to have as little dependance upon Christ
compleating of his most glorious design in this day of his power he will most certainly get himself a name in casting it down and having commanded his Light to shine out of Darkness Joh. 1.5 though the darkness of mens hearts will not receive it yet his Commandment still continueth in force and his word runneth very swiftly In a word true and great and marvellous and invincible is the light of this day concerning which much might be spoken from the predictions of the Prophets who prophecyed of this day and much might be added from the triumphant exultations of the Apostles whose eyes were first opened to see the light of this day but there is no need to undertake any further the clearing of the truth of this point for the day it self doth declare it the Sun which is the light and life of this day being not onely risen but ascended and not onely risen and ascended but fixed in his Meridian never more to descend till time be no more Nescit occasum Let us therefore now come to improve it by some close Applications unto us all whose lot it is to live under this Light First Seeing that this time of the Gospel is such a Lightsome day we then that are the Children of the day are to take notice of those Duties which the day requireth of us First whereof is that we rejoyce and be glad in it Truely Light is sweet saith Solomon and a pleasant thing it is for the eyes to behold the Sun Eccles 11.7 1. Duty Ec. 11.7 How sweet then and pleasant a thing is it to behold the light of this day wherein the Glory of the Lord is risen upon the Church Es 60.1 as the Prophet foretold it should Es 60.1 That glory which since the beginning of the world was out of the reach and apprehension of any Creature which yet notwithstanding was earnestly longed for by the Holy and faithful Servants of God of old How happy would Abraham Isaac Jacob Moses David Hezekiah Josiah Esaiah Jeremiah Ezekiel Daniel c. have accounted themselves to have seen that Glory which is now revealed How full of joy would they have been in the light of this day wherein with open face we behold as in a Mirroir the Glory of the Lord saith the Apostle 2 Cor. 3. 2 Cor. 3.18 Nay wherein all flesh seeth the Salvation of God wherein the Word of God comes with power and evidence and Demonstration wherein the Spirit is shed forth abundantly in the hearts of Believers wherein knowledg covereth the earth even as the waters covers the seas so that God's people now need teach no more every man his Neighbour and every man his Brother the sense and meaning of the Shadows and Ceremonies of old saying Jer. 31.34 Know the Lord the Lord whom these things do typifie and so far as such carnal Ordinances are able make known unto you for now is fulfilled that which then the Lord promised saying they shall all know me from the least of them to the Greatest of them The whole Mystery of Godliness is now clearly revealed in so much that they who are endued with the Spirit of God know all things yea 1 Job 2.20 Act. 2.17 even Children and Handmaidens people of all sorts and Sexes understand more fully the Doctrine of Salvation then the Prophets and great Rabbies of old could be able to reach into And therefore it is worth our considering how emphatically the Spirit of God in scripture doth found out this word now in reference to the great glory of this day of the Gospel to that very end that all who are I say Children of the Day may see the Light and rejoyce in it Observe some instances Behold now is the accepted time now is the day of Salvation 2 Cor. 6.2 Now is manifested the Righteousness of God Rom. 3.22 2 Cor. 6 2. Rom. 3.22 Eph 3.10 Eph. 3.5 Col. 1.26 1 Joh. 2.8 Now is made known the manifold Wisdom of God Eph. 3.10 The Mystery which was hidden from Ages and Generations is now revealed Eph. 3.5 Col. 1.26 The Darkness is past the true Light now shineth 1 Joh. 2.8 Now Now Now implying that now and never before the dawning of this day there was a light in the world to be reckoned of the highest value O blessed and happy Day And for ever and ever blessed be that good Providence of Heaven that hath brought us to see the Light of this Day making it unto us a good Day A Day of good tidings A day of Reconciliation with the God of Heaven A Day of joy and gladness Let us therefore I say again and again rejoyce and be glad in it Let the Children of the World glory some in their carnal wisdom some in their strength some in their riches But let us glory in this that we underl and and know the Lord. Now in this serene and joyful day of his gracious visitation did Abraham with great pleasure and rapture of spirit rejoyce to see this day afar off and shall not we now rejoyce when it is at hand yea when it comes upon us and the Light of it shineth round about us Surely we are not Abrahams Children unless we do the works of Abraham and if herein we do not rejoyce we are not of the Faith of Abraham and consequently shall not be blessed with him Objection But alas you 'll say this day is a day of trouble of rebuke and blasphemy of trouble to the Churches of Christ throughout the world of rebuke for God is angry with the world for sin of Blasphemy the Provocations wherewith God is provoked every day being very great reaching up into Heaven And should we now rejoyce Answer I Answer It is indeed a day of trouble to the people of God and possibly if they had rejoyced more for the consolation which their eyes have seen they had not seen so much trouble upon them as they do this day But nevertheless albeit there be so great and sore afflictions lying upon the Churches which all the Children of the Day must be sensible of yet in the midst of all this sorrow there is cause of rejoycing for why it is not a Night of trouble wherein no succour or comfort can be found but the Light of the Lord so shineth out before his people that they may plainly see his good works which with an out-stretched arme he hath wrought and still doth for their deliverance Ps 112.4 Vnto the Righteous saith the Psalmist Ps 112.4 Ariseth Light in Darkness that is in the darkest times of trouble then hath their light of comfort been wont to arise most And therefore though in some respect the day be somewhat cloudy yet it is not a Dismal Day though the Affliction be great yet the consolations of God are not so small with us but we may glorifie God in this day and rejoyce before him True you 'll say But alas we remember
of love which was foretold to be in the last times and is now too palpably to be discerned in the World doth plainly demonstrate the setting of our Sun to be very neere Yea and Satan also hath great wrath because hee hath but a short time to work for his Kingdom knowing well that the end of this day will be concluding of his whole design against the Kingdom of Christ Do not these things I say signifie to us that the day goeth away and that the shadows of the evening are stretched out That our Sun is declining and his race even almost at an end Work therefore now for your lives if ever you will do it the night cometh wherein no man can work Could we speak to the light of this day as Joshua did unto the Sun to stand still and make it slay our leisure we might then take our own time But as all our times so especially this is in the hand of God and as no worldly or infernal power can precipitate this day or cut short the hours thereof so can none protract it beyond that measure which the grave and wise antient of dayes hath appointed unto it The day is his and the night is his saith the Psalmist the day I say of the gospel and the expiration of it as well particular to some Persons and Nations as universal at the end of the World are in his power under his irreversible decree to be ordered according to the good pleasure of his Will and therefore out of our reach to be interrupted in their course by any thing that we can do Arise then and walk Up and be doing least dreadful darkness seize upon you before you be aware It is reported by Historians of Titus Vespasianus entituled by them deliciae humani generis because he delighted to do good unto all that when he had spent a day without doing somewhat whereby the Common-wealth or some private persons might be benefited by him he was wont to say Diem perdidi the day is lost O let us consider the day is well nigh spent and the night is at hand If now we stand idle and will do nothing or if we be slothful in the multitude of businesses Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Lord hath set us not Serving the time with that fervency of spirit as is fit for the day we also may say hereafter when it will be too late Perdidimus diem we have lost the day and are lost in the night without any remedy What therefore the Preacher saith in his sense Ec. 9.10 the same say I in this Whatsoever thine hand findeth in the word to do do it with all thy might for there is no work nor device nor Knowledge nor wisdome in the grave whither thou goest That being as one saith Seculum Mercedis not Seculum Operis not a time of work but of wages and your wages shall surely be according to your work To Conclude Let us according to the Advice of the Apostle walk honestly Rom. 13.13 that is Decently as in the Day in all the Commandments of the Lord doing that which is good in his sight for this is indeed that honest decency which adorns a believer and sets a beautiful lustre upon his holy profession In which Adviso the Apostle seems to allude to the civil Customes and Manners of people that are modest in the World who are wont both in their apparel and deportment to demean themselves decently in the day time and will while they are in the light be ashamed that any thing dishonest and unseemely should be found upon them or acted by them whereupon he would have us also that believe to learn and remember to bear such a respect unto this day of the Gospel and the light shining about us as to have our Conversation honest and to do nothing uncomely in it No Rioting or drunkenness no Chambering or Wantonness nor other the like dishonest works of Darkness should be seen amongst us which in this day will cover us with shame to the loathing of our persons in the Eyes of God and his Holy angels Away with them therefore and let us walk honestly And now for a close of this Exhortation I shall take liberty to speak a word unto you in season If you be Children of the day beware of the deeds of darkness in this time wherein you pretend to remember the Nativity of our Lord Jesus Christ It is not my work to argue against the solemnity which Yesterday to Day and some Dayes following is still held up and continued among us neither will I undertake as the manner is to judge any man here present in the freedom of his Conscience for his observing this Anniversary Festival yea though his observation of it be accompanied with a more then ordinary use of the good Creatures of God provided that he doth as the Apostle speakes observe it to the Lord. But I beseech you Is this to celebrate the Nativity of the Lord to run into excess of Riot and to let loose the reins into all manner of disorder and Licentiousness Is this to Commemorate the Birth of Christ to spend the time in gourmardizing and swinish Drunkeness Siccine exprimitur publicum gandium per publicum dedecus Haeccine solennes dies decent quae alios non decent Will you so testisie your publick rejoycing as to make your selves a publick shame Do such things become these festival dayes which are scandalous and unbecoming those that profess the name of Christ upon other days It was the complaint of Tertullian in his time and we have too much reason to make use of it now O my Brethren beware I fay again of the unfruitful works of darkness at this time if you be the Children of the Day And a needful Caveat it is for I think it hath been too truely said God hath been more dishonoured in many places of this land by Rioting and Drunkenness and other Abominations in the twelve dayes then in all the twelve months following Let us therefore I say again walk honestly as in the Day and as becomes Children of the day in all the Commandments of the Lord. I have I confess been somewhat large in handling this subject But the day will not fail us though we take a turn or two more then ordinary in walking this round I mean in meditating upon this holy walk and in exhorting one another while it is called to day to bestir ourselves in it Let us now pass on to the other side of this walk that is the ordinances of the Lord for they indeed are the excellency and glory of this day and methinks it should be our endeavour yea it should be our Ambition to exercise our selves in this walk also more frequently then we do What greater happiness can there be in this world then to walk with God and to hold a sweet correspondency with him To pour out our complaints before him to
make known our requests unto him and to receive instruction and benedictions from him what a priviledge is it peculiar to this day to finde the Lord Jesus Christ in his Regal and Pontifical attire walking in the midst of the seven golden Candlesticks that is in the assemblies of his people breathing upon them with his spirit and insinuating himself kindly into their hearts by his word and Sacraments Are not the goings of the Lord the Lord I say our God and our King in his Sanctuary worthy to be traced by us especially when the savour of his Oyntments doth so spread it self that it is sensibly to be discerned What do not the words of God do good to those that walk uprightly Shall God all the day long from the rising of the Sun to the going down of the same stretch out his hands unto us filled with the choicest of his blessings that ever he did hold out to the Children of men And shall not we put forth our hands to receive them Is it nothing to have Satan fall down like Lightning before us in the powerful dispensations of Gospel-Ordinances O how happy were we if we knew our Happiness But since I am fallen upon a serious expostulation in this case suffer me I beseech you good brethren that belong unto this Congregation to bring it home to your Consciences by a particular application and without offense bee that speech which is intended not to offend but onely to affect with a clear Truth Yesterday it is like if there had been a Sermon in this place here would have been a full Congregation To day also it appeareth our Assembly is greater then it was wont to be upon these dayes yet yesterday and to day and all our dayes what do we that are your Ministers but work the work of him that sent us preaching peace by Jesus Christ he is Lord of all Whence is it then that our Message is despised That the holy and divine Ordinance of preaching is so much sleighted by your absenting your selves upon such dayes of the week wherein Ministers come freely to impart unto you some spiritual gift such as they have received from the Lord If indeed we did preach any other Gospel then that which the Church of God hath received from the beginning or any other Jesus then him who is the same yesterday to day and for ever ye might have just cause to despise our ministery and to hold us accursed But when we bring unto you no other doctrine of salvation then that which hath been professed and maintained by the Church of God in all Ages sealed and confirmed by the bloud of Martyres yea by the bloud of God himself accompanied also with the mighty operations of the spirit of God to the conversion and salvation of multitudes that hear it how can you without contracting unto your selves an extraordinary guilt in the sight of God refuse as you do to resort to this place at such times when this word is faithfully preached having no lawful lett to hinder you and to keep you from it Do you not hereby openly proclaim unto the world that you have no care of your souls what becomes of them whether they sink or swim whether they saved or damned Pro. 15.32 He that refuseth instruction saith Solomon despiseth his own soul Nay is it not a plain demonstration of too great an impiety as that you care not for God himself that you regard him not fear him not nourishing in your hearts a secret atheism and enmity against him Where there is not a desire of the knowledge of Gods waies there is questionless a slender account made of the majesty of God and a secret if not an open separation from him To this purpose saith Job They that desire not the knowledge of his waies say unto him in their hearts depart from us Nay more Job 21.14 To refuse to hear the word preached when we may and God offereth it unto us at such a time I say to have no minde to it no love to it but disdainfully to turn our backs upon it is a greater sin according to the judgment of Christ himself then the sin of Sodom and Gomorrah Hear what he saith Matth. 10.14.15 And what he speaketh there to his Disciples Matth 10.14.15 he speaks to all his servants lawfully called to the work of the ministery into whatsoever City you enter and they receive you not shake off the dust of your feet Verily I say unto you it shall be more tolerable for the Land of Sodom and Gomorrah in the day of judgment then for that City Weâ—l be assured of it when all 's done and the time of reckoning shall come This will be found to be a very great sin It will not boot thee then poor man to say I have been careful to celebrate the commemoration of my Saviours Nativity at the usual time of the year no no thy observation of this Ecclesiastical Constitution will not by ten thousand talents counterpoize thy great sin in disobeying the commandment of thy God by so frequent refusing to hear him as thou doest at other time of the year when he speaks unto thee in the ministery of his word Whereas therefore you will do this from which I will not disswade you Do not leave the other undone which God hath so expresly commanded should be done but to day hear his voice and harden not your hearts There are sundry other Ordinances which the children of the day might here be exhorted to walk in But it will not be expedient now to insist upon them all severally onely let the Sacraments which are together with the word the prime Ordinances of this day have that regard which is due unto them The Lord we know hath commanded that we should walk in them For as he said of old under the Law Lev. 18.4 So hath he in effect spoken it again and again in the Gospel concerning his Sacraments especially Levit. 18.4 ye shall keep mine Ordinances to walk therein I am the Lord your God Observe It is not said to talk and discourse of them onely as the manner of some is now-a-daies much less to keep them closed up and confined within those narrow limits which our late upstart Anabaptistical Projectors have devised with whom there hath been too much tampering and compliancy even almost to the irrepairable ruine of that whole Evangelical Institute under which we have hitherto prospered but to walk in them that is to use them both for our incorporation into his Church and our corroboration in it Since then the Lord hath commanded us this service we had not best stand arguing still about the administration of it and in the mean time leave it quite undone But let Ministers and People look to it betimes least the anger of the Lord smoke yet more and more against them for their disobedience Thus much for that which concerns the children of the day and what
hurteth not the scabberd so is the wrath of God never more incensed then when he punisheth the soul and spares the body Look then into thy soul O poor Sinner and see what this day doth there bring forth either an obduration upon thy heart or an inflammation upon thy Conscience O how is the heart sometimes hardened in sin Made more and more obstinate and perverse against the Lord Yea and that which aggravates the misery it is by that very means whereby the Saints are renewed and made happy in their Conformity to God in righteousness and true holiness for as the heat of the Sun softeneth wax and hardeneth clay both at the same time so hath the light of this day its several operations upon the Godly and Ungodly according to their several Capacities and dispositions The one it brings into an humble frame fit for such impressions as the spirit of God will fix upon them The other are thereby made more and more refractory and inflexible in their sin till they be ripe for destruction And is not this a great terrour unto men that that which might have been for their wealth to enrich them with grace and glory should become unto them an occasion of falling into extream miserie Sometimes again the Conscience of an impenitent sinner is set all on fire by the light of this day and put into such a flame that nothing can quench it yea the more illuminations it hath of the glimpses of that glorious grace which is now revealed the more violent flashes of God's glittering sword do withall break in upon it to the amazing of the soul with terrours that are inextricable and unexpressible A black cloud of Witnesses might be produced that have found this true by too lamentable experience Not as if this light did naturally bring forth such sad effects but wheresoever it shineth being mighty to prevail if it be resisted wo unto them that make the opposition it comes I say like Lightning with greater Violence and where it meets with such combustible stuff as a reprobate Spirit it proves through the just judgement of God a devouring fire True it is that even the most holy and faithful servants of God may sometimes for want of a due observation of this day have terrible apprehensions of it The light of it may seem to go altogether retrograde unto them and the illuminations thereof may also turn into dreadful inflammation upon their Consciences But yet because they are the Children of the Day The healing which is under the wings of that Sun that giveth light unto it shall surely have a comfortable influence upon them And the anointing which they have from the Holy one shall be as an eye-salve whereby they may see the light more clearly and a preservative likewise so to keep them as that the promise shall in this sense be made good unto them Though they walk through the fire they shall not be burnt neither shall the flame kindle upon them Es 43.2 Es 43.2 Impii autem non sic non sic said the Psalmist in a certain place As for the Ungodly Ps 1.4 it is not nor never shall be so with them For the Prophet as I told you before puts the difference even there where he speakes of that healing that shall come upon those that fear the Lord The day saith he cometh that shall burn as an Oven Mal. 4. â— and all the proud yea and all that do wickedly shall be as stubble c. In an Oven or furnace there is no Healing nor escaping but burning and consuming of all that is within the compass of it especially if it be dry stubble so is this day to all Ungodly persons a Magormissabib a terrour round about And to apply the Words of the Prophet Amos to our present purpose for they have a measure that will reach unto it Amos 5.18 The day of the Lord is darkness and not light as much as to say You are much mistaken if such as you think to meet with any light of consolation in this day so long as you continue in your rebellion against the Lord rather you will finde it tobe with you as if a man did flee from a Lion and a Bear met him or went into the House and lean'd his hand on the Wall and a Serpent bit him Amos 5.19 If you have escaped from a Lion the Lion of the Gospel because possibly he is of so noble a nature that he hath not pursued his prey This day will send out a Bear even the terrour of the Law to meet you that shall rend and tear without mercy But if neither of these can overtake you when you enter into the Grave and think to be at rest a Serpent an immortal Worme shall bite and sting you without any remedy Where are now all your glorious boastings of this day of the Lord As that your Lot is fallen unto you in such a pleasant time wherein you need not doubt you say of Gods mercy but hope to be saved as you often swear it too and come to heaven at last as soon as others For why you know this day salvation is come into the World Jesus Christ died for sinners and such you know your selves to be Let Preachers therefore say what they will we fear nothing say you though we do perhaps live in sin as who is there that liveth and sinneth not Yet we will hope howsoever that all shall be well in the end Alas Alas miserable people your expectation will be frustrated and all your hopes vanish away like the spiders Web. Do you not see what a dreadful day is come upon you You look for peace saith the Prophet but behold trouble and for a time of healing but no good comes Even the very Ordinances of this day Jer. 4.19 which are sweeter then Honey to those that live in Gods fear are unto you so long as you abide in your profaness no better then poison You have been baptised with water whereby you are distinguished from those that are without God in the World But if your Souls lie still wallowing in the pollutions of sin it shall be more tolerable for Infidels and Pagans at the day of judgement then for you When you come to the Lord's Table to which you may pretend a right because you outwardly profess the faith of Christ Crucified neither are you to be repelled from it untill you be juridically cast out But when you come O what a woful hazard do you run I need not tell it you in any other words then those the Apostle useth You eate and drink your own Damnation The Word also when you hear it proves not onely a dead but a deadly Letter sent unto you from Heaven to pronounce your Condemnation yea all the Exhortations Admonitions Convictions Reprehensions that you meet with from Ministers from friends from enemies from your own Consciences bring forth no better fruit then to sink
Application Consider then with your selves O poor People ready to perish Is not this a great and and notable day And can you now be able to endure the Coming of the Lord Mal. 3.2 Now as the Prophet saith when he appeares as a Refiner's fire and as Fullers sope that is to cast out all dross and filth out of his Church when as the Baptist saith He comes with his Fan in his hand Mat. 3.12 that is The preaching of his Gospel in the Ministery of his servants whereby as with a purging blast he will throughly cleanse his floor gathering his wheat into his granary but burning up the chaff with unquenchable fire Can your hearts endure or your hands be strong in the day wherein the Lord thus deals with you How much better were it for you to awaken your selves out of your sinful security and to walk in the light of this day then to have the Thunder and Lightning of it flash into your Souls with the pledges and first-fruits of everlasting burnings What meanest thou O steeper said the ship-master unto Jonas when the Sea wrought and roared for his prey So now when you are in such apparent hazard may it not be very well said unto you what mean you sleepers Will you go away in a sleep and be swallowed up for ever in the bottomless sea of Gods wrath and fury What mean you thus carelesly to lie down in sin when you should walk before the Lord in the light of the living Is this a time think you to say with the Sluggard Pro. 16.10 Yet a little sleepe a little slumber a little folding of the hands to sleepe when dreadful danger is so neare and ready to fall upon you as an armed man Awake therefore I say you that are ignorant Be not still brutish for lack of understanding when God hath sent out his Light and his truth to leade you and guide you do not you refuse any longer to follow it If in the things of this World you can as occasion is offered manifest some skill and dexterity promoting carnal interests and negotiating your affairs to your best advantage will you not be without excuse if in those things that concern the everlasting estate of your Souls you be foolish and ignorant even as beasts before the Lord O remember that you have Souls souls more precious then all the world which should be cared for as well as your Bodies And what is both the Ornament and the Nourishment of a Soul but that knowledge which this day would enlighten it with Alas consider Is it not a shame that all the labour of a man should be for his mouth as the wise Preacher once said Eccles 6.7 and his Soul in the mean time which denominates the man distinguishing him from other Creatures that are inferiour unto him to be altogether Vnsatisfied Awake therefore and get Wisdom now while it is to be had which is the principal Pro. 8.7 And will all your gettings and above all get understanding Awake also you that are profane Let the swearer awake lest God also swear in his wrath that he shall never see the light of this day unless it be to his horrour and amazement Let the swinish drunkard that makes a swill-tub of his body and his soul a trough for the Devil to bouze in let him I say awake out of his intemperance for it is the eleventh hour of the day and if he continue until night he shall be inflamed with the cup of Gods fury which is full of mixture that is Ps 75.8 of curses that are written for eternity against impenitent sinners Let adulterers and unclean persons awake out of their filthiness They shall else be thrown into a bed of shame and the day shall un cover their nakedness to the loathing of their persons in the sight of God and his holy Angels Let the merciless oppressour awake that grindes the faces of the poor with a heart more hard then the nether mil-stone let him I say awake betimes and break off his sin by repentance undoing heavy burdens and letting the oppressed go free otherwise the Arrow of Gods indignation that now flieth by day shall surely find him out and peirce him-thorough with a wound incurable In a word let the fraudulent Deceiver the voluptuous Epicure the atheistical Scoffer the greedy Mammonist and the Idolatrous Rimmonist I mean the Superstitious Romanist with all other of that Cimmerian crew children of darkness who are this day fast asleep in their sins rouze up themselves and be awakened Alas poor creatures what mean you Will you I say again go away in a sleep De tenebris ad tenebras from the inner darknes of your minds swallowed up in ignorance and profaness to the outer darkness of Gods everlasting displeasure Shall the terrible lightning of this day blast your souls till there be no remedy What mean you sleepers Awake awake it is now time that you should arise from sleep yea the time is almost past Now is salvation nearer then when you first believed Rons 13.11 that is when you first gave up your names to Christ to be his Disciples and now is damnation nearer then when you first were threatned To conclude be confident what ever Satan may suggest unto you or what ever vain imagination your own foolish and deceitful hearts have entertained concerning this day be assured I say of this it will bring you no better tidings then what I have here proclaimed in your ears unless you awake you will certainly perish Albeit you lie sleeping in sin yet your damnation as the Apostle saith slumbreth not for the day light keeps it awake 2 Pet. 2.3 and not onely so but provokes it with greater and greater rigour to fall upon you But I will hope better things of you Who will not disdainfully reject what is here offered unto you yea such things as accompany salvation because the light of this day naturally bodes that which is good unto the world whereas the judgment that comes along with it is but accidental mercy being now in her prime beautified with an evangelical lustre and rejoycing against judgment With this hope we shall terminate this first Point viz the Denomination of the Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day as it is rendred in the Text according to our third Interpretation That which comes next to be considered is what is here predicated of that Time viz. Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same to Day THE same now as yesterday the same which he was from the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id prorsus as he told the Jewes when they demanded of him saying Who art thou Joh. 8.25 That which he was from the beginning viz the Prophet Priest and King of his Church he is the same now in the time of the Gospel Other foundation can no man lay 1 Cor. 3.11 saith the Apostle then that that is laid
we here the Apostle Saint Paul telling us that Circumcision is nothing Nay more 1 Cor 7.19 Gal. 3.2 If any should be now Circumcised Christ himself shall profit them nothing Was not the Passeover commanded to be kept by the people of God as a perpetual Ordinance throughout their Generations And do we not now hear Christ speaking unto his Church of a new ordinance in stead thereof saying This is my body which is broken for you and this is my bloud which is shed for you This do in remembrance of mee thereby taking away the first Sacrament viz The Paschal Lamb that he might instead thereof establish this second Is not the Temple and the Temple-Service quite removed and all those legal Ceremonies which were of Christ's own institution as hath been before observed now utterly abolished And is not all this change now brought about by his own express order and appointment How is he then the Same Solution I Answer briefly Albeit indeed there hath been a change in these things which are but Circumstantial yet the Foundation of God standeth sure and the Faithful Witness in Heaven will testifie unto us upon Earth that Jesus Christ is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same Es 9.6 Hee who is the Eternity of Israel that Pater Aeternitatis as the Prophet Esay calleth him The Everlasting Father of the whole Israel of God in all Ages and Nations of the World shall never have the least Imputation of inconstancy in receding from the great work of Salvation which he hath undertaken according to the will of the Father charged upon him His Covenant he doth not break neither will he though the form and manner of the Administration thereof be in pursuance of it totally varied The same Salvation on Gods part towards his people he hath still propounded And the same termes of reconciliation with God to the Church he still proclaimed viz. To repent and believe Nothing new then in the Substance of this Covenant whereof he is the Mediatour but onely in the Accidents and Circumstances of manifestation which can never argue any variableness at all in him As love-tokens between friends may not alwayes be of the same kinde but may sometimes be interchanged yet the persons still continue the same to each other in love and faithfulness And as the clothes may differ sometimes when the body that wears them remaineth still the same We might here speak of the enlargement of the Church in this time of the Gospel beyond the former limits even from Sea to sea to the uttermost parts of the earth that promise being now fulfilled viz That her seed should inherit the Gentiles and make the desolate Cities to be inhabited Which enlargement did necessarily require an abolition of those rites which were affixed to the Mosaical Tabernacle We might also further shew how the dispensations of grace are in great wisdom and faith fulness proportioned not onely to the extent but the age and growth of the Church in regard whereof she being not fit now to live upon carnal ordinances as she did yesterday in her minority was therefore to have stronger meat provided for her viz. That which is more spiritual In fine We might consider that seing God doth vouchsafe his presence unto his Church in a more glorious manner more freely more clearly in this day of his power and grace then he hath been wont heretofore easing his people of those Yokes which they were not able to bear and performing the promises and predictions given out by his Prophets since the World began it is but meet therefore that there should be a removal of those shadows that were the appendants of his former appearances and that Memorials be kept and Monuments set up of the several discoveries of his present glory These things I say might have been insisted upon more largely but that it is fit now to draw towards a conclusion And that which hath been written may suffice to remove the objection laid in our way so that we may still proclaim before the World the Immutability of the Lord Jesus Christ that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same to day which he was yesterday Some inferences would now be derived from hence which may be of use in this time of the Gospel Let us consider of somewhat in order thereunto before we proceed any further to that which follows First We may hereupon again infer that those Churches which this day profess the faith of Christ Crucified according to this constant rule cannot justly be taxed with Novelty in their profession as those who this day follow the Romish Synagogue are apt to traduce them What though they have laid aside some corrupt Rites and superfluous Customes which by long tract of time and too neare a Vicinity and too sinful a compliancy with the World they had conâ—racted yet so long as they hold the Foundation and this Foundation still standeth sure the same that ever it was it must be accounted a soul slander to say that they are but of a late edition and that their Religion was never heard of in the world before Luther gave his Imprimatur unto it But we shall make no more mention of this here having also spoken of it before Nevertheless because these slanderers are so imperious in their censures of others and to the end they may be convinced of their own folly if at least they be not stark blinde it will not be amiss upon this occasion a little to retort upon them this imputation of Novelty and so lay it as it well deserveth at their own door We shall not need to seek far for our Warrant in this matter our present Text will present it unto us Jesus Christ is the Same throughout this day of the Gospel from the beginning to the end The Doctrine of life which he hath delivered in the holy Scripture is sure and stedfast not to be altered and revoked in the least Tittle or Iota of it It is not yea and noy as the Apostle saith 2 Cor. 1.19 But Yea and Amen to the glory of God sooner will he overturn the whole frame of Nature then alter the word that is gone out of his Lips Whosoever therefore they be that maintain any doctâ—ine different from this infallible Standard and obtrude it upon the world as necessary to Salvation are notorious Innovatours Now is it not as clear as the Sun that the Church of Rome hath herein exceedingly erred teaching for doctrines the Precepts of men What a mass of Upstart Heterodox Opinions have they forged time after time which can never be justified by the everlasting Gospel of the Son of God which yet notwithstanding are pressed with so much violence that whosoever will not receive them must be Anathematized and persecuted to death with fire and fagot May we not therefore conclude that notwithstanding all their doting pretensions to Antiquity they are but Novellists a brood of yesterday and their recent
did to a greater perfection making this day to be more abundant then what hath been before for in so doing we shall also resemble Jesus Christ who made his work which the Father had given him to do to appear this day under the Gospel in a more spiritual glory then it did yesterday under the Law But my meaning is that we be still the same not forsaking our first love as the manner of some is nor declining from that close and sincere walking with God whereunto we have happily by reiterated vows and solemn engagements devoted our selves after we escaped the pollutions of the world through the knowledge of Jesus Christ A needful warning it will be to us for the truth is mans nature is a wondrous masterpiece of inconstancy No creature under the whole heaven being so variable as man is Nay it is a matter of some difficulty as the world goes amongst a multitude to finde a Man that is One who for a Masculine spirit indeed may deserve the name of a Man or as some render the original word in Scripture A Man A Man Lev. 15.2 Ps 49.12.20 that is A Man both wayes in regard both of the outward and inward man For there are some Men-Men and some Men-Beasts which made the Cynick at noon-day to go up and down in a throng of people with a Lanthorne and Candle in his hand searching as he said for a Man that is A Man for Constancy and Prudence as well as in outward appearance and Seneca also in his time counted it a great rarity Sen. Epi. 128. Magnam rem puta saith he unum hominem agere It is a hard thing to Act a Man kindly meaning to be alwayes One and the Same For one that doth so How many are there that disfigure themselves with diversities of shapes One while they will be frugal and grave another while prodigal and vain Such levity Holy Bernard sweetly taxeth Non paucos frequenter experimur c. We oftentimes meet with many who scarcely one houre continue in the same minde but are like drunkards nodding and reeling too and fro changing their judgment yea without judgment wavering still from what they had determined Semper quod non habent cupientes quod habent fastidientes Alwayes desiring what they have not and loathing that which they have This inconstancy speaks men to be like unto Reuben Vnstable as water Gen. 49.4 Far unlike this our Heavenly Pattern who was alwayes the same No nor like that honest Roman of whom it was said that it was as easie to turn the Sun out of his course as to make him go from his Word or change his resolution But especially in the high and weighty matters of Religion to be wavering and inconstant argues too much feebleness of spirit unbecoming those that are separated from the world to be the followers of Jesus Christ the Rock of ages who never changeth As Nehemiah said Is it for such a man as I to flee So say I for such to fall from their stedfastness One-while to be Zealous and forward in the wayes of Holiness another while backward and indifferent taking up a Form of Godliness according as their humour and fancy leads them like unto those of old whom Hilary speaks of that had a Monethly or a Yearly-Faith what a shame is it Sunt qui menstruan vel annu m fidem habent Yet alas too many there are in these dayes among us of this halting Generation who are apt to turn with every winde of temptation I speak not here with a reference unto changes in point of external order in the Church which may sometimes be excusable as we shall shew hereafter though there be a sort of dissolute and debauched people who can finde no other change to spend their invectives upon the better to palliate their own wickedness but when the life and power of Religion is so far neglected as that we can recede from those engagements and resolutions wherewith we have solemnly devoted our selves to God To turn aside after Vanity walking according to the course of this world in wayes of Licentiousness and Profaness this surely is matter of just complaint Alas we consider not it seemes what a dishonour we bring upon our holy profession How much we grieve the spirit of God nor what advantage we give unto Satan to encroach upon us when we are not Godly and Religious in a constant and continued Course but off and on fast and loose in the Covenant of our God which we made in our Baptisme When with Pilate we are inquisitive after Truth but presently as he did turn our backs upon it seeme to consult with God and his word about our spiritual estate and in the same breath many times cast him quite out of our thoughts as if we could do well enough without him Like unto Saul who in all haste calls out Bring hither the Ark But then go to it skills not greatly Socrates lib. 3. cap. 13. carry it back again Such unsavoury Salt as Ecebolius for his treacherous halting in Religion justly stiled himself can have no rellish in it acceptable to God or his Church Away therefore with this spirit of giddiness which hath too much prevailed in these dayes and let us quit our selves like men in being still the same When we have a Rock appointed for our standing by the wisdome and Faithfulness of the Almighty whereon we may be safe against all the stormes and tempests of the Prince of the power of the air shall we turn away from it and in our Conversation swim with the stream of this present evil world or in our judgement roll our selves upon the waves of new-fangled opinions where we may be tossed to and fro and carried about with every winde of Doctrine and where nothing is to be expected but to be swallowed up at last in the bottomless gulfe of errour and confusion Oh shall we thus dally in a business of so great moment Far be it from us Rather let us Look unto JESUS and follow his Example in being still The Same And now that we may deal impartially herein Let it be a Word in season to us of this Nation who have not like our Pattern been the same of late what we have formerly been We have made it our boast since we separated from Rome and cast off the Yoke of Anti-Christ that we have received Christ Jesus the Lord professing his Gospel to be a Law unto us But how we have walked in him and been Obedient unto it as we have been taught yea taught of God in the Ministery of his faithful servants our deeds may declare Time was when truth was of so high account with us that if it had been possible we would have plucked out our own eyes rather then to have parted with it But we have seen the time wherein Servis dormientibus The Lord pardon us in this Truth was fallen in our Streets and
at all account it lawful and sit to be used in so solemn a matter as the service of God would have been more tolerable at those times when conceived prayer it self was dishonoured by the Plagiary super-inducements of other mens labours surreptitiously taken out of their printed Books and under a pretence of suddenness of Conception frequently and at large thrust into Publick prayers even by those that were the greatest enemies to common and publick forms Sundry other instances might here be reckoned up whereby it would appear that there was not any thing wherein the Beauty of Holiness had shined out in former times that was not wofully polluted in those dayes of Schism by our Changings and Counter-changings which were such that it might well be said of us notwithstanding all our vain-glorious pretensions to a glorious light surpassing all that had been seen in the Ages before that indeed and in truth we feared not God Alas our Glory was our shame and we like a foolish people and unwise loved to have it so accounting that which was indeed our shame to be our greatest glory But non fuit sic ab initio It was not wont to be thus We had left our first love and zeal for the truth of the Gospel and therefore did God in his just judgment give us up to strong delusions to follow after lies High time then was it for us to repent and do our first Works and to say with those in the Prophet we will go and return to our first husband for then was it better with us then now The streets of Romish Askelon possibly may ring of these our mis-doings and the rather because we are not quite gone over unto them when we were brought very near But they may spare their breath to remove their own stench if they can which is so noisome all the world over We will our selves give glory to God in confessing that our transgressions have been many and our back-slidings have encreased Our sinful compliancy with Anabaptisme Brownisme Familisme c. which in former times were judged by us according to their proper nature to be most abominable Errours hath been so notorious that it doth even fill our faces with shame and blushing when we sadly take it into our consideration that we whom God have made a Nation not to be despised but honourable in the eye of the World and a Church adorned with a glorious beauty surmounting other Churches even by their own confession yea terrible as an Army with Banners to Anti-Christ and his Adherents should make our selves thus naked and bare by entertaining such scurfe into our bosome which was fitter rather to be trod under foot Surely very unworthy have we hereby made our selves of that dignity which God hath put upon us True it is this mischeivous project was first hatched and afterwards fomented by some false brethren among us the spurious issue of John a Leyden and Knipperdolling yet because it did prevail and grew to such a height without any the least control from those that had power in their hands to suppress it to whom the Nation did generally in a manner submit the guilt therefore of a most shameful Apostacy might too justly we fear be imputed unto us But rejoyce not against us O our enemy though we have fallen we are through mercy risen again though our backslidings have been strong yet they are not blessed for ever and ever be the Name of our God either like unto those of Jerusalem or those of Rome perpetual If we have through the sly insinuations of Jesuitical Emissaries who have mingled themselves with us in the late Transactions of our nation and the cunning craftiness of Hypocritical self-seekers been too rash and heady in endeavouring to amend what was judged to be amiss in things pertaining to God we will not when God hath shewed us our Errour be pertinacious in it but return rather to our Obedience from which we have swerved and be better advised hereafter waiting upon the Lord in his own way for the propagating of his Gospel as his word and providence shall direct us In the mean time we will not spare to publish our sorrow for those deplorable wastes which our inadvertency hath brought upon this poor yet excellent Church of Christ Too excellent indeed to be the Mother of such unnatural foolish and disobedient Children as we have been unto her Who though she be comely in the eyes of her Beloved and in the eyes of all the daughters of his people in the world about her yet wo unto us we have blackned her with the spots of our Divisions and brought a cloud over all her excellencies Surely this is a Lamentation and must be for a Lamentation But what then would some say would you have us now to relinquish that glorious Cause which with a Solemn League and Covenant we have undertaken to maintain and return again to profaness and superstition what were this but to deal falsely in the Covenant of our God and to draw the guilt of odious inconstancy upon us It will become us rather according to your former admonition herein to be still the Same and to follow the example of those resolute and faithful Martyrs who of late to the very death persisted in the justifying of so good a cause Now unto this Objection it will be requisite to give a full and clear resolution to the end that it may be made evident who those are among us that come neerest to the pattern here presented in the Text in being still the same whether those that object these things accusing their brethren of I know not what sinful temporizing and tergiversation for not joyning with them in endeavouring to root up the foundation of this Change which the Divine Providence hath brought upon this Nation or those that are thus accused who upon convictions of Conscience are necessitated with the whole strength of their souls to promote and give furtherance unto it In the treating of this subject though I question not but some will be apt to quarrel at my plain dealing yet I shall without upbraiding any particular persons labour as in the presence of God to give satisfaction to those Consciences that in truth desire to be resolved concerning the warrantableness of submitting to this Change in returning to our obedience And shall insert nothing but for what I shall be willing to be responsal to any who shall rationally require an account of me To begin then with the Cause as it was called and a Glorious Cause What was it It was pretended at first that great matters should be done for the King People and Religion The King should be made a great and glorious Prince The People should have their just liberties restored unto them Religion should be established and set free from the invasion of all Heresies and Errours wherewith it was before corrupted All which being done we should finde our selves the happiest Nation upon
the earth Then with glory to God on high and peace upon earth but hereafter with Vae Vae Vae habitatoribus terrae Thrice wo to them that dwell upon the earth Then to gather the lost sheep of the house of Israel into the sheep-fold now to sever the Sheep from the Goats Then to embrace both Jew and Gentile now to divide between servant and Servant at the same Mill between man and wife in the same bed between Jacob and Esau in the same womb and to pronounce the one of them blessed and the other accursed Repent therefore we say unto you for this kingdome of God is at hand to deface all kingdomes to root up the nations to consume the earth with her works and the people with their sins This is the kingdome and no other that is now to be looked for and our Lord is gone to receive it for himself But whosoever they be that will not have him to reign over them whiles he swayeth the scepter of his Grace which is so despicable in the eye of the world Luk 19.12 when he returneth he will have such Rebels and Traytours dragg'd into his presence and see them executed before him Oh then let not the Serpent beguile you any longer with the expectation of a sools paradise Rather come I beseech without any further delay O ye children of Israel and children of Judah together and seek the Lord your God Jer. 5.4 5 who hath promised to be found of you Ask the way to Zion with your faces thitherward and we for our parts will give you the best directions we can Say as it is written of you you shall say Come let us joyn our selves to the Lord in an everlasting Covenant that shall never be forgotten Too long alas have you been unmindful of the Rock that begat you and forgotten your God that formed you And will you still continue to be a froward Generation children in whom is no faith Is the Lord Christ a stumbling-block unto you because of the reproach that is cast upon his kingdome by a sinful world A world that accounteth the things of the Spirit of God but foolishness which things it cannot know nor receive because they are spiritually discern'd And will you conform your selves to the guise of the world You that have heretofore with so much zeal declared your abhorrency of it Will you now joyn in a confederacy with it to your shame in that which is so contrary to the concurrent predictions of all your Prophets concerning the kingdome of the Messiah Some of whom I confess do speak of his glory and great atchievements but that must be understood in a spiritual sense as that he will bring the world under the power of his grace And those that do resist it he will by his Word and Spirit most righteously condemn Else how will you free those other Prophets from falshood and errour who speak as much of his poor base and contemptible estate under many miseries and afflictions yea of his death and passion As for that dream of two Messiasses to come the one Ben Joseph of the Tribe of Ephraim who is to suffer and undergo those indignities the other Ben David of the Tribe of Judah who must redeem deliver and restore Israel to their former inheritance and gather them together out of all the earth who must vanquish subdue and make tributary all Princes and Potentates of the world who never must dye but live and reign everlastingly in temporal Glory who shall raise again the dead Israelites unto life and amongst them Messiah Ben Joseph It is so sottish an absurdity that I believe you your selves are ashamed of it The Messiah whom you have expected is the Rock of Ages the Alpha and Omega the beginning and the ending Would you have him then to vary the form of his Government which he hath alwayes exercised over his Church in a spiritual way to a worldly compliancy with the Princes of the earth What a shameful inconstancy would this be unsutable to his Honour and no whit conducible to the work the great work of Messiah in destroying the kingdome of Satan Yea what fruit would thereby redound unto you in carrying you safely through your pilgrimage here that you might sit down with Abraham Isaac and Jacob in the kingdome of God For us We profess this to be our earnest desire in our own behalf and if you be indeed the children of Abraham it would be your ambition to obtain it rather then any earthly glory Did the Lord ever in all the time of yesterday exercise a temporal Power over the Kings and Princes of the earth Where was his Throne erected What mettal was his Crown made of When Pharaoh kept his people in Egypt What armies of men did he muster up for their deliverance When Amalâ—k came out against them Moses his Deputy betakes himself to prayer whilst Joshua fights the Lords battels But what need the one pray and the other fight if the Lord himself who is the Lord of Hosts not onely of his subjects but of his enemies too was to have exercised such a Power And how ill did the Lord take it of your forefathers when they thus mutinied against him saying Nay but we will have a King over us 1 Sam. 8.7 that we also may be like unto other nations They have saith he rejected me that I should not reign over them meaning in his spiritual mediatory Power as I have before observed which though he still in great mercy continued as formerly during that regal Government which they then chose and which should in time have been mercifully establisht among them had they not been so precipitant in requiring it yet was his Spirit grieved at that their rebellion against him Oh know for certain It is a far greater rebellion against the Lord your God that you are this day guilty of In that you do so causelesly out of a vain affectation of conformity to other nations unwarranted by Moses and the Prophets reject the Anoynted of the most high God that he should not be your King according to that form of Government which is devolv'd upon him by the Father But Non obstante your obstinacy against him hitherto he hath reigned and reign he will still as he hath done Malgrè all the gates of hell He is the breath of our nosthrils and the life of our souls under his shadow we do live and rejoyce yea and we will rejoyce more and more And as for you because of your unkinde refusal of him hath not this our Lord according to his oath hitherto with a mighty hand Ezek. 20.33 and stretched-out arm and fury poured out ruled over you Whence otherwise hath it come to pass that so deep a stain hath been brought upon all your excellency and that your glory is thus eclipsed That you are scattered over the world and whereas you were the head you are now become the tail of
all nations as the Lord once threatned you Which being so Whether then it be better to be under his grace or under his wrath judge ye There is no avoyding it will ye nill ye one way or other you shall ever be subdued unto him either as children or as captives as subjects or as slaves for the Lord hath sworn by himself the greatest oath that ever was heard of the word is gone out of his mouth in righteousness and shall not return That unto him every knee shall bow Esa 45.23 every tongue shall swear Esa 45.23 And if ever demonstrations were found among the creatures for the confirmation of any thing there have been such that are most convincing in this matter of subjecting the world to the irresistable power of Jesus according to this oath That these Oracles of the Heathen were struck dumb at that time the writings of the Heathen do sufficiently witness Two memorable occurrents I shall mention in order hereunto that are past all gain-saying First at his birth the Oracles of the Heathen testified of him by their silence not daring once to peep or mutter out an answer to their importunate suppliants after that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracle of the Living God once appeared Secondly at his death The Sun in the firmament did also bear witness unto him by a total eclipsing of his light to the amazement of the world far and near In Egypt it was seen and admired by Dionysius Areopagita as appears in his Epistle to Polycarp wherein he desireth Polycarp to enquire of one Apolloohanes who would not it seems be reclaimed from his Gentilisme what he thought of that eclipse which he saw when he was with him at Heliopolis a city in Egypt at the time of our Saviours suffering when he could not but acknowledge that that with other remarkable wonders which they took notice of together were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vicissitudes or changes of Divine works Which Dionysius being at that time also a Heathen and much astonished at the unnaturalness of the said eclipse cryed out as it is reported of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Either the Deity suffereth or hath sympathy with that which suffereth or the whole world is ready to be dissolved Adding withall Deus ignotus in carne patitur ideoqueVniversum hisce tenebris obscuratur concutitur that is An unknown God suffers at this time in the flesh which makes the world to shake under this obscurity But afterwards when the Apostle Saint Paul came to Athens and affirmed Jesus Christ to be the unknown God at whose death the Sun was so obscured the said Dionysius hearing him became a convert to the Christian Faith and all his life time after an eminent servant to Jesus Christ These reports possibly you will not regard howsoever the truth of the eclipse cannot be questioned by you which may let in so much light upon you to make you believe that somewhat extraordinary was then acted in the world which God would have the world to take special notice of And now to conclude What is it O ye miserably blinded people that you stick at If the Lord Jesus Christ the Son of the Blessed Virgin our Lord and our God hath not exactly fulfilled all that was Prophecied of the Messiah If he hath not done the works that no other man did or can do If you have not hitherto smarted enough under that heavy Curse which your fathers brought upon you when they crucified the Lord Jesus crying out His bloud be upon us and our children go on then still in your pertinacy deny him to be the Lord that bought you look for another that can do more for you then he hath done For us in the mean time we will bewail before the Lord your woful blindeness and hardness of heart and though we cannot converse with you as brethren because of your perversness in your present infidelity yet we will pity you as those who were once a people in whom the Lord delighted yea as those of whom we have good hope upon the return of your Captivity to see you made the glory of Nations a Praise in the earth Which hope as we may be confident it will not fail us in the time and season which the Father hath put in his own Power so may the consideration of those grounds and reasons hereafter specified whereon this hope is built in time prevail with you to bethink your selves of your long estrangement from your God and to quicken your return unto him Lastly Since it is so that Jesus Christ is the Same to day which he was yesterday then have the Churches of the Gentiles good reason to rejoyce in that they submitting themselves to Christs yoke may be sure that the same Divine Love which was of old manifested to the Jews is in as full measure according to their capacity extended towards them What high account was made of Israel heretofore the holy Scripture doth every where tell us How God entred into a Covenant with them was nigh unto them in all that they call'd upon him for esteemed them his Inheritance his Vineyard his peculiar Treasure when all other Nations were rejected as unclean 1 Cor. 9.11 proclaimed Out-laws and cast forth as dogs not suffered to intermeddle with the childrens Priviledge But now since the Holy Ghost hath not onely told us that Jesus Christ the messenger of this Covenant the parchaser of this Inheritance the planter of this Vineyard the great Lord-Keeper of this Treasury hath broken down the wall of Partition that was between Jews and Gentiles Eph. 2.14 making both one but that he is also the Same to day which he was yesterday as able now to save them to the uttermost whosoever they be that come unto God by him and as ready to do the will of the Father in being a Light to lighten the Gentiles according to the Prophecies of old as to be the glory of his people Israel we may therefore be confident in our approaches before the Lord looking for mercy and grace to help in time of need being as much interessed in all the happy Priviledges of the everlasting Covenant of Promise as ever were the Jews there is no difference now saith the Apostle between the Jew and the Greek for the same Lord over all is rich unto all that call upon him For whosoever shall call upon the name of the Lord shall be saved Now is the true heavenly sound gone into all lands the Gospel preached to every creature which the Apostles carried about when they had their Commission given them to go into all the world their Line reached to the ends of the earth Psal 19 4 5. insomuch that the Orb or Tabernacle of the Sun so the Divine Spirit of the Psalmist is interpreted by the Apostle was bounded within the limits of their Commission Rom. 10.18 Saint Paul had his circuit from Jerusalem to Spain
the Jews to expect and good warrant for us to believe their restauration First Hear what Moses saith of this people Deut. 4.30.31 When thou art intribulation as they are this day and all these things are come upon thee Deut 4.30 31. even in the latter dayes remember that if thou turn to the Lord thy God and shalt be obedient unto his voice For the Lord thy Ged is a merciful God he will not forsake thee neither destroy thee nor forget the Covenant of thy Fathers which he sware unto them But if God hath now cast away his people in these latter dayes so as that they shall be no more a people hath he not forgotten the Covenant of their Fathers which he sware unto them Possibly it will be replyed That promise was attended with this Proviso If they turn unto the Lord their God and be obedient unto his voice But that will never be because of the hardness of their hearts to which they are given up by the just judgement of God for their contempt of the Gospel when it was sent unto them In answer hereunto hear Moses once again Deut. 30.3 c. If thou return unto the Lord thy God Deut. 30.3 c. then will the Lord thy God turn thy Captivity and haâ—e compassion â—pon thâ—e and wâ—ll return and gather thee from all Nations whither the Lord thy God hath scattered thee If any of thine be driâ—en out unto the utmost parts of heaven from then â—e will the Lord thy God gather thee and from thence will he fetch thee And the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soul that thou mayest live You 'll say How doth this take away the premised Objection Hear and consider First These promises doubtless are grounded upon the new Covenant for the old admits of no mercy to be shewed unto any upon the violation of it The condition therefore must be understood in an answerable sense If you return and if you obey that is when thou shalt Return and when thou shalt obey being induced thereunto by that Grace which I will give unto thee Secondly Of whom speaketh Moses this Of some few a Tribe or two of the Children of Israel or of the whole Nation Surely of the whole Nation but hitherto is not the Captivity of the whole nation turned neither hath the Lord gathered them from all those nations and the utmost parts of heaven whither he had in his sore displeasure scattered them Thirdly Circumcision being the Sacrament of initiation whereby this people were separated from the World and solemnly admitted to be a peculiar portion to the Lord the promise here of circumcising their hearts doth not so much imply their confirmation in their obedience during their restored estate as the turning of their hearts even at the time of their re-admission to be the Lords Fourthly This promise hath never yet been fulfilled in any of their former deliverances For Saint Steven speaketh to them in this manner after all that God had done for them Act. 7.51 Yee stiff-necked and uncircumeised in heart and ears ye do alwayes resist the Holy Ghost as your fathers did so do yee It remaineth therefore that the accomplishment thereof is yet to come viz. In these latter dayes Thus Moses The Prophets likewise with one Consent do testifie the same First Isaiah is very free and copious in this matter It shall come to pass saith he Es 11.11 12. in that day Es 11.11 12. that the Lord shall set his hand again the second time to recover the remnant of his people that shall be left from Assyria and from Egypt and from Pathros and from Cush and from Elam and from Shinar and from Hamath and from the Islands of the Sea that is from all quarters of the World And he shall set up an ensign for the Nations and shall asseble the outcasts of Israel and gather together the dispersed of Judah from the four Corners of the Earth Let us here also take notice of some considerations very pertinent as I conceive to our present purpose First The Prophet we see speaks of the second time of Gods stretching out his hand for the deliverance of all the posterity of Jacob which second time must be in the dayes of the Messiah as appeareth by the tenth verse Secondly Observe this place is not to be understood of the elect both Jew and Gentile as some will have it For the Prophet had in the tenth verse spoken particularly of the Gentiles Therefore the people here intended are without controversie onely the seed of Abraham according to the flesh Thirdly Consider how the Prophet speaks not of Judah alone or the two Tribes that came out of Babylon after the seventy years Captivity but which is very remarkable not onely here but in sundry other places of Israel and Judah together who never yet were united since their first separation Fourthly This assembling and gathering of Israel and Judah together shall be in those dayes when the Lord sets up an ensign for the Nations that is when the Messiah shall be lifted up in the Ministery of the word For he is the rock of Jesse which should stand for an ensign of the peoples See another Prophecy from the same hand Es 43.5 6. Fear not saith the Lord to Israel for I am with thee I will bring thy seed from the East and gather thee from the West I will say to the North give up and to the South keep not back bring my Sons from far and my Daughters from the ends of the earth And again Es 45.22 2a Look unto mee Es 45.22.25 and be yee saved all the ends of the earth In the Lord shall all the seed of Israel be justified and shall glory Let it be now hereupon considered Hath there been as yet an universal gathering of Israel to the Lord such as is here mentioned Hath the Lord as yet justified all the seed of Israel that is the Nation of them against their enemies Or doth the Nation yet glory in that salvation which hath been wrought in the world now in the time of the Gospel If not then surely these things are yet to be fulfilled If it be objected as some will not stick to do it that these and the like places are to bee understood Synechdochically as putting a part for the whole viz. Israel for the whole Church of God throughout the World that it should be gathered and justified and that all the people of God should glory and make their boast of the Lord. I answer Though it should be so yet the literal meaning here as it referreth to the posterity of Jacob is not to be wholly sleighted for admit that it be an usual form of speech by a Synechdoche to put a part for the whole Yet such a Synechdoche must needs be accounted a violent assault
upon reason and was never before heard of as that a part should signifie the whole when that part which should express the whole is not included but shut out from it doubtless in all Synechdochichal speeches the part set down for the whole must be always a part of it as when Saint Paul said Yee shall see my face no more Act. 20. His face is a part of him And thus must all other Synechdoches whatsoever be understood the part signifying the whole must of necessity be included and contained in it If therefore all the Nation of Israel here be put for all the Nations of Believers in the World as a part of the whole then it must certainly follow that the Nation of Israel according to the flesh was included apart and not excluded from the whole Let us go on omitting for brevities sake what might be more added out of the Prophet Esay to this purpose wherein he hath abounded Consider how Jeremiah keepeth also in the same track For thus saith he in the Name of the Lord. Jer. 3 18. In those dayes the house of Judah shall walk with or to the house of Israel and they shall come together c. And again I will gather the remnant of my flock out of all Countryes wither I have driven them and will bring them again to their folds Jer. 23.3 4. and they shall be fruitful and encrease and I will set up Shepheards over them which shall feed them and they shall fear no more nor be dismayed neither shall they be lacking saith the Lord. Add hereunto Loe the dayes come saith the Lord Jer. 30 3.9 that I will bring again the Captivity of my people Israel and Judah saith the Lord And they shall serve the Lord their God and David their King whom I will raise up unto them The like also is prophecyed by Ezekiel Thus saith the Lord Ezek. 37.21 22 23. c. behold I will take the Children of Israel from among the Heathen whether they be gone and will gather them on every side and I will make them one Nation in the Land upon the Mountains of Israel and one King shall be King over them and they shall be no more two Nations neither shall they be divided into two Kingdoms any more at all and my servant David shall be their Prince for ever Moreover I will make a Covenant of peace with them it shall be an everlasting Covenant with them and I will place them and multiply them and will set my sanctuary in the midst of them for evermore My Tabernacle also shall be with them Yea I will be their God and they shall be my people and the Heathen shall know that I the Lord do sanctifie Israel when my Sanctuary shall be in the midst of them for evermore Again Jer. 31.1 4. At the same time saith the Lord that is Jer. 31.1 4. in the later dayes as appears Jer. 30.24 I will be the God of all the families of Israel and they shall be my people Again I will build them and thou shalt be built O Virgin of Israel thou shalt be again adorned with thy Tabrets and thou shalt go forth in the dances of them that make merry I willingly pass by many other places that might be alledged for it would be too much to insert all that is written thereof But I demand Hath any of these things as yet come to pass When was it that the house of Judah did walk with the house of Israel together since the time they were divided one from the other in the days of Rehoboam Hath the Lord as yet gathered the remnant of his flock out of all Countryes whither he hath driven them or set up shepheards over them to seed or to defend them so as they should fear no more nor be dismayed Do Israel and Judah this day unanimously serve the Lord their God and David their King that is the Messiah David's Son as Interpretersiboth Jewish and Christian expound it of whose government and peace there shall be no end Hath God set his Sanctuary in the midst of them or pitched his Tabernacle among them so as the Heathen do take notice of it that it is the Lord that doth sanctifie Israel If his Sanctuary hath been among some of them it hath been again removed but here it is said his Sanctuary shall be in the midst of them for evermore In fine Hath God as yet in these latter dayes declared himself to be the God of all the families of Israel since their defection from him and own'd them again for his people Is this Virgin as yet repayred since she was stript of her ornaments or hath she yet furbisht over and trimmed up her Tabrets that she might rejoyce at her restauration If none of all these things I say be yet come to pass and the word of God cannot be retracted they are yet to be fulfilled and shall in time most certainly have their due accomplishment Yea more that neither their divisions amongst themselves Israel against Judah and Judah against Israel nor their inveterate stubbornnes against the Lord might be any hinderance unto them the Lord promiseth by the Prophet Jeremy in these words Jer. 32.39 I will give them one heart and one way that they may fear me for ever for the good of them and of their Children after them And by the Prophet Ezekiel in these words A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will put my spirit within you and cause you to walk in my Statutes and ye shall keep my judgments and do them Oh blessed and thrice happy shall this people be when these things are fulfilled I deny not but these promises have a measure reaching to us Gentiles even all among us that are interessed in the new Covenant But I say again the people that are mentioned cannot without violence done to the sense of the Holy Ghost be excluded from them in the dayes of the Gospel I omit what might be further added out of these Prophets to this purpose As the vision of dry bones in the Prophecy of Ezekiel restored to life again And that of two sticks made both one in the hand of the Prophet with sundry other discoveries of the minde of God concerning this truth which upon an unprejudicate perusal even by those that are contrary-minded would appear unto them to carry in them this sense viz. That this first-born of the Almighty this people so entirely beloved of the Lord shall not at this day be quite forgotten as dead men out of minde nor be ever divided one from another as they have been but shall restored again notwithstanding the seeming impossibilitie of it to their pristine glory and shall be happily re-united together into one as becometh brethren In the next place let us try whether the Prophecy of Daniel
that Age and to the apprehension of the Prophet though the Judaical observation of Jubilees was to cease long before the expiration of the time that he was insisting upon But enough of this Let us proceed The time of Jacobs going down into Egypt is as hath been said before very remarkable and may be esteemed a fit Epocha for the beginning of these seventy Jubilees The grounds and reasons of which conjecture I do now here offer to consideration First when Jacob went down into Egypt God promised him to make him a great Nation Gen. 46.3 And withall designed that very place for the performance of his word which was there fulfilled For thus Moses tells the people Deut. 10.22 Thy fathers went down into Egypt with threescore and ten persons and now the Lord thy God hath made thee as the Stars of Heaven for multitude Whence we may collect this journey into Egypt was the beginning or providential occasion of forming this people into a Nation and whereby God did visibly fore-lay his design of proving himself unto them to be the great Jehovah in giving a being to his Promise made before unto Abraham Therefore very fit to be the Epocha of the Vision and Prophecy concerning this people Secondly Egypt was the place where Israel was first as a Childe trained up under his Fathers discipline and for the sins wherewith they there sinned God made them there to pass under the rod and brought them first into the bond of the Covenant Lev. 17.7 Josh 24.14 Ezek. 23.3 so that in all likelihood there did the time of Jacobs trouble begin which in the purpose of the Almighty was as the Angel here speaketh cut out and pared for this people And as they continued in their undutifulness forgetting the God that formed them so was their trouble also continued afterwards by sundry punishments inflicted on them in their several Generations but especially in the Babylonish Captivity and to this day lengthned out in their present dispersion into all Lands where the Lord hath scattered them And have we not good reason then to suppose that Jacobs going down into Egypt at the commandment of the Lord was eminently subservient to these ends that God might enter upon his work his great work which he had determined concerning this people Somewhat surely there is in it that the Spirit would have us to take special notice of because we find it so often mentioned in the Scripture see Gen. 46.6 Deut. 10.22 Deut. 26.5 Josh 24.4 Psal 105.23 Act. 7 15. It may be said Abraham also went down into Egypt two hundred and sixteen years before Jacob this account therefore of Jubilees may as well begin from that time as from Jacobs going thither A negative answer must hereunto be given For first though Abraham went into Egypt yet it was not at the commandment of the Lord Ps 105.14.15 but as a traveller from one Country to another as his affairs called him and it was but for a short time for he went up from thence again and which is remarkable All that he had he brought away with him Gen. 13.1 But as for Jacob he went not thither but at the express word of the Lord and there he continued till the day of his death and his Posterity removed not from thence till the Lord led them forth with a strong hand and stretched-out arm Secondly when Abraham went thither God had not made known unto him the afflictions that his Posterity should endure in that Land and therefore he might be at his liberty before to go thither or not as seemed good unto him but when once this was revealed unto him Gen. 15. there must then be no more journeying into Egypt by these Patriarchs till the very beginning of that time came which is here by the Angel said to be cut out for this people that is as I have said for their growing up into a Nation and suffering such chastisements which the Divine Wisdome had appointed for them Gen. 26.2 And hence it was very probably that an express inhibition was given unto Isaac that he should not go down into Egypt as his Father Abraham had done though it seems a necessity lay upon him to relieve himself and his family at that time by the plenty of Egypt being put to as hard a strait by reason of a second famine in the Land of Canaan as his Father Abraham was Thirdly Jacobs going into Egypt was a Type of our Saviours going thither one resembling the other in sundry notable circumstances and in that regard is the greater notice to be taken of it To instance First Jacob went thither at the commandment of the Lord so was Jesus carried thither by a Message from Heaven Secondly Joseph was a means of bringing Jacob into that Land so did another Joseph carry Christ into it Thirdly Jacob went down into Egypt that being the Countrey chosen of God for Israels infancy for he grew a lovely Childe there God taught Ephraim to go taking them by their arms Hos 11.1.3 So was the Holy Child Jesus carried into Egypt to be there for a while kept at nurse as I may say with his mother and during his * Sabellicus Historiographus scribit Josephum cum Maria puero Jesu in Aegypto 7. annos exulasse tantum scil temporis debuit implendae Herodis malitiae Minority to have that education as was meet and convenient for him Fourthly Jacob went thither to preserve his life from the Famine Gen. 45.5.7 And Jesus was carried thither to keep him out of harms-way and to preserve his life from those that sought to destroy it Fiftly Jacob and his posterity were to stay there till the time came which the Lord had set for their dismission from thence so Jesus was not to be brought out of Egypt till he was called according to the saying of the Prophet Hos 11.1 Out of Egypt have I called my Son and word brought by the Angel for that very purpose Matth. 2.13.19 These things being so may we not infer that the time of Jacobs going into Egypt was a time of great remark in Scripture and that it is the fittest of all other to make an Epocha from whence these seventy Jubilees are to derive their commencement and beginning Another argument there is yet to be considered for the confirmation of this sense of the Angels words taken from the end or final cause for which these 70 sevens were determined which is here said To finish the transgression and to make an end of sinnes and to make reconciliation for iniquity that is that no unrighteousness of what kinde or degree soever whether that single transgression of Jacob in the sinful manner of supplanting his brother Esau or that unnatural cruelty of his ten sons against their brother Joseph or the numberless multitude of sins whereof they have since been guilty or their most execrable iniquity against the Lord of life and his Gospel sent among them
tell who knows but that by the Commandment may be understood the Word which the Angel spake of before unto the Prophet vers 23. that came forth from God himself at the beginning of his supplications to restore and build Jerusalem rather then an Edict from those Persian Princes whom Expositors have severally fancied to themselves to have issued out for that end without warrant uncontroulable from the Spirit of God Yea and some other sense might yet be rendred of these words more then hitherto hath been thought upon by any which upon trial may possibly endure the Test as well as those that have formerly pass'd for currant amongst us But I approve of that sage advice which an Ancient hath long since given viz. It is best at some time to say nothing at every time to say enough but at no time to say all Go we on therefore to the next that is the Prophecy of Hosea In the first Chapter whereof we finde that when the Lord pronounceth Loammi against his people which should be the last Abdication of them even in this their present dispersion according to the concurrent judgement of sundry Expositors making no other account of them then as of a heathen Nation Hos 1.10 The Prophet notwithstanding upon this angry word which sounds terribly to all that hear it addeth immediately a word of comfort again saying Yet the number of the children of Israel shall be as the sand of the sea which cannot be measured nor numbred It will be said that this word of comfort hath reference to the Israel of God among the Gentiles I answer Be it so yet I say here again the holy Ghost hath not set any such limitation as if the posterity of Jacob were to be quite excluded For let me ask with an inversion of the Apostles words Is God the God of the Gentiles onely Rom. 3.29 Is he not also of the Jews Yes of the Jews also otherwise how should the children of Israel and the children of Judah be gathered together as it is said they shall vers 11. after this ultimate abdication and appoint themselves one Head to be their Governour which being yet to be done it followeth that this Prophecy also is not yet fulfilled Yea and if it be true that that vast and large part of the world called now America hath been the receptacle and hiding-place for the ten Tribes ever since their exile out of their own land as of late it hath with very great probability been conjectured to be some conceiving the same to be fore-signified by the Prophet Obadiah vers 20. Obad. v. 20. The captivity of Jerusalem shall possess the cities of the South that is of America so scituate or the dry Cities that Countrey being much under the Torrid Zone Others construing that Prophecy Esa 66.19 as fore-telling the same thing Esa 66.19 I will send those that escape of them unto the Nations to Tarshish Pul and Lud that draw the Bow to Tubal and Javan to the Isles afarre off that have not heard my fame neither have seen my glory c. Then also shall that be fulfilled in them which followeth Hos 1.11 And they shall come up out of the Land where they have all this while layen hid and where the Lord hath shut them in But how shall they come up will some say seeing they are now ever since their entrance there environ'd round with the sea Shall the sea give them way again as it did when they came up out of Egypt So indeed some are of opinion taking their guess from 2 Esa 13.47 Or shall the Angels be sent to be their Convoy with some unwonted miracle through the ayr I answer First it is questionable whether that other world as it is called be divided from this by the sea some Writers of very good note think otherwise and if both be still contiguous What hinders hut this people may return the way that they went But put case that Time and the Sea two insatiable devourers have through Gods permission made a separation to the end that this banished Nation might be there shut up till the time of their Enlargement be fully come then may that of the Prophet Esay be verified concerning the manner of their return Esa 60.9 Esay 60.9 The ships of Tarshish that is of the Mediterranean sea for so is Tarshish in that place to be taken shall be first ready being of the nearest vicinity to the land of Canaan to bring these Sons of God from far c. unto the Name of the Lord their God Hos 1.11 and to the Holy One of Israel c. At which time great shall be the day of Jezreel saith the Prophet in the fore-cited place that is It shall be a day of great admiration unto all by reason of the gathering together of the Israelites which before seemed rather to be Jezreel that is a people dispersed by God then an Israel that had power with God and prevailed Again in the third Chapter of this Prophecy of Hosea Hos 3.4 vers 4. it is foretold of this people in this manner The children of Israel shall abide many days without a King and without a Prince and without a Sacrifice and without an Image and without an Ephod and without Teraphim As much as to say They should live like a company of salvage Indians no government Ecclesiastical or Civil no form of Religion to be found among them either according to the law of Moses or according to the corrupt Exemplar of their fore-fathers All which hath come upon the ten Tribes in these latter days But mark now what the Prophet addeth Vers 5. vers 5. Afterwards shall the children of Israel return and seek the Lord their God and David their King that is as it is confessed on all hands the Messiah Davids sonne according to the flesh and shall fear that is worship the Lord and his goodness manifested in the Messiah without Types and Shadows much more without the least mixture of Idolatry old or new in the latter days If then this judgement here written be executed upon this people to the uttermost undoubtedly their Restauration and Return both from their sin and their captivity shall according to the words of this Prophecy be fulfilled and in the determined time brought to pass also Thus have we hitherto seen the Prophets as with one voyce testifying and proclaiming the purpose and counsel of God concerning the Calling and Conversion of the Jews in the latter dayes More Testimonies of the like nature might be produced out of the other Prophets to this purpose But the time or at least the patience of some would fail if we should undertake to shew further what David and the rest have Prophecyed and written hereof We shall therefore forbear to insist upon any more and seeing that in the mouth of two or three witnesses every word is established the Prophets already mentioned may suffice
for the whole number But because there are some amongst us who with much pertinacy do affirm that the Jews shall never be a people again so long as the World endures which assertion doth thwart the Doctrine of Christs Immutability which we have here maintained hear therefore what the spirit speaketh of it to the Churches out of the New Testament For even therein also have we a full and clear testimony from the mouth of Jesus Christ himself and his Apostles to assure us of this truth against all Cavils whatsoever First Luk 21.23 24. Then see what the Lord saith Luk. 21.23 24. There shall be great distress in the Land and wrath upon this people and they shall fall by the edge of the sword and shall be led away Captive into all Nations and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled See here how in wrath the Lord remembreth mercy saith venerable Bede upon the place Quia non in perpetuum donec tempora Nationum impleantur the judgement here written is not to be perpetuated till time be no more but onely to continue till the times of the Gentiles be fulfilled Concerning which times though it be true that the Father hath reserved them to himself as a secret not fit to be imparted to the World in which regard it hath been and will be too much boldness to prescribe the very instant of their expiration yet we may safely say of them the words of our Saviour here importing no less that whensoever they do expire Jerusalem shall be delivered from her bondage and consequently that light and gladness joy and honour shall come upon the Jewish Nation Let us then for this end make a little enquiry into them and consider what is meant by these times of the Gentiles Sundry constructions are given of them by Interpreters nevertheless I doubt not but that which hath a tendency to our present purpose we shall finde to be most genuine Two Expositions I have met with which though the Authours thereof be of great note in the Church are not in my poor judgement to be allowed the one reaching beyond the sense of the Holy Ghost the other coming short of it as it shall here evidently appear First That which goeth too far makes the filling up of the times of the Gentiles to be contemporary with the final Consummation of all things and so consequently holdeth that neither the Jews nor Jerusalem shall ever be restored again Thus the Lutheran Expositors generally understand it But against this it may be Objected First We no where finde in Scripture that the fulfilling of the times of the Gentiles is rendred in such a sense viz. For the end of the World and in such cases the Holy Scripture hath been still wont the wisdom of God so ordering it to explain it self by some reiterations and paralel places to the end that the Church might in a form of sound words fully know the minde of the spirit Secondly It is inconsistent with the Prophecies that went before concerning the Gentiles that in the time of the Gospel they should generally submit unto the Church of the Jews as we have before undeniably proved when Jerusalem shall be again inhabited and made a praise in the earth Thirdly it is plain that our Saviour in this 21 of Saint Luke puts a difference between the desolation of Judea Vide Albertum magnum super locum and the dissolution of the world making the former a portentous omen and sad prefiguration of the latter As therefore the dissolution of the world shall be seconded with an eternity of rest to all Believers so that the type may sute the Anti-type shall the desolation of Judea be also attended with a sweet peace and happy deliverance to Gods antient people the inhabitants of that Land even in this World before the dissolution thereof All which considered this cannot be the meaning of our Saviour in this place The other exposition which I mentioned that cometh too short is given by a late learned and industrious writer amongst us Doctour Hammond by name who affirmeth that the times of the Gentiles here fore-told by our Saviour are already past having had their full end at that last and notable destruction both of the City Jerusalem and the people which was brought upon them by Aelius Adrianus sixty five years after the burning of the Temple by the Romans under the conduct of Titus the Son of Vespasianus All which time of the Romans possessing the City he makes the full extent of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill and will have it reach no farther For then saith he Adrian rebuilt a part of the City and called it by his own name Aelia inhabiting it with Gentiles whereupon it followed that as all the Jews remaining such in opposition to the Christians were utterly banisht the City c. So the believing Christian Jews returned thither again from their dispersions and inhabited it again and joyned and made one Congregation one Church with the Gentiles which had there by that time received the faith also and till then continued a distinct Church from the Jews Thus he But against this novel conceit for so it may Salvo honore Docti defuncti Authoris well be called which as I said cometh short of the sense of our Saviour in the fore-cited place some just exceptions offer themselves to our consideration First If we examine the story upon which the said Authour groundeth his assertion we shall finde that the truth of this Prophecy concerning the treading down of Jerusalem by the Gentiles until the times of the Gentiles were fulfilled was so far from receiving its final accomplishment at that remarkable change under Adrian that it might well be thought it did then more then ever before begin most eminently to appear The story of which times related both by Ethnick and Christian Authours in short is this The Emperour Adrian being willing it seems to vex the Jews caused an Idolatrous Temple to be erected in Jerusalem dedicating it to Jupiter and commanding withall a certain number of Romans and other Foreiners devoted to that Idol to dwell in the City that they might resort unto his Temple whereat the Jews who till then had a toleration both for the exercise of their Religion and their abode in that Countrey being thereby much provoked and because as some report the Emperour had issued out an Edict against their Circumcision They brake out into open Rebellion whereunto they were stirred up by a Seditious person who called himself by the name of Barchochebas that is the Son of a Star pretending thereby and making the Jews believe that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent to be as a light from Heaven unto them according to the Prophecy of Balaam and that he would deliver them out of their present bondage To him they are easily perswaded to yeild their Consent being deluded by
of the first of the Acts sixth and seventh verses Act. 1.6.7 The words are these When they therefore were come together they asked of him saying Lord wilt thou at this time restore again the Kingdom to Israel And he said unto them It is not for you to know the times or the seasons which the Father hath put in his own pâ—wer I know well the Apostles have been and are to this day charged here with an errour common among the Jews as it is reported of them namely That the time should come when the Messiah should reign as Lord and King upon the Earth according to the manner of the world and that all Nations should in that kinde be subject unto him and because the Jews were to have the preheminence among them therefore doth the Apostle speak here of his Dominion in this manâ—er calling it the kingdom of Israel But I must crave leave to enter my dissent unto this charge because it runs on too fast in the world without a warrant yea I cannot but account it too much rashness to impute a fault unto those eminent servants of Christ where the Holy Ghost in Scripture hath not given a clear demonstration thereof A fault indeed here is whereof they were too guilty in busying themselves about the knowledge of a time wherein they were not concerned and for which the Lord rebukes them But that they should now as for what they had done formerly in that kinde it is not here Material look for such a temporal Kingdome of the Messiah as the Jews generally did and do still expect this I confidently deny The grounds of which confidence will appear when I shall have proved that this discourse between Christ and his Apostles is a clear confirmation of the point in hand That we may understand aâ—ight the sense of this Scripture let us consider distinctly three things First the occasion of this Question Secondly the persons that put the Question Thirdly the Answer unto it First the occasion from whence the Question did arise is couched in this word therefore when they therefore were come together they asked of him c. By which word of connexion it is manifest that their Question was not suddainly started as of a thing impertinent to the purport of Christs Doctrine which he had been pressing upon them in those fourty dayes since his Resurrection but rather was produced by them as a result very consonant thereunto He had been speaking to them as it is said vers 3. of the things pertaining to the Kingdome of God that is of the future estate of his Church for as for the Doctrine of Salvation he had fully made that known unto them before as appears Joh. 15.15 Where he saith All things that I have heard of my Father I have made known unto you So that probable it is the Subject of his discourse now was as I have said concerning his Church giving instructions for the planting and governing of it and premonitions also what dangers and difficulties it was like to suffer and how it should prosper and prevaile over them all in the latter end And herein the Lord manifests his provident care and tender compassion which he had of his Church resembling thereby good old Jacob his Type in this very particular who when he was about to leave the world calls upon his sons to gather themselves together that he migh shew unto them what should befall them in the latter dayes Gâ—n 49 1. Whereas therefore the Lord Jesus Christ had been speaking to his Apostles of these things pertaining to the Kingdome of God and they thereupon enquire of him concerning the restoring the Kingdome to Israel is it not past all gain-saying that some at least of the things which he spake had reference to this restauration Especially when as it is well observed by Grotius In his Annota Luk. 21.24 non negat se id facturum sed quo id futurum esset tempore noluit ab ipsis inquiri he doth not deny that such a thing he would do but onely was not willing to be enquired of by them when it should be done Much was to be done as the sequel now proveth before this which they so hastily sought for could come to pass which they thought not of for it could never have entred into their hearts to conceive unless it had been revealed unto them wherein nevertheless they and their Successours for many Ages should be employed as servants and co-workers with Christ to the end that this much desired restauration might by the bringing in of others also to the faith of the Gospel be attended with the greater glory And hence it is that the Lord commands them that they should not depart from Jerusalem because from thence was the word of life to go out into the world till they were baptised with the Holy Ghost which was the promise of the Father whereby they were to be endued with power extraordinary as being the chief intruments under Christ for so great a work and to authorize others in an ordinary way to be their co-agents in it Secondly consider the persons that put the Question First it was the Apostles men not to be despised such as were legati à latere whom Christ had chosen above all others to be his witnesses of what he did and taught and to be his Embassadours to carry his name into all the world Who did eate and drinks with him after he arose from the dead Act. 10. Secondly the Apostles who though they were not yet baptised with the Holy Ghost according to the promise of the Father yet had received the Holy Ghost by Christs breathing on them whereby they had not onely power given them more then ordinary but knowledge also more then ever they had to discern what might be most conducible to the advancement of their Masters honour and so knew more of his minde in order thereunto then any others could or can possibly attain unto Thirdly the Apostles altogether not one or two of them separated from the rest desirous to winde themselves into their Masters favour above their fellows as it had unhappily fallen out in former time but the eleven with one consent joyned as one man to put this Question unto him for when they were come together it is said they asked of him saying Lord wilt thou at this time restore again the Kingdome to Israel Which Kingdome if it were never any more to have a being in this World as a thing inconsistent with the manner of Christs Spiritual Kingdome their general agreement about it would doubtless have been adjudged no better then a conspiracy against the Dignity and Prerogative Royal of their Lord and Master and consequently had not gone without a severe check no more then their precipitant disquisition after the time did for which they are reproved Thirdly consider the answer that the Lord giveth It is not saith he for you to know the times or
of sundry famous and mighty Nations that were of old contemporary with the Jews whose height was like the height of the Cedars and their strength like unto that of Oakes yet hath God destroyed their fruit from above Dan. 2. and their root from beneath We read of a goodly Image that represented the world in its various and successive gallantry by the advancement of its choicest favourites whose head was of gold his breast and his arms of silver his belly and his thighs of brass and his leggs of iron the gold was precious the silver pure the brass glittering the iron strong yet all of them are broken to pieces and become like the chaffe of the summer-threshing floor carried away with the winde that no place can be found for them What is now become of all their policy magnificence prowess which for the time did so ruffle in the world far and near Where are all their Laws that have been so much extolled and their Law-makers to whom wisdome it self was esteemed but as a dutiful hand-maid Why do not the Romans now appear in the vindication of their Numa Pompilius that mirroir of Princes as Plutarch describes him in his dayes Or the Athenians for their Solon Or the Lacedemonians for their Licurgus Or the Cretians for their Minos Or the Carthaginians for their Charondas Or the Egyptians for their Osiris Or the Sâ—ythians for their Zamolxis All famous Law-givers in the several confines of their times and places If the sword of their Law hath lost its edge is not the Law of their sword able to set it again Are all the stout-hearted among them utterly spoiled and can none of their men of might sinde their hands Tenent omnino reliquias Legis suaâ— circomciduntur sabbata observant pascha immolant Azyma comedunt Aug. in Ps 59. No verily for at the rebuke of the God of Jacob have the Chariots and Horse-men of these Nations been cast into a dead sleep Onely the Jews that were the dearly beloved of his Soul who are scattered about in the World notwithstanding all their troubles captivities dispersions Massacres do every where grow rich and populous keep themselves their Laws and Customes unmixed from all others can still deduce their Original and History by infallible testimony from the beginning of the World which no Nation that now is can do the like A very pregnant proof that they are kept by a special providence according to what the Lord hath said of them by the Prophets as namely by Jeremy Jer. 30.10 11.46.28 Fear thou not O my servant Jacob neither be dismayed O Israel for I will save thee from afar Jer. 30.10.11 Jer. 46.28 Amos 9.8 and thy seed from the Land of their captivity though I make a full end of all Nations whither I have scattered thee yet will I not make a full end of thee And by the Prophet Amos Behold the eyes of the Lord God are upon the sinfull Kingdome meanning whatsoever Kingdome it be continuing in its sin and I will destroy it from the face of the Earth saving that I will not utterly destroy the house of Jacob saith the Lord that is their sins though they be never so great shall not provoke me to root out their name from under Heaven Amos. 9.8 Answerable hereto is that of the Prophet Jeremy whose testimony once more let us hear Jer 31.36.37 Where the Lord useth as vehement asseverations as any we shall likely sinde throughout the whole Scripture If these Ordinances that is of Heaven and the Sea depart from before me saith the Lord Jer. 31.36.37 then the seed of Israel shall cease from being a Nation before me for ever Thus saith the Lord if Heaven above can be measured and the foundation searched out beneath I will also cast off all the seed of Israel for all that they have done saith the Lord. Observe though their doings which in an ordinary course of divine justice would certainly bring on their utter undoing and would be enough inevitably to ruine all the Nations else in the World besides if they should at any time be guilty of the like yet shall not the anger of the Lord be so enkindled because of them as to cut off the seed of Israel for ever A high expression of an extraordinary favour which nevertheless will exactly be made good to a tittle even to the end of the World because the mouth of the Lord hath spoken it And here before I come to infer my intended conclusion from the premises Mr. Thâ— Wilton on the Romans give me leave to super-adde the testimony of a faithful interpreter of the minde of God in Scripture concerning this matter who hath written of it within this present Century whose words are these The counsel of the most wise and mighty God in the wonderful preservation of the Jews ought diligently to be considered whereas sundry very ancient people and famous as Persians Chaldeans Trojans Vandals Lombards Gothes Saxons Picts Hunns c. are either quite extinct and destroyed or else being severed and scattered have not so held their own as to keep still their own ordinances and to be able to shew their Original and History in sure record or to preserve themselves for their civil life and religion unmixed with other people whither they came yet behold a strange thing and remarkable the Jews onely notwithstanding their great and long dispersions and manifold calamities desolations and death in sundry Countries where they have been butchered like sheep as in England here at London and Yorke by hundreds and thousands Judaei sunt Librarii nostri Ne forte Pagani dicant nobis vos Christiani literas istas composuistis proserimus codices a Judaeis inimicis ut confundamus alios immicos Codicem portat Judaeus ut idem credat Christianus Aug. Loco Sup. In Graeco quodam codice Basiliensis editionis Object and elsewhere in other Countries knocked down upon heapes and others cruelly spoiled do for all this not onely remain in very numerous multitudes chiefly in Asia and Africa as Master Beza and Grynaus upon certain knowledge do report but do keep their Tribes distinct and unconfounded and their Religion all without commixtion as much as they may reading and searching the Scriptures but with very corrupt construction yet with this fruit and commodity that both their pedegree and descent from Abraham and the Patriarchs may appear and eke by the witness of our books out of which we derive our holy Christian Faith may be justified and cleared from suspicion of imposture and fraud which the Heathenish Philosophers and other prophane atheistical persons cannot now charge us with seeing the people still remain as preservers of those Oracles of God which be the Fountains of our Religion of all which what other thing are we to deem and judge but that they are reserved thus miraculously of God against the time of their conversion and salvation to come hereafter in Gods determinate
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