13 26 2 5 91 1 Thessalonians 2 6 271 5 12 101 2 Thessalonians 2 7 477 3 1 10  14 124 1 Timothy 1 15 329 3 10 96  16 694 2 Timothy 2 26 30 Titus 2 16 330 Philippians 3 2 195  19 ibid Hebrews 1 5 92  6 ibid. 9 12 See p 247 after p. 248 10 27 18 12 14 31 38  27 377 13 5 57 Iames. 1 18 696 1 Peter 1 12 35 2 5 743 4 7 271 2 Peter 1 5 44 3 16 11 194 1 Iohn 2 16 529   545  18 206   271 5 19 42  21 483 2 Iohn 5 10 54 Iude.  3 189 192  4 191  6 550 Revelation 1 13 682  20 686 2 1 685  4 582  5 ibid.  21 452 579 3 8 716 4 00 579  3 682  6 567 6 22 669  2 683  12 to 14 723 8 27 688 9 1 196  2 ibid.  10 197  14 718 10 7 288 12 15 196 13 00 190 378 16 9 11 80 17 12 73 18 2 to 13 63 70 78 19 1 84 358 21 22 3 4 22 1 282 FINIS Books Printed for and sold by Francis Tyton at the three Daggers neer the Inner Temple Gate THE several following books of Mr. Richard Baxters Aphorisms of Justification with their explication annexed wherein is opened the nature of the Covenants satisfaction righteousness faith works c. in 12o. The Saints everlasting rest or a Treatise of the blessed state of the Saints in their enjoyment of God in glory in 4 o. Plain Scripture proof for Infant-Baptism in 4 o. The right method in 32. directions for getting and keeping spiritual peace and comfort in 12 o. The unreasonableness of Infidelity manifested in four discourses the subject of which follows viz. 1. The Spirits Extrinsick witness to the truth of Christianity on Gal. 3.1,2,3 With a determination of this Question Whether the miraculous works of Christ and his Disciples do oblige those to believe who never saw them 2. The Spirits internal witness to the truth of Christianity on 1 John 5.10 3. For prevention of the unpardonable sin against the Holy Ghost a Demonstration that the Spirit and works of Christ were the finger of God or the Holy war between Christ and Satan on Mat. 12.22,23 A Postscript against Mr. Lyfords exceptions 4. The arrogancy of reason against divine revelation repressed or proud ignorance the cause of Infidelity in 8 o. Christian concord or the agreement of the associated Pastors and Churches of Worcestershire with Mr. Baxters explication and defence of it and his exhortation to unity 4 o. A defence of the Worcestershire petition for ministery and maintenance 4 o. The Quakers Catechize 4 o. An Apology against the modest exceptions of Mr. T. Blake and the digression of Mr. Kendal whereunto are added animadversions on a late dissertation of Ludiomeus Colvinus alias Lodovicus Molineus M. D. Oxon. and an admonition of Mr. W. Eyre of Salisbury with Mr. Crandons anatomy in 4 o. A confession of faith especially concerning the interest of repentance and sincere obedience to Christ in our Justification and salvation in 4 o. Parliamenti Declaratio 23. May 1649. Duke Hambletons case argued by Mr. Steel now Lord chief Baron of the Exchequer in 4 o. The Levellers design discovered by Henry Denn in 4 o. The Collection of Orders of Chancery with the alterations and additions agreed on by the Lords Commissioners of the great Seal and Mr. of the Rolls in 8 o. The anatomy of Iohn Lilburns spirit and pamphlets in 4 o. A short discourse between Monarchical and Aristocratical Government in 4 o. The grand Case of Conscience stated in 4 o. A discours concerning the engagement or the northern subscribers plea in 4 o. Heart-bleedings for professors abominations in 4 o. An English translation of the Scottish Declaration in 4 o. A discovery of some thoughts wherewith many precious souls are burdened by Daniel King in 4 o. English Law or a survey of the houshold of God on earth with an Essay of Christian Government folio The false Brother in 4 o. The rise growth and fall of Antichrist together with the much desired and waited for succession of our Lord Jesus Christ by Edward Haughton Minister of the Word A vindication of Infant-Baptism and singing Psalms by Mr. Sydenham Minister at Newcastle Gospel-mysterie Gospel-life and light by Dorneford A Commemoration Sermon on the fith of November before the Parliament in 4 o. A Commemoration Sermon on the fifth of November before the Lord Maior called a Voice from Heaven in 4 o. Heavenly Treasure or mans chiefest good in 12 o. Communion with God in Ordinances the Saints priviledge and duty in 12 o. XXXI Select Sermons on special occasions in 4 o. All by William Strong Minister of the word of God The horrid bloody Spanish Inquisition in 12 o. Spiritual Barrenness EZEK 47.11 But the myrie places thereof and the marishes thereof shall not be healed but be given to salt THey are great things which the Lord hath spoken of the latter days which are called by the Apostle 1 Cor. 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ends of the world so you render it but Grotius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.10 The fulness and perfection of times Grotius Deus in omnibus actionibus prisci seculi semper ob oculos habebat tempâ—r a Messiae c. In which there shall be a perfection of Ordinances and of Churches and of Prophesies for the mysterie of God is in the latter days to be finished Rev. 10.7 There is a Kingdom of God which the Lord will set up or cause to arise Dan. 2.44 Which though it shall begin in the days of those Kings in the times of the Roman Monarchies yet it shall be the great Instrument in the hand of God to destroy the Monarchies for Iacob is in the hand of the Lord as a threshing instrument in the middle of the Nations either as dew from the Lord or as a Lyon amongst the Beasts of the Forest the Angels they poured out the seven vials full of the wrath of God which are the seven last plagues they came out of the Temple Rev. 15.6 And this Kingdom of God shall not come to perfection it shall not arise unto its greatness till judgement sit and dominion be taken away from the fourth beast to consume and destroy it unto the end Dan 7.26,27 It s true that the Church of Christ hath a mighty efficacy upon the world but it is secret invisible and comes not under humane observation Nisi oratione doctrina sustentaret Ecclesia mundum uno momento perirent omnia Luther on Gen. 30 But there will come a time when the power and glory of the Church shall be visible The mountain of the Lords house shall be exalted on the top of the mountains Lactantius when the prophesie of Lactan. p. 579. shall be
to the Crown and he being a gracious man did turn from all the abominations of his fathers and the land having peace for the first ten years of his reign he spent that whole time in reformation in reforming the corruptions of Religion and thought himself as a Magistrate so highly concerned in it that he used his power to take away the Altars of the strange Gods c. and his Authority was not onely destructive as some would allow the Magistrates to destroy what they will so they build nothing but it was astrictive also for he commanded Iacob to seek the Lord God of their fathers and to do his Law and his commandments This glorious work of Reformation being begun for about ten years carryed on never was any great work so begun in this world but mighty mountains of opposition have been raised against it nowhere is an Army of Ethiopians raised against him the greatest that we read of in any story of a thousand thousand chap. 14.9 and though it may be it was not their direct aym to hinder the work of Reformation yet this doubtless was Satans aym in stirring them up for as the aym of the good Angels is beyond that of the Instruments which many times they use Dan 10. last and when I am gone forth lo the Prince of Graecia shall come He shall fight with the Prince of Persia but is over-ruled therein to another end then himself intended So is the aym of the evil Angels also but the Lord who delights in Reformation and loves to see Temple-work go on will not suffer this good work to perish under so great an opposition and therefore this mighty Army shall not stand before a Reforming Prince and a praying people but they were all smitten before the men of Iudah and they returned home to Ierusalem laden with the spoil in great abundance At this time the Lord stirred up the spirit of Azariah the son of Obed who went forth to meet them he preached this Sermon unto the King and unto the victorious Army and he saith hear me O Asa and all Iudah and Benjamin Gods Messengers may require audience and obedience in the Name of God from the greatest men upon earth and that when they were in the height of their prosperity and glory for the Lord hath exalted his word over Nations and kingdoms to root out and to destroy and to build and to plant and it is not the least charge given against Zedechiah that he humbled not himself before Ieremiah the Prophet speaking from the mouth of the Lord for though the men dye yet their words wil live and it will asuredly overtake men though they may seem for a while to escape it Zach. 1.6 Did not my words take hold of the fathers the sum of the Prophets Sermon is here laid down in three Doctrinal Propositions First That the Lord is with You whilst you are with Him Secondly If you seek Him He will be found of you Thirdly If you forsake Him He will forsake you Here is a Doctrinal Proposition with a particular Application the Proposition is this That they that do forsake God shall be forsaken of God 2 The Application is that if ye forsake God he will also forsake you that he hath so gloriously delivered and for whom he hath so eminently appeared riding upon the heavens and his excellency on the skye yet if he will turn his hand and consume you after he has done you good this is â—o perish with a double destruction as for a man to dye after he hath had some quickning works upon him is to be twice dead so for a man or a people to perish or be destroyed after the Lord hath done them good and seemed to rejoyce over them this is to perish with a double destruction For the opening of this Doctrine there are four things in the Text which are to be considered First we see that the desertion of a people never begins in God the Lord doth not forsake them till they forsake him There are two sorts of acts that God exercises over men some Actus dominii acts of soveraignty Secondly Actus justitiae the one respects men as creatures the other respects men as sinners Preterition is an act of soveraignty and that begins in God but desertion is an act of Justice and therefore must begin in us for the cause of all punishment the meritorious cause is to be found in the creature and doth begin in us and not in him It s true that all acts of mercy do begin in God and they have no ground in the creature he loves us first he shews mercy freely and what ever he doth it is for his own sake there is nothing in the creature that procures it The rise and foundation of mercy is in himself but acts of Justice have their rise from us for he doth in all judgements cleer this unto the creature that he doth not without cause any thing that he hath done and the Lord saith of all judgements hast thou not procured it to thy self is not this the wages that you have wrought and laboured for is not this the harvest which answers the seed that you have sowen for they that sow to the flesh shall of the flesh reap corruption c. So that the Lord doth never reject us till we reject him he doth never forsake us till we forsake him Rom. 6.23 the wages of sin is death but the gift of God is eternal life but acts of grace begin in God and they are meer gifts but all acts of Justice begin in us and are but the fruits of our own deservings he rejects us because we reject him first c. Secondly it may be supposed that they that have had the Lord much with them and have had great and eminent experience of his presence going with them yet they may forsake the Lord and depart from him Israel did so they forgat God their saviour who had done great things for them in Egypt wondrous works in the land of Ham and terrible things by the Red sea as Psal 10.6,21,22 and they that forget God will quickly forsake God a people may arise unto that foolish confidence in their own present condition that they may say Ier. 2.31 We are Lords we will come no more at thee a strange expression and they may walk towards God as if they were put into such an estate that they should now need God no more but that they could live without him we have now no more need of fasting and praying days of humiliation may now be intermitted for not onely months but yeers together What is this but for a people to say We are Lords we will come no more at thee we have not now the same need of God that we had in times past 2 Chron. 26.15 Vzziah was marvellously helped till he was strong but when he was strong his heart was lifted up unto his own destruction Isa 29.1 there
day of their deliverance shall come to the astonishment and amazement of the Nations and there are many great reasons that it must be a great day but I cannot insist upon them Seventhly the time of their calling shall be when the fulness of the Gentiles is come in blindness so long is happened unto them when the four Monarchs are cast down to dust in the period of them Dan. 7.12.13.14 after the destruction of Antichrist when the little horn is slain and his body given unto the burning flame now he comes to receive a Kingdom of the ancient of days and it shall be when the seventh Angels Trumpet shall sound then the Kingdoms and Nations under the whole Earth become the Kingdoms of the Lord and his Christ Rev. 11.16 which is from the setting up the abomination of desolation the 1290. days which shal be the year of the Iews redemption Dan. 12.11 which is to be finished four thousand year after which is 1335. daies but these are times â—hat I cannot now speak to Eighthly then shall be amongst them a glorious Church in which the presence of the Lord shall dwell Ezek. 37.27 I will set my Tabernacle among them for ever more And elsewhere Ezek. 48. ult the name of the City shal be Jehovah shammah the Lord is there Rev. 21.3 The Tabernacle of God is with men and he will dwell with them and it is not in Heaven for it is new Jerusalem that comes down from God out of Heaven and the Kings of the earth shall bring their glory to it and the glory of the Lord and of the Lamb shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of it and Rev. 21.12 twelve Angels at the gates and there shall be no use of the service of the Angels in Heaven they are sent forth as ministring spirits for the good of the Elect. But when they are gathered in as their Kindom begins with the Kingdom of Christ so shall it end also for he will put down all rule authority and power it is to be understood Etiam de principatu Angelico as well as of any other And they shall have the purest Ordinances Rivers of water of Life that is clear as Christal not running blood not mixed with fire Rev. 22.1 Not blood as is the Doctrine of Antichrist nor mixt with Fire either of affliction or contention as are the doctrines of the reformed Churches and then shall be the exactest discipline all that love and make a lye shall be without and the more of Gods order the more of his presence and his blessing for they shall see his face and his name shall bee written upon their foreheads c. Ninthly this Church of the converted Jewes shall be the Mother Church and shall be exalted above all the Gentile Churches the mountain of the Lords house exalted above the tops of the mountains Ezek. 16.61 then shalt thou be ashamed when I shall give thee thy sisters for daughters all the Gentile Churches shal know that they do receive as the Law from them at the first so now aboundance of light and nourishment great discoveries of God and of his grace for the light of the Moon shall be as that of the Sun and the light of the Sun seven-fold and the Temple shall be opened in Heaven and you may see into the Ark of the Testament all vailes shall be taken away both from the hearts of men and the mysteries of God and the Abdita the hidden things of God revealed the which should then be made fully manifest For he did not write the Word for the World to come but for the Life that now is and therefore there is nothing there hid that shall not be made manifest it shall appear unto the world that he wrote none of those divine mysteries in the word in vain Tenthly Then shall follow great peace and prosperity in the world all persecutions either from Enemies without or Tyrants within shall come to an end Ezek. 34.25.26 I wil make with them a Covenant of peace and wil cause evil beasts to cease out of the Land they shall dwell safely in the wilderness and sleep in the woods Esa 66.12 I will extend peace to her like a River that shall never be dryed up that when the enemies shall look when it will be dry it may be expected in vaine Labitur labetur Zach. 14.11 Jerusalem shall be safely inhabited persecutions from without for the four Monarchs shal bee destroyed and Satan shall be bound that he shall not stir them up to make war against the Saints Rev. 20. Ezek. 45.8 because their Princes before did slay them and not hold themselves guilty make nothing of oppression but now he saith my Princes shall oppresse my people no more a wall 12000 furlongs high Rev. 21.16 and for prosperity Esa 60.16.17 c she shall suck the milk of the Gentiles and the brests of Kings Eleventhly Over this people Iesus Christ shall in a glorious manner reign and that in a more eminent manner then he hath done over the Churches of the Gentiles for it is the Kingdom of David his Father which he is to sit on a Kingdom which he is yet to receive Ezek. 34.23.24 â—zek 37.25 Ezek. 21.26 David my servant he shall feed them and rule over them I will be their God and David my servant as a Prince amongst them when the dry bones are risen David my servant shall be their Prince for ever remove the Diadem c he will overturn overturn overturne and then will he come whose right it is The Scepter shal depart from Judah and they shall be many days without a King Any form of government of their own Hos 34. and what then they shall seek the Lord and David their King unto whom the Father hath committed all judgement Joh. 5.22 and in a special manner the Kingdoms and Nations over this people that from his presence their judgement is to go forth and therefore he shall in a more special manner be be King of the Jews as being his own people unto whom he hath a right of inheritance more then he has over any people of the world besides and yet I do confesse I do not see light from the Scripture to assert the personal reign of Christ upon Earth over them and the Saints reigning with him in his person I know Aliud est ChristuÌ„ regnare in Sanctis Aliud Sanctos regnare cum Christo both shall be in this life in some sense but yet whether Christ shall rule them by a personal residence upon earth is unto me still a doubt but this I say the Lord Iesus Christ hath a peculiar right unto the Kingdom of the Jews as he is of the seed of David And God will give him the Throne of his father David Twelfthly The people shall be exceeding holy in this Church walking in truth and sincerity there is a form of Godliness but there is little of the
Babylon for that was destroyed many hundred years before Johns time but this is Babylon in a mysterie the City that now rules over the Kings of the earth and that was only Rome a woman that did sit upon many waters that is reigned over Kingdoms and Nations and people c and this woman is brought in riding which is an Emblem and expression of power and authority throughout this whole book Now what is the Beast that the woman rides upon it is regnum sive imperium Romanum which because of its blood and its cruelty hath been alwaies expressed by a Beast with a scarlet colour c. and this hath three names given to it throughout this book for all the old enemies that were ever any of the antient persecutors of the Church is to be found in her the blood of all the Saints therefore is said to be found in her because in her was the cruelty of all former persecutors to be found Rev. 11.8 spiritually Egypt Sodom not litterally Sodom for their filthiness called Sodom and for their Idolatry Egypt and Babylon for there is all Idolatry Sorcery Cruelty so that the evils that have been in all former persecutors is to be found in them and therefore it is called Babylon by way of allusion as the Churches of Christ are called Zion and Jerusalem and the Israel of God Rev. 7. the Lord keeping to the old names so the enemies also are called Egypt and Babylon the Lord keeping unto the old names and antient resemblances So then Rome and the power thereof is here meant by Babylon for it is to be understood in a mysterie or in a spiritual sense Thirdly why is it called Babylon the great I answer it is called so upon a double ground First because of the greatness of its strength and glory it was the strongest and the most fortified place in the world in so much that when the Lord did employ Cyrus in the work it was thirteen years siege that they were fain to cut the River Euphrates into chanels and draw it dry and enter the Citie by the chanels of the River in that pit where Beltshazer the King and the inhabitants of the City were found to be all of them buried and she was the original of the Nations unto which they did all bring their glory and so it is with this Citie the merchants and the great men of the earth trade with her as Rev. 18.3 so that to see Romam in slore is one of the gloriousest sights that this lower world could afford which Fulgentius admiring raised up his heart higher by this consideration Fulgentius Quantum splendeat coelestis Hierusalem cum adeo fulgeat terrestis Roma c. Secondly it is also Babylon the great because of the greatness of their power and dominion She did set upon many waters and did rule all the Kings of the earth as Babylon did say of old Are not my Princes altogether Kings and therefore because of their dominion they are called the great City and the great City that rules over the Kings of the Earth and yet this great Lucifer son of the morning must fall from Heaven and be brought down unto the dust Fourthly how is it said is fallen put in praeterito First it is put in the Preterperfect and that is ordinary with the Hebrews Secondly by way of Ingemination and they do imply First certainly for it is a speech of faith speaking of things to come as if they were already past Secondly it notes the suddenness of it it was at hand as Christ said it is finished that is it was now neer to be ended and so it is fallen that is subito ruitura Thirdly it notes an utter ruine and destruction in the fall for it is fallen it is fallen that is it is greatly eminently utterly fallen Fourthly it is a destruction generally published over all the world and with a great deal of joy spoken of by the Saints as appears afterward when they give God the glory of taking vengeance of the great whore c. for the repetitions in Scripture do really note great affection Psal 22.1 My God my God why hast thou forsaken me Psal 137.7 Down with it down with it to the ground as Sam. 18.23 Absolom my Son my Son and Isa 28.10 precept upon precept line upon line c. the expression is taken from Isa 21.9 Babylon is fallen is fallen c. it s spoken of antient and litteral Babylon and it is applyed unto mystical Babylon Rev. 14.8 there we have a threefold discovery of Antichrist First there is an Angel flies with the everlasting Gospel and they do publish the Doctrine of the grace of God in Christ openly against all the inventions of men and denounce Judgements against all Idolatry c. Secondly Rome not repenting thereof now the Lord declares it to be Babylon and a Church of God no more and now it is fallen Jam Ruinae Babylonis jaciuntur fundamenta and now the Lord having declared it to be Babylon doth begin to prepare war against it Thirdly then the people of God rise higher and declare no communion with her and that whoever doth receive her mark and Image he shall drink of the pure wine of the wrath of God without mixture Luther efficiam brevi ut Anathema sit esse Papistam Luther But now the work is at hand there is none of the enemies of Christ so great as mysterie Babylon and there is none of his enemies towards whom he hath used so much patience and long suffering bringing them to destruction but by degrees several vials have been pouring out upon her degrees of wrath poured out upon them and yet every one of these degrees is a fall of Babylon but yet the last and utter ruine of it is to come but it hast ens for the word is gone forth of the mouth of the Lord that he will have war with this Romish Amaleck and never have peace with it till it be destroyed He hath said Great Babylon is fallen c. Hence the Observations are Three First Rome mysterie Babylon shall certainly fall Secondly It shall utterly fall and be broken with breach upon breach and destroyed with a double destruction Thirdly The fall of it the Saints of God look upon as matter of the greatesl joy and Triumph Babylon is fallen is fallen it is a joyful voice to be heard in Sion by the inhabitants thereof and they that stand with the Lamb thereupon Doctrine The Doctrine from hence is Rome that is mystical Babylon shall certainly fall which will appear if you consider these particulars First consider the enemie that hath set himself against Rome is one that is able to effect it and that is the great and the Almighty God and if he lift up his hand to reap if he whet his glittering sword he will surely make a slaughter Rev. 18.8 strong is the Lord God who judgeth her it is true
Church was a Jewish Church Blindness is therefore but in part Secondly non omnino it is not a blindness in all things but in respect of this one particular to see Jesus Christ to be the Messiah and the Saviour of the world the consolation of I srael which they expected and waited for in this respect they were under a judicial blindness they that were otherwise Ieshuron the seeing people and they that had lived in the valley of Vision and knew more of the mind of God then all the Nations of the earth besides for in Iudah is God known and his name is great in Israel c. so that there is a particular blindness in Judgement that as God may and doth hide some objects from a people as he did Lots door from the Sodomites and so the Disciples that conferr'd with Christ their eyes were held that they might not know him so the Lord doth in Judgement hide some Truths some Doctrines from men that they shal not see them 2 Cor. 3.15 to this day when Moses is read there is a vail upon their hearts that is in reference unto Christ and the things of Christ which are foretold and spoken of in the Old Testament but when they shall turn to the Lord the vail shall be taken away c. and so though they know much of the Law and the mind of God in respect of moral duties and the worship of the Lord required of them yet the intent of these either as Christ was hid in the one or as the other was a Schoolmaster to bring unto Christ so they had a blindness upon their hearts a blindness so in part was come upon them in respect of the object thus we may often note men may be knowing in some things and yet have on them particular blindness in others Thirdly in respect of the time it shall be but in part not a continual or everlasting blindness though it hath been a long and dreadful desertion as ever came upon any people never was any the like therefore the Apostle saith wrath is come upon them â—wordE the uttermost 1 Thes 2. â—6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be either understood of those particular persons as Beza saies who did oppose the present ministerie and so wraâ— might come upon them for ever to eternity an everlasting destruction refer'd unto the particular persons who did maliciously oppose the preaching of the Gospel or else it may be understood de atrocitate paenae and so the word is used 1 Pet. 1.13 Hope to the end or hope perfectly but the end is commonly put for the finishing of any particular dispensation so the end of judgement upon the Jews Dan. 9.24,26 and Luke 21.9 the end is not by and by and so the end of any Judgement or dispensation the end of the administration of the Kingdom of Christ 1 Cor. 15.24 then cometh the end Dan 12.9 Seal the Book till the time of the end till the time that God hath appointed for the calling of the Jews and the fulfilling of this mysterie 1 Pet. 4.7 the end of all things is at hand the total desolation of the Jewish state and worship not of the end of the world is it spoken So 1 Iohn 2.18 This is the last time we read This is the last hour of what of the world no but of this dispensation to the Jewish state before their utter ruine So wrath is come upon them to the end till the time that the Lord hath appointed when they shall be called and then the Lord will cause his fury to depart from them and that shall be when the fulness of the Gentiles shall come in then the wrath upon the Jews shall end and continue no longer but when the fulness of the Gentiles is come in then shall the blindness of the Iews be taken off and they shall be again ingrafted into their own Olive-Tree that is they that were called Loammi and were not a Church unto God but were cast off and termed desolate and forsaken they shall become a Church unto God again and so all Israel shall be saved By all Israel there is a double sense of it First some refer it only to the Iews and so all Israel is as much as tota gens Israelitica that whereas before even in the time they were broken off and the Gentiles grafted in and surrogated in their place there were many particular persons converted of the Jews and they were brought home unto Christ and added unto the true Church of Christ but yet the Nation still remained under blindness as rejected by Christ still but now that mercy which was before shewed unto particular persons shall now become National and it shall take in the body of the Iewish Nation which is yet preserved in their dispersions in great multitudes unto this great day of Jesreel So Beza Par. c. and they say Else the Apostle had revealed no such great mysterie to say that when as blindness was removed from the Iews then the fulness of the Gentiles that come in to the faith shall be saved and a great number of the Iews for it was plain that the Gentiles were converted and brought home daylie but the subject the Apostle had in the words is to speak of the coming in of the Jews which should be as a new resurrection and therefore they understood it not of spiritual Israel but of Israel according to the flesh others do understand it of the whole Israel of God that is of the whole Church of God which shall be made up of Jewes and Gentiles when it shall be presented by Christ unto the Father without spot or wrincle c. And it is a speech like unto that John 10. Other sheep I have which are not of this fold them I must bring in and these shall be one fold and have one shepherd What is there spoken of the conversion of the Gentiles is here spoken of the conversion of the Jewes c. and yet there is a mystery revealed in it also not to say that the Gentiles converted shall be saved that was a thing commonly known but that at the comming in of the Jewes there shall be a greater fullnesse of the Gentiles brought in and that the Gentile Church shall be great gaines by the Jewish convertion that as their casting off was the inriching of the worâ—d so their comming in should be life from the dead and that there should be a great addition to the comming in of the Gentiles and a second fulness of them brought in at the conversion of the Iewes and so all Israel shall be saved not onely natural Israel and those that were surrogated and ingraffed into their Room but also those that are supperaded unto both these For as is said Esa 60 3. the Gentiles shal come unto thy light and Kings to the brightnesse of thy rising I will send those that scape of them unto the Nations unto Taâ—shish Pull
these they adorn Then this is the first Out of him shall come forth the corner Secondly Out of him shall come forth the Nail What is that It is a Metaphor used likewise for Governors You have that clear place in Isa 23.23,25 there is the removing of one bad Governor and the setting up of a good Shebnah is removed Eliakim is exalted the Lord saith of them both they are a Nail fastned in a sure place A Nail fastned in a sure place shall be removed saith the Lord speaking of the displacing of Shebnah and I will fasten him as a Nail in a sure place speaking of the exalting of Elikaim There is a double Analogy or proposition in that Metaphor First Clavibus connectuntur compinguntur inter se trabes the beams of the building are fastned and united by Nails one to another so that the Corner-stone doth not only unite the foundation but the Nails they unite the roof Secondly vasa suspensa pendent upon the Nails all the Vessels hang that is the Metaphor used there I will fasten him as a Nail in a sure place and you shall hang upon him all the glory of his Fathers house the off-spring and the issue all the Vessels even from cups to flaggons all the necessary Utensils of the house they all hang upon this Nail so then the meaning is this That out of Iudah shall come forth a Magistrate who shall be as a corner-stone to support to unite to adorn the Common-wealth of Israel And he shall be as a Nail he shall be for union above as well as a Corner-stone below and upon him all the building of the Common-wealth shall hang even from the highest to the lowest all sorts of Vessels even from flaggons to cups Thirdly Out of him shall come forth the Battle Bow the Bow was an Instrument of war much in use in antient times and therefore is here put for all the weapons of war all their ammunition for and all their discipline of war now the Lord had said before Hos 1.5 I will break the bow of Israel and then there should be no success in any of their undertakings there should not be any instrument of war nor any success in the use of them and so that Zach. 9.10 it s said the Battle-Bow should be cut off from Ierusalem whereas formerly they had no strength for war but fell before their enemies continually and were given to them as a prey it was the Lord had broken the battle-Bow and therefore they did hire in the neighbour Nations for to be their strength and sometimes they are found in the way of Egypt sometimes of Assyria but when the Lord returns unto them in mercy for their deliverance they should have strength of their own against all the neighbour Nations so that out of themselves should come forth the Battle-Bow and they should be successful in war and tread down their enemies as mire in the streets because the Lord is with them So that when the Lord did return to them in mercy he would give them power for and success in war also Fourthly Out of him every Oppressor or Exactor which I put both together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word properly signifies an Exactor or one that gathers taxes or tribute of others Isa 60.17 I will make thy officers peace and thy Exactors righteousness or else the word signifies to exact a mans work as is used of Pharoh task-masters Exod. 3.7 I have heard their cry because of their tack-masters an Exactor of labour and of tribute are both fitly to be understood here for God doth not only deliver his people from the power of the enemy but doth also put the enemies into their power so that they rule over them for that is the promise Isa 14.2 They shall take them for servants and for handmaids they shall take them Captive whose Captives they were and they shall rule over their Oppressors Isa 60.5,6 The Rulers of the Gentiles shall come unto thee the Dromedaries of Midian and the gold of Shebnah They shall bring Gold and Incense The sons of strangers shall build the walls their Kings shall minister unto thee and the Nations that serve thee not shall perish so that they shall not only subdue their enemies but rule over the Nations this shall be the glorious condition of the Church when the Lord shall arise and have mercy on Sion the fulness of which time is not yet come because the whole mysterie of God is not yet finished but it is Lactantius his observation Lactan. de divin praem l. 7. cap. 19 Cadet repente gladius e coelo ut sciant Justi ducem sanctae militiae descensurum There is a great sword fallen from heaven amongst all the Nations of Europe yea even of all the world which shall be a signal to the Saints that the Captain of the Lords host shall surely come unto their full and perfect deliverance and therefore they are to lift up their heads for their redemption draws nigh Bellum saepe renovabit Antichristus saepe vincet donec consectis omnibus Impiis debellatus it is he hath drawn in all the wicked of the earth in his quarrel But that is now the work of the Lord that he is doing making preparation for that great and last battle the battle Armageddon and you will find a confederacy of all those of the Popish Interest and that have received the mark either in the right hand or in the forehead and they shall some on one account and some on another be engaged that they may perish together and then the Kingdoms and Dominions under the whole earth shall be given to the Saints of the most high But that is not until the fourth Beast be destroyed The God of heaven shall set up a Kingdom by it self and after the destruction of the fourth monarchy and therefore that which now doth hinder the setting up the Kingdom of God in the world shall be destroyed with an utter destruction This I conceive to be the meaning of the words You have then in these words the state of the people set forth after their deliverance what it shall be and that is double Look upon them first in statu Politico and afterwards in statu Polemico First in reference to their Politick state so saith the Lord they shall never want a Governor a faithful Magistrate but he shall be to them as the Corner and as the Nail their enemies shall rule over them no more the Scepter shall no more depart from Judah they shall have those of their own that shall be able to uphold the Government and unite the Common-wealth Secondly look upon them in statu Polemico so he saith Out of him shall go forth the Battle-Bow they shall have all sotts of war-like provisions in themselves and they shall be very successful in war they shall tread down their enemies and they shall rule over their oppressors These are the promises that the
hath its evening there is indeed a long time sometimes of whetting the sword and bending the bow and making it ready Psal 7.12,3 But there will be a time of smiting also no souldier doth alwaies whet his sword but because he hath a purpose to cut at last though the decree bear long in its womb yet it will not bear alwaies there is a time when it will bring forth Zeph. 2.1 so that the time of patience hath its period Fifthly when the time of patience is expired there is then a time for Iudgement a day of recompence a year of vengeance a time for the expending of those Treasures of wrath that have been so long laying in because there was by sinning a time of treasuring and so there shall also come a time of spending Rom. 2.4,5 a time for the wall that is swelled out to hang but there will come a time also when it will fall Isa 30.13 husbandmen expect with much patience the ripening of the grapes there is a time of ripening and there is a time of pressing and treading the winepress Rev. 14.10 The Butcher stayes till the cattle be fat there is a fatting-time and there is a killing time and then they shall be plucked out as sheep for the slaughter Ier. 12.3 Lastly when this time doth come the Lord will forbear a people no longer this determinating of Iudgement in the time of it is exceedingly set before us in the word and that under divers expressions First the Lord doth express it by a full and a peremptory resolution that he will do it Ezek. 21.27 I will over-turn over-turn over-turn and it shall be no more I the Lord have spoken it Chap. 24.14 It shall come to pass I will do it I will not go back neither will I spare neither will I repent but according to thy waies and according to thy doings shall they judge thee saith the Lord God they are the expressions of a great and a full and peremptory resolution that will not be turned Secondly it is called a decree or the bringing forth the decree Zeph. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies decretum or statutum scriptum from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripsit and so it is commonly used in the Scripture and so I conceive it to be understood non de occulto consilio sed de decreto promulgato It s true in that the word of God by the ministery of the Prophets there were many threatnings and judgements denounced but faetus adhuc in utero latet there is a time when all these threatnings will take place for they shall not be in vain there is not a word that goes forth but it shall accomplish the thing that I speak Isa 55.11 Now it is called a decree in a double respect First decrees are acts of authority Secondly they are established and firm they shall not be altered or disannulled therefore every judgement is a decree and though it may be long hid that a man doth not know what is in the womb of it yet there will come a time for the Decree of God to be delivered and then there is no hope men shall be as chaff and pass away in that day Thirdly it is called swearing in his wrath Psal 9.11 It is true that the word of God is as firm and sure as his oath for Heaven and Earth shall pass away rather then one jot of it shall pass away but yet in the word there may be and commonly is an implicit and a tacit condition as we see Ier. 18.18 If I speak concerning a a Nation or a Kingdom to pluck it up and destroy it if that Nation turn from their evil I will repent of the evil that I thought to do unto them but the oath of God shuts out all secret and tacit conditions whatsoever that nothing shall arise de novo that shall hinder the accomplishment thereof which must not be conceived as if it were peculiar unto that time or unto this people but that the Lord doth constantly the same against other people and in other times also as the Apostle plainly manifests to us Heb. 3.11,12 Fourthly those means that do usually prevail with God and turn away Iudgement when it is threatned In the time of Iudgement they prevail nothing with the Lord and they are these First repentance comes too late so much the Prophet doth intimate Zeph. 2.1,2 gather your selves that is by repentance and publike humiliation but what is the season it must be before the decree come forth implying otherwise it would not avail many there were no doubt in Iudah that were the Basket of good figs that did repent and humble themselves but yet it came too late to keep off the Iudgement they must be carried into captivity as well as the bad indeed repentance never comes too late if it be true to prevent the curse but many times it may come too late to keep off the cross Secondly but if that to their repentance they add prayers will not the Lord hear them Prov. 1.28 they shall call but I will not answer for there is a time when that the Lord will not be found Isa 55.6 Thirdly but what if to their prayers they add fasting will not the Lord hear them then No Ier. 14.12 When they fast I will not hear their cry but I will consume them by the sword by the famine and by the pestilence Fourthly but if God will not do it for their own sakes yet it may be he may for some other godly mans sake if the godly pray for them they may stand in the gap as we know Moses did and did hinder the breaking in of Iudgement upon the people No then the Lord will not hear them Jer. 7.16 Pray not for this people neither lift up a cry or a prayer for them for I will not hear thee Fifthly but yet if he will not hear one of the Saints apart yet the united prayers of the godly may prevail far with him and that may overcome but the Lord names the most powerful men with God that ever were Ezek. 14.14 Noah Daniel Job and Moses and Samuel Jer. 15.1 and yet the Lord saith if they did stand before him an expression of prayer and intercession yet his mind could not be towards that people There is therefore a set and appointed time for judgement and if that be once come the Lord will forbear a people no longer it will be easier to weigh the fire to measure the winds to recall the day that is past to change the Ordinances of heaven and to restore the verdure of the withered grass then to reverse the Sentence and Decree gone forth against a sinful Nation for as Samuel said to Saul he is not a man that he should repent Doctrine This time of Judgement may and must be known for why are they blamed if they might not and how justly could they be blamed if they ought not to have known it