was before the Creation thereby setling him upon the Throne making him co-eternal with God and to be of the same nature with him and the first begotten of every creature by which words he puts the Crown upon his head giving him the Sovereignty and Dominion over the whole Creation The length in that he is before all things and that by him all things consist The bredth in that he is the head of the body the Church extending his Influences Wisdom Care and Providence as the head useth towards all his Members The depth in that he became in time the first begotten also from the Dead that as he was the Creatour and Lord of all Living so when poor Creatures had by their rebellion against him brought themselves under the power of Death even then did he by his dying and triumphant rising again become their Restorer and Deliverer also that so in all things saith the Text he might have the preheminence Now then when the Apostle is in so high an elevation taken up with such a glorious description of the Lord Jesus ascribing unto him his several Excellencies according to his several Relations wherein he standeth to his Father to his Church to the whole Creation is it fit for low-spirited men loaden with lumpish thoughts of the creature to force him to stoop unto them by obtruding a sense upon him which never entred into his thoughts once to imagine Yea which would make him contradict himself as we say in the same breath for to be the uncreated everlasting Image of the invisible God and to be a Creature in one and the same Nature are teto Coelo directly opposite each to other as the East is to the West But without controversie there is truth in the Apostles words and no lye at all Whereas therefore he saith of Christ That he is the Image of the invisible God the first begotten of every creature He makes the latter Clause the consequent of the former connecting the whole in this manner The right of Primogeniture is in Christ because he is the Image of the invisible God and in that regard do all Creatures visible and invisible derive their Being from him some having more noble impressions of his Image upon them then others according to their rank and order in the Creation as it hath been contrived and established by the wisdom of the most High For example such as have life in them by an internal principle of Nature are in a higher degree of honour by their conformity unto Christ then those Creatures that are without life for life in whatsoever subject it be whether intellectual rational sensitive or vegetative is a Rivolet springing from that divine Fountain that is in Christ amongst which sorts of living creatures there is also a gradual Propinquity to the Fountain according to which propinquity they have all their several quicknings and vital operations The Evangelist S. John intimates so much when he saith In him was life and the life was the light of men John 1.4 Haec vita est lux non Brutorum c. ad quae ilâ—a non pertinet sed hominum Sic Musculus That is that Christ had a special care and respect towards Mankind and that the life which is in him is not so gloriously manifested toward the other creatures that are inferiour to man And now to speak freely my poor judgment concerning this Primogeniture of Jesus Christ by way of instance as it hath respect to Angels and Men. Whereas Christ is called the first born doth it not imply that he is Intellectus Primogenitus the first begotten Intellect in reference to the Angelical Nature becoming thereby the first Mover thereof and giving it a Being according to the counsel of his own Will Doth it not signifie also that he is Ratio Prin ogenita the first begotten Reason in order to the Rational in which respect it may be probable he is called by the Holy Ghost in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reason rather then the Word displaying his Beauts in every particular Soul as seemeth good unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.10.14 Which Intellect and Reason were indeed originally of the Essence of God derived unto Christ by an eternal and unconceivable Generation the Image whereof was from him devolved upon Angels and Men though not in that manner as was upon Christ himself the Essence of God being that way incommunicable to any creature for as he is the first begotten of every creature giving unto every Species his proper portion of Entity Rom. 8.29 John 1.18 and the first begotten among many brethren giving them the priviledge of Children so is he the onely begotten of the Father reserving to himself his own natural Interest and peculiar Prerogative According to this sense which I have here given the Apostle is I conceive to be understood in the fore-cited place of the Epistle to the Colossians to which I confess I do the more willingly incline because the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only to be rendred first born or first begotten but by a transposition only of the Accent as appears here in the Margine which is allowable it doth signifie also The first Bringer forth of every creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pario making Christ thereby as he is indeed the Ens entium the Original of all Beings in the world and to be as he is called Rev. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The efficient Principle or Authour as the word also means of the Creation whereof more shall be said hereafter And now to conclude let that which hath been said suffice to shew the invalidity of this Objection also drawn from the mis-construction of the Apostles words concerning the Primogeniture of Jesus Christ I grant there are some Writers both ancient and modern who to avoid this Objection which hath been here alledged maintain it to be meant of Christs Humane Nature but the truth is it is not so to be understood as it hath been here made to appear but of the Divine for Christ is not properly the Son of God according to the flesh and therefore never in that sense said to be begotten and yet notwithstanding the aforesaid Heretical Cavil over-thrown likewise Thus briefly as I was able poorly enough God knoweth yet according to the grace given unto me have I insisted upon this great Mystery Let us now improve it for our edification A threefold improvement may be made of this Doctrine considering it 1. With a reference unto Christ himself 2. With a reference unto his People 3. With a reference unto his Enemies First In respect of himself it concerns us to be very wary and to keep our distance not presuming to speak of what we have not seen Therefore as for Yesterdaies work what was done before the foundations of the World were laid it is not expedient doubtless to search into Clouds and thick
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
his command shutting them up with Bars and Bolts within their decreed place Jer. 3.22 giving a charge to the poor inconsiderable Sand to be a boundary unto them and though they roar all like Bears and Lions yet they are not able to pass over it When we consider also the Earth the Center of the World as it may be called how stedfast and immoveable That though it be founded on the Seas and established on the Floods Job 38.6 Ps 104.5 Ps 104.24 yet the Corner-stone should be so surely laid that the Foundation shall not be removed for ever How vast and inexhaustible the Treasures thereof are it being full of the Riches of God How excellent and glorious the Attire wherewith it is every year adorned How fertile her Womb from whence such a numerous multitude of living Creatures do derive their Pedigree and Extraction Her uberous Breasts also still sending forth millions of streams to feed as with milk both her young and old Fruit In a word How that from it is ministred matter to defend or offend feed or famish cherish or starve make blind or receive sight to overturn or build up to procure health or sickness soe 's or friends peace or war pleasure or pain sorrow or mirth sleep or watchfulness sores or soundness barenness or fruitfulness life or death and what not When I say we consider these things and amongst them all in a more especial manner our selves made indeed a little lower then the Angels Ps 8.5 6. but crowned with glory and worship having dominion over the works of Gods hands How can we choose but be filled with admiration and say O Lord our Lord how excellent is thy Name in all the World How glorious is thy Majesty How infinite is thy Power How incomprehensible is thy Greatness Thou who art the great Jehovah Exod. 15.11 Ps 89.13 the first born of every Creature the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that givest a Being to this All Who is like unto thee glorious in holiness fearful in praises doing wonders Surely thou hast a mighty Arm strong is thy hand and high is thy right hand Let therefore all the Earth fear thy Name Ps 33.8 yea let all the Inhabitants of the World stand in awe of thee and yield their homage unto thee And whatsoever is excellent in them let them lay it at thy feet and say Worthy art thou Rev. 4.11 O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Secondly Since it is so let then the Lord Jesus Christ enjoy that absolute Sovereignty which he hath as his Peculiar over all the Earth to dispose of it as seemeth good unto him for it is the greatest right that possibly can be in the world imagined to have a peculiar Title to those things that are of one's own making Poor Creatures will stand much upon their Priviledge herein Hath not the Potter power over the Clay of the same lump when he hath prepared and fitted it for his use to make one Vessel unto honour and another to dishonour And hath not the Gardener likewise liberty when he hath contrived his Plat in stretching forth his Line and treading out his Beds and Borders according to his mind to dispose of them for his delight planting and transplanting where and when and as often as he pleaseth Is it not lawful for me said the Master of the Vineyard to do what I will with mine own This liberty is justifiable even by the Law of Nature Seeing then that Jesus Christ is the Creatour of all things and that therefore the Earth is his and the fulness thereof having received from him both matter and form which no Creature in the world can contribute to the work of his hands it is but very meet and requisite that his power should be paramount at all times in giving of it to whomsoever he will and that all men of what Rank soever and to what Right soever they do pretend to be Paravale unto him In vain it is to make a flourish and according to the fashion of the world in a proud insolent manner to boast of our Pedigree and Ancestours and that such an Estate is derived unto me through the prudence and providence of my wise and careful Progenitours whereby I have a Propriety in it and therefore to be perpetuated to me and my Posterity for ever Alas alas these words are but wind empty and foolish only they carry with them an arrogant encroachment upon that supreme Right which belongs unto Jesus Christ as if their present possession notwithstanding their frequent forfeitures by their multiplied disobediences did settle upon them such an entailment as that it lay not in the power of the Lord of the whole Earth to make a re-entry whensoever he pleased and to pass a new Grant unto others that are not of their House and Linage But the wind shall blow no man to preferment out of what quarter soever it may arise for the Prophet tells us Psal 75.6 Promotion cometh neither from the East nor from the West Ps 75.6 nor from the South or Wilderness as the word is rendred containing both North and South Neque à desertis montibus saith S. Hierom. Canaan being on both side begirt with Deserts But God is the Judge in this case as well as in any else He putteth down one and setteth up another V. 7. which he can and doth justifie very well to the silencing of all contradiction even upon the account of his Creatourship I have saith he Made the Earth the Man and the Beast that are upon the ground by my great power and by my out-stretched Arm Jer. 27.5 and have given it unto whom it seemeth meet unto me And thus have we seen how Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same mighty God or the only He as the word signifies in the work of Creation CHAP II. How the Text is Applicable to Christ in the work of Preservation JEsus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same to Day in the work of Preservation and Government of the World which he was Yesterday in the work of Creation For Non minor est virtus quam condere facta tueri There is as much need of power and wisdom to Preserve as to Create What avails it to plant a Garrison without a Captain to defend it To Rigg a Ship for the Sea without a Pilot to guide it To throw Seed into the Ground with an expectation of an encrease at Harvest unless means be used to preserve it from the Incursions of wild Beasts which would utterly destroy it So unless the Lord Jesus Christ be the Preserver of that which he hath created be is not the same to Day which he was Yesterday his years are expired that is his Wisdom Power and Goodness in order to the Creatures have
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
is enquire into Moses and the Prophets They are they that testifie of me But Quoad dispensationis modum c. The Manifestations of God's Presence with his People are not now after the same manner as in the time of old and the outward form of his Worship which he hath prescribed is not the same with us as it was with the Fathers yet nevertheless this doth no more impeach the Immutability of the Mediator by whom the change is made then a Covenant written and expressed more plainly with a distinct form of words from what it had before doth put an imputation of Inconstancy upon him that granted it Of which more shall be said hereafter The Scripture is very clear for the confirmation of the proposed Doctrine Even Yesterday was the setting of that Day foretold for Daniel prophecied of the putting out of the Light thereof Dan. 9.27 viz. Dan. 9.27 Jer. 31.31 Mal. 1.11 of the cessation of the old Sacrifices and Jeremy foretelleth of a new Covenant Jer. 31.31 c. and Malachy of a new Oblation and the Jews themselves acknowledge according to these Prophecies that when Messiah shall come he shall turn their Day into Night and change their Laws Answerable hereto is that of our Saviour Luke 16. The Law and the Prophets were untill John Luke 16.16 which John was indeed the true Janus who saw both daies the Concluder of the former and the Beginner of the latter There will be no great need to insist much upon the proof hereof the Epistle to the Galatians is in a manner wholly spent upon this Argument let us single out some places wherein the Apostle giveth very pregnant testimonies concerning this matter We saith he Gal. 4.3 Gal. 4.3 when we were children that is before we had that true manly knowledge and wisdom whereto we have now in the fulness of Time attained were in bondage under the elements of the world Heb. 9.10 Carnal Ordinances which were the Abecedarian Rudiments of the Paedagogy of the Law were the Light of that Day but these Elements are now utterly destitute of their former Influence Luster and Vigour being become but weak and beggarly Gal. 4.9 Gal. 4.9 of so mean account are they now even in the judgment of him who saith of himself When he was a childe he spake as a childe making his boast of them 1 Cor. 13.11 verily thinking with himself that he ought to do many things according to those Rudiments but when he became a man he put away all those childish things True it is they had as one saith well been Elements in their time and God had used them as the first Letters of the Book to schole his People with but their Office was ended that fulness of Time which brought Christ into the World and that fulness of Knowledge and Grace which Christ brought with him was their Diminution The Light which they gave though Glorious in that Day is by reason of a more excellent Brightness that now shineth quite extinct and of no value even as the poor light of a Candle is of no use when the Sun appeareth in his full strength Again the same Apostle tells us in the same Epistle Gal. 3.23 Gal. 5.18 Rom. 6.14 Gal. 3.23.5.18 and so also Rom. 6.14 that we are not under the Law And what is the priviledge that we have hereby Surely very great for we are not only not under the Curse of the Law but not under the guidance and conduct of the Law as it was in the hand of Moses John 1.17 He indeed gave the Law that is the Letter of it and that was all the light that he could give and the Veil upon his face did then shadow out the Veil upon the peoples hearts which was not taken away in the reading of the Old Testament 2 Cor. 3.14 2 Cor. 3.6 but the Ministry of the New Testament is not the Ministry of the Letter but of the Spirit and the Veil which was of old under the Law in the reading of the Old Testament is now under the Gospel done away by Christ So that I say again we are not under the Law in the Letter of it as they of old were neither can the Veil of Moses hinder us as it did the people formerly As here so likewise in other places of Scripture doth the Apostle bear witness to this truth Col. 2.14 v.g. Col. 2.14 * Or De crees Deleto quod adversum nos erat Chirographo Doctrinis Christ hath blotted out the Hand-writing or Obligation of Ordinances whereby is principally understood the Law of Ceremonies which was an Act of Yesterday Or Christ hath by his Doctrines that is new Statutes of the Gospel blotted out the Hand-writing viz. of the Law which was against us for so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred without the least perverting of the Apostles sense Let it be construed either way it plainly demonstrates that the Obligation which was of Yesterday in the time of the Old Testament in full force and virtue is now utterly cancelled made void and of none effect And least some might cast out a scruple that though it be blotted yet still it may be legible the Apostle further saith He hath taken it out of the way yea and that it may not be suspected that it should be afterwards brought to light again it is added for the removal of all fears and jealousies whatsoever that he nailed it for our greater security to his Cross that is to die with him and so rent it in pieces Again Col. 2.17 Col. 2.17 having spoken of certain Customs and Rites proper to the Time of the Old Testament he saith of them They were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shadow of things to come And what things were those Such things as many Prophets and Kings have desired to see Luke 10.24 but could not A Complication of all which glorious things the Apostle there ascribeth unto Christ calling him the Body which when it is come there is no more use at all of the shadow but it must give room thereto and vanish away Types are to endure but till the time of Rectifying Heb. 9.10 that is Heb. 9 10. the Evangelical Jubilee which sets all in their due Order and Station Lastly To insist upon no more in Heb. 1.1 2. there is set down a plain difference between Then and Now observe God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets hath in these last daies spoken unto us by his Son To them at sundry times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many parts as the word importeth now a part of his will and then a part the Lord was then in the way only of revealing his Minde to his Church letting forth Light by little and little till the Sun of Righteousness Jesus Christ arose he had not told his whole Will And so
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
the Posterity of Abraham the friend of God and of Isaac and Jacob Heires with him of the same Promise and Grace And in fine as the Complement of all the rest From among you was the Messiah to come And in the fulness of time did come the Incarnate Son of God taking his flesh of you that he might though he be God blessed for ever be the Mediatour between God and Man yea suffer Death for you and us likewise that believe in him All this we willingly yeild unto you nay more we will be confident of your Restauration because the Lord hath said it and he will not Repent concerning which we shall God willing speak more largely hereafter in the following parts of this Treatise because our Text which is the ground of the whole Matter hath a special respect unto you above all others Come then in the name of God let us joyn together and go up to the Mountain of the Lord Es 2.3 4 5. to the House of the God of Jacob He will teach us his ways and we will walk as Brethren in his Paths for out of Sion shall go forth the Law and the Word of the Lord from Jerusalem He shall judg among the Nations and shall rebuke many People They shall beat their Swords into Plow-sheares and their Spears into Pruning-hookes Nation shall not lift up Sword against Nation neither shall they learn War any more O House of Jacob come yee and let us walk in the light of the Lord. But as for those wretched Apostata's who were once inlightned but now turn their Backs upon this Light denying the Lord that bought them and so Crucifie to themselves the Son of God afresh and put him to an open Shame pretending to joyn themselves to you in walking in the Light of Yesterday Wo unto them it had been good for them they had never been born and I doubt not but when you shall come to look upon him whom you have Peirced and to Mourn for him according to the Prophecy of Zechariah as one mourneth for his onely Son Zech. 12.10 that you your selves will abhor them as a People most accursed and so I leave them Another sort that grope after the Light of Yesterday are those that seek to be justified by the Works of the Law who do but lose themselves in the Dark and shall never be able thereby to see the Light of Life True it is the Law was once such a Light which if it had been exactly followed would have been a sure Conduct into the Presence of God but being not observed as it ought to have been it seemed good to the Father of Lights to remove it so as that it is now totally and finally Eclipsed in respect of any Influence in that Point of Justification which was the glory of it in the Beginning And whosoever they be that will now pretend to walk in the Light of it so as to be justified thereby in the Sight of God they shall most assuredly finde it to be a dreadful Blazing Comet that portends nothing but inevitable Ruine and Destruction unto them And yet alas how inconsiderate are many People in fixing their Confidence hereupon Though they cannot but know that Do this and live was the Voice of God Yesterday But Live and do this is the Command of the Lord to Day so expressely contrary is the Light that now is in the manifestations of it to that which was formerly yet such is the Cross-grain'd perversness indeed of us all by nature whereby we are wont ruere in vetitum that we are apt still to thwart God in his Dispensations towards us And because we mist of the Tree of Life by not doing that at first which God commanded therefore being led on by that Appetite which is still in us by Nature after that first Estate wherein we were Created we do contrary to Gods express Inhibition foolishly Endeavour by our own Righteousness to recover it again wherein as hath been said we loose our selves utterly God having now propounded another way to Life But it may be Objected was not the Law given since upon Mount Sinai and if we must not be justified by the works of the Law wherefore was it revived I Answer with the Apostle Gal. 3.19 the Law was added because of Transgressions that is Gal. 3.19 not onely for the restraining of them as it is commonly conceived though that be a chief end of giving the Law but because Transgressions so much abounded in the World when the grace of God had so much appeared In which regard God seeing Men so Unworthy of his Grace he revived the Old Covenant again in giving the Law which was saith the Apostle to continue till the Seed came to whom the Promise was made that so men might thereby as by a Schole-Master be whipped out of their old Forme which being come if any will yet hanker after that old Covenant the Law shall no more be revived for that end as formerly but the Condemnation thereof shall be added for the Contempt of the Gospel Away therefore with all this Homespun Inherent Righteousness let it be accounted in the matter of Justification before God even as in truth it is but a filthy Rag and when we have done all that we can given all our Goods to the Poor and our Bodies to be burned let us say we are unprofitable Servants c. And for the Law let it be a Guide unto us as it ought to be in the way of Holiness and Righteousness all the Dayes of our Lives but we must not make it our Guard to preserve us at any time from Incensed Justice of the Almighty mighty for therein it will certainly fail a good Tutour it is to instruct and admonish us but an idle Advocate to plead for us before God's Tribunal its onely Exercise there being to Accuse and Condemn A Third sort that Unseasonably busy themselves with Yesterday are the Papists who have a long time set up the Ceremonial Law of Moses in the Worship and Service of God who are it seems and still will be Children led on by weak and beggarly Elements which notwithstanding at this time are not any Help unto them at all but rather a Hinderance in respect of any Spiritual Edification and whereas they pretend to promote the Gospel and to advance the Honour of Christ they do in effect by their Conformity to the Mosaical Paedagogy deny and forsake them both To what purpose are their Altars their Priests their Sacrifices their Washings Unctions Shaving Sprinkling Purifying c. To what End I say are these many other the like beggarly Ceremonies but to bring a Vail over the Gospel and to call back Yesterday to which the Lord Jesus Christ hath pronounced a consummatum est And if they be not finished Christ himself hath not yet finished his Work for which he was sent into the World and then where are we There need not much be said
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
Jehovah that is God the Father who is essentially one with the Son passed by in his Glory proclaiming his Name To say nothing of the Lord's stay and abode with Moses and his converse with him as it is at large declared in the following part of the Chapter Ex. 34 28. and that for fourty days and fourty nights as appears V. 28. after the end of this glorious Vision which did also put a glorious lustre upon the face of Moses which never any of God's former appearances unto him did It is I suppose manifest unto all men that this preparation that was here made doth demonstrate clearly that Jesus Christ was a mediatour to Moses for good and that without him he could never have been able with safety to his Life to have endured that excellent glory Secondly The form or method of that divine Proclamation doth also intimate the same unto us Let us consider it so far as I conceive for the present it hath a pertinency to the point in hand and that is in the order and method of the Names wherewith the God proclaimeth himself viz. The Lord the Lord God Observe first Ex. 34.6 The Lord then The Lord God The first implying one that hath his Being of himself and who is the Authour of all subordinate Beings the second signifying the Lord Strong and Mighty The first sheweth Goodness the second Greatness The first puts the Creature into a relation unto God and gives it a dependance upon him Ex. 6.3 Note Moses his former admissions into Gods presence were grantted unto him by an extraordinary condescension possibly because he was then to be Mediatour of the renewed Covenant of Works wherein Jesus Christ was not to be concerned the second advanceth the Divine excellency above the Creature and beyond the descent of a Correlation unto it in a Word The first conferres a Right upon Believers to and in the Mediatour for it is Jehovah that gives a being to all the Promises Exod 6.3 the second makes the Mediatour himself-subordinate unto God Now therefore behold the Goodness of God presented unto Moses in that The Lord is named before The Lord God had this Proclamation of the name of God been without this preceeding Title I doubt it had not been safe for Moses to have seen any glimpse of all that transient Glory such as never was the like manifested unto him or any other mortal man before and if so what can this argue but the necessity of a Mediatour between God and man without whom never could any of the posterity of Adam since the humane nature was defiled by his Disobedience have the least Acquaintance with the Almighty to their Comfort but must for ever have been kept at a distance from him But it is the Lord that is between Moses and the Lord God which makes all that God saith of himself to be very good And now I do here humbly commend this Interpretation which I have given of this place of Scripture to the whole Church of God being partly led thereunto by the consideration of the different manner which also is observable of the Scriptures speaking of God before the expulsion of our first Parents out of Paradise where the promise of Grace was given unto them immediately upon their Fall from that which is spoken of him afterwards before viz. In the second and third Chapters of Genesis Moses speaks of God with the Appellative Title of The Lord God but after in the fourth Chapter and so forwards he maketh mention of the Lord onely not The Lord God which to my apprehension doth plainly imply that God did not appear unto Man after the Fall as he did before but what intercourse soever passed between God and Man was in and through the Mediation of Jehovah that is Jesus Christ the Lord Not but the Father and the Holy Ghost are called in Scripture Jehovah too even as the Son see Ps 2.2 Ps 110.1 1 Cor. 12.4 5. But wheresoever these two Titles Jehovah Jehovah El. The Lord and The Lord God are set together and distinguisht each from other as in that to Moses before mentioned and in this latter mentioned by Moses there is the Son onely Quatenus Mediatour to be understood by it Clearly then Jesus Christ was the Mediatour Yesterday between God and his people as well as to Day And upon the whole it is manifest that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same or the onely He to his Church in point of Salvation under the Old Testament even as now under the New And let this suffice for the Confirmation of this Doctrine But as we have proved the Truth of it so it is very fit that we should now improve it in making some Use thereof for the furtherance of the Gospel In the first place I shall again take this opportunity to make an Address to the dispersed of the Jews whom I do beseech by all that antient Love that hath been between God and them that they would yet look upon him whom they have pierced And herein I do but exhort you O yee that were once a People Zech. 12.10 yea the onely people of God to that which your selves know well enough is prophecyed of you 1 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which shall surely be accomplished shortly by you And I beseech you will it not be far better for you that the Prophet's words should be made good in this Generation then in those that come after you Look upon your present estate wherein you stand and see whether that honourable Bloud of the Lord Jesus Christ which your Fathers shed do not lie upon you as a stupendious guilt unto this very Day Look upon all that is written by Moses and the Prophets concerning him and see whether it be not all exactly fulfilled to a Tittle in that our blessed Lord who on Mount Calvary by Jerusalem was with wicked hands crucified and slain Nay have not your selves been instrumental in executing that upon Jesus of Nazareth which was prophecyed should be done unto the Messiah Alas alas will you be still wilfully blinde look up and behold your King Pilate once spake it in scorn or out of a Design of Rebellion against Caesar Joh. 19.14 but I speak it unto you as I said before out of a hearty desire of your Restauration to your former Glory Behold I say your King and behold your Priest and behold your Prophet Your King who watched over you in all your Generations of old to defend and protect you and to deliver you from all your Enemies and whom now also to serve you will undoubtedly finde to be your perfect freedom Your Priest whose Sacrifice did virtually accompany all the Sacrifices of the Aaronical Priest-hood making them effectual for your Good and will fully expiate your great sin in sacrificing that is Crucifying even this your High-Priest who is now in the Holy place at the right hand of his
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
which is Christ Jesus And other salvation can no man expect then that which hath been from the beginning there being no other name given under Heaven nor in Heaven neither whereby believers may ever get to Heaven Via seculi Via Antiqua Ps 139. ult It is the decree of Heaven not to be disanulled till time be no more It is the way everlasting wherein the Wisdome and Power of the Almighty shall be gloriously manifested to the eternal confusion of that grand apostate the Devil and all his Angels whose inveterate malice hath from the beginning been principally bent against Jesus Christ In the handling of this Subject our business should be to consider Jesus Christ in the execution of his Mediatorial Office For that indeed hath been the work of this day And which hath made this day more glorious then yesterday Yesterday 't is true he was as it is said before the onely Mediatour between God and man being ordained of the Father to that high honour but it was by virtue of that which he hath to day actually accomplished both in his life and in his death Whatsoever therefore hath been spoken concerning him must be understood with a reference unto the work of this day whereby all the former mediation in the High Court of Heaven for the Fathers of old is made good and effectual in the Law of God and ratified for eternity And this speaks him still to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same or the onely he who was willing in this day of his power to perfect for ever them that in all the Ages of the Church have been are or shall be sanctified that is consecrated and separated out of the world and dedicated to be vessels of honour unto God We shall not enter into a large survey of that which Christ hath done and suffered nor make any strict search into his office whereby it may in all points be made manifest that he hath now in this time of the Gospel fully perfected the work of redemption and so proved himself to be the same to day which he was yesterday We have spoken somewhat of these things before and therefore shall for bear to speak much of them now and there have been Writers of late who have magnified the Office of Christs Mediatourship therein doing eminent service both unto him and his Church Yet it is but meet that we should for our methods sake take this sweet subject also along with us though it be folded up but in some general termes which being opened particularly would enlarge our discourse too much wherein already I may be judged by some to have gone beyond my bounds In the first of the Revelation we read how the Lord Jesus Christ appears unto his beloved Disciple St. John clothed in his regal and pontifical attire Rev. 1.13 intimating that he is now ready fitted for that whole Oeconomy to which he was designed from the beginning and implying that he is now solemnly inaugurated into and possessed with that honour which did alwayes belong unto his Office Never did he in all his apparitions of old shew himself in such a manner as now he doth This garment was then laid up as I may say in the Cabinet of Gods Purpose and Decree wherein the smell of it was very acceptable to the Father inclining him to give out his blessing to his children who did then by faith according to their capacity lay hold upon it But now since that this our great Lord Advocate and Mediatour the first begotten among many brethren hath been actually called of God unto his office and assumed the right of his Primogeniture he appears vested with it exercising his authority fulfilling the will of his Father and confirming all that he hath done in the preservation of his people and their reception to himself since the World began With which confirmation Divine Justice rests her self fully satisfied and the Pleas of the Law and the clamours of Satan are all husht and silenced Having then thus put on this garment for the execution of his office what doth it argue but that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which he was from the beginning A Prophet to day as he was yesterday teaching his people the way of God truly and fore-telling them what shall happen to them in the way A Priest to day as he was yesterday wherein he hath offered up a sacrifice for sin and maketh intercession for us A King to day as he was yesterday protecting preserving and providing for his Church ruling in the midst of his people ruling also in the midst of his enemies Precisely and punctually the same as yesterday without any variableness or shadow of turning Yea so far is he now from being defective in any thing that concerns his office that he rather is the same to day in a more transcendent manner then he was yesterday Heb. 6.20 For observe it he is said Heb. 6.20 to be made an High Priest after his entry into Heaven not that he had not been a Priest before for his Church but because it was never so clearly manifested in former times as it was after his ascension when he shed abroad his Grace and powred down his Spirit abundantly upon his Church We shall not multiply Proofes for this out of Scripture some mention having been hereof before Take onely one instance viz. Rev. 1.8 Rev. 1.8 Where the Lord saith I am Alpha and Omega the Beginning and the Ending which is and which was and which is to come In which last words the order that he useth in the description of himself as Mediatour is to our purpose very observable For mark first he saith I am which is and then followeth which was c. Whereas according to the course and method of time that which was should have had the precedence But here we see It is by Christ speaking of himself with a respect unto his Mediatourship as appears by the 11.13 and 18. verses following he doth put in the second place to note unto us that his present estate in his office is to be preferred before that which was and gives a Being unto it Objection But it may possibly be objected How can this be that Jesus Christ is the Same to day as yesterday when we see a revocation of Divine Ordinances that were of old instituted for the Publick Worship of God and the benefit of his People and others now appointed in their stead Was not the seventh day in the week commanded to be kept Holy to the Lord and is it not now changed to the first Did not God give unto Abraham the Covenant of Circumcision for an everlasting Covenant to him and to his seed adding also a terrible penalty upon the least failing thereof in these words Gen. 17.14 The Vncircumcised Man-child whose flesh of his foreskin is not Circumcised that Soul shall be cut off from his people he hath broken my Covenant Yet now
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
should remain as a blot upon them to cause any more separation between their God and them and to bring in everlasting righteousness which will consummate the Vision and Prophecy that they may be a righteous Nation and holy People to the Lord above all others so long as the World endureth Hereupon I demand Have these things as yet been fulfilled upon this People Is their iniquity transgression and sin to speak of it first in a general sense finished or purged away Yea is it at all restrained Rather doth it not abound more and more If then these seventy sevens must be limited to so narrow a compass as they have usually been Where is the truth of this Prophecy Where It is in the Messiah say some who by his death hath done all this for them Most true But nevertheless it shall not be effectual unto them till they do believe and receive him for their Messiah For Christ is the end of the Law for Righteousness to every one that believeth saith Saint Paul Rom. 10.4 But withall the Apostle there addeth that which we finde in this people to this very day Rom. 10.16 They have not all obeyed the Gospel For as Esaias saith so may we Who among them hath believed our report concerning this Messiah which hath been carried to the end of the world Yea the same Prophet feareth not in plain terms to say I was found of them that sought me not I was made manifest unto them that asked not after me meaning the Gentiles but to Israel he saith All day long have I stretched forth my hands unto a disobedient and gain saying people This time therefore is not yet expired because their iniquity transgression and sin as yet remaineth Or if that single transgression in Jacob or his sonnes before-mentioned was finished having received a just recompense of reward at their deliverance out of Egypt and the multiplied rebellions since of the Jewish nation wherewith they in their several generations afterwards did provoke the Lord against them were sealed up at their return out of Babylon so as they should appear no more to their shame yet their iniquity in crucifying the Lord of glory is still marked before the Lord and therefore is their present captivity still continued But when these seventy sevens are ended God will surely be reconciled to them for that also It will be objected How doth this Interpretation agree with the words following where these seventy sevens are branched out into a tripartite division and made to expire at the furthest with the destruction of Jerusalem I answer Though mention be there also made of seventy sevens yet I conceive it will not necessarily follow that they must be the same with those before spoken of ver 24. but because the Prophet had in his prayer besought the Lord for the City Jerusalem as well as for the people therefore after that the Angel had made known the minde of the Lord in order to the whole Vision and Prophecie concerning the people he then goeth on to reveal unto him in the following part of the Chapter more particularly what shall befall the City within the compass of another seventy distinct from the former yet included in it wherein also should happen the greatest manifestation of Gods love unto his Israel For in that time the whole Prophecy relating to the Messiah who was to confirm the Covenant made with Abraham and who as the Angel saith did confirm it in one week of that seventy should be fulfilled In regard therefore that this latter is so expressly referred to the City both for the re-edifying and the destruction of it and the former as punctually referred to the people for those ends and purposes there specified as hath been proved it may well be presumed that they are not the same Yea the Angel himself seems to put the difference For when he speaks of the first seventy he calls upon the Prophet to understand the matter and to consider the vision that is the vision which was by the said term of years to be sealed And when he speaks of the latter seventy he again adviseth the Prophet to know and understand implying that he was about to reveal another secret unto him touching his City which would likewise require his best understanding as the other before did And now to conclude Let it be considered whether this sense that I have through the guidance I hope of Gods grace given of this Scripture doth not carry with it a sound of truth according to the minde of the Spirit of God in it which if it do Is it not clear that the posterity of Jacob called here by the Angel Daniel's people because God would not own them during the time of his desertion of them shall shortly be restored to the honour of their Primogeniture and become Gods people again according to the Covenant made with their fathers Abraham Isaac and Jacob which Covenant he will not break because he is ' O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same yesterday to day and for ever Much more might be added in the vindication of this sense that I have here given but it is time now Manum de tabula to put an end to this matter in the handling whereof I have already been larger then at first I intended when I entred upon it yet meet it was that I should not onely give the meaning thereof according to my apprehension but to clear up the difficulties of it yea and to answer those objections that might be raised against it I confess there is a singularity that I may possibly be charged with yet I hope I may be excused therein For first in such dark and dubious offertures of the minde of God as this is no man is or ought to be bound up by the sense of another but a latitude may be taken in rendring the construction of them provided that the common Boundaries which the spirit of Truth hath set unto us in this case be not transgressed Secondly I have here with all due modesty declared my opinion after the form of an Hypothesis and by way of Conjecture with submission also to the Church of Christ wherein I do but as becometh a dutiful sonne of the Church Onely let not my humble manner of proposing my judgement create a prejudice in the hearts of any persons to make them to think the more sleightly of what I have here written If it be but a bare conjecture that I have here offered it is but as all other Interpretations have been that hitherto are given of this Scripture Neither indeed was it possible as I have before said that any Expositor could go beyond a conjecture in their Interpretation of it For the variety of their Epoche's do plainly argue much uncertainty in their computations And whereas they generally agree upon one root of time in order to their accounts viz. The going forth of the Commandment though when that should be they cannot precisely
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
season All which considered I appeal unto all men that are able to discern whether the Apostles words are not hereby clearly confirmed viz. that the gifts and calling of God are to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is reported to be rendred unchangeable and not to be repented of For my part I take it to be undeniable and therefore do also infer that undoubtedly there is a time before the end cometh wherein they shall most certainly be restored If it should be yet objected that the Jews are not onely Gods enemies in a passive sense but in an active as not obeying his Gospel nor believing his Son whom he sent among them and thereupon will conclude that there is no hope of their conversion because he that casteth away the remedy makes his disease incurable Sol. The Apostle gives an answer hereto likewise v. 30.31 For as ye in times past have not believed God yet have now obtained mercy through their unbelief even so have these also now not believed that through your mercy they also may obtain mercy Which words seem to be written by the Apostle in forme of a Prolepsis to preoccupate the aforesaid objection by a clear demonstration in themselves that should obtrude it being as much as to say Learn of your selves that the Jews Conversion is not altogether hopeless notwithstanding their present enmity against God in their disobedience to his Gospel For if you who were sometimes foolish and disobedient living in malice and envy even as bad as the Jews hating of God and hateful unto him have yet nevertheless obtained mercy why should you doubt but that the Jews though they be now a stubborn and refractory people may obtain mercy with God also especially seeing mercy hath happily come unto you upon the occasion of their contumacy but to them it shall come in a far more excellent way viz. Through your mercy that is by beholding of that mercy which God hath manifested unto you Gods aim and purpose we see is the exaltation of his mercy though men be merciless in judging and condemning one another for saith the Apostle v. 32. God hath concluded all in unbelief that he might have mercy upon all Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all is commonly interpreted with a reference unto both Jews Gentiles that neither side may have whereof to boast before God but that both these and those may be saved by mercy which sense I willingly subscribe unto as not contrariant to the Apostles scope in this place But I demand may it not be understood as referring to the Jews onely so as that the word of universality all might be taken for all Israel as it is before meaning all the tribes of Israel whom God had shut up in unbelief that he might have mercy upon them all Certain it is the original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not stand as an idle cypher to signifie nothing but is put as a relative to distinguish this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all from some other and may be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said before of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore doth our English translation bring in the word them God hath concluded them all in unbelief as implying the Jews onely in this argument though from the thing it self the Gentiles are not exempted But I leave this criticisme to the examination of the judicious The conclusion notwithstanding from hence also will follow That the Conversion of the Jewish Nation shall for the magnifying of Gods mercy in due time most certainly come to pass Obj. Some yet do further object that the Jews are so embodied with other people and so mingled with other Nations that there is an utter impossibility that they should ever any more become a Nation distinct from the Gentiles But if there be any found that are distinct they shall not be formed into a Nation but those that are in Spain shall be called Spanish Jews and those that are in Italy Italian and those in Germany Germans c. Sol. I answer Let not impossibilities be objected to the Omnipotent God He that can out of stones raise up Children unto Abraham can easily make good his word which he hath spoken concerning the restauration of his Israel And albeit it were so that they are indeed embodied with other people of the world which yet is not true for the generality of them as we have before shewed yet shall that word spoken by the Prophet Amos be herein verified of them Lo I will command Amos 9.9 saith the Lord and I will sift the house of Israel among all Nations like as corn is sifted in a sieve yet shall not the least grain fall upon the earth Amos 9.9 Obj. It is moreover objected that to maintain this Doctrine of the Jews restauration is to put the world into a careless security concerning the end for if this must be before the end cometh will not many people who are too much negligent already in preparing for the great day take occasion thereby to grow more remiss therein and so consequently may that day come upon them unawares as the Scripture often speaketh which if it should finde them in their sins will undoubtedly prove a black and dismal day unto them Sol. I answer First the uncertainty of the time of every mans particular dissolution may suffice to take away all such carnal presumption For as I said before alluding to that of the Psalmist Ps 19.2 Day unto day uttereth speech The day of death gives an infallible testimony to the day of judgement of every mans final estate whether it be good or bad whether it shall be to the resurrection of life or the resurrection of damnation And according to that information so shall the judgment be as death leaves us so judgment shall finde us Secondly We that are Ministers of Christ and Stewards of the manifold grace of God must not be afraid to make known the counsel of God in Scripture least ungodly people should make an ill use of it What ever the consequents be of our sidelity in the discharge of our Ministery we are to leave them to the wisdom and determination of the Almighty who will order all things for his own glory as seemeth good unto him Even in this very case touching the end of the world the Apostle Saint Paul though he had in his first Epistle to the Thessalonians written of the sudden and unexpected coming of the Lord yet when he perceived that some false teachers were like to take occasion by what he had written thereof to make those people believe that the day of Christ was then at hand thinking thereby as it is probable to carry on a pernicious design against the whole doctrine of the Gospel he thereupon tells them plainly in his second Epistle 2 Thes 2.2.3